Parshat Va’eira 5778 - Take A Minute

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Rabbi Naftali Kassorla

Parshat Va’eira 5778

Take A Minute

The D’var Torah for this week is dedicated for the speedy רפואה שלימה of:

שושנה בת אולגה שתחי׳

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This week's parsha begins to tell us of the onslaught of plagues that G-d brought down upon Egypt. After finally convincing Moshe to be His messenger with Aharon, G-d commands Moshe to confront Pharaoh with a miracle – turning his staff into a snake – to show that Moshe is an emissary of G-d. Pharaoh summons his “wise men and sorcerers” (Shemot 7:11) and they too manage to perform this task. Later, Moshe and Aharon, at G-d’s behest, confront Pharaoh and warn him of the first plague: the changing of the Nile to blood, and the death of its fish. Aharon strikes the Nile and it turns to blood. Again Pharaoh has the חרטומים (sorcerers) match this act.

After the plague of blood, the Torah tells us: ויפן פרעה ויבא אל ביתו ולא שת לבו גם לזאת “Pharaoh turned and went home, and he paid no heed, even to this.” Rashi explains, “He paid no heed: to the wonder of the staff which was changed into a serpent and also not to that of the blood” (Ibid.23)

However, we must ask an obvious question: we already know from the previous verses that when the חרטומים replicated the miracles, “Pharaoh’s heart stiffened and he did not heed them…” (Ibid.11) and “when the Egyptian sorcerers did the same with their spells, Pharaoh’s heart became hard, and he did not heed them…” (Ibid.22). What is the Torah adding by telling us again that Pharaoh did not take heed? And what connection is there between the beginning of the verse, “Pharaoh turned and went home..” to the end of the verse that “he paid no heed.”

I believe the answer lies in a common experience. We’ve all felt those times in life when we encounter something that strikes within us inspiration to overcome a challenge, a bad habit, or to dedicate ourselves to something of higher purpose. These are the special times that call for reflection, times when something occurs which is so shocking that it causes us to reevaluate our life’s direction. Yet so often, those feelings that grabbed us, manage to vanish away like mist in the wind. The most important thing to do to retain that moment, that flash of inspiration, is to quickly act upon it, to do something concrete – immediately.

However, the most sure-fire way to lose that chance is to immediately return to our daily routine, unchanged. We can easily miss an opportunity to grow when we simply go back to what feels familiar, to our “comfort-zone” where we can forget and ignore the inspiration we experienced.

With this in mind, we can now properly frame Pharoah’s attitude. In a time of an incredible revelation of G-d, and after witnessing two wondrous signs, Pharaoh should have taken a moment to stop and reflect upon what he witnessed. Yes, even after his own sorcerers performed the same signs, there was still ample reason to discern G-d’s Sovereignty. For example,  the S’forno says that Pharaoh should have questioned what he saw:  "To recognize the difference between what G-d had done and what his sorcerers had done. G-d’s activity had produced a total change in the nature of the river Nile, a phenomenon which had been considered as inviolate, constant, incapable of being abolished. It had turned the Nile into ‘real blood,’ so much so that all the fish had died. As opposed to the changes affected by the tricks of the חרטומים, they were performed on phenomena that were unstable to begin with. Possibly, all the sorcerer's acts were really produced through illusions or trickery."

Yet, what does Pharaoh do? Does he take that crucial minute to stop and think? No, He turns and goes home; he returns to his comfort-zone, his familiar surroundings, and ultimately, to his preconceived notions. This seemingly insignificant action inevitably led to: “and he paid no heed.” That moment, that chance to reflect, was lost. Having drones this it was only natural that Pharaoh would not take anything to heart.

All too often, we allow precious moments of potential to slip away. But if we realize that it's really in our hands to seize them, we can become more cognizant of these opportunities, and of what they can accomplish. Unlike Pharoah, we, who truly desire to become better, can then use these moments to achieve our goals.

