Know Your Capabilities

From The Mir Parsha Sheet with slight editing

Yaakov puts his right hand on Ephraim, the younger of Yosef's sons because he foresaw that his descendants would be greater for Yehoushua would come from him.  However, why did Yaakov then not give the greater beracha to Menasha to give him the ability to have greatness emerge from him?  Says R' Yerucham Levovitz, we see that a  berachah does not  change the person’s capabilities, but helps one bring out their own capabilities.  Menasha did not have the same potential as Ephraim and Yaakov could not make that appear through a beracha.  

The possuk says כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם and Rashi notes that he gave berachos to them all. Yet it doesn’t seem as though he actually blessed all of them. Reuven, he rebuked, and when addressing Shimon and Levi, he cursed their wrath — אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה, and declared that they should be dispersed among Klal Yisrael: אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל. This does not sound like a beracha!  How, then, can the Torah say that he blessed all his sons? R' Yerucham explains that giving a berachah means helping a person identify and utilize the dormant kochos that Hashem implanted in his nature.   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 was the berachah that Yaakov gave his sons. To Reuven, he pointed out that his nature was to be hasty, so he had to be careful to channel that impulsivity properly. To Shimon and Levi, he said, You have this middah of kaas, and you have to know how to use it, so that it shouldn’t drag you down. To Yehudah, he gave a berachah that he should realize that he possesses the capacity to admit, which is the quality of a king.

The greatest berachah, then, is to know your kochos.

Seeds of Geulah

Chazal say (Megillah 13b) that הקב"ה מקדים רפואה למכה.  If so, that is the case with the Churban and as it relates to 10 Teves, which marks the beginning of the downfall.  What is the refuah?  The Rebbe says (Likutay Sicohs volume 25) that which marks the beginning of the fall of Yerushalayim, the siege itself is also the way out.  When under siege, everyone was forced together in Yerushalayim.  This forces people to join forces together in the city of togetherness, עיר שחוברה לה יחדיו.  This spirit of comradery is the way out from the golus.  That is why the possuk says (Yechezkal 24:2) היום הזה סמך מלך בבל אל ירושלם, the word סמך usually indicates a form of support and help, a strange word to describe a siege?  The siege itself was a message to inspire the tikkun for the golus which is by Klal Yisrael joining together as a single indestructible force.   

The Gemarah Bava Basra (123) says בעא מיניה אבא חליפא קרויא מר' חייא בר אבא בכללן אתה מוצא שבעים בפרטן אתה מוצא שבעים חסר אחד אמר ליה תאומה היתה עם דינה דכתיב  ואת דינה בתו אלא מעתה תאומה היתה עם בנימן דכתיב ואת בנימין אחיו בן אמו אמר מרגלית טובה היתה בידי ואתה מבקש לאבדה ממני הכי אמר ר' חמא בר חנינא זו יוכבד שהורתה בדרך ולידתה בין החומות שנאמר אשר ילדה אותה ללוי במצרים לידתה במצרים ואין הורתה במצרים.  Why is this derasha that the 70's person that went into Egypt was Yocheved born in Egypt specifically called a מרגלית טובה, what is so unique about this derasha?  Rav Moshe Wolfson explains that the message is that Yocheved was the mother of Moshe and Aharon, she was going to give birth to those that would lead Klal Yisrael out of Egypt.  The message of Yocheved being included in the 70 is that from the very onset, the very beginning of the descent into Egypt, the ticket out was already there.  This means the entire existence of the golus is only in order to be able to obtain the geulah.  This powerful message is the  מרגלית טובה reflected in this derash about Yocheved.  He adds that is why the Tisha B'av always falls out the same day of the week as Pesach; you can't have golus without the geulah.  The golus only exists for the geulah.  That is the remez of סמך מלך בבל, the very beginning, the root of the golus, already contains the seeds for geulah.  

