Volume XVII, Issue2,000 The Weekly Torah Publication of the Yeshiva University High School for Boys

28 Kislev 5772 December 24, 2011

that we dont necessarily enjoy them. While this is true, Rav \ Pincus is definitely correct also. Mikeitz / A number of years ago I spent the summer in a baseball The feeling that we must do somecamp on Long Island. Most of the kids were not only thing detracts from the pleasure of Chanuka playing in little league, but were also hoping to eventually an enjoyable activity and a leisurely play college ball, and of course, everyone was dreaming relaxed feeling adds to the enjoy of playing professionally. The day began with a half hour ment of a less enjoyable activity. of stretches and warm ups. Every day we played only one game and the majority of the day was spent working on Rav Pincus goes on to point out that the Torah is referred drills: infield practice, turning two, fly balls, base runto as a shaashua, an object that we play with. Of ning, and batting cages. By the end of the day we were all course Hakadosh Baruch Hu gave us the Torah to teach us exhausted. We enjoyed the drills and working on our how to conduct our lives; and of course we should set skills, but anyone could tell you, the highlight of the day goals to accomplish in our learning. But an equally imwas the game. portant aspect of limud hatorah is that Hashem wants us to simply enjoy sitting and learning. Tehillim describes ToWe chose to go to baseball camp because we took our rah as more precious than gold and sweeter than honey. baseball really seriously. We wanted to improve and the It is said regarding the Chofetz Chaim, that when he drills contributed to our improvement significantly more would begin learning a big Tosfos he would smack his lips than the game. Not only that, but during the drills we together as if a delicious steak were placed before him. were involved in the action a lot more than during the Once, someone asked the Steipler a question on a Tosfos. game. The Steipler responded and mentioned the words the So why is it that the game was the highlight of the day? Tosfos in Gitten and Bava Kama. Those who heard him relate that he said those words with a simcha and glee in There are probably several reasons, but lets focus on a his eyes, resembling a drunkard speaking about wine. reason given by Rav Shimshon Pincus. He explains that Such an ahavas hatorah is so awesome that we cannot accuone of the reasons that sports is so pleasurable is that rately describe it in words. when we play ball we are enjoying the moment and are not working towards attaining some future goal. Howev- There is a machlokes tannaim regarding the extent of our er, whenever we feel that we are doing something not obligation to learn Torah. Rabbi Yishmael holds that we because we inherently want to do it or enjoy it, but be- must learn all day. Rabbi Shimon bar Yochai says it is sufcause we think it will benefit us in the future, we tend to ficient to set a small time to learn every day and every view the activity as a chore. When an activity is done night. According to Rabbi Shimon bar Yochai should we only because we enjoy it in the moment, it takes on a tell people that they can fulfill their obligation so easily? feeling of leisure and we enjoy it. Rabbi Yochanan and Abaye hold that we should not. If everyone were to know that they do not have to learn all Of course, one could argue that we are confusing the the time they will decrease their learning. Rava disagrees cause and the effect. We do things that we enjoy even and suggests the following reasoning: If people think that though they dont serve a long term purpose and things the obligation to learn is full time they will think that that serve a long term purpose we do, despite the fact Talmidei Chachamim are always learning because they
ENJOYING TORAH etuu| X|{ Tuux

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view it as an obligatory chore. It isnt because they love or value learning but rather because they dont think they have a choice. However, if everyone were to know that it is sufficient to learn just a little bit, they will view the Torah differently. They will look at the Talmid Chacham and say to themselves, He doesnt have to learn that much, why does he do it? The Torah must be so valuable and so precious. He must love it so much. This respect for Torah will grow and ultimately, will result in a much greater appreciation for Torah. The Shulchan Aruch poskins like Rabbi Shimon bar Yochai that it is sufficient to set a short time for learning every day and every night. The Shach points out, that we also poskin like Rava; it is a mitzvah to spread the word that the obligation can be easily fulfilled and all the learning we do beyond that is because of our love and respect for Torah. The gemara teaches that Chazal didnt require putting the Ner Chanukah above a specific height, because if we burden people too much they will not do the mitzvah at all. But there are many mitzvos that arent easy to fulfill, so why is it that this reasoning is only used when it comes to Ner Chanukah? The Torah is compared to light. The gemara tells us that one who wishes to become a Talmid Chacham should daven facing south in the direction that the menorah was placed in the Bais Hamikdash. Many discuss the idea that the light of the menorah represents the ohr hatorah. Maybe this is why Chazal were so careful not to burden people specifically when it comes to Ner Chanukah: because it is so important that we all realize that the Torah is more precious than gold and sweeter than honey.