Shabbat Shalom

Parshat Shemot 5778 - Rebuilding Trust in an Untrustworthy World

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Rabbi Naftali Kassorla

Parshat Shemot 5778

Rebuilding Trust in an Untrustworthy World

The D’var Torah for this week is dedicated for the refuah shleimah of:

שושנה בת אולגה שתחי׳

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Tht upon the Jews, with the murder of the infant boys, the back-breaking labor, and the ravaging of the slave’s wives, causing great anguish to our nation. A very dark period indeed.

The Torah says: “A man went from the House of Levi, and he took a daughter of Levi...The woman conceived and gave birth to a son.” (Shemot 2:1) That man was Amram, and the woman was Yocheved. The son would grow up to be Moshe Rabbeinu, who would eventually lead the Jewish people out of Egypt, out of slavery.

Rashi (ibid.) explains the significance of this background information: “He [Amram] had been separated from her [Yocheved] because of the decree of Pharaoh, and he remarried her...he went on the account of his daughter [Miriam]’s advice who said to him “your decree is more severe than that of Pharaoh, for Pharaoh decreed only on the boys, but you have decreed on the girls as well…”

Amram acquiesced and actually remarried Yocheved, because Miriam argued that his actions were in fact worse than Pharaoh! This obviously begs the question: surely Amram understood on his own that to refrain from procreation altogether is more destructive than killing only one gender. So why did Amram leave Yocheved to begin with? And if Amram had a strong justification for his actions, what was so incredibly convincing about Miriam’s argument that compelled her father to reconsider and change course?

The Gemara in Sotah (12a) sheds some light on the dynamics of Amram’s decision. The Gemara states that Amram exclaimed upon hearing the decree: ‎אמר לשוא אנו עמלין עמד וגירש את אשתו - “Our effort is for naught, he then arose and divorced his wife, thereupon all the men arose and divorced their wives.” The Sifri in Devarim (26:7) explains that “effort” refers to the sons (see the Maharsha in Sotah as well). Because of Pharaoh's decree, Amram felt that any efforts at building the nation, at building a society for the future, would go to waste. Pharaoh’s cruelty was so great that he decreed even to kill the male babies of his own countrymen (Rashi 1:22). The hatred that Pharaoh had for the Jewish people was so strong that he was willing to mass-murder the babies of his own people, lest the savior of the Jews be born through them. The very the prospect of bringing children into a world of such evil was depressing, unthinkable. In this time, a period so dark and destructive to our nation and to the world, perhaps Amram did not want to have any children exist, only to suffer at the sight of this abuse.

However Miriam argued against this sentiment. She reasoned that no matter the situation, even at the worst of times, we must continue to move forward at all costs – we must continue to grow and build. We cannot let the destroyers deter us from progressing. We must approach life with the attitude that things will improve, and remain strong in the hope that we will see a better day. Yes, they are killing our boys, but do not let them win by stopping us from raising the next generation. This argument compelled Amram to return to Yocheved. And from this, Moshe, the מושיען של ישראל, was born and led the Jews out of Egypt.

This attitude of despair was quite prevalent in the world post-holocaust. At this time, many made Amram’s calculation – understandably so – after losing their entire families to the Nazis and witnessing the depravity of the world, to leave Judaism and to “check out” from society. How can one, after experiencing such evil, face the world with starry-eyed visions of תיקון עולם? How can one be expected to trust the world again?

Yet there were also those select few, dreamers and optimists, who did not allow the experience of evil to corrupt their view; rather they drew strength from the mission that they felt Providence had foisted upon them to build a new world. Orthodoxy was all but assumed dead in post WWII America, but the pioneers stayed strong and forged ahead, for they continued to look forward, girding themselves with the strength of the past, of their ancestors, to hope for a better future. And just a few years after the destruction of European Jewry, the sociologist Egon Mayer, in his book, From Suburb to Shtetl: The Jews of Boro Park (1979) a study of the Orthodox Jewish community in the 1970’s, concluded: “they were facing a cultural renaissance, rather than the complete assimilation considered inevitable by much of the previous sociological literature on the subject.” (Beyond the Melting Pot, Alberto Bisen and Thierry Verdier – N.Y.U 2000). And today we reap the benefits of these optimists’ “efforts”; they were certainly not “for naught.”

