Close To Torah

In the creation of the world, the Torah sets out (Bereishis 1:5) the formulation of the Jewish “day”, namely that the night comes first followed by its day, “Vayehi Erev Vayehi Boker”. Thus, Shabbos starts at sundown of Friday and ends when Saturday is over. The secular calendar has the day preceding the night. First it is Friday morning and then Friday night follows. What is the significance behind this? Interestingly, there is one time in Jewish law that the night follows the day and that is in relation to sacrificial offerings. When someone brought a Korban in the Beis Hamikdash, he had a specific time limit in which the Korban had to be eaten. Some had one day and one night, others had two days and one night. In those cases, the night followed the day. What is this all about?

The Chassam Sofer (Rabbi Moshe Schreiber, 1762-1839) sheds a beautiful insight based on all of the above. He says that as Jews we believe that this world is a means to earn our ultimate reward in the world to come. When a challenge arises for a Jew, he understands and believes with full Emunah that Hashem is testing him in order to make him great and to grant him the ultimate reward in the future. This Jewish outlook is represented by the fact that the night precedes the day. We believe that the challenge and darkness of this world (Pesachim 2b) which comes first is followed by the daylight, clarity and reward of the future world. This ideal is deeply expresses right at the beginning of the Torah by the fact that the day follows the night.

The secular view sees the day as coming before the night. For them the perspective is that this world is the only one of pleasure and enjoyment and that there is no future world of reward. They live life taking in pleasures and steeped in selfishness, thus self-fulfilling the prophecy and making their day one of light now (enjoyment as they see it) and disappointment and darkness in the future.

Why then is it that regarding the Korbonos the night follows the day? The answer, explains the Chasam Sofer, lies in the Mishna in Avos (4:17). There the Mishna explains that all pleasures of this world combined do not compare to a single pleasure of the World to Come. However, one moment of Teshuva and Maasim Tovim in this world can never be made up in the World of Reward and thus in that sense, this world is invaluable.

When someone brought a Korban, he or she was seeking and expressing ultimate closeness to Hashem. One left the Beis Hamikdash inspired and uplifted. The moment was priceless and unmatchable. Thus, in that aspect it was represented by the fact that day preceded the night. The Teshuva and Maasim Tovim of this world was the epitome of greatness and so much more than anything to follow, even the Future World (night).

We start the Torah by expressing the beauty of life and the opportunity for one to see how all of his efforts bring to the ultimate light of enjoyment.

The rainbow is the epitome of peace and pleasantness. Hashem gave Noach a promise that He would never again destroy the world. The rainbow is the sign that even if the world is deserving of destruction, Hashem will not do so. The Chayei Adam writes that if you see a rainbow in the sky you should not tell other people because it is a very bad sign that really Hashem wants to destroy the world at this moment. One should not be the bearer of bad news. The Yerushalmi (Berachos 65a) tells us that throughout the generation of Rashbi a rainbow was never seen in the sky. The rainbow is mighty perplexing. Why is it that such a pleasant, colorful, and magical phenomenon represents the ultimate rebuke from Hashem?

Another question that always caught my attention is that Rashi tells us that when the flood happened it began with amazing rains of blessing that could have made all the crops grow and thrive. When the people did not repent, the rains became torrential and began to cause great damage and burning upon the earth. After they were warned for 120 years and did not repent, why did Hashem still give them this last chance?

One answer explains it all. The Shlah (Rabbi Isaiah Horowitz, 1565 – March 24, 1630) provides a most beautiful interpretation of the verse (Mishlei 9:8) “Do not rebuke the scoffer for he will hate you; rebuke the wise man and he will love you.” He says that this is referring to one person. If you see that Reuven did something wrong, if you rebuke him by calling him a scoffer, sinner and bad person, he will not listen to you. Rather, the best way to help him is to talk to his higher self, tell him, “I know that you are a wise and good person, and I saw something that may have been out of character for you…” This way your words will be heard. When we talk to others, the best way to get our message across (even for rebuke) is in a most pleasant and patient manner. Speaking calmly and respectfully will go a long way.

This is the secret behind the rainbow. It is Hashem’s rebuke to the world; it is a message that really the world deserves to be destroyed because of the terrible sins being committed, but it is expressed in a most sweet and beautiful way, through a rainbow. This is a great lesson for us. This is the exact reason that Hashem sent the last warning for the Mabul by means of the most luscious rain, He wished to tell them softly that this was their last chance. When however after 120 years and all of the warnings they still did not heed, Hashem had to finally resort to their terrible punishment.