SPIRITUAL V.S. PHYSICAL W|w b (This Dvar torah originated from the Sefer Avi Mori written by my Uncle Rabbi Daniel Kunstler, Shlita.) Chanuka is a holiday where we celebrate our victory over the Greeks. The Greeks wished to destroy us spiritually and break our belief in Hashem and his Torah, they didnt care so much about the lives of the Jews but they didnt want us to continue following Hashem and his Torah. In comparison, on Purim we also celebrate our victory over our enemies, but by Purim our enemy wanted to harm us physically by eradicating us, his goal was not to ruin us spiritually. Haman was less concerned with our spirituality and more concerned with our lives. As we know, the fight against the Greeks was a physical one, the Chashmonaim formed an army to combat the Greeks physically, and yet the Greeks wished to demolish our spirituality; so why then would we fight back in a way that is fit for people who are being attacked physically? Why didnt we fight back with spiritual weapons to directly combat their assault on our spirituality?

My uncle writes that spiritual weapons such as fasting and davening dont have a direct effect on our enemies; rather Hashem listens to our requests and does the action himself. The Chashmonaim went to war against the Greeks in order to make a clear, and bold statement that we the Jews will not follow in their ways; therefore spiritual weapons werent enough. The Chashmonaim wanted a more powerful, dramatic and effective protest. Granted, that the victory in the war was miraculous and was achieved because of Davening and other spiritual (P.S. This summer Morasha Kollel promises to be weapons of the sort, but the Chashmonaim went to war more geshmak than ever. High level learning, to make a clear statement; we are Jewish and will stay serious ball, and geshmak fun together with awe- Jewish without influence of the Greeks, and the only way some rebbeim. Stay posted for details!!!!) to do this was with physical force.
Ques ons? Comments? Email: shemakoleinu1@gmail.com Complaints? Email: avi.lent@optonline.net HELP WANTED: ISH NAVON VICHACHAM ]wt Txutv{

The Parsha begins with the story of Pharoah's dream. Yosef interpreted that the seven thin cows swallowing up the seven fat cows symbolized seven good years that would be followed by seven lean years. To prepare for this impending famine, Yosef suggested the establishment

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of a governmental agency to collect food during the years of plenty and distribute food during the years of famine. The specific language of the suggestion was "Now let Pharoah seek out a 'discerning and wise man' and set him over the land of Egypt" [Bereshis 41:33]. The author of Shay Le'Torah asks the following question. Why did Yosef stress the attributes of wisdom and understanding in describing the individual who should be in charge of the new agency? The task required a bureaucrat par excellence. It would seem that the most important qualifying attribute for the director of the new agency should have been excellent organizational skills, rather than wisdom or intelligence. The answer is that Yosef felt that this situation required someone who was a Chacham [wise person]. "What is the definition of a Chacham? One who foresees what will be." [Tamid 32a] When a country is enjoying seven years of plenty, rare is the person who can imagine that the bubble is going to burst -- that products, which are now in abundance, will become scarce commodities. People who lived through the "boom years" of the 1980s when it was so easy to make money in real estate, have difficulty imagining a market where one cannot sell anything, or even rent anything. In the "good old days" when gas was 35 cents or 40 cents a gallon, surplus oil was burned off at the oil wells. They had too much. They did not know what to do with it all. "Unproductive wells" which were not producing 100 barrels a day, were abandoned. Later, when we all stood in the gas lines, we looked back and thought, "We remember the fish that we ate..." [Bamidbar 11:5]. We remembered the good old days when we could just pull up and the attendant would wash our windows and check our oil.

Weekly Chasidishe Mayseh

W| xuzx

Known throughout chasidus as the baal bnai yisaschar Rebtvielimelechshapirah was the grandson of Reb Elimelech MaLishinsks (Noam elimelech) sister, and a Talmud of the famous Chozeh milublin. Of all the famous woks put out by Reb Tzvi Elimelech his most famous without a doubt is his safer on the moadim the Bnai yisoscher. The interesting story however, is how Reb Tzvi decided to name his book the Bnai yisoscher. Reb Tzvi was once on his way traveling to his rebbe, the chozeh when he began to contemplate and wonder what shevet he came from. He remembered his unusual feeling that he gets of extra kedusha when Chanuka came around and thought he must be from the chashmonaim. This however would be impossible considering he was not a cohen. When he got to his Rebbe he told him what was troubling and asked him what the answer was. The Chozeh answered that he was from the shevet of yisoscher and the reason he felt a special connection to chanuka was because he was a descendant of the people on the Sanhedrin that established Chanukah. It was for this reason that he decided to call his sefer the Bnai yisoscher as it has come be known amongst all of klalyisroel as one of the great seforim on the moadim.
THE DREAMER at m

