Two Paths

Rashi says at the beginning of the parsha וארא אל האבות.  The meforshim on Rashi ask what is Rashi adding to what it says in the possuk, אל אברהם יצחק ויעקב and what is Rashi coming to teach us?  There is a story of a Slonimer chassid who was sent by his Rebbe, the Divrey Shmuel to the Rebbe Reshab.  After they discussed the message the Rebbe Reshab asked him to repeat a vort from the Slonimer Rebbe.  He said over that the Slonimer said that אבות is from the word אבא, a desire.  Hashem appears, is revealed (וארא,) according to a person's desire to come close to Him.  The Rebbe Reshab liked the vort.  

The Lubavitcher Rebbe takes the opposite approach.  He says that Rashi is teaching us that Hashem appeared to the Avot, not to them specifically because of their abilities but it passes down as an inheritance to their children. 

These are two different relationships and connections one forms with Hashem.  One is natural, built in to the DNA of a person as a descendent of the Avot.  The other is one's one own avodah to find their own personal path to connect to Hashem.  As the Shla says, there is זה קלי, my G-d, my own path and אל'י אבי, that wich is an inheritance.  Both are necessary components of ones' service of Hashem.  One builds upon the וארא that one receives merely by having an innate connection to the Avot and one builds upon that further according to the אהבה that one develops upon their own.

Golus And Geulah Of Daas

The Me'or Einayim says the golus in Egypt was a golus of daas and he discussed this in great detail.  What does this mean that there was a golus of daas? Moshe tells Pharoh the makkot are וידעו מצרים כי אני ה.  The Degel brings from his grandfather asked why would G-d do such great miracles changing the rules of the world just to teach the Egyptians a lesson?  The Degel answers it refers to the Jews who became like Egyptains, שבאמת קאי על ישראל אותם שהם בחי' מצרים שעושים מעשה מצרים שנטבעו בשקר ר"ל וכל עבודתם שעובדים הש"י הכל היא בשקר והוא שאמר הש"י שכל כך יהיה התפשטות אור השכינה והתגלות אלוהות עד שאפי' הם יכירו וידעו כי אין שום דבר מבלעדו יתב' רק אני ה' ומבלעדי אין אלקים.  We can add to his words that everyone by dint of being surrounded by Egyptian culture for so long has a little Egypt edge to them that had to be convinced through the makkot.  וידעו, there had to be a tikkun of daas.  What is this tikkun?  

The Yalkut Shimoni (Hoshau 519) says בזכות האמונה נגאלו אבותינו ממצרים.  How could Klal Yisroel have emunah if the Rambam (laws of Avodah Zarah 1:3) describes the time of being in Egypt as a period when the Jews served avodah zarah?  Deep down Klal Yisroel never relinquished their hope in redemption.  They retained their emunah.  However, as time passed and the servitude in both ruchni and gashmi whore on and on they were forgot about their emunah and it sat odrmat in their souls.  Externally things appeared as the Rambam describes וְכִמְעַט קָט הָיָה הָעִקָּר שֶׁשָּׁתַל אַבְרָהָם נֶעֱקַר וְחוֹזְרִין בְּנֵי יַעֲקֹב לְטָעוּת הָעוֹלָם וּתְעִיּוֹתָן.  But internally their were embers of hope hidden under layers of soot.  This disconnect between the inner workings of the depth of their souls and their actions was the golus of daas that Klal Yisroel was in.  They internally knew that Hashem ran the world and they would be redeemed but it didn't impact their actions.  There was a lack of daas, of connection between their inner thoughts and their everyday lives.  The maakot helped shock Klal Yisroel into waking up and internalizing that which their souls had been telling them all along.  Maybe that is what Chazal mean (Sanhedrin 97a) אין משיח בא אלא בהיסח הדעת.  Even when there is a lacking of daas, as long as deep inside there is a emunah, that is enough for Moshiach to come. 