Rabbi Shimshon Pinkus zt”l explains the significance of the first three Parshios of the Torah. Bereishis establishes the creation of the world. Noach expresses the foundation of man. Lech Lecha establishes the foundation of the Jewish people beginning with Avraham Avienu. Let us bear in mind the powerful message of the rainbow which teaches us that the optimal way to communicate with people is through sweet and pleasant ways.

Chazal tell us that Avraham Aveinu was tested with Ten Nisyonos (Avos 5:3). Delving into each one of them and understanding the greatness of Avraham and what he instilled in the heart our Nation is of utmost importance. The nature of each test and the lesson that each provides is of much relevance to us. The test of leaving his hometown and father’s home was one that challenged Avraham’s comfort and whether he would trust Hashem. The test of having Sarah kidnapped twice by Avimelech and Pharaoh and the test of famine challenged the deepest fibers of Avraham’s belief in Hashem. What exactly was the nature of the test of Bris Milah, was this merely one of whether or not Avraham would endure physical pain in performing the act on himself?

Rabbi Moshe Feinstein (1895-1986) strengthens this question by quoting Chazal who say that Bris Milah was always a dear Mitzva of the Jewish nation and has always been performed with great joy. Avraham was not in any physical danger of attack based on him performing circumcision. Additionally, Chazal tell us that so dear is the Mitzvah of Milah that Avraham Aveinu waits by the door of Gehenom and will save any Jew who is sent there in the merit of Milah. What exactly was the challenge?

Rabbi Feinstein provides a fascinating explanation. Avraham was the first Kiruv professional. He wished to show the world Hashem’s Kindness and Greatness. He did so by engaging in friendly conversation and enjoyable interactions with people. He would feed travelers who passed by and while eating with them he would ask them if they thanked Hashem the One who provided them with their meal. His goal was to work with them and to connect thereby bringing them under the warm wings of the Shechinah. Avraham felt it important to speak a common language with the people and not to appear too aloof or give off an aura of ‘holier than thou’. Avraham recognized that the only way to work with and connect with people that came to his house was to show them his common ground with them and to appeal to their own concept of gratitude and thanks. They very much related to how down-to-earth Avraham and Sarah were and how wise and beautiful their hospitality and classes were.

Avraham feared that if he were to go against the trend of his time and would perform a circumcision on himself and his family, this would stress the difference between him and others. People would see Avraham as separate and this would prevent them from relating to him and from hearing his important message. Hashem taught Avraham that despite his feelings that this action would segregate him, one must always strive to grow spiritually and not worry about the repercussions that the observance will produce. Hashem promised Avraham that if he were to take on this holy act, he would not lose contact with others that did not yet know about Hashem. This was the challenge of Avraham regarding Bris Milah, would he take this next step up in spirituality and perform Milah despite his fears that he would no longer be able to continue his spiritual guidance. Avraham passed this test just as all of the ten tests and he showed how one could grow spiritually and yet at the same time still relate to others who stand at a different level. With love, respect, and an open heart, Avraham and Sarah continued to show the world the beauty and greatness of closeness to Hashem.

Lot was saved from the raging fires that Hashem sent to destroy Sedom. Rashi brings down from Chazal that Lot was saved in the merit of his keeping his mouth shut when Sarah was taken by Pharaoh and Avraham said that Sarah was his sister. Lot could have spoken up then and told the guards that Sarah was really married to Avraham and this would have granted Lot much monetary reward and perhaps even Avraham’s entire wealth had Avraham been executed. Instead, Lot controlled his temptation and kept quiet. In this merit, Lot was saved from being killed along with his fellow city members in Sedom.

The question is that Lot certainly had other merits as well. When the three angels came disguised as men to the city of Sedom it was Lot who risked death by inviting them in and doing Hachnasas Orchim, hospitality. Why was it specifically that above mentioned merit that saved him?

Rabbi Yisrael Salanter (1810-1883) gives his most famous answer here. Hashem rewards a person according to his efforts expended and the harder it was for someone to do something, the greater reward the act receives. For Lot, who grew up in Avraham’s household, chessed and care for guests was a natural occurrence. He saw Avraham and Sarah host and care for guests and it became a habitual part of his essence. Thus, the act of Lot inviting in the angels is not impressive as it did not require any stretch on Lot’s part. On the other hand, Lot had a burning desire for wealth and was deeply greedy. The self-control that it required for him to keep his mouth shut in order not to turn in Avraham was the greatest internal act of strength that Lot had ever displayed. That act is what saved him from death for it carried the greatest merit.