In English the expressions it was a nightmare or a dream come true are often used to display ones feelings The same thing was true in Egypt. When grain was so about a series of events. We often use these expressions plentiful, it was very difficult to convince people that it to describe events that seem unreal to us. Frequently, the was necessary to save, to put away for tomorrow. Who would be able to inspire the people that the "good times" events that precipitate such expressions lead us to wonder, Who's in charge here? It's a legitimate question to would not last forever? It could not be done with a buask whenever things are - or seem - topsy-turvy. It's the reaucrat. Only a "wise and discerning individual" might question Pharaoh asked when he dreamt his dreams, and prove equal to the task. The task required a "Chacham" who could see the future, help others perceive the future, it's a question we ask when we take a look at the events around us and the events within us. Let's look at the anand convince them of the reality of that future. That is why only someone of the caliber of Yosef met the qualifi- swer. cations for the job. The Torah relates to us the two dreams of Pharaoh, and their meaning seems to be very puzzling to Pharaoh and

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to all of the wise men of Egypt. No one can answer the question until Yosef arrives on the scene. After they are introduced, Pharaoh tells Yosef HaTzaddik, I've heard it said about you that you can hear a dream and interpret it. Yosef HaTzaddik replies, No! The wisdom is not mine, but God's. He provides Pharaoh with a satisfactory interpretation of the dreams and describes to him the famine that will ensue. So is Pharoah wrong when he says that Yosef is the interpreter of dreams? God is, of course, absolutely in charge, and everything that happens is under His will. Nevertheless, He has given the world over to mankind and each of us is responsible to take care of the responsibilities within his/her realm. The realm of the Tzaddik is greater than that of an ordinary person. The realm of the Tzaddik includes the entire world, including mankind. This is what is meant by the verse, Yosef rules over the earth; he provides for all the people. When does that happen though? When does the Tzaddik have the opportunity to exercise his influence on mankind, which will allow them to benefit both materially and spiritually? The answer is shown when Pharaoh lets Yosef out of the prison of negative public opinion. When he was working for Potifar, Yosef was known to be a righteous individual; he was always mentioning God's name when he spoke with others. Whatever business, whether it was agricultural or personal matters that Potifar had, he would have Yosef take care of them and the matters were blessed with success. Nonetheless, when his wife framed Yosef, he became a nation-wide object of scorn and derision. (Even in prison Yosef was recognized as a saintly individual, but his influence was severely limited.) When Pharaoh recognized his wisdom and sagacity, he made him viceroy. A parade was held in Egypt's capital publicizing Yosef HaTzaddik's appointment; Pharaoh adorned him with regal garments and gave him a royal daughter for a wife. From that time on, as Yosef HaTzaddik's prestige grew, his fame and influence grew even further. The holiday of Chanukah began this week amidst great joy. We celebrate Chanukah only once a year, but we can apply its lessons often. There are times when we rise up to reclaim our heritage and our holiness only to find every-

thing in total disarray. But even in the prison of disarray there is a flask of the Kohen Gadol's pure and untainted oil, i.e. his Torah teachings, to be found. When we polish off our menorah and light the oil we let the world know: There is a Tzaddik whose teachings - even the littlest - can light up the world! There is a Tzaddik whose teachings even the littlest - are so potent that they shine for days on end and grow constantly. When we publicize the teachings of the Torah - in the proper setting - we add to its prestige. Yosef HaTzaddik leaves prison and his influence begins to spread far and wide. Then, when people give the Tzaddikim and the Torah their due respect, it can be said that the world has a master, that there is truly One in charge. Then we can realize that the dream-like good is genuine, a token of God's favor toward us. Then we can realize even a much higher perception: that our nightmares were not random, but lovingly planned; not to our detriment, but to our eternal benefit.

Menahel: Rabbi Michael Taubes Rabbinic Advisor: Rabbi Baruch Pesach Mendelson Distribution Coordinator: Binyamin Pfeiffer Scout: Philip Meyer Contributing Editor: Akiva Schiff Editors-in-Chief: Meir Finkelstein, Yoni Schwartz