Upset From Golus

G-d tells Yaakov אַל⁠־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי⁠־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם.  Rashi says  לפי שהיה מיצר על שניזקק לצאת לחוצה לארץ.  Why is Yaakov bothered about leaving Eretz Yisrael more than earlier in his life when he left without worry?  Because at this point when the shevatim and their descendants are already in the world, the nation of Yaakov is being established and the most apropos place for that to happen would be in E.Y.  Therefore, Hashem tells him that no, in Mitzraim, they will become a great nation.  However, Rashi doesn't say Yaakov was afraid of leaving E.Y. but that he was מיצר, upset and distressed, so how does G-d's answer appease Yaakov, he wasn't afraid because he knows Hashem is with him but he is still upset that he has to leave?  The answer is hinted to in Rashi.  Hashem tells Yaakov don't be afraid לפי שהיה מיצר, the word לפי in because, the reason not to be afraid is since you are upset.  The Jew has to live in golus with mixed emotions.  One is not to be afraid of the golus as we know Hashem is guiding us to the finish line but on the other hand that doesn't mean one should be content with the golus, one must be upset about and want its end.  The very fact that one is upset and not content with being in golus will ensure that there is nothing to be afraid of from the golus, it will not detract from the one being on the correct path (from Likutay Sichos volume 30, sicha 3.)  

Middah Of Malchus

How did Pharaoh know the interpretations of the dreams he had given by everyone else was wrong but Yosef was right?  The Or Hachaim asks the word פרעה in the possuk  ואין פותר אותם לפרעה seem extra, we are talking about the dreams of Pharaoh, of course they were interpreting the dreams to him?  The Or Hachaim explains the word Pharaoh is not the name of the King but is a reference to the kingship of the Egyptians.  He explains that a king has dreams that are about the entirety of the kingdom, not personal dreams.  The interpreters said the dreams were about Pharaoh himself but Pharaoh understood his dreams, the dreams of a king, are about what effects the entirety of the nation.  Why does a king dream about the nation?   

Why was Yehuda specifically set to set up the Jewish settlement in Goshen?  Rav Chayim Shmulevitz explains that a king has to take responsibility for the nation.  Yehuda took achrayut for Binyamin, he guaranteed his safety and that is the main attribute of a king.  He explains with this the idea the Gemarah Yoma (22b) that Shaul lost the kingship because of one sin and Dovid did two sins and was forgiven.  What was the difference?  Shaul's sin was that he could not stand up to the demands of the people that wanted to spare the property of Amalek an Agag.  He did not stay the buck stops here, I need to ensure the commandment of Hashem is fulfilled.  That is a lack in the necessary middah for malchus and it was stripped from him.  Dovid sinned but those were sins that didn't contradict the middah of a melech and that could be forgiven.  

The Alter from Kelm (second maamer) asks why is it that Dovid, Shlomo, Yosef wanted malchus, were they people that wanted honor and recognition?  He explains that the melech has the ability to have a greater effect on the world.  The king has the power to fix people's problems.  This, he says, is the greatest demonstration of נושא בעול אם חבירו.  It was to fulfill this middah that the greatest of people desired kingship.  Not for greatness but to be great for others.  

The Rambam (Chanukah 3:1) says  וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם וְהוֹשִׁיעוּ יִשְׂרָאֵל מִיָּדָם וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים וְחָזְרָה מַלְכוּת לְיִשְׂרָאֵל יֶתֶר עַל מָאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי.  It appears from the Rambam that the rulership of the Bais Chashmonei was a continuation of the story of the nes Chanukah.  What is the connection between their malchus and their repelling of the Greek decrees?  Rav Yeruchem Olshin explains with this idea of the Alter.  Since the Chashmoneim stood up for Klal Yisrael , were moser nefesh, they demonstrated the greatest act of נושא בעול and that is what gave the Chasmoneim the ability to be kings.  This is why a a melech must feel the sense of responsibility for others for the whole yesod of malchus it to affect a positive change in the lives of others.  

What is it about being a king that must contain this middah, is it just due to proper circumstances because they are in control?  It is not just circumstance that a king has a big heart that goes out for others but it is part of the essence of his job.  The Sfas Emes Vayigash (5648) says ומדת יהודה מלכות בית דוד דלית לי' מגרמי' כלום. וכל כחו הוא מה שהוא כלי לקבל ומוכן תמיד בהכנעתו אל האדון ית"ש.  The middah of melucha is the king has on self identity, he is battal to where the ultimate king, Hashem.  The king realizes that his power is a mere reflection of this and hence feels only for others not for himself.  The Sfas Emes continues ,this is indicated in the names of Yehuda and Dovid themselves, ומדה זו הוא בחי' יהודה ודוד כמ"ש מו"ז ז"ל יהודה ה' כלול בו. ואות דל"ת שהוא מלא הכנעה בהיותו יודע שהשם בו. וכן אותיות דוד. הד' שפלות. וזכה אח"כ להמשכת הקדושה שע"ז רומז אות ו'. ומ"מ נשאר אח"כ ד' כמקודם.  Despite all the gedulah, they recognize that it is not due to their own merits and have a sense of complete nullification to put everyone before themselves.  