When Hashem offered the Torah to the other nations each one of them questioned Hashem and wanted to know what laws the Torah entailed (See Sifri Vzos HaBracha). Hashem told Eisav’s descendents, “you may not kill.” They replied that it would be impossible for them to accept the Torah for that was their specialty “Yadayim Yidey Eisav.” To Yismael Hashem, “you cannot steal.” They couldn’t accept the Torah because that was their livelihood. To Amon and Moav Hashem said, “you may not commit adultery.” They rejected it stating that their entire existence stemmed from the adulterous relationship of Lot and his two daughters who bore them. Each nation rejected the Torah as a result of its conflict with their very essence.

This seems unfair, why did Hashem only preview to them their hardest challenge, would it not rather have been more appropriate for Hashem to have told them about the positive things in the Torah such as Shabbos, Mezuzah or Lulav? The answer is that Hashem was expressing to them the goal of Torah observance. Torah is meant to perfect man by taking his weakest point and turning himself over to the will of Hashem. Torah is meant to bring man to perfection through hard work. Torah inspired and changes a person at his or her core. The most worthwhile accomplishments in life are the ones that we worked hardest to achieve. Lot’s descendents of Amon and Moav did not learn a lesson from the grandfather regarding the value of internal work and effort. The Jewish people embraced the Torah and when Hashem asked them if they wanted the Torah, they did not ask any questions, rather, they proclaimed, “Naaseh V’Nishmah,” they were ready to put forth their full effort and to perfect themselves to the core with dedicated actions and commitment to truth.

Eliezer, the servant of Avraham, was sent to find a wife for Yitzchok. Avraham went over all of the criteria and specifications with him, had him swear that he would do the job properly, and sent him on his way. Eliezer and his entourage went to Aram Naharayim, Avraham’s birthplace, and began the search. He davened hard that Hashem should guide him and suddenly he met Rivka who was coming to the well. She was a prominent young lady and showed herself to be filled with kindness as she drew water for all of the men and their camels. Eliezer saw and recognized her greatness and told her about Yitzchok. She agreed to marry him and they went to talk with her family as well.

The servant went and met with Lavan and Besuel. They were happy to see Rivka marry such a rich and famous person. In the course of Eliezer’s recounting of the story, he went through many of the details about his appointment by Avraham as the messenger to find a wife for Yitzchok. Chazal (Beraishis Rabbah 60:8) make a perplexing statement. “Rav Acha says that the idle story-telling of the servant (Eliezer) of the Avos is greater than the Torah laws given to the sons, for the Torah elaborates and writes all of the details that Eliezer recounted to Rivka’s family while some Torah laws are learned from minimal scriptural hints.” What does this mean and why is Eliezer’s speech so precious?

Another question is that in Eliezer’s recounting he says that he asked Avraham what do do if (“Uli,” perhaps, see Berieshis 24:39) the girl would not want to come back home with him. Avraham said that he would then be exempt from his mission. The word used is אלי, perhaps, which Rashi points out is missing a Vav and thus can be pronounced as “Aily, to me.” Eliezer had a daughter whom he wished for Yitzchok, but Avraham refused explaining that it was not an appropriate match. Why is this only hinted to here when Eliezer was recounting the mission details to Rivka’s family. Earlier in the Parsha when the mission began, the Torah tells us about Eliezer’s question but spells the word as אולי, perhaps, omitting the hint (because it contains a Vav) about his wish to marry off his daughter?

Rabbi Eliyahu Dessler zt”l (1892-1953) explains that it was only after Eliezer found Rivka and saw how fitting she was for Yitzchok and how his daughter was not an option did he recognize that he had really been biased and was only motivated to ask the question of “perhaps” in the first place with his daughter in mind. Now Eliezer recognized that he had almost let himself sabotage the mission because of his own passions. Thus, it is hinted here at his time of deep inner truth and recognition. I add to this that the only way that he was able to overcome the bias was with powerful prayer and his connection to Hashem when he asked to be guided to the right one.

