Chanukah Reflection: The Servant

BS"D

I dedicate these divrei Torah:L'ilui nishmas (to elevate the souls) of Aliza bas Sarah ob"m and her three children, taken too soon in a fire accident just a few days ago...As a Refuah Sheleima for their survivors - husband and father Yoseif ben Ahuvah Masuda, children Shilat bas Aliza, Avraham ben Aliza, Daniel ben Aliza, and their cousin - and for nechama and koach for them in this indescribably difficult time. 
Please daven or recite Tehillim for them.  Just as Hashem made miracles for us in the past, so may He make another miracle for them today.

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The following thought is a mashal (parable) of my own, discovered and refined this Chanukah:

The Chanukiyah (or Menorah) stands patiently, beside either oil or candles according to custom, longing to be kindled alight with holy flames. 

The little wax candles or cups of oil are identical and jumbled.  Neither bearer of light knows who's going to be chosen to play what role.  Who will be the Shamash, the servant torch?  Who will be grouped into the 8 counting lights?

At long last, the lighter arrives to the table by the window, where the Chanukiyah and its supplies are waiting.  His hand reaches down, carefully selecting which will serve as Shamash, and which will stand in the 8.  Then, he takes the match, strikes it, and ignites the channels of light.  The Chanukiyah glows richly, each detail illuminated and endowed with a purpose.

So it is with us - Am Yisrael, the rest of the world, and Ribono Shel Olam.

Who are we really?  We're human beings, created b'tzelem Elokim (in G-d's image) exactly like the rest of civilization.  Is there more to our identity than that though?  Of course.  You may have heard that Am Yisrael is called "the Chosen People," but one might ask "Is this arrogant?  Is this egotistic?  Superficial, or even, G-d forbid, racist?"

Absolutely not. 

What if one responded that this concept and belief truly emanated from Hashem Himself?  Prior to Matan Torah (the Giving of the Torah), Hashem asked all the nations of the world if they would preserve a gift and law, the Torah that He offered them.  Yet each one declined, until Hashem reached Bnei Yisrael.  At this proposal we cried out "Na'aseh v'nishma - We will do and we will listen," in total acceptance of the undertaking and privelege.  It's a declaration that echoes throughout all our generations and ages.  Matan Torah, the Giving of the Torah, is compared to a wedding between Am Yisrael and Ribono Shel Olam, for it was then that we pledged a wholehearted and unbreakable devotion to Hashem, Who in turn swore His unwavering support, love and guidance.  This sentiment was reiterated by Moshe Rabbeinu before his passing (preceding Bnei Yisrael's entrance to Eretz Yisrael), when he said:

"Hayom hazeh nih'yayta l'am la'Hashem Elokecha/This day you have become a people to Hashem your G-d."  {Devarim 27:9}

The Torah once more testifies to our attachment with Hashem:

"V'amarta el-Paroh: 'Ko amar Hashem 'B'ni B'chori Yisrael.'' - And you shall say to Pharaoh: 'So said the Lord: 'Israel is My firstborn son.''"  {Shemos 4:22}

This is not at all about ego.  We do not say we are better than other people.  There are all different kinds of characters in every group...  Rather, we are called "Chosen", for we've been charged with a sacred mission.  We teach, learn and inspire; we build, fix and create; we grow...  But the essence of all we do, is to elevate the world around us.  We must find Hashem and His Divine Light, in everything we do and everywhere we go; even in the physical and material, the dark, tragedy or challenge, and return the sparks to Him.  We must draw Hashem into the picture of the churning sea of our world, "bring heaven down to earth," and transform the world into a Garden for G-d.

The role of the Shamash in lighting the Chanukiyah, is that it kindles the other candles.  How often it is forgotten to be mentioned, while everyone relays the story of the famous 8...  But is it demeaning to be a servant?

Hashem surveyed all the nations of the world, like many colorful candles, each bearing potential to be messengers of light.  But which would be His faithful servant?  "Neir Hashem Nishmas Adam - Man's soul is G-d's candle..." {Mishlei 20:27}  Finally, Hashem's eyes, so to speak, rested upon us.  He said "I choose YOU."

It is said that we, the Jewish People, are to be "a light among the nations."  We must be a fitting example for others at all times, and in everything we do, and among any crowds, we have the opportunity to make a Kiddush Hashem (Sanctification of G-d's Name).  We are selected by, and diligently perform the work of our Master, our Creator, and our Lighter.  Once we've been ignited, fused with a fiery soul, and are guided with a profound purpose, it is in our hands to kindle the souls of others.

Traditionally, the Chanukiyah is designed with the Shamash elevated above all the rest of the flames.  When you bend before Hashem's will you are, paradoxically, free, unlimited, and unique from the rest.  When you serve Hashem, taking all you have - your gifts, energies, inner light and very being - and offer it all up in your Avoda to Him, you can truly reach no higher. 