Says Rav Chayim Shmulevitz, that is what Pharoh saw is Yosef to make him second in command.  Just because he can interpret a dream does not make him worthy of being the prime minister, so why did he get the job?  Because he said אלקים יענה את שלום פרעה.  He did not take credit for himself but recognized that he was a mere reflection of a higher power.  That is the middah of malchus and when Pharoah heard that he knew this was his man.

Bitachon Wins Wars

The Pri Migadim (602) says the words in al hanissin on Chanukah ואתה ברחמיך הרבים עמדת להם בעת צרתם refer to the fact that Hashem redeemed Klal Yisrael even though they did not pray.  It would seem to the P.M. the words הרבים indicate a yeshua not prayed for.  However, the Magen Avraham (285) says in the name of the Tashbatz Katan that the Chasmonaim said what we say on motzei Shabbat, ויהי נועם ויושב בסתר (which if you add the 112 words of יושב בסתר, 12 words *2 of ויהי נועם and אורך ימים 5 words *2 = 130 gematria of הכהנים.)  So that woul eem to indicate they did pray?  In the sefer Bney Binah he suggests that this is was not words aid as prayer but are pessukim of bitachon.  The Chasmonaim were solidifying their bitachon in Hashem and that was the merit to win the war.  We find this concept by krias yam suf were Bnei Yisrael are told not to daven but to just trust in hashem.  That is the guarantee of success even when tefillah will not be accepted.  Bitachon works to break all barriers.

Torah As Implanted Nature

In the al Hanissim for Chanukah we say להשכיחם תורתך.  What does this mean that the Greeks tried to make us forget learning and how?  In the hakdama of the sefer Yam Hatalmud it says that the pach shemen that Yaakov left behind is the pach of oil the Chasmonaim found.  We see there is a connection between Yaakov and fighting against Yavan, what is this connection?    

In the beginning of the hafladik words of the Bah in siman 47 where he discusses the issue of שלא ברכו בתורה תחילה he says ונראה דכונתו ית' מעולם היתה שנהיה עוסקים בתורה כדי שתתעצם נשמתינו בעצמות ורוחניות וקדושת מקור מוצא התורה ולכן נתן הקב"ה תורת אמת לישראל במתנה שלא תשתכח מאתנו כדי שתתדבק נשמתינו וגופינו רמ"ח איברים ושס"ה גידין ברמ"ח מ"ע ושס"ה לא תעשה שבתורה.  What does the Bach mean since the Torah is a present it will not be forgotten?  Rav Wolbe (volume 2 pg. 93) where he goes through explaining the words of the Bach cites Rav Yeruchem (Daas Chachma U'Mussar volume 1 pg. 9-11) who explains the idea of nature is the inborn natural traits that Hashem planted within an individual.  He extends this further and adds that those that merit to receive from Hashem that which is beyond normal capacity it becomes nature for that person.  Something that is beyond nature becomes nature for that person.  He says when Chazal say (Nedarim 38a) that Moshe kept on forgetting the Torah until Hashem gave it to him as a mattanah it means that the Torah is beyond human grasp but Hashem gave it to Moshe to become part of his nature.  Mankind is now able to be influenced through the Torah.  If the Torah becomes the nature of a person it will not be forgotten just as one doesn't forget their natural character traits for it is part of the makeup of the person.  Forgetting creeps in only when one doesn't feel the Torah is part of the person.  Forgetting means its not part of my teva, it is not part of my general gestalt.  The Greeks wanted the Torah to be studied just as any other chachma.  The mathematics, chemistry, physics, philosophy don't become part of the person.  They are just studies one may learn and forget, learn and forget.  The Greeks said study Torah the same way but don't make it part of you.  It isn't part of your natural programming.  