I am proud to say that my wife is a descendent of two such dreamers, who settled in America and built a Torah home. Her Grandparents, after losing their 4 children in the Holocaust, rebuilt their family from scratch, and today their many grandchildren and great-grandchildren are proud Torah Jews bringing strength to the Jewish people and Hashem. I hope and pray that I can instill in my family and coming generations this same sense of mission, and the hope that the world can, and will be a better place.

Shabbat Shalom

Parshat Vayechi 5778 - Life Above Death

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Rabbi Naftali Kassorla

Parshat Vayechi 5778

Life Above Death

The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס

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In this week's parsha, after all the tumultuous episodes in his life, Yaakov knows his time is coming to an end. And just as his father Yitzchak had done, and his father Avraham before them, he attempts to sort out his affairs and bless his children. He requests of Yosef not to bury him in Egypt, rather his will is to be buried in Eretz Yisrael, with his forefathers and wife Leah in the Ma’arat Hamachpela. Later he blesses Ephraim and Menashe and all the rest of the Shevatim. Ultimately Yaakov’s mission in this world draws to a close as the Torah says: “When Yaakov finished instructing his sons, he drew in his feet onto the bed; he expired and was brought in to his people” (Bereishit 49:33). Thus concludes the difficult life of Yaakov Avinu.

The Gemara in Ta’anit (5b) makes a perplexing statement:

א''ר יוחנן יעקב אבינו לא מת

Rav Yochanan said: Yaakov, our forefather, did not die

There are a multitude of explanations of this statement; some interpret it literally, others allegorically. However, Rav Tzadok Hakohen M’Lublin, in his Sefer Resisei Layla (אות נו׳) explains that Yaakov perfected himself to such an extent by living on such a high spiritual level. Consequently, while the physical body is normally at odds with the spiritual, for Yaakov Avinu, the body was not a contradiction to his soul. Death, as stated in Kabbalah, is the difficult process of the soul being removed from the body, known as חיבוט הקבר. As the soul moves to the next world, it is confronted with the decay of the body. Since the soul has been housed in the body for so many years, this process serves to “re-train” the soul to dissociate itself from the body, a very painful ordeal.

However, says the Resisei Layla, Yaakov had so completely divested himself of the physical world that the process of “death” meant as little to him as one who removes a coat. The transition of the soul leaving the body was merely the shedding of an ancillary skin. In this way, death did not exist for Yaakov, thus: “Yaakov, our forefather, did not die”.

Still, I have wondered, what was so significant in particular about Yaakov Avinu that he reached this exalted status? Did not Avraham and Yitzchak Avinu also live on such “angelic” levels that they too should be considered as having “not died”?

Rashi in Vayeishev (Ibid. 37:1) quotes the Midrash Rabbah (פד-ג): 

וישב: ביקש יעקב לישב בשלוה, קפץ עליו רוגזו של יוסף…

Yaakov desired to dwell in tranquility, [but] the pain of [the] [episode of] Yosef seized upon him.

The Midrash elaborates that Hashem exclaimed: “Is it not enough that the righteous will receive their share in the World To Come, but they also want tranquility in this world?” It Seemingly, Hashem in a sense deliberately gives challenges and withholds “rest” from the righteous, in this world. But why? What does this accomplish for them? And what is wrong with desiring tranquility? Is it not conducive to accomplishing our goals? Wouldn't a life of serenity allow Yaakov the “head space” to grow further in his service of Hashem?

In discussing this Midrash, the Alter of Novhoradok Rav Yosef Yoizel Hurwitz זצ״ל in Madreigas Ha’Adam (נקודת האמת) makes an important distinction. There are two distinct – and very different – states of being that a person can experience: שלוה and מנוחה. Shalva, explains the Alter, is when all of a person’s needs are met. Of course, in this state, a person can find a sense of calm and achieve great things. However it has one caveat: the moment one is lacking any particular “need,” he can be thrown into a tizzy of confusion or even madness, thus uprooting all his gains. Menucha, on the other hand is a much loftier level with greater stability. It is a state where man has peace of mind, not because his needs have been met, but rather despite the lack of those “needs.” He has risen above; he has, in fact, uprooted his desires completely and is unchained – able to grow as he wishes.