The beauty referred to in the Midrash concerning the repetition of Eliezer’s story is that he showed himself to be a true student of Avraham. He was striving to do what is right and to get in touch with himself. The entire purpose of the Torah is not simply laws and limitations. Hashem wants us to learn how to be free of the biases and shackles of the Yetzer Harah and to achieve autonomy (Avos 6:2). It is no surprise that Chazal say that after this mission Eliezer was freed from being a servant. He had demonstrated deep self-control, contemplation and self-mastery, he was no longer a slave. This lesson is one of the most precious of all of the Torah and is therefore more prominent than other scriptural laws. The sections of the Torah which discuss the Avos are meant to teach us how to live our lives and to gain spiritual sensitivity. The Avos teach us to be in touch with our deep inner world and to seek out closeness with Hashem as we deeply yearn in our hearts.

In this week’s parsha, Yitzchok and Rivkah turned to Hashem to beg Him for children. The verse (Bereishis 25:21) uses an interesting phrase and states that Yitzchok davened “opposite his wife.” Rashbam and Seforno state that this means that Yitzchok davened for his wife (see Rashi for an alternate explanation). What is interesting to note is why Yitzchok didn’t daven for himself, why is it that he specifically begged Hashem for Rivkah to have children? Additionally, Chazal state that even though both Rivkah and Yitzchok were davening here, it was Yitzchok’s prayer that was answered and allowed Rivkah to conceive. What was so special about his tefillah here?

Yitzchok is teaching us the beautiful trait of thinking about the needs of one’s wife before thinking about one’s own desires. Yitzchok and Rivkah were both in pain from being childless. Yitzchok turned to Hashem and beseeched Him to have mercy on his wife. His focus of care and devotion was something that penetrated the heavens and brought a Yaakov Aveinu into the world.

Chazal (Pirkei D’Rebbe Eliezer 32) state that Yitzchok took Rivkah to Mount Moriah, the place of the future Beis HaMikdash and showed her the spot on which he stretched out his neck to give himself over to Hashem at the Akeida. Yitzchok davened that in that merit they should be blessed with children. What is fascinating to note is that Yitzchok was 37 at the time of the Akeida and he married Rivkah three years later when he was 40 and she was 3 years old. It  appears from the verses (see Rashi Bereishis 22:20) that Rivkah was born specifically at the same time that Yitzchok dedicated himself wholly to Hashem on that mountain.

Indeed Rabbi Shimon Schwab zt”l explains that it was at that time that Sarah died and a part of her neshama went into Rivkah who was just being born and who would be the next Matriarch of the Jewish Nation. Yitzchok and Rivkah were eternally tied and meant for each other. Their souls were bound and their lives connected, but they would not be blessed with children until they had the greatest merit. It was only when Yitzchok turned his focus on his wife’s needs and feelings and davened to Hashem to take care of her, then they were answered. When we daven for other people and share our hearts with others, this has a power to be heard more eloquently in heaven.

Yaakov left Eretz Yisrael to go to Charan in order to get married and start the Jewish nation. Chazal (Chullin 91b) tell us that Yaakov arrived in Charan and then thought about the fact that he had passed over Har HaMoriah on his way and did not stop there to daven as his fathers had prayed. Immediately, he turned to go back there and was granted kefitzas haderech and miraculously arrived there in a split second. Yaakov saw that the sun had set, he prayed and then he went to sleep. In his dream he saw the awesome prophesy relating to the ladder which bridged heaven and earth and that discussed the promise that Hashem would redeem the Jews from all exiles. When Yaakov woke up he exclaimed his amazement by stating that “indeed this is a holy place and I did not know this before” (Bereishis 28:17). This was a most significant day for Yaakov as he experienced many miracles and revelations. Why did it all come now? What made this time period in his life so special? Also, what did he learn about Hashem’s presence that he did not know before?

Rabbi Moshe Feinstein (1895-1986) offers a most beautiful explanation here. Yaakov was heading towards Chutz L’Aretz, his first journey to outside of Eretz Yisrael and he was about to be faced with some of the most difficult twenty years in Charan dealing with Lavan’s wickedness and lies. Yaakov could have thought that he was exempt or partly excused from his learning and spiritual responsibilities. He could have excused himself from them stating that it was now too hard and how could he be expected to live with spirituality in an evil city and while living with an evil Lavan. But on the contrary, Yaakov rose to the occasion and accepted on himself to grow and to maximize his potential.

