Chanukah Miketz - פרק מ׳׳טצ׳׳ז

Chanukah - פרק צ׳׳ז Our City

Kapital 97 begins with the words “Hashem Malach Tagel HaAretz”, and is familiar as one of the Perakim included in Kabalas Shabbos each week. In addition, we know based on Rashi earlier in Tehillim that this was one of the eleven Perakim written by Moshe Rabbeinu on the final day of his life, as part of the Brachos he gave to the Shevatim.

The ultimate purpose of this Perek, writes Radak, is “L’Chazek Libos Bnei Adam HaNoashim Min HaGeulah BaGalus”, to strengthen the hearts of those whose stay in Galus has caused them to give up hope for the Geulah. As the years stretch on, the prospect of our Yeshua fades, and we may become despondent: the words of this Kapital are meant to dispel those notions.

The way in which the Perek seeks to accomplish this is by reminding us what is in store once the Geulah arrives. Understanding what will occur at that time can help us maintain perspective even when our outlook is bleak. For example, the Kapital begins with the words “Hashem Malach Tagel HaAretz Yismichu Iyim Rabbim”, and Rashi explains that these words speak of the future: when HKBH takes the kingdoms back from Eisav and Yishmael, L’Asid Lavo, all will rejoice.

At that time “Anan V’Arafel Sivivav”, a cloud will surround HKBH as the ultimate Mishpat is carried out against the Reshaim: “Tzedek U’Mishpat Michon Kiso”. Metzudos explains that the “Anan V’Arafel” refers to the darkness of Tzaros that will engulf our enemies when this Mishpat is carried out.

The Perek continues, speaking about Achris Hayamim in terms that can encourage us even as we face the depths of Galus. “Esh Lifanav Telech”, those whom oppose us will be consumed by a fire that is “Saviv Tzarav”. Radak explains that the fire will impossible to escape from: it will surround and affect all whom are deserving of punishment.

Similarly, we are told: “Harim KaDonag Namosu”, the mountains will melt like was before “Adon Kol HaAretz”. Ibn Ezra explains that the mountains are a metaphor for those who are so haughty to believe that they can oppose the Ratzon Hashem. When the Geulah arrives, these agitators will be dispatched with ease, melting like wax.

The Pessukim also speak about the reactions that will arise from these events. “Higidu HaShamayim Tzidko V’Rou Kol HaAmim Es Kvodo”. When the skies rain justice upon our enemies, the nations of the world will take notice and Kvod Shamayim will be amplified. At that time, “Yevoshu Kol Ovdei Pesel Hamishallelim B’Elilim”, those who are devoted to false gods will be shamed.

Of course, the degradation of our enemies will have an inverse effect as well: “Shama V’Tismach Tzion”. We, the ones who have upheld the ideals of HKBH throughout history, will witness the destruction and rejoice, “L’Man Mishpatecha Hashem”, as the Mishpat of HKBH is carried out.

Appropriate to its overall theme, most of the Kapital is written in the future tense, clearly referring to the day for which we long. Toward the end of the Perek, however, there are some Perakim written in the present tense, which is of course notable. We must of course understand the message conveyed by these Pessukim, and how they contribute to the overall purpose of the Perek, “L’Chazek Libos Bnei Adam HaNoashim Min HaGeulah”.

The first of these Pessukim begins with the words “Ohavei Hashem Sinu Ra’ah”. Radak explains that the Ohavei Hashem are exhorted to show their hatred for evil, secure in the knowledge that HKBH sees the acts of Reshaim and will eventually mete out the appropriate punishment. This approach, continues Radak, will help us even in Galus, and we will be Zoche to the protection of “Shomer Nafshos Chasidav”.

The next Passuk is a little more difficult to understand in this context: “Ohr Zaruah L’Tzadik U’Liyishrei Lev Simcha”. Rashi explains that the word Zaruah is to be taken literally, “Zaruah Mamesh”. This means that the ultimate Ohr that is reserved for Tzaddikim is now hidden like a planted seed, but will sprout when the Geulah comes.

If this Passuk also speaks about the future, the Ohr to which the Tzaddikim will be Zoche, why is it written this way? Why not write this Passuk in the future tense as the others earlier in the Perek? The Passuk seems to focus on the fact that the Ohr is Zaruah, that even as the Tzaddik is in Galus the Ohr exists, and indeed awaits release. How can we understand this? Why is the Ohr, to which the Tzaddik will later be Zoche, said to be planted now, in Galus? What does this teach us? Also, why is this said specifically about the Ohr? Why does the concept of “Zaruah Mamesh” apply only to Ohr?