The Alter explains that this was the “mistake” that Yaakov made in his request. For Yaakov was not asking to live in this elevated state of Menucha, but rather he sought Shalva. He wished to live out his final days in tranquility serving Hashem as his father had done. In response, Hashem sent Yaakov the episodes of Yosef. According to the explanation of the Alter, Hashem did this in order to convey to Yaakov the following message: the only way to truly grow is through challenges. When faced with difficulties, if a person rises to the occasion, he can discover strengths within himself that he did not know existed. Rather than avoid dealing with the challenge and being left “as is,” he gains tools to handle anything which comes his way. These gains are concrete, everlasting acquisitions; they cannot be shaken when he is faced with lack of needs. Now, he has no needs. He has only strength.

However, a person's response to pain and trauma can go in two directions: he can either bow to the pain, and let it overtake him, causing him to subconsciously build a protective shell which separates himself from humanity. Or he can embrace the challenge and allow it to be the harbinger of personal change, from a mere man of flesh and blood, to a totally different being – an elevated being that “does not die.” Not because he is entirely out of this world, but because he has risen beyond, through the realities of this world. Trials and tribulations have the power to cleanse one from the alluring facades of this world – to give him a laser-sharp focus on what is truly important: G-d, Torah, Family, and Chesed.

Yaakov suffered immeasurably in this world: in his dealings with Eisav, Dinah's capture, Lavan’s trickery, the death of Rachel, Yosef's long absence. But he had indeed risen to a higher level through his “few and bad...years of his life” (Ibid. 47:9 – Yaakov describing his life to Pharoah). Yaakov’s comment to Pharaoh, was a statement of fact. His life did not compare to the quality of life that of his fathers, yet he had risen to a new elevated status. Yaakov achieved a state where he was not attached to this world, and this lack of attachment to his body meant that he did not die, a truly exalted praise indeed.

We should be blessed with the fortitude of Yaakov to be strengthened by difficulty. Through our personal challenges, may we be able to recognize our own strengths, which can then then use to grow in our connection to Hashem and development of our true values in life.

Shabbat Shalom

Parshat Vayigash 5778 - Nothing Too Small

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Rabbi Naftali Kassorla

Parshat Vayigash 5778

Nothing Too Small

The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס

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In this week’s parsha, the episode of Yosef and his brothers culminates with their reunion. Yosef finally reveals himself, and all appears to be forgiven as Yosef proclaims, “Do not be distressed, nor reproach yourself for having sold me here, for it was to be a provider that G-d sent me ahead of you… Thus G-d has sent me ahead of you to ensure your survival in the land and to sustain you for a momentous deliverance” (Bereishit 45:5-7).

In this light, Yosef offers that the brothers move down to Goshen, promising to support them, saying, “And I will provide for you there, for there will be five more years of famine, so you do not become destitute – you, your household, and all that is yours” (ibid.11). 

The Ba’al Haturim discusses Yosef’s insistence that his family come down to מצרים: “It is good for you to come here [Egypt] even if it means to leave the land of Israel, for you may become destitute in Torah, as you may not be able to learn Torah because of the famine…” The Ba’al Haturim explains that the motivation for the family to move was not a material concern, but rather a spiritual one; that perhaps the famine may cause them to “become destitute” in their learning. 

The justification of leaving the land to protect one’s Torah study is not without precedent, as codified in the Rambam (Melachim 5:9): “It is always prohibited to go from the land of Israel to outside of the land, except to study Torah or to marry a woman or to save (possessions) from non-Jews, and [then] to return to the land. And so [too] may he go out for business. But to dwell outside the Land is prohibited unless there is intense famine…” The Rambam lists three reasons to allow one to temporarily leave Eretz Yisrael, and among them is to study Torah. However, if an intense famine strikes, it is permitted to live outside the Land, even for an extended period of time.

Why does the Ba’al Haturim base the reason for leaving the Land, not on account of the famine, but for Torah learning? From the Rambam cited above, we see that starvation is apparently a more serious concern, as it is even permitted to dwell in chutz l’aretz due to famine, while for Torah, one is only allowed to leave temporarily. Why is Torah study (or lack thereof) highlighted as that which necessitated leaving the Land in this particular case?