Two Steps Into Golut

Why does the Torah repeat at the beginning of the parsha the descent of Klal Yisroel into Egypt?  Why does the possuk say הבאים מצרימה in the present tense but end איש וביתו באו in the past tense?  Why does it repeat that Yosef died if that was recorded in last parsha?  There were two stages of the golut hinted to in the possuk יָרֹד יָרַדְנוּ (Mekatz 43:20.)  In the beginning the influence of Egypt is felt for Klal Yisroel was not under the open hashgacha present in Eretz Yisroel.  After this the matzarim of Eypt grew stronger and Klal Yisroel sunk into the abyss that was the tumah of Egypt.  The servitude that starts after the generation of the shevatim dies is a siman that the spiritual golus grew stronger.  The physical hardships were an indicator of the spiritual problems.  In Berashis we learn about the first descent.  The removal from Eretz Yisroel, from open hashgacha to Egypt.  In Shemos we are introduced to a second level of the golut.  That is why it uses the present tense, הבאים for even though they were in golut already, it was a new descent into the abyss of the golut (see Midrash 1:4.)  That is why it repeats the death of Yosef for although the event happened, the Torah is stressing it is at that point that the golut noose drew tighter.  That is why we repeat the parsha of those coming into Egypt for it is a new "coming" into Egypt, it is entering a new stage (based upon Likutay Sichos volume 6.)

The Nesivos Shalom says that the present tense הבאים is used for the golut of Egypt is the paradigm for all future stages of golut.  Going into Egypt was not a one time event but it is ever constantly happening.  There is golut and more golut and all of that is a continuum of the golut Mitzraim.  Altohugh there was a redemption from Egypt, the geulah was incomplete.  The second stage of the golut was never fully rectified and for that there must be another geulah, the geulah atidah, may it come forth speedily in our days.

Reuvain's Beracha

The Torah (49:28) says Yaakov blessed all of his children, כל אלה שבטי ישראל שנים עשר וזאת אשר דבר להם אביהם ויברך אותם איש אשר כברכתו ברך אתם.  However, if we look at the message given to his first three sons it does not see that they were blessed but rather cursed, especially Reuvain who lost out on the role of monarch and the priesthood?  And why did Reuvain lose his positions if he had already repented for his sin as Rashi notes in Vayeshev?  What is the meaning of the words איש אשר כברכתו ברך אתם which seem redundant?

As the Rashba (cited in Nefesh HaChaim shaar 2) notes the word ברכה comes from the word בריכה, a spring that gushes forth.  A beracha brings forth potential power that it stored away.  The berachot Yaakov gave were to help bring forth the natural abilities, talents and capabilities of the brothers.  That is what it means איש אשר כברכתו ברך אתם.  Yaakov's beracha was according to their talents.  His beracha was for them to be able to use their talents to their fullest.  

Reuvain did teshuva for his actions.  However, the display of hastiness demonstrated by his actions deemed him unfit for the roles of priesthood and the monarch.  It is the middah of hastiness which he demonstrated he had tat is unfit for those offices.  If one would act with haste to make a decision in the posts of kohan it could a problem in the mikdash that may carry the death penalty or cause a cause a national calamity in the post of melech.  It is not the sin but the root of the sin that causes Reuvain to lose his positions.  Reuvain's talents did not fit with that of melech or kohan.  Because the beracha was for the shevatim to excel according to their talents not to counteract them, Reuvain did not receive a beracha to keep the kehuna and malchus despite his lack of ability.  The beracha was for him to relinquish these positions for not having them and running into a problem itself was the beracha.  Being placed appropriately is itself a beracha.  

The Light Emerges

The Aish Kodesh.

Times of great darkness lead to the light at the end of the tunnel. 

The Ketz

 From the sefer חכמי ישראל בעל שם טוב .

Hidden Treasure

The Gemorah in Pesachim (119a) says א"ר חמא ברבי חנינא ג' מטמוניות הטמין יוסף במצרים אחת נתגלתה לקרח ואחת נתגלתה לאנטונינוס בן אסוירוס ואחת גנוזה לצדיקים לעתיד לבא.  Why would there be a need for tremendous wealth for the yzaddikim in the future when it is only ruchniout that will matter?  And what is this memra teaching us?  The sefer Chemdas Yamim (of Rav Shazbi) says that the three treasures refer to three qualities that Yosef possessed.  The qualities of rulership, fear of Heaven and wisdom.  The aspect of rulership was given over to Korach and he misused it.  The aspect of yiras shamayim was given to Ananinus and that was favorable for Klal Yisroel.  The quality of wisdom is hidden for the future. What is this chachma that will be revealed?  The Alter Rebbe in Torah Or says that which is hidden is the natural, hidden love one has for Hashem.  As discussed in the past this is a chachma that is not limited by human logic but everything is so clear that there is on more room for question.  That is the אור זרוע לצדיק, it is implanted inside a person and it just needs to be revealed.  It is that wisdom that will be revealed in the future.

