Personalized Attention

Because of the way our calendar is structured, Parshas Vayeshev is almost always falls out immediately preceding Chanukah. Obviously we cannot assume that this is coincidence—the Sedra and Chanukah must somehow be connected to one another. This notion is even stronger when it comes to the Haftorah, which was selected by the Chachamim—we can easily presume that within their choice of Divrei HaNavi for Parshas Vayeshev there is a message or lesson that can help us prepare for the coming Yom Tov.

The Haftorah of Parshas Vayeshev is taken from Sefer Amos, and includes a passage that is really the culmination of a set of similar Pessukim. The beginning of Sefer Amos is a Nevuah that speaks about the Umos Haolam, and contains consecutive sections that speak about the Avieros that will ultimately lead to their destruction. Each portion starts with the words “Al Shlosha Pishei…”, telling us that Hashem can forgive three Avieros committed by the relevant nation, but “Al Arba Lo Ashivenu”.

After the Navi addresses the nations surrounding Eretz Yisroel—Damesek, Aza, Edom and others—he turns inward and speaks first to Yehuda and then to Yisroel, the Aseres HaShevatim. It is this final section that makes up our Haftorah.

As is the case when speaking to all other nations, the Navi does not mention the three Aveiros that Hashem can overlook, but is very clear about the fourth. We are told that Yisroel will face destruction “Al Michram BaKesef Tzadik V’Evyon Ba’avur Na’alayim”. The perversion of justice, when truth is overshadowed by affluence, and the fate of the indigent sold for material gain, cannot be ignored. It is this behavior, promises the Navi, that will lead to the downfall of Yisroel.

Interestingly, although the PEssukim do not mention the three Aveiros that Hahsem is willing to forgive, the “Shlosha Pishaim”, the Meforshim are quite clear in defining them. Radak explains that the Aseres HaShevayim commited the three Avieros Chamuros—Giluy Arayos, Shefichas Damim and Avodah Zara—but their G’Zar Din would come because of the Aveiros the Navi describes. At first glance this may seem odd: why would a seemingly less severe Aveira be the cause of their downfall, and not the Aveiros Chamuros. Radak therefore reminds us that this phenomenon occurs elsewhere. With regard to the Dor HaMabul, Chazal tell us that although they had committed all manner of Avierah, their ultimate Gezar Din came because of Chamas.

Although we may take this for granted, we must still try to understand why it is true. Why is it that Yisroel, in this case, faces punishment only because of their financial misdeeds and not the other Aveiros they commit? What is it about these types of Avieros that are so particularly egregious?

The next section of the Haftorah also requires some explanation.

In the midst of describing the shortcomings of Klal Yisroel, the Navi makes something of a historical detour. First, the Passuk tells us: “V’Anochi Hishmaditi Es HaMaori Mipneihem”. Hashem reminds Klal Yisroel that when they were ready to enter Eretz Yisroel, He destroyed the Emori. In fact, this was not a simple task, as they were “Govah K’Arazim”, tall as cedar trees, a sign of strength. Then, the Navi adds: “V’Anochi He’elesi Eschem M’Eretz Mitzrayim V’Olech Eschem Bamidbar Arbaim Shana…” Bnei Yisroel are reminded of their origin: Hashem took them from Mitzrayim and provided for them in the Midbar for forty years.

The gist of the Pessukim seems to be that members of Yisroel are ungrateful and hypocritical, a message that perhaps fits the tone of the Nevuah, but there are two apparent questions which must be answered.

First, the segue of the Pessukim is unclear. The Navi had been talking about the Peshaim of Yisroel that Hashem would not be able to pardon, and then switches seamlessly to the discussion of our ingratitude for historical realities—how do these two topics connect? In fact, the Passuk begins with the word “V’Ani”, with a “Vav HaChibur” indicating that there is a link between the two topics—what might that be?

Second, and perhaps more pressing, the Pessukim seem to be out of order. We were first taken out of Mitzrayim, and led through the Midbar for forty years, at the end of which Amon was destroyed. Why, then, does the Navi first mention the destruction of Amon and then turn to Yetzias Mitzrayim? What does this change in the order of incidents teach us about the overall message of the Navi?