Additionally, what does the Ba’al Haturim mean in saying that the Shevatim would become “destitute in Torah”? Are we not talking about our great ancestors? How is it possible that they would become destitute, ie. completely lacking, in Torah study due to a famine? The very idea that they would abandon their Torah because of a difficult circumstance seems preposterous.

Perhaps we can suggest that the Ba’al Haturim is communicating a profound insight about the study of Torah. Of course the Shevatim would have continued to study while remaining in the Land of Israel, even amidst the famine. Nonetheless, despite their dedication, the famine would inevitably affect their learning on the most minute level. In some miniscule way, their understanding and diligence might might be lacking. Even this small, perhaps indiscernible decrease in learning necessitated leaving the Land.

This is a novel idea, for one could think that the allowance to leave the Land of Israel to learn Torah only applies to those who are unable learn at all in the Land, or if their staying in Israel would be a severe impediment to their success in Torah study. But how do we know that if someone were to encounter a slight drop, that he would be permitted to leave? Thus, we learn from the Shevatim and their move that even the slightest decrease in one's Torah learning is terribly tragic – it requires leaving Eretz Yisrael! We can show us how much Torah is truly worth.

With this explanation in mind we are more able to better appreciate every bit of Torah, no matter how “small.” In truth, when it comes to Torah learning, nothing is small and no attainment is insignificant. Therefore, even the potential loss of a “tiny amount” is taken with utmost seriousness. Each piece of Torah is immensely valuable in its own right as well as a step towards even greater knowledge.

This idea can be very helpful for us, in this all-or-nothing, black-and-white generation. Too often, we can fall into despair, feeling that our achievements are worthless; or that if we were to undertake something new, we would not succeed. This is a cancerous attitude, which only serves to infringe on our happiness – the ultimate key to progress. And happiness aside, this mentality surely stunts any potential growth, as it forces us into defeat before we even begin! Rather, we should learn from the Shevatim, that if even a slight decrease in Torah learning is serious enough to leave the Land, it must mean that every bit of Torah, and every bit of growth, makes a world of difference.

A negative, all-or-nothing mindset must be avoided at all costs and discarded immediately. Rather, we should learn to view any and all accomplishments not only a sign of progress, but as having tremendous value unto themselves. They can then foster a positive attitude which will be the key to our ultimate, higher goals.

We should be blessed with this level of spiritual recognition and inculcate this attitude of growth within ourselves. 

Shabbat Shalom

Parshat Mikeitz 5778: G-d Willing

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Rabbi Naftali Kassorla

Parshat Mikeitz 5778

אם ירצה ה׳ - G-d Willing

The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

Last week’s parsha concludes with Yosef in prison after having been accused of assaulting Potiphar’s wife. Placed with the Sar Ha’mashkim and the Sar Ha’ofim, he successfully interprets their dreams. Yosef requests of the Sar Ha’mashkim to remember him and mention his name to Pharaoh to be released. However, the Sar Ha'mashkim forgets, and Chazal say that as a punishment for putting faith in the wrong place, Yosef remained confined for an extra two years. Next, Pharaoh is stricken with dreams for which he cannot find a meaningful interpretation. Finally, the Sar Ha’mashkim recalls Yosef and suggests that he be summoned to interpret the dreams.

Pharaoh sends for Yosef, and in a flash he is brought before Pharaoh. Pharaoh gives great honor to Yosef saying: חלום חלמתי - “I have dreamt a dream, but no one can interpret it. Now I heard it said of you that you comprehend a dream to interpret it.” Pharoah ascribes a tremendous amount of power to Yosef, that he alone can interpret the dream. Yet Yosef responds: ״בלעדי אלוקים יענה את שלום פרעה״ – “That is beyond me; G-d will respond to Pharoah’s welfare.” Rashi explains Yosef's response, “That is beyond me” as:  “The wisdom to interpret dreams is not mine, rather ‘G-d will respond’ that is, He will put a response in my mouth ‘for Pharoah’s welfare’” (Bereishit 41:15-16).