No More Gog U'magog

ולא יכל יוסף להתאפק לכל הנצבים עליו.  The Shem M'Shmuel (5677) asks the possuk indicates that had he could have contained himself Yosef would have delayed informing his brother.  Why would he do that and cause them more agony?  He explains that had the brothers suffered more pain it would have fully cleansed the sin of the brothers and future exiles would be avoided.  However, Yosef could not contain himself.  He says that is why the prophets gave scary prophesies about מלחמת גוג ומגוג.  Why not just cleanse Klal Yisroel in the golus?  Because if all the pain was to be absorbed in the golus Klal Yisroel would not survive.  But he adds just as Yosef was willing to give the brothers slightly more pain to exempt from future suffering so too in our golus ובזה מובן זה שקבלה בידנו מרבותינו הקדושים, שמעתה נפטרנו ממלחמות גוג ומגוג ואחר קיבוץ גליות ישבו ישראל במנוחה על אדמתם לעולם, שכמו שבמצרים קישוי השעבוד השלים לד' מאות שנה, כן בגלות זה להיפוך, שהאריכות הזמן השלים לקישוי השעבוד, ורעות רבות וצרות שהי' מעותד לבוא על שונאי ישראל, וע"כ באשר אריכות הזמן השלים ושוב לא יהי' החבלי לידה כ"כ קשים, עד בלתי אפשר לסבול, שוב יותר נכון שיגמר המירוק לגמרי בעודנו בגלות, וכשיתקבץ הגליות לא נצטרך עוד לשום מירוק, ואל תתמה שישתנה ממה שכתיב מפורש בכתוב, שהרי במצרים מפורש בכתוב ארבע מאות שנה, ואעפי"כ קישוי השעבוד השלים ונחסר מהם ק"ץ שנה, כן הוא הענין במלחמות גוג ומגוג

True Life

ויאמר יעקב אל פרעה ימי שני מגורי שלשים ומאת שנה מעט ורעים היו ימי שני חיי.  Why does Yaakov split his statement saying the years of his life and then adding that they were difficult years?  And why does he switch from saying שני מגורי to שני חיי?  The Ohr Eliezer says that Yaakov was referring to two different parts of his life.  In terms of his temporary dwelling, גור, he spent 130 years in the world.  However, in terms of his שני חיי, his real live, his sense of חיות, the life of ruchniut, those years were few and interrupted by many troubles.  ולא השיגו את ימי שני חיי אבתי, my years of peaceful life of spiritual growth have not reached those of my fathers.  That is why in the next parsha it singles out ויחי יעקב בארץ מצרים שבע עשרה שנה.  Why mention in specific part of his life?  Because those were days of real חיים, days where he was able to have peace of mind and focus on spiritual growth.  The Ballei Mussar use this idea to bring out what one's perspective on life should be.  The focus is on self refinement and spiritual growth.  

However, the Midrash (cited in Daas Zekanim) is critical of Yaakov for 'complaining.'  Why is the Midrash critical if Yaakov was bemoaning his lack of time to be devoted with a peace of mind to his spiritual growth?  

The Meshech Chachma points out that of all the Avot it is only Yaakov that we find Hashem comes to give him a message at night.  When he is leaving Eretz Yisroel to Lavan he has his dream at night and again before descending into Egypt.  The M.C. says this is because Hashem guides Yaakov even in the darkness of golus.  When it is a time of trouble, ביום צרה ישגבך שם אלקי יעקב.  It is the the the fact that we are connected to Yaakov that gives us reason for salvation.  On his level Yaakov was held accountable for not understanding it was his avodah of going through the hardships but still remaining יעקב שלימתא that paved the path for Klal Yisroel to survive through the golut.

Don't Fix It

The Gemorah in Sukkah (33b) considers removing berries to make a haddas kosher for use on sukkut מתקן מנא, a toldah of מכה בפטיש.  Most Rishonim (Rashi, Tosfos Shabbos 103a) assume that this rendering a haddas halachikly fit for the mitzvah is a Rabbinic prohibition.  On the other hand, the Mordechai (siman 837) understands it is a Torah prohibition.  The Gemorah in Beitzah (18a) is clear that toiveling a vessel or a person immersing in a mikvah to become pure from tumah is only a rabbinic prohibition.  According to the Mordechai why is it not prohibited according to Torah level?  In addition, Rashi Pesachim says that sprinkling from the chatas on a person to allow them to bring the pesach is a rabbinic prohibition.  According to the Mordechai it should be Torah prohibited?  