It would seem that we must understand the events the Navi refers to—the destruction of the Emeorim—if we wish to properly explain these Pessukim.

In taking about the Emori, the Navi adds a description: “Asher Gavoah Arazim Gavho V’Choson Hu K’Alonim”. They are compared to two trees, both of which stand tall and strong. Indeed, the Sifri in Parshas Ekev teaches that the Emorim were the strongest of all the Shiva Amimim. in one sense this would make their destruction the biggest Nes, but the truth is that we know that the Kol Yachol has no trouble destroying any nation—why does the Navi single out the Emorim here?

Further, Ibn Ezra points out that there were two times that Hashem smote the Emorim, as they lived on both sides of the Yarden. It is of course not clear from the Passuk, however, whether this reference is to one or both of these instances. We may however be able to answer this question based on the Divrei Chazal related to this Passul.

. The Gemarah in Bechoros teaches us that Hashem is “Mishtabeach B’Baalei Koma”, that the praise of HKBH is seen through those who are extremely tall. The Gemarah bases this idea on our Passuk, which speaks about the destruction of the Emori who are likened to Araim and Alonim. This would seem to indicate that the references these trees specifically because they are very tall in stature. This being the case, it would seem that the Passuk is referring to the destruction of two Malchei Emori who were in fact very tall: Sichon and Og, whose kingdoms were on the eastern side of the Yarden.

It we take a close look at the destruction of Sichon and Og, we may discover that the Passuk was not focused on who was destroyed, but rather on how it occurred.

As we know, because they lived Me’evar L’Yarden , Bnei Yisroel encountered Sichon and Og before they entered Eretz Yisroel, and destroyed them in a war led by Moshe Rabbeinu. The Pessukim at the end of Parshas Chukas discuss the battle with little fanfare. The Torah tells us that Bnei Yisroel sent messengers to Sichon asking if they might pass through his land, and he refused, choosing instead to greet them with his army. The Passuk tells us that the two nations battled, and Bnei Yisroel won, with little other description. It seems from the Pessukim that the war between the Emori and Bnei Yisroel was a straightforward affair, with Bnei Yisroel emerging victorious. We know, however, that there is often more than meets the eye.

The Medrash Rabba, there, tells us that in fact a great Nes occurred at this time. Sichon was a great warrior, and would have been very difficult to defeat. His city, Cheshbon, was a very well-fortified city and would have been very difficult to capture. Had Sichon been in his city, his advantages would have been multiplied exponentially, and Bnei Yisroel would have had to engage in fierce and unrelenting battle. Also, had Sichon spread his armies throughout the cites in his dominion, a protracted effort would have been necessary in order to root them all out. Now of course Hashem could have brought a Nes Galuy and wiped out the Emori, but the Medrash seems to indicate that this was not forthcoming—a battle was necessary—nonetheless Hashem wished Bnei Yisroel to be victorious “Shelo B’Tzar”, without stress or suffering. Therefore, HKBH put the idea into Sichon’s hear to go out and greet Bnei Yisroel with all his people. Therefore, the advantage of a fortified city was removed, and all the armies were before them. thus, the war was relatively easy to fight, and Sichon and his legions easily dispatched.

We see then, that the destruction of the Emori had a hidden element: HKBH not only ensured that Klal Yisroel would be victorious, but did so in a way that made it easy for them.

Perhaps now we can understand the Pessukim in our Haftorah.

The Navi tells Bnei Yisroel that the Aveiros Chamuros that they have done can be forgiven, but not those related to financial misdeeds, especially the perversion of Emes and Mishpat. The severity of these Avieros perhaps stems from the fact that besides tearing the fabric of society, they display a lack of belief in Hashgachas HaBorei. If one truly believes that his life, all that he has and all that occurs to him, is defined by the Ratzon Hashem, he is less likely to resort to ill means to get ahead. The destruction of Yisroel, then, comes not because they engaged in extortion, but because of what their actions reveal about their beliefs.

The Pessukim regarding the Nissim that HKBH had done for Bnei Yisroel in the past are now understood: the Nai wishes to point out the fallacy that begets this destructive behavior, and so he cites two historical instances of Hashgachas Hashem that are quite different from one another.