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May we all embrace and make pnimiyut (integrate) the light, strength and miracles of Chanukah, to last all year round.  Chanuka Sameach, love and blessing to all, as we conclude the Festival of Lights.

Parshat Vayishlach Reflection: "The Apple Doesn't Fall Far from the Tree..."

BS"D

I dedicate this parsha post as a zechus for a blessed and speedy refuah sheleimah for Yitzchok Levi HaKohen ben Daniel Avraham.

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The whole of Sefer Bereishis, the Book of Genesis, is dedicated to relaying to us the lives and legacies of our Forefathers and Foremothers.  Every one of their actions, and every occurrence in their lives, are a portent for the future... for their descendants... for us.  This is hinted to us explicitly - in fact twice - in this parsha!  Let's learn.

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Flipping back to Parshat Toldos:  Immediately after Yaakov exited his father Yitzchak's tent, joyful and content after having been blessed so specially, Eisav entered bearing his freshly-prepared delicacy, and demanded the blessing of the firstborn.  Yitzchak was seized with violent trembling as he realized how he'd been deceived, and he was fearful of a terrible consequence to his mistake.  Still, he affirmed that, now with his knowledge, Yaakov was to remain blessed.

Eisav responded with a grievous cry, and struggled to accept the finalization of the blessing's transmittal, which was 'rightfully' his.  He begged his father to bentch him too.  Yitzchak replied:

"Vayomer 'Ba achicha b'mirma vayikach birchasecha.' - He said 'Your brother came with cunning and he took your blessing.'"  {Bereishis 27:35}

In recognition of the negative connotation borne by "mirma - cunning," Rashi brings down from Onkelos and the Midrash that this actually means 'b'chochma - with wisdom'... of the Torah.
Returning to Vayishlach, the present parsha of our discussion, we recount the tragic episode of Dina, the daughter of Leah and Yaakov.  After Yaakov's charged reunion with Eisav following his many years of exile away from his family and homeland, Yaakov and his household journeyed forth alone, settling in Shechem.  After a brief period of relative peace, it happened that one day while the men of Bais Yaakov were away and preoccupied with studies...:

"Vateitzay Dina bas-Leah asher yaldah l'Yaakov liros bivnos ha'aretz - Dina went out, the daughter of Leah, whom she had borne to Yaakov, to see the girls of the land."  {Bereishis 34:1}

(The Lubavitcher Rebbe of righteous memory teaches in one of his sichos (talks), that Dina wasn't simply gallivanting off to mingle with the girls of this disreputable city.  Rather, she ventured forth beyond her holy tent, in order to come to other young ladies and exert a positive influence on them in a genuine and charismatic way.  Her goal was to spread around, and instill within them the truth and wisdom so passionately taught in the House of Jacob.  She sought to kindle the light of kedusha and Yichud Hashem amongst whomever she could.  But this, my dear friends, is a jewel of wisdom saved for another conversation.  You can learn this Chiddush of Chassidus at greater length here.)

While Dina walked the streets of the city, she was seen by Shechem, the governor of the city's son.  He desired her, kidnapped her, was close with her, and maltreated her.  When word of the terrible news, that the beautiful tzadekes daughter of Yaakov was abused, her brothers were overcome with righteous outrage.  Curiously, after Shechem mistreated Dina so, he actually grew real feelings of sensitive love for her.  Perhaps with remorse for his inappropriate and rash behavior, he requested of his father Chamor to contact Yaakov, concerning a formal marriage and the bride-price for Dina's hand.  Chamor popped the proposal, including the suggestion that the Jewish People intermarry with his, and a promise that the land before them would be open for their settlement.  The two nobles assured them that they were prepared to pay even the highest prices for their desire to be granted.

"Vaya'anu v'nei-Yaakov es-Shechem v'es-Chamor aviv b'mirma vaydabeir asher timay eis Dina achosam - The sons of Yaakov answered Shechem and his father Chamor with cunning when they spoke, because he had defiled their sister Dina."  {Bereishis 34:13}

Yaakov's sons explained that they were forbidden to allow their sister to marry a man without a Brit Milah, and the only possible way to allow this, including the detail of intermarriage, would be for all the males of the place to be circumcised as Bais Yaakov was.  However, there was one catch here that Yaakov's sons didn't let on, as they spoke up, joining the exchange between the two fathers:  No matter what pleasant deals were proposed by Shechem and Chamor, the shameful actions had been committed, and there was no return.  All of civilization is bound by the Sheva Mitzvos Bnei Noach (the Seven Noahide Laws) which include the prohibition of immoral relationships.  One who oversteps this basic law of human decency is liable for capital punishment.  The inhabitants of the city were also found guilty, since none opposed Shechem's forbidden conduct, and they thereby also broke the Noachide law to administer justice.  Yaakov's sons allowed Shechem and his people to undergo the Brit Milah, as it provided a merit and tikkun (rectification); since it is taught that Milah negates physical desires, Shechem could partially amend his failure in this area through the mitzvah.  But the Torah continues, that on the third day, the most difficult and painful point after circumcision, Yaakov's 2nd and 3rd oldest sons Shimon and Laivi, took their swords and ransacked the vulnerable, weakened city, slaying every male, and ultimately releasing their sister from captivity and returning her home.

