Parshas Vayeshev & Chanukah

Dear Chaveirim.

On this upcoming Shabbos, parshas Vayeshev, we should begin preparations for the eight days of Chanukah that begin in the middle of next week. It is a well-established principle that the influences of the week to come derive from the preceding Shabbos. This idea is presented in the Zohar hakadosh (Yitro 88.): “all blessings from above and below depend on the seventh day”. Therefore, it is only appropriate to relate Parshas Vayeshev to the Chanukah.

We begin with a revelation from the great mekubel the “Megaleh Amukos”, who points out that the numerical value of the name “Yosef”, which equals 156, shares the same numerical value as the name of the Greek king, “Anteuochos” and also of the words Melech-Yovon. we can learn from this that the kedushe – holiness of Yosef HaTzaddik counteracted the negative power of the Yevonim.

This can be explained with the important lesson we must learn from this week’s parsha, parshas Vayeshev. Yosef HaTzaddik was alone in Egypt, and, nevertheless, maintained his devotion to hkb”h and his torah and withstood one of the greatest tests. The midrash says that this was the divine plan. The brothers, who were all righteous individuals, sold Yosef into slavery, so that he could pave the way for Klal Yisroel, so that they could sanctify themselves and remain devout Jews even when living among the goyim. In this merit, they were delivered from Egypt.

This, in fact, is what inspired the Chashmonoim during golus yoven. Many Jews underwent assimilation. But the Chashmonoim, however, avenging Hashem’s honor and separating Yisroel from the Greeks—in effect, reestablishing the sanctity of Yosef who already paved this path for all of Yisroel in Egypt. So, too, must we connect with this attribute of Yosef’s, regardless of where we are exiled among the goyim. We must not assimilate with the goyim, nor adopt their ways. If we are zocheh to achieve this goal, we will have prepared admirably for the eight days of Chanukah—a festival instituted by our blessed sages to commemorate the miraculous victory of the Chashmonaim over the Greeks due to the sanctity of Yosef HaTzaddik.

Let us all have a sweet and lechtiken Shabbos.

Pinches

~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at news@hamachne.com. ~

~ Click the link below for the full English translation ~

Translation Parshas Vayeshev Chanukah

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Parshas Vayishalach

Dear Chaveirim.

In this week’s mamar for Parshas Vayishlach we discuss the tremendous struggle, between “Soro shel Eisov” – Eisav’s ministering angel, who is actually the Yeiter Hurah and Yaakov Avinu. This historic struggle left its mark on Yaakov and his descendants and all future generations. As a consequence of this struggle, we were commanded not to eat the “gid ha’noshe”—located near the socket of the thighbone.

We are opening our discussion with a well-known principle originally from the Zohar hakadosh (Vayishlach 171.), that the intentions of “Soro shel Eisov”, was to inflict a blow to those that support Torah learners, “tomchei-Torah.”, who are considered to be, Yaakov’s legs, because all advances in Torah rest upon them.

The Zohar adds an amazing and alarming chidush, that is not well known, that the angel of Eisov is the Nochosh Hakadmony – the serpent that caused Adam and Chava to sin by eating from the “Eitz Hadaas” – Tree of Knowledge. As a punishment, his legs were cut off as it is written (Bereishis 3,14): “Hashem said to the serpent, ‘Because you have done this, you are more cursed than all of the animals and all the beasts of the field; upon your belly shall you go, and dust shall you eat all the days of your life.’” Rashi comments:It had legs and they were cut off.”

Based on this, the holy Zohar reveals a tremendous insight. Eisov’s angel, who is the ancient serpent, directed his blow at Yaakov’s leg, attacking the benefactors of Torah study. For, if those that constitute “the legs of Yaakov” do not support Torah study, the evil serpent steals their legs–allowing him to stand and walk on them…

This fantastic revelation lightens our eyes to understand so many psukim and mamorei chaza”l, as you will see in the mamar and in the wonderful translation of Dr. Baruch Fox. This gives us pleasure to see how much depth is hidden in every word of the Torah is.

So friends let us all do everything to guide Yaakov’s legs, that they shouldn’t be stolen by the evil serpent who is the Yeitzer Hurah. Only then will we be able to walk on the legs of Kedushe to accept Moshiach Tzidkeinu very soon Omein.

Let us all have a sweet and lechtiken Shabbos.

Pinches

 ~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at news@hamachne.com. ~

~ Click the link below for the full English translation ~

Translation-Vayishlach 5771

Parshas Vayeitze

Dear Chaveirim.

In this week’s mamar on parshas Vayeitzei, we focus on the Tfilo that Yaakov Ovinu prayed to Hkb”h: “Vehoyo Hashem Li Lelokim”“Hashem will be a G-d to me”. Rashi comments: “That his name will rest upon me from beginning to end, that no defect should be found in my offspring”. The question is: Why did Rashi choose to add in his explanation the words: “That his name will rest upon me from beginning to end“? Didn’t it suffice for Rashi to merely write: “that no defect should be found in my offspring”?

Although we can explain the words of Rashi in a simple straight forward way – Bederech Hapshat, we chose to explain his holy words in a deeper form, based on the words of the Chida in “Shem HaGedolim,” concerning the greatness and sanctity of Rashi’s commentary on the Torah. He writes:

“I heard from a holy source, who was taught by his Rabbi, that Rashi fasted 613 fasts before writing his commentary on the Torah; and his grandson, Rabbeinu Tam used to say: I, too, will compile a commentary on the Talmud like my master, my grandfather; however, I cannot possibly write a commentary on the Torah.”

We want to suggest that Rashi concealed in his comment a deeper meaning, based on the words of Rabbi Akiva (Sotah 17.) that when a man and woman get married they form the first half of Hashem’s name “Yud Kehi” – the letter “Yod” from the man and the letter “Kehi” from the woman. The Arizal adds, that when they fulfill the mitzvah of “pru u’rvu,” – be fruitful and multiply, by having a son and a daughter, they complete the last two letters “Vov Kehi”, because the “Vov is fromt the son and the “Kehi from the daughter; thus, completing the holy, four-letter name.

This is what Rashi’s concealed in his comment: “That his name will rest upon me from beginning to end.” He prays that when he merits to marry the holy mothers Rochel and Leah, all four letters of the holy name should rest upon him—not only the first two letters deriving from the man and his wife, but also the last two letters which are realized with the birth of a son and a daughter.

This is only the beginning of our journey in this week’s mamar, before we continue on our tour to dwell in the depth of Rashi’s comment: “That his name will rest upon me from beginning to end.” But let us leave that for the mamar itself.

Have a wonderful and sweet Shabbes.

Pinches

~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at news@hamachne.com. ~

~ Click the link below for the full English translation ~

Vayeitzei 5771 English