Yetizas Mitzrayim was the ultimate Nes Galuy: no one could deny that the Yad Hashem was at work. The Nissim that led up to Yetzias Mitzrayim were manifest, and at times we are Zoche to that type of Hashgacha. But, as we know, not always is a Nes Galuy the appropriate reality. The Navi therefore speaks about the destruction of the Emori. In that case, it seemed as though nature had taken its course: Sichon came out to do battle and war was waged, with Bnei Yisroel emerging victorious. But, as Chazal teach us, evn in that case Hashgachas Haborei was at work. HKBH ensured that circumstances arranged themselves in a way that would make it easier for Bnei Yisroel to defeat their enemies.

Perhaps this is why the Navi mentions the MEorim first, even though historically it came after Yetzias Mitzrayim. The type of Hachgacha illustrated by the victory over the Emorim is much more common and therefore relevant to the Navi’s ultimate point. We must always be aware of that Hashgacha Elyona is at work, whether we can see it or not, and this cognizance must dictate our every move.

It seems that this is an especially important message to hear as we prepare for Chanuka.

The Medrash in Beraishis Rabba tells us that one of the Gezeiros that the Yevanim made was that they told Bnei Yisroel: “Kisvu Al Keren HaShor She’ain Lachem Chelek B’Elokei Yisroel.” This is a difficult Medrash to understand: what was the goal of having people write that they don’t have a Chelek in Hashem, and why on the Keren HaShor?

Pirkei D’Rebi Elazar tells us that at the time of the Dor Haflaga, there was a Gorel of sorts between the Shviim Malachim and Hakadosh Baruch Hu. As a result of the Gorel, each of them was assigned one nation as a “lot.” The Passuk in Parshas Hazinu tells us “Ki Chelek Hashem Amo Yaakov Chevel Nachalaso”, indicating that HKBH received Klal Yisroel as His “Chelek” in that Gorel.

Obviously it is beyond us to understand the exact meaning of this Medrash, but there is one part that is relevant to our discussion.in his Sefer, Yimei Chanukah, R’ Dovid Kohen, shlit”a, the Rosh Yeshiva of Chevroah Yeshiva, explains that the word “Chelek” refers to the special relationship between HKBH and Klal Yisroel. When Hashem won the Gorel, so to speak, it engendered a direct connection between He and His Chelek. As a result, Bnei Yisroel is Zoche to a higher form of Hashgacha, one that is unique to Chelek Nachalaso.

Thus, when Yavan wished to disconnect us from Hashem, they told us to declare that we have no “Chelek B’Elokei Yisroel”. This was an attempt to disrupt the close and direct connection, and force us to deny the Hashgachas Hashem which reigns supreme in our lives.

The Keren HaShor was related to this goal as well. R’ Kohen explains that the Yevanim chose this to represent the Chet HaEgel, a time in which the denial of Hashgacha Elyona was rampant. Thus, in commanding us “Kisvu Al Keren HaShor She’ain Lachem Chelek B’Elokei Yisroel”, the Yevanim hoped to disrupt our special relationship.

That is why the Nes of Chanukah was related specifically to the Menorah as well. The Gemarah in Shabbos tells us that the Menorah serves a purpose: “Eidus Hi L’Kol Ba’ei Olam SheHaShechina Shora B’Yisroel”. It shows everyone that the Shechina dwells amongst the Am Hanivchar. Explains the Rosh Yeshiva, the Menorah is a testament to our special relationship with HKBH, the sign that the Shecina rest in our midst, that our lives are governed by Hashgcha Elyona. The Nes Chanukah that happened with the Menorah was a reaffirmation of this reality—that we lead live that are elevated by the fact that we are Yaakov Chevel Nachalaso.

As we bask in the light of the Menorah, we can rtake a moment to take this message—borne by the Nes Chanuka and alluded to in our Haftorah—to heart. We can remind ourselves that ours is a reality shared by no other nation: the Shechina dwells amongst us and even when we cannot see it, circumstances are arranged perfectly in our favor.