Although the words of Yaakov's sons were smooth and agreeable outwardly, they understood that retribution had to be meted out.  While they appeared to acquiesce to the noblemen's proposal , they indeed contemplated the instruction of Torah within.  When they spoke... it was "b'mirma - with cunning."  Refer back to Yitzchak's discussion with Eisav, and notice, that Yitzchak used the exact same word to describe Yaakov's actions!  Yaakov came unto his father b'mirma, and many years later, his sons also spoke to the corrupt rulers b'mirma!  The children mirrored their father in their devotion to Torah wisdom, to work diplomatically when dissolute people were concerned, and solve challenges.

This is reflection between parent and child is not restricted to the men, but the Torah also gives us an example with women.  Rochel Imeinu, Mama Rochel, was unable to bring a child into the world for many years.  Her desire was so strong, and she expressed her suffering to Yaakov, equaling a lack of children to spiritual death.  After a heated exchange, they reached a conclusion to dissolve Rochel's maidservant Bilhah's status as a servant, so that she might wed Yaaov, and Rochel would "be built up" through her.  After observing Bilhah's two births, Leah desired to give her maidservant Zilpah to Yaakov, also as a wife, so that she might take part too in bringing another part of Bais Yaakov into the world.  Zilpah mothered two sons, and Rochel was still yet barren.

"Vayeilech Reuvain bimei k'tzir-chitim vayimtza duda'im basadeh vayaveh osam el-Leah imo vatomeir Rachel el Leah 'T'ni-na li miduda'ei b'naich.' -- Reuvain went in the days of the wheat harvest and found jasmine flowers in the field.  he brought them to Leah, his mother.  Rochel said to Leah, 'Please give me some of your son's jasmine flowers.'"  {Bereishis 30:14}

Some say that jasmine flowers induce fertility; thus, Rochel requested some, hoping that, combined with her endless prayers, would prove to be an effective cure and an end to her suffering.  Leah initially appears to be slightly annoyed.  She implied, that first Rochel became her rival concerning Yaakov, and on a note of incredulity questioned how she now asked for her special blossoms too.  The sisters spoke and reached a deal:  In exchange for the duda'im, Rochel was to forfeit that night, which was her designated night with Yaakov, to her sister.

"Vayavo Yaakov min-hasadeh ba'erev vateitzay Leah likraso vatomeir 'Aylai tavo ki sachar s'charticha b'duda'ei bni' vayishkav imah balaiyla hu. -- Yaakov came home from the field in the evening, and Leah went out to meet him.  She said 'You will come to me, for I have hired you with my son's jasmine flowers," and he was with her that night."  {Bereishis 30:16}

Leah had a purpose, and a strong desire to fulfill it to the utmost:  She was a mother of  Bnai Yisrael, and she always strove for the opportunity to build it herself, and increase her share whenever possible.  She gave birth to six of the twelve tribes, equivalent to the rest of the other wives' offspring put together!  So eager she was, that she exerted herself to go out and greet Yaakov, and welcome him into her tent.  (And that very night, Hashem granted her wish; she conceived another child!)  "Vateitzay Leah - And Leah went out..."  Vateitzay, vateitzay...  Doesn't it sound familiar?  Look back, and above:  The Torah illustrates Dina's ventures as "Vateitzay Dina - Dina went out."  Dina was a girl who also possessed a strong drive and grace as her mother; Leah's outgoing persona was mirrored by her child, and perhaps on an even greater scale.  Rashi actually declares, in their praise, that these two women are the source of the expression "K'imah k'bitah - Like mother, like daughter!"

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The examples we've given today are very specific and are clearly observed to be reflections between those as close as a parent and their children.  But we, too, are the children of the Avos and Imahos.  Their spiritual strength and character traits are inherent, and so often manifested within us.  They sojourned and journeyed almost endlessly; we therefore have the courage and strength to live as "wandering Jews," for there is no place in this world for us of permanent residence and tranquility, until the coming of Moshiach.  How can we ever withstand the relentless pressures and temptations of a world in denial of G-d surrounding us?  Our ancestors were the "Ivrim"...  those who crossed over to the other side, against the crush of humanity, and stood strong for their faith, belief and heritage.  It's all in our "spiritual DNA."  I guess you could really say in this case that "the apple doesn't fall far from the tree..."

May we always merit to draw chizuk and guidance from the legacies of our forbears, and make them and Hashem proud by emulating their ways.