Hashem wanted to encourage Yaakov and to show him that his outlook and commitment were beautiful. Thus, as soon as Yaakov set his mind to do what was right, namely to go back to Har HaMoriah, Hashem helped him and made him arrive there immediately. Yaakov was deeply inspired by the lesson and it was precisely there that he established the Maariv prayer. Ben Ish Chai (Berachos) explains that Maariv is prayed at night when it is dark and scary outside. This represents the challenges of life. When one prays, he is turning towards Hashem and asking Him to bring light into the world. One is connecting with Hashem in a most deep way.

It was specifically at this time that Yaakov merited to see the dream of the ladder, receive the promise of redemption, and learn about the unity and promise of the 12 tribes that were to emanate from him (by means of the 12 rocks under his head which became one [Rashi]). Yaakov was at a most crucial juncture in his life and was deeply inspired to use his time wisely and productively. This is what he was referring to when he said that he had not fully understood that Hashem was present in this place. Yaakov now learned and experienced Hashem’s presence and help at this time in his life. Indeed, Chazal state that this was the first time that Yaakov slept a full night’s sleep in the past 14 years when he was learning Torah. Yaakov was working to prepare himself for the challenges that lie ahead and to commit himself to learning to ensure his growth. Chazal also state that it was the last time that Yaakov slept for the next 20 years to come as well. He would once again immerse himself into his learning and spirituality. Indeed, after Yaakov’s time in Charan he was able to state, “I lived with Lavan but still fully kept all 613 mitzvos” (see Rashi on Bereishis 32:5) and was thus not afraid of Eisav. Yaakov taught us that in every situation and place in life we can thrive and grow.

Yaakov met up with Eisav in a most dramatic confrontation. Two worlds clashed. Yaakov represented ruchniyus, spiritual sensitivity, and Eisav represented gashmiyus, physicality. The difference is most significant. It is the difference between happiness and misery. It is the difference between life and death. Yaakov told Eisav, “I have everything (kol)” (Berieshis 33:11). Eisav on the other hand said about himself “I have a lot (rav)” (Bereishis 33:9). This represents the focus on material wealth and possessions. When someone is deeply rooted in that outlook, he can amass “a lot” but he will always feel lacking. He will perpetually remain vulnerable to loss and feel insecure and unsatisfied. Yaakov teaches us to focus on spiritual ideals, to be “happy with our lot” (Avos 4:1). This way one recognizes that Hashem is the One Who provides and Who gives us all that we need.

In Birchas HaMazone we say, “Bakol, Mikol, Kol.” This refers to the words “kol” that are used in reference to the three Avos. This kol means that they appreciated life and were granted the greatest blessing of happiness and fulfillment. By Avraham it says (Bereishis 24:1), “Hashem blessed Avraham with everything (bakol).” By Yitzchok it is found after Yaakov stole the berachos and Eisav came in and asked his father to bless him. Yitzchok asked Eisav (Bereishis 27:33), “…who was just in here that fed me, and I ate from it all (“mikol”) and I blessed him…” By Yaakov it is found in our Parsha when Yaakov told Eisav, “I have it all (“kol”)” (Bereishis 33:11). [See Pesikta Rabbasi 25:4.]

What needs to be understood is the general theme here and the prefixes. It is fascinating that by Avraham the word “kol” has the prefix of bais (bakol) before it which means “inside,” this hints to Avraham’s trait of Kindness within. He constantly found himself inside Hashem’s warmth, generosity and chessed. Avraham showed the world how to find Hashem through acknowledging all of the kindness and beauty that surrounds us as a gift from Hashem. It was precisely in the merit of Avraham’s service of recognizing Hashem’s kindness and spreading it to the world that brought Avraham the blessing of “all,” spiritual happiness and success. By Yitzchok, the word ‘all’ is found as “mikol, from all.” The prefix of mem, means ‘from.’ This is represents the trait of Yitzchok of gevurah, strength, the process of Avodah, giving our full effort towards the service of Hashem, giving from ourselves in order to fully serve Hashem. By Yaakov, who was the man who represented the culmination of the Avos, who ties together the traits of chessed and gevurah and balanced them with tiferes, beauty and splendor, the word is found as simply “kol” without any prefix. This hints to the delicate balance of serving Hashem with a focus on His kindness and a dedication to give one’s full effort. Yaakov achieved this service and merited to have it all. The Avos teach us how to use this world to grow and that one who does this will be blessed with an inspiring, deeply purposeful, and truly fulfilling life.