The Mesiach Ilmim (רבי יהודה כלץ), a commentary on Rashi, expounds on this as follows: The word בלעדי does not mean “׳without me”; Yoseph did not tell Pharaoh, “I will not answer. for G-d is the one who will respond instead.” Yosef was actually saying that although the capability of interpretation comes from G-d alone, Yosef would act as the conduit in relaying G-d’s message. Rather than remove himself from something he was incapable of doing, he recognized his position as G-d’s messenger.

The Malbim as well says that Yosef told Pharoah that the ability to interpret the dream was not dependent on him alone. And that if G-d wanted Pharoah to know the meaning of his dream, He would he send the answer through some other avenue, including another person. Again, Yosef is minizmig his role as the sole, and correct interpreter of Pharaoh's dream. Yet Yosef listens to dreams and indeed offers his own interpretation.

Why does Yosef do this? Why does he first attribute all credit to G-d, thereby lowering his own importance, but yet continue to interpret the dreams?

Yosef understood inherently, that although he was not G-d who carried the power of interpretation. He still understood his unique position in world history. That he was placed in this situation to be a messenger for G-d’s word. Despite knowing that something was beyond him, he nevertheless stepped into the role that Hashem ordained for him.

And because Yosef did this, ascribing everything to G-d alone, the Midrash Tanchuma (4) tells us that G-d proclaimed: ‎ “Since you did not seek to exalt yourself, be assured you will be elevated to greatness and leadership by Me”. Yosef, in lowering himself, was really the catalyst to his being raised up.

This is such a powerful idea for us, for so often we are confronted with challenges that may seem impossible, which feel like they can only be overcome by G-d himself! Or perhaps we have lofty goals that we feel incapable of accomplishing. We learn from Yosef, that if we let go of our fears and recognize that the results are ultimately decided by G-d alone and accept that we are merely His messengers, we can overcome any challenge and reach heights of wisdom that we could not fathom to have reached on our own. 

Yosef shows us, that we should not cower in the face of daunting tasks, but rather we view ourselves as agents able to channel the energy of the All-powerful King, for Whom no challenge is too great. In that light, we can do anything with His help.

This is a fitting message for the holiday of חנוכה, when Hashem “delivered the strong into the hands of the weak, the many into the hands of the few…” Rather than capitulate when faced with the sheer absurdity of the imbalance, both in numbers and strength, the חשמונאים trusted in G-d. Their shortcomings did not cause them to fear, but instead to submit themselves to Hashem’s mission, and they emerged victorious.

This should give us chizzuk in all our endeavors, small and great. With G-d’s help, may we grow and accomplish the so called “un-achievable”.

Shabbat Shalom

Chanukah 5778 - Comforting Lights

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Rabbi Naftali Kassorla

Chanukah 5778

Comforting Lights

The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס

If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion, please email: ParshaParagraphs@gmail.com

The Midrash Rabbah in Eicha (2:13) tells us:

חכמה בגוים תאמין תורה בגוים אל תאמין

Wisdom among the non-Jews, believe. Torah among the non-Jews, do not believe.

This became very clear to me while listening to a certain politically Conservative podcast. The program host, a Christian who considered himself well-versed in Judaism, was lauding the virtue of Christmas in comparison to other holidays around this time of year. Starting with Kwanzaa, he discounted the newest holiday because it was started by a well-known communist extremist, and is meant to celebrate Black Power – hardly religious in nature. I nodded my head in agreement as I listened. He then moved on to the Winter Solstice (also known as midwinter) which is an astronomical phenomenon marking the day with the shortest period of daylight and the longest night of the year. It was celebrated by Pagans in Scandinavian countries. It has now become popular in New-Age movements to celebrate “Mother Nature” along with other Paganistic ideas. Again, I was nodding my head in full agreement.

