Shmooze News December 21, 2024
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The Dudaim of Reuven and the Miracle of the Menorah
There’s an interesting Midrash that connects our Parasha to the miracle of Chanukah in a way that on the surface is difficult to understand. The Midrash is based on a pasuk which says, הַדּוּדָאִים נָתְנוּ רֵיחַ וְעַל פְּתָחֵינוּ כָּל מְגָדיםִ, the mandrakes gave forth their scent, and at our doorstep the sweetest of fruits (Shir HaShirim 7:14).
Our Sages explain that the דּוּדָאִים, mandrakes, of this verse are a reference to Reuven, who “found mandrakes in the field and brought them to Leah, his mother” (Bereishis 30:14). The fragrant scent given off by the mandrakes, is a reference to the righteous deed of Reuven in attempting to save his brother, Yosef, from being murdered by his brothers. The Midrash continues and says that the latter half of the above verse, i.e., and at our doorstep the sweetest of fruits, is a reference to the Chanukah Menorah (זה נר חנוכה), which was traditionally lit outside the front door, “at our doorstep.”
What is the connection between Reuven saving his brother, Yosef, and the lighting of the Chanukah Menorah? Also, while there are many miracles that occurred to the Jewish People over our history, the miracle of the Menorah staying lit for eight days is unique in that our Sages decreed that it be publicized. What is it about the Chanukah miracle that lends itself to the notion of pirsumei nissah, publicizing the miracle?
R’ Baruch Epstein, author of the Torah Temimah, explains that most miracles that we commemorate occurred for the Jewish people in a very public manner; e.g., the Exodus, the splitting of the sea, the clouds of glory, the defeat of our enemies in the Purim story, etc. For such miracles there is no need to publicize them, per se, as they were already known. For such miracles, we simply have an obligation to recall and learn from them. But miracle of the Menorah during the rededication of the Beis HaMikdash was different. It took place behind closed doors, inside the Beis HaMikdash. How do we commemorate that, wondered the Sages.
And in the Parashah of Reuven and Yosef they found the answer: And Reuven said to them: “Shed no blood! Throw him into this pit in the wilderness,but lay no hand on him!” — intending to rescue him from their hand, to return him to his father (Bereishis 37:22) The mitzvah thoughts that Reuven had to save his brother were good, but they were known only to him. Nevertheless, the Torah saw fit to publicize those thoughts. הַדּוּדָאִים נָתְנוּ רֵיחַ, the mandrakes gave forth their scent. The goodly deeds of Reuven were made public by the Torah, for the world should know the goodness that took place there.
From that, our Sages took their cue: וְעַל פְּתָחֵינוּ כָּל מְגָדיםִ, and at our doorstep the sweetest of fruits, i.e., we too should put our Chanukah menorah in a place for all to see (e.g. by a window, etc.), so that the world should know the goodness that took place there (תוספת ברכה מובא בתורה לדעת).
Reuven saved Yosef – and thereby saved the future of Klal Yisrael. That’s worth publicizing. And in the time of the Chashmonaim too, Klal Yisrael was once again saved. נס גדול היה שם, A great miracle happened there! That too is worth publicizing.
Wishing you all a Good Shabbos and a very Happy Chanukah
Rabbi Moskovitz
Shmooze News December 14, 2024
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Actual Angels
Our Parasha begins by stating, וַיִּשְׁלַ֨ח יַֽעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו, Then Yaakov sent “malachim” ahead of him to Eisav his brother. The word “malachim” can refer either to angels or to human messengers. Here, though, our Sages note that it refers to actual angels (Bereishis Rabbah 75:4, cited in Rashi). They derive this from the fact that the previous verses speak of angels that met up with Yaakov upon his return from his sojourn with Lavan (see Bereishis 32:2-3). It was those very malachim that Yaakov now sent on this mission to his brother Eisav.
The question, though, is what right did Yaakov have to make use of these heavenly beings for this mission? And more simply, why did he not just send human emissaries?
Or HaChaim explains that the answers to these questions are alludes to in the pasuk itself. Firstly, the pasuk describes these malachim as being לְפָנָ֔יו, which can also be translated as “before him.” That is, Yaakov understood that there was a reason why these malachim came to greet him upon his return home. They were “before him” – i.e., at his disposal. Indeed, Yaakov understood that the mission that lay ahead was dangerous. After all, he was sending them אֶל־עֵשָׂ֖ו, to Eisav – with his know propensity toward violence. Sending human emissaries would be unwise, as they would be put in great danger. On the other hand, he was sending them to אָחִ֑יו, his brother. It was certainly possible that after these decades of separation, Eisav had found it in his heart to have a more brotherly attitude toward Yaakov. Only angels, though, could see into Eisav’s heart to determine his headspace. Was he the same old “Eisav” or was he Yaakov’s “brother”? For all these reasons, malachim were the appropriate choice for this mission (Or HaChaim ad loc.).