Yosef HaTzaddik was in jail for a crime that he didn’t do. The butler and the baker both had a dream that seemed to tie into the outcome of their trials. Yosef saw that they were down and offered to help them. He told the butler that Pharaoh would soon remove him from prison and that he would be back to serving drinks in no time; the baker would be executed. They recognized the validity of Yosef’s interpretations and were amazed. Before the butler was freed, Yosef said to him (Bereishis 40:14-15), “please remember the kindness that I did for you and mention me favorably before Pharaoh so that I can get out of jail. I was kidnapped from my Jewish family and I was placed in jail under false accusations.” This would not be the case; the butler forgot about him immediately and whenever he tried to recall him, Hashem made him forget it again (Bereishis Rabbah 88:7). Chazal say that Yosef was punished with two more years in jail because of his request to the butler.

The famous question is: What did Yosef do wrong? Was he expected to pass up the opportunity to have someone speak on his behalf to Pharaoh? Are we not required to do our part in trying to get things done? Additionally, the Midrash (Bereishis Rabbah 88:3) makes a perplexing comment here that needs to be understood. “Hashem got a master (Pharaoh) angry at his servants (the butler and baker) to raise up Yosef and Hashem got servants (Bigson and Seresh) angry at their master (Achashveirosh) to bring greatness to Mordechai.” What do the two have to do with one another and what is this all about?! We also find a Midrash regarding Megillas Esther (Esther Rabbah, Introduction 9) that states: “Hashem made a master (Achashveirosh) kill his wife (Vashti) on the advise of his loved one (Haman) and then He made a master (Achashveirosh) kill his loved one (Haman) on the advise of his wife (Esther).” What is this all about?

The answer lies not in what Yosef did or said, but rather in what he was thinking in his heart when he said it. Bereishis Rabbah (89:3) says that “praiseworthy is one who relies on Hashem and does not turn to haughtiness and false avenues (Tehillim 40:5).” Yosef had every right and in fact was required to ask the butler for help; the fault lies in what he was thinking in his heart when he made his request. If he would have thought how Hashem is the Only One that can save him, then this would have been a great deed. He however forgot himself and was thinking that the butler was his only way out. Hashem was strict with Yosef and gave him two more years in jail so that he could contemplate and deeply come to terms with the reality that only the Will of Hashem comes to prevail. Yosef grew tremendously from this lesson and in fact the first words that he uttered upon leaving jail were a deceleration of Hashem’s rulership and greatness. Pharoah asked Yosef, “I heard that you interpret dreams?” Yosef replied, “It is not I, Hashem will grant me the wisdom to do so (Bereishis 41:16).”

The above quoted Midrashim focus on the theme of reversed roles. They show the power of Hashem to do what He wants in a manner that He pleases. He can move a king or simpleton in any way and for any purpose, even contradictory roles. That is the entire lesson of Megillas Esther, “V’nahapoch Hu, it was revered (Esther 9:1),” a day that was intended by the enemy to be one of destruction of the Jews was miraculously flipped to be a day of victory, inspiration and celebration for the Jews.

Indeed, if we wish to have blessings in life we are taught to give credit to Hashem Who is the source of all blessings. When we turn to Him and recognize that He is the One behind all of our bounty, we have uplifted and elevated our lives. He may use other messengers to deliver goods, but we must not get distracted by the mask. We strive to only pray to Him for our needs. We are sure to thank Hashem for all of gifts and bounty in any way that He delivers them.

Chanukah is a celebration of the Jewish individual as part of the collective whole. It is fascinating to note that the word ילד, child, is comprised of the same letters as the word דלי, bucket. What does this mean and what does it have to do with Chanukah!?

Chazal tell us that Yaakov Aveinu fought with Eisav’s administering angel and was punched on his thigh (sciatic nerve). The verse states: “When the angel saw that he could not win, he punched Yaakov in his כף ירחו, thigh (Berieshis 22:26).” Yaakov had been left alone that night as he had forgotten “פחים קטנים, small vessels (Ibid. 22:25).” What was the nature of these small vessels that Yaakov felt they were so vital to risk his safety to retrieve them?

It is fascinating to note that the words “כף ירחו, his thigh” directly tie into Chanukah. The word כף can be inverted to spell פך, jug (of oil) which is the exact word used in the Gemara (Shabbos 21b) when describing the Chanukah miracle. “The Jew defeated the Greeks and found one pach shemen, pure jug of oil, that was still intact and sealed by the Kohen Gadol. They cleaned up the Beis HaMikdash and lit the Menorah. Also, the word yerech, thigh is used in the context of the