I believe there are two approaches to answer the question.  One approach is that the Mordechai only holds its a Torah prohibition when there is a physical change to get it started as in picking off the berries from the hadas.  In the other cases there is no physical change so a halachick change in its own right does not constitute a Torah prohibition.  Another approach is that it is only when the halachik change creates a new חפצא like a hadas that it is a Torah prohibition but when it merely enhances the object or person, making them halchikly pure that is only a rabbinic prohibition. 

Captured Light

The Gemorah in Megillah (6a) says אָמַר רַבִּי אֲבָהוּ וְעֶקְרוֹן תֵּעָקֵר זוֹ קֵסָרִי בַּת אֱדוֹם שֶׁהִיא יוֹשֶׁבֶת בֵּין הַחוֹלוֹת וְהִיא הָיְתָה יָתֵד תְּקוּעָה לְיִשְׂרָאֵל בִּימֵי יְווֹנִים וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם הָיוּ קוֹרִין אוֹתָהּ אַחִידַת מִגְדַּל שִׁיר.  Why did they choose the name מגדל שיר?  What is the significance that בית חשמונאי captured it?  The Maharasha points out that the people that lived בין החולות were the תרמודאיים as the Gemorah in Shabbat (31a) says.  The Gemorah there says that there eyes are narrow because they live in sandy places so that the sand won't enter their eyes (see Rashi there.)  The Gemorah says one must light the Chanukah candles until the תרמודאי come in (Shabbat 21b.)  The תרמודאי represent the power of the Greeks.  The narrow eyes are the eyes narrowed because of the חשך זו יון.  They narrow one's vision to only see the mundane and not see kedusha.  They live בין החולות , between chulin, chol.  They promote an existence of the mundane as the only thing that there is to exist for.  These people occupied קֵסָרִי בַּת אֱדוֹם.  It was the power of the חשמונאים that was able to illuminate even their dark existence.  They renamed it מגדל שיר for the dreidel is like a migdal, it is a mini tower that has the letters נגהש, the gematria of משיח, it reminds us of the אור of moshiach which we are able to tap into for a few days to illuminate the dark days of the golus to lead us to the ultimate שיר, the שיר חדש (based upon a drasha by R' Feuer.) 

The Jewish Genes

Why did the Greeks specifically make decrees against milah, shabbos and Rosh Chodesh? The Gemorah asks how can we make a beracha on lighting Chanukah candles if it is only a rabbinic enactment.  There were earlier enactments, so why is the Gemorah only bothered about Chanukah candles?  באו בניך לדביר ביתך, why use the title of בנים here?  Why did the Greeks make a ruling for the Jews to write that אין לכם חלק באלוקי ישראל

The Bnei Yissochar (maamer 4 #88) cites from the Chidah that in the three mitzvot of milah, Shabbos and Chodesh is demonstrated the special, unique relationship that Hashem has with Klal Yisroel that they are called בנים.  Shabbos is given only to Klal Yisroel because Shabbos is declared kodesh by Hashem, designated for Hashm and only those that are בנים can use the property of the the king.  The Zohar says those that keep milah are called בנים and Chosesh is where even Hashem follows the decleration of the Beis Din because Klal Yisroel is called בנים.  The Greeks wanted to uproot this unique connection Klal Yisroel has to Hashem.  

What is the root of this special connection?  It is part of the makeup of Klal Yisroel.  The Jewish geans, inherited from the Avos make Klal Yisroel special irrespective of one's standing.  The Greeks understood that the study of wisdom could make a person greater but they could not fathom how Klal Yisroel is special innately because of their relationship to the Avos.  That is the intent of writing  אין לכם חלק באלוקי ישראל.  The Greeks wanted to say you are not connected automatically to the chosen nation.  That is why the Gemorah asks about the beracha on ner Chanukah specifically.  The Gemorah wants to know what is the source of the power of the Chachamimto add a mitzvah.  The Gemorah is not just asking a halachik question but wants to know where does the ability come for.  The Gemorah answers שאל אביך ויגד לך, the power comes from the innate Jewish genes passed down through the generations (from Pachad Yitkchak maamer 4 and Yerach L'moadim siman 24.)