Others suggest a different reason for why Yaakov sent actual malachim. They argue that these malachim were the very angels formed through the mitzvos of Yaakov
(ותרי''ג מצוות שמרתי); for when one performs mitzvos, malachim are thereby created (Avos 4:11). Ever since Yaakov received the blessings that his father had intended for Eisav, Yaakov carried a double spiritual mission, his and his brother’s. These malachim from so many of the mitzvos Yaakov had performed could have been Eisav’s. And now, Yaakov sent these malachim to relay an all-important message to his brother, Eisav: “Malachim like these can still be yours! The course of your spiritual future is in your hands! Come back, my brother Eisav! It is not too late.” (אור גדליהו ליקוטים סעיף א'). According to this approach, the reason Yaakov sent malachim was not due to the difficulty of the mission in relaying the message. It was because the malachim were the message! Yaakov was trying to get his brother to do teshuvah. After all, Eisav was his brother, and brothers do not give up on one another.
Wishing you a good Shabbos / Shabbat Shalom
Rabbi Moskovitz
Shmooze News December 7, 2024
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Was Leah Hated?
In this week’s parashah we are told how Lavan tricked Yaakov into marrying Leah. Leah, for her part, went along with the ruse, pretending to be Rachel (the one Yaakov thought he was marrying), so that Yaakov only knew it was Leah the following morning. Ultimately, Lavan gave Rachel as a wife to Yaakov as well, but only after Yaakov agreed to work for an additional seven years for him.
The relationship between Yaakov and Leah was understandably strained. In fact, the Torah tells us, וַיַּ֤רְא ה' כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ, Hashem saw that Leah was “s’nuah” (usually translated as “hated”), so He opened her womb (Bereishis 29:31). Ramban (ad loc.) understands the pasuk at face value and explains that Yaakov was ready to divorce Leah, but once the children started to come along, he declared, “how can I divorce the mother of these?” (see Bereishis Rabbah 71:2).
Many others, however, disagree, and go so far as to exclaim, “heaven forbid that Yaakov ‘hated’ Leah!” (Rabbeinu Bachya ad loc.). The Torah itself implies otherwise, since it says in the previous verse, וַיֶּֽאֱהַ֥ב גַּם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה, [Yaakov] loved Rachel more than Leah (Bereishis 29:30). Apparently, he loved them both, but simply loved Rachel more. Therefore, many explain the above verse – Hashem saw that Leah was s’nuah, as meaning, Hashem saw that Leah was “less loved” (Radak; Rabbeinu Bachya; R’ S.R. Hirch).
Even though Leah was not “hated,” she did feel the distance in her relationship with Yaakov, and with each child that was born to her, she hoped and prayed for that gap to be closed. She called her first son, “Reuven” declaring, ‘‘Hashem has seen (Re’u) my humiliation, for now my husband will love me” (ibid. v. 32). Before she gave birth to Reuven, Yaakov’s preference of Rachel over Leah was so pronounced that it was “visible” (Hashem has seen…). With Reuven’s birth that changed. However, even after Reuven’s birth, Leah still detected in Yaakov’s tone some remaining flaw in the relationship, and so with the birth of Shimon she declared, Hashem has heard (Shama) that I am less-loved (ibid. v.33). And indeed, with his birth even that level of distance was overcome. Finally, with the birth of her third son, Levi, Leah declared, This time my husband will become attached (y’laveh) to me, by which she noted that the gap had seemingly been closed altogether. And while one might have argued that her sentiment was wishful thinking, the verse concludes, therefore he – i.e., Yaakov – called his name Levi (v. 34, with Rashbam). Yaakov himself acknowledged that change in the relationship between them. He agreed with Leah’s assessment, that the two of them would now be attached. It is telling that when Leah bore her fourth son, Yehudah, she mentioned nothing of the relationship between her and Yaakov or its struggles. She merely declared; this time let me gratefully praise (O’deh) Hashem (ibid v. 35). For this son’s entry into the world was not a harbinger of any necessary repairing to the relationship. Rather his birth brought with it just joy and gratitude, shared by a husband and wife whose love was now complete.
Wishing you all a Shabbat Shalom / Good Shabbos
Rabbi Moskovitz