The Midrash (Vayetzei 69) says  וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמַר אֲנִי ה' וגו' (בראשית כח, יג), רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַח (תהלים סג, ב): כָּמַהּ לְךָ בְּשָׂרִי בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם, רַבִּי  רַבָּנָן אָמְרֵי כְּשֵׁם שֶׁנַּפְשִׁי צָמְאָה לְךָ כֵּן רמ"ח אֵבָרִים שֶׁיֵּשׁ בִּי צְמֵאִים לְךָ, the flesh and bones of Yaakov thirsted for Hashem.  They were connected to Hashem.  Yaakov is the complete antithesis to Yavan.  He lived as if the Torah was part of his very essence.  That is why Yaakov is the antidote against Yavan (based upon a shmuzz of R' Elefant.)

A New Form Of Malchus

Why is the Chanukas Habais in the middle of the second Beis Hamikdash celebrated but there is no celebration for the chanukah of the first Mikdash?  

חנוכה may be read as חנוך ה, the chinuch of ה.  What does this mean?  The letter ה as detailed by the Alter Rebbe appears twice in the name of Hashem.  The first one alludes to the emanation of בינה and the second one refers to the emanation of מלכות.  (The two are interconnected as both are an expansion of the preceding sefirot.)  In Patach Eliyahuit says מלכות תורה שבעל פה קרינן לה.  Malchus is connected to תורה שבעל פה (dibbur is a way of communicating with others akin to malchus which serves to distribute the light of the sefirot.)    

Yosef tells the people of Egypt  הא לכם זרע which the Arizal teaches hints to the fact that Yosef was trying to introduce kedusha into Egypt.  He was trying to manifest the ה, the malchus of Hashem to be present in Egypt.  This maybe hinted to when Yosef tells Pharoh (in this week's parsha,) וחמש את ארץ מצרים, the חמש, the letter ה, by recognizing Hashem , it will be the antidote to the years of famine (as seeen from the act that when Yaakov was in Egypt the famine stopped.)    

The Beis Sheni was missing 5 things (Yoma 21b.)  Why specifically 5 things?  It alludes to the fact that the malchus of Hashem was incomplete during the time of the second Mikdash.  The Mikdash was built and continued under the authority of a foreign ruler.  It did not represent a entirely distinct, free nation under its own autonomy.  What was to ensure that the malchus of Hashem would continue in the Diaspora?  The תורה שבעל פה.  The malchus of Hashem, ever-present in the first Mikdash would not continue and would transform into the pilpul of Torah until it can be revealed in an open form again.  It is this form of a new dimension of the malchus of Hashem which is the chinuch of Klal Yisrael for the future Mikdash.  We celebrate the chanukah of the second Mikdash during Chanukah because it was at this time that the miracle of the light of the menorah was a beacon of light to signal this new approach of תורה שבעל פה being used to keep us going until the third Mikdash will be built.  It is a holiday of chinuch, of teaching, of internalizing what will ensure the continuum of Klal Yisrael to be ready for the third Mikdash, may it be rebuilt soon.

Oil And The Soul

The Bas Ayin says the story of the informant about Tamar and her request of Yehuda to vindicate herself is a hint to the Chanukah story.  3 Months after Tishray is Kislev.   The informant, the satan complains that Klal Yisrael should not have had a good verdict for they have strayed.  Tamar, representing Klal Yisrael presents the חותמת, the seal of the jar of oil, the פתילים, the wicks and the מטה (gematria of כלי,) the container for the oil as proof that she is righteous and proclaims לאיש אשר אלה לו אנכי הרה, the 36 candles (gematria of אלה) is the one I am attached too.  

The holiday of Chanukah is illuminated by oil.  Oil has a dichotomy in that it does not mix with other liquids yet permeates through everything.  Chanukah is the celebration of the mesiras nefesh displayed by Matisyahu and family to to stand up to the Greeks.  The power of mesiras nefesh stems the yechida of the Jew.  The yechida is the highest level of the neshama, the essence of the Jew which which remains attached to Hashem.  When one is faced with a test of mesiras nefesh it awakens the innermost essence of a Jew which wishes to remain attached to Hashem.  The yechida of the Jew is awakened and takes action.  Mesiras nefesh stems from the yechida of the nefesh and when it is ignited, it permeates all the activities of the individual.  This is why Chanukah is symbolized by oil.  The oil symbolizes the yechida which stands distant form the forefront of the individual but effects everything.