Then he moved down the list – to Chanukah. The holiday on which we commemorate both the great miracle of the oil, and the extraordinary military victory over a foreign invader. The host, forced to admit that it was obviously much older than Kwanza, and more religiously-themed than the Winter Solstice, began explaining how Chanukah is a “less significant” holiday in the Jewish calendar. This is marked by its non-biblical origin, the fact that it does not have a prohibition of work (איסור מלאכה) like on Rosh Hashana and Yom Kippur, and that there is no completely distinct prayer service to commemorate it. He went on to explain that the tradition of gift-giving was really started by a Reform Rabbi in Cincinnati, in an attempt to mimic the practice of Christmas. Thus, the host concluded that Christmas is far more superior, the birthday of his “savior”, the day of gift giving and merriment.

At this point my blood my was boiling. It disturbed me tremendously to hear this assault on our beloved holiday; to hear his faux triumphalism in his promotion of Christmas over other holidays. Nevermind that Chanukah predates Christmas by hundreds of years, or the paganistic origins of Christmas. Not to mention its ahistorical and arbitrary claim to be the birtdate of Jesus. It bothered me so much to hear such a warped characterization of Chanukah – what we as Frum Jews live each year.

But after further contemplation, hearing this unfounded critique ultimately led me to a much deeper and meaningful appreciation for our respected Chazal and for the נס of Chanukah which we celebrate.

We find in Parshat Beha'alotcha, in reference to the lighting of the Menorah in the Mikdash: “Hashem spoke to Moshe, saying, ‘Speak to Aharon and say to him: When you kindle the lamps, towards the face of the Menorah shall the seven lamps cast light’” (Bamidbar 8:1-2). The task of lighting the Menorah in the Mikdash was entrusted to Aharon HaKohen.

The preceding parsha, Parshat Naso, featured the inaugural offerings of the נשיאים, where each tribe was represented. The juxtaposition of these parshiot raises a question: The portion featuring the Menorah and its directives appeared earlier in the Torah, prior to the parsha of the Nesiim. Thus we would have expected the chapter on preparations for the Menorah to occur earlier as well. Why is it here instead?

The Be’er Basadeh (a commentary on Rashi) tells us that the placement of these parshiot one after the other shows that there must be a direct connection between the lighting of  the Menorah and the offerings of the Nesiim. Therefore, Rashi quotes the Midrash Tanchuma: Why was the passage dealing with the Menorah placed next to the passage of the Nesiim? Because Aharon saw the inauguration, and he felt badly, for neither he nor his tribe was represented among them. G-d, seeing Aharon's sadness tries to comfort him: ‘I swear by your life, your portion is greater than theirs, for you kindle and prepare the lamps.’”

The Ramban asks a very strong question: Why is Aharon only comforted now – by the Mitzvah of the Menorah? Why wasn't he comforted with the Ketoret, a service done everyday – morning and night? Why isn’t he comforted by the entire Yom Kippur service – the holiest of the year! Only he was privy to entering the Holy of Holies, something the other tribes were not allowed to do. In light of these questions, the Ramban (quoting Rabbeinu Nissim Gaon) says that the mitzvah of Menorah is not only that of the Menorah in the Mikdash, but it is also referring to the miracle of Chanukah, and the mitzvah of נרות חנוכה, which would last forever. That is Aharon’s everlasting comfort.

Chanukah is not a new invention. It’s manifestation was preplanned thousands of years before. And its performance would continue long after, under any and all circumstances. Whether it would be the Jew kindling flames in the concentration camps under intense fear of being caught, or myself – blessed with the opportunity to light in ירושלים. These candles serve as a comfort to the Jewish People, just as it did for Aharon so many millennia ago.

Our Chazal, in the tradition handed down to us, give us the lense with which we perceive and approach our Holidays. To even begin to compare and contrast Chanukah’s characteristics with the more modern-day, man-made holidays is to cheapen it beyond belief. This holiday, rooted in an idea from Hakadosh Baruch Hu himself, was enacted by Chazal. They help us to truly understand our history and imbue our daily lives with the lessons we have learned. This holiday, far from being less significant, is an opportunity for us to appreciate the legacy which we carry, and the wisdom from whom we have received it. A whole body of tradition that goes all the way back to Har Sinai – something no other holiday or other religion can ever claim.

Chanukah Sameach