The Gemara in Taanis uses this Passuk to make a deceptively simple Drasha: “Lo HaKol L’Orah V’Lo Hakol L’Simcha Tzadikim L’Orah V’Yesharim L’Simcha”. Ohr, it seems from the Gemara, is reserved specifically for the Tzaddikim. This almost seems to expand on the message of the Passuk: while the words “Ohr Zaruah L’Tzadik…” teach us that the Ohr is planted now, so to speak, the Gemara tells us that it is only the Tzaddikim that can be Zoche to this Ohr.

Why? What is the essence of Ohr such that it is the reward reserved specifically for Tzaddikim, and why is it given with the added element of “Zaruah Mamesh”?

This discussion seems particularly important as we celebrate the Yom Tov of Chanukah, which seems to have a particular connection to Ohr. Lest we assume that the Ohr of the Menorah is different than that of the Tzaddikim, the Ohr Zaruah, Chazal seem to tell us otherwise.

The Tanchuma in Parshas Titzaveh tells us that the windows in the Mikdash were constructed in a peculiar manner: rather than making them wider on the outside and narrower on the inside, so that the light would flood in, they were wider on the outside and narrower on the inside. This, explains the Medrash, allows the light of the Menorah to escape the confines of the Mikdash, flooding the world. This, explains the Medrash, was the purpose of the Menorah: to shed light upon the world. The Medrash concludes with a Passuk: “Ohr Zaruah L’Tzadik..”

We see that the Ohr of the Menorah is in fact connected in some way to the Ohr of the Tzaddikim. How can we understand this? How does the Ohr of the Menorah, with its goal of flooding the world with its light relate to the Ohr of the Tzaddik, which is Zaruah Mamesh?

Perhaps we can answer this question, and better understand the essence of Ohr, with an enlightening thought about Chanukah.

There is a question asked by many Achronim: the Nes of the Shemen Zayis, which we commemorate by lighting the Menorah in our homes, did not impact on our existence as a nation—Klal Yisroel would have continued even if the oil hadn’t been enough for eight nights—why then do we make a Bracha of “SheAsah Nissim La’Avoseinu”? Generally one makes a Bracha on a Nes, even a personal one—only if he was saved from a life-threatening situation, not if he was only saved from injury. Similarly, the Nes Purim was one that affected our eternity—had Haman been successful, we as a nation would have ceased to exist—and so the Bracha of She’asa Nissim is appropriate. How, though, does this apply to Chanukah?

R’ Aharon zt”l, in Mishnas Rebi Aron on Chanukah, explains that while the Nes Shemen was not one of physical consequence, it had a prolonged impact nonetheless.

The Nes Chanukah came at an important moment in our history: during Bayis Sheni it was clear that our stay in Eretz Yisroel was limited, and that we would soon face a Galus of significant length. It was in this moment that a message was sent: during the cold long nights of Galus, it might seem as though light is far off, but we must always know that the Menorah burns nonetheless.

The Menorah, explains the Rosh Yeshiva, represents the Torah, as Chazal tell us, “HaRotzeh SheYachkim Yadrom”, if one desires to succeed in Torah, he should Daven towards the south, where the Menorah was placed. Similarly, the Passuk in Mishlei tells us “Ki Ner Mitzva V’Torah Ohr”.

This, says R’ Aharon, was the message of the Nes Chanukah: In the depths of Galus, there may be times at which we feel as though the Ohr HaTorah risks being extinguished, but we must know that if we find one “Pach Shemen”, even the smallest representation of Torah B’Tahara, the flame will continue to burn. Hashem sent this message, through the Nes Chanukah, as we were standing on the threshold of Galus because it is the key to our survival: as long as we keep the Mesora alive, and Limud HaTorah remains a focus, we can override the darkness that threatens to pervade.

With this in mind, we can understand the relationship between the Ohr of Menorah and the Ohr of the Tzaddikim. The Menorah is meant to spread not physical light, but the light of Torah throughout the world. The windows of the Heichal are structured so that the Ohr HaTorah floods the world, for this is the way it continues to exist. Tzaddikim have the same function: they spread the Ohr HaTorah to those in their orbit, allowing them to thrive, even in the darkest of times.

Perhaps this is why we are told that the “Ohr Zaruah L’Tzadik” . The Tzaddikim, those about whom Chazal say “Lo HaKol L’Orah...Tzadikim L’Orah”, enable us to survive in Galus, by giving off the light of Torah, and so the Ohr HaGanuz is their rightful reward. The sources of light are rewarded with the ultimate light, and these two lights are connected: The Ohr that the Tzaddikim

In a similar vein, the Passuk tells us “Elokim B’Arminoseha Nodah L’Misgav”. Radak explains that while most palaces are built to withstand attack and serve as a secure location for royalty, the palaces of Yerushalayim are secure because HKBH promises them to be so. As a result, all who seek refuge in the shadow of the Sechina will find it in the Ir Elokeinu.

The next series of Pessukim speak about the days leading to the Geulah, in which the Umos HaOlam will attempt to plunder Yerushalayim, “Ki Hema HaMalachim Noadu Ovru Yachdav”. Rashi explains that this Passuk refers specifically to Milchemes Gog U’Magog, at which time “Hema RA’uh Ken Tamahu”, HKBH will fight back against the approaching enemies, who will flee in terror, “Nivhalu Nechpazu”.

The Perek speaks more about the destruction of these enemies and the fright they will experience, then turning to the reaction Bnei Yisroel will have to the situation: “K’Asher Shamanu Ken Rainu”. The Divrei HaNeviim, which we all heard, will come true before our very eyes, as the Ir Elokim is restored and we bear witness to the reality of “Elokim Yechoneneha Ad Olam”.

The final portion of the Perek speaks about the joyous reaction that will arise from the restoration of Yerushalayim: “Yismach Har Tzion Tagelna Bnos Yehuda”. The inhabitants of the surrounding cities will rejoice, taking in the glory and beauty of the Ir Elokeinu, secure in the knowledge that Hashem will never again abandon his home: “Ki Zeh Elokienu Olam Va’ed Al Mus”. As we have seen, the overall theme of the Perek is the restoration of Yerushalayim to its ultimate glory in the Yemos HaMoshiach. The focus on the Ir Elokeinu spurs a question, however: what is the essence of the city? We know that it is the Makom of Hashra’as Hashechina, but what is the quality that allows this to be the case? What, we may ask, is the secret of Yerushalayim?

Perhaps we can answer this question based on a Medrash that is closely related to this week’s Parsha.

The Tanchuma in Parshas Vayigash makes a very interesting statement: “Kol Tzaros SheEira L’Yosef Eirah L’Tzion”, all Tzaros that Yosef Hatzaddik underwent were reflected in Tzion as well. The Medrash brings numerous instances of this link, citing Pessukim for each case. For example, the Passuk tells us that when the Shevatim threw Yosef into the Bor, they first removed his Kesones Pasim, “VaYafshitu Es Kesones HaPasim”, and the Passuk in Yechezkel makes a similar statement about Yerushlayim: “V’Hifshituch Es Bigdayich”. Similarly, the Passuk tell us that Yaakov Avinu could not be consoled over the apparent loss of Yosef, “VaYema’en L’Hisnachem”, and the Passuk in Yeshaya tells us “Al TaItzu L’Nachameni”, that we cannot be consoled over the loss of Yerushlayim.

The Medrash then tells us that the opposite is true as well: “Mah SheEira L’Yosef Tovos Eirah L’Tzion Tovos”, whatever good things happened to Yosef were reflected in Tzion as well. There are numerous examples of this connection as well, again each supported by Pessukim. The first such instance comes from this Kapital: just as Yosef was a “Yefei To’ar V’Yefei Mar’eh”, the Passuk here says “Yifei Nof M’Kol HaAretz”. Many of the Pessukim brought in this section of come from this week’s Sedra as well. For example, when Yosef is freed from prison, the Passuk tells us that he was cleaned up, “VaYigalach VaYichalef Simlosav”, and the Passuk in Yeshaya speaks about HKBH cleansing Tzion of its grime L’Asid Lavo. Similarly, when Pharaoh elevates Yosef to Mishna L’Melech he says “Rak HaKisei Egdal Mimcha” and the Passuk in Yirmiyahu says “B’Es HaHi Yikri’u L’Yerushalayim Kisei”.

This Medrash obviously needs explanation: what is the connection between Yosef and Yerushalayim? Why do we connect all the positive, and negative, experiences that Yosef underwent to the Ir Elokeinu? Clearly there is a message here for us to learn about both Yosef and Yerushalayim—what might that be?

Even the way the Medrash is written requires some clarification. In relation to both the Tzaros and Tovos, the life of Yosef is compared to Tzion: “Mah SheEira L’Yosef… Eirah L’Tzion …” There are many ways to refer to the Ir HaKodesh, why does the Medrash choose the term Tzion here? What is the connection between Yosef and Yerushalayim that is particularly reflected in the name Tzion?

Rav Hutner, in Pachad Yitzchok on Pesach explains that Yosef held an important and unique role: he was of course one of the twelve Shevatim, but in some ways he also held that stature of one of the Avos. Ovadiah HaNavi says “V’Haya Bais Yaakov Esh U’Bais Yosef Lehava U’bais Esav L’Kash”: the role of Yosef Hatzaddik was to carry forth the flame of his father, Yaakov Avinu, the way a torch carries forth a flame.

The Rosh Yeshiva further explains that Yaakov Avinu created the reality of “Yisroel Af Al Pi SheChata Yisroel Hu”, a Yid is a Yid even if he veers from the path. This creates a Hemshech HaDoros, ensuring that Klal Yisroel will endure even when Avodas Hashem is at a nadir. That said, the Netzchius of Yisroel is still threatened by those who intermarry, having children who are not consider Zera Yisroel—the Koach of Yosef HaTzaddik was to staunch this risk. By acting as he did, Yosef allowed each member of Klal Yisroel to make the choices necessary to ensure that they and their children remain part of the Shalsheles HaMesorah, carrying forth the Shem Yisroel.

This, explains Rav Hutner is why Yosef Hatzaddik had to arrive in Mitzrayim prior to the rest of Shevatim: it was his influence, the aura of his Kochos, that ultimately allowed Geulas Mitzrayim to occur. As we know, the Zechus that brough Geulah was “Lo Shinu Es Shemam, Malbusham U’Leshonam”, a sense of separation from the Mitzriyim that was only possible because of Yosef Hatzaddik.

In a classic example of his distinctive Mehalech, the Rosh Yeshiva explains that there are two types of separation: that which is required because of one's elevated stature—Havdalah that results from Romimus—and that which itself engenders an elevated stature—Havdala that breeds Romimus. At Har Sinai we were told: “V’Atem Tihiyu Mamleches Kohanim V’Got Kadosh”, we must live a certain way, different from those around us, because we are the Am Hanivchar, this is Havdalah that results from Romimus. Prior to that point, however, we maintained a separation from the Mitzriyim because Yosef Hatzaddik gave us that Koach, and it was this separation that allowed us to exist us on higher plane, and therefore be Zoche to Geulah. This was the type of Havdala that breeds Romimus.

Based on these ideas we can understand that the legacy of Yosef Hatzaddik was to allow each member of Klal Yisroel, for all generations to lead, and to be elevated by, lives of separation. In this way, Yosef Hatzaddik affects each and every one of us, giving us the tools to lead our lives as members of the Am Hanivchar.

The Passuk elsewhere in Tehillim says: “U’Letzion YeAmar Ish Ish Yulad Bah”. The Malbim there explains that this is the essence of the term Tzion: “Kol Ish Prati Mashlim Es HaUma”. While Yerushalayim is a city of Kedusha, one might think that only Kohanim, Leviim and Ba’alei Madreiga are affected by it’s Kedusha, but the term Tzion refers to this aspect of the city: it belongs to us all, Kol Ish Prati Mashlim Es HaUma.

We can now understand the link between Yosef and Tzion: just as Yosef HaTzaddik gave each of us the Koach to lead lives of Kedusha, to be Misromem by our Havdala, so to Tzion allows each of us to take from its Kedusha and lead more elevated lives.

Sometimes, however, we need to view the Medrash in a contrasting light: we understand and perhaps even feel the Kedusha of Yerushalayim, and understand that it applies to each of us. By that same token, we must understand that the Kedusha generated by the actions of Yosef Hatzaddik apply to us all as well. As we learn the Parshios that speak about Yosef, we must keep this in mind, and try to access his Kedusha as we might the Kedusha of the Ir Elokeinu. If we do so, we will soon be Zoche to the day on which we will exclaim for all to hear “Gadol Hashem U’Mehullal Meod B’Ir Elokeinu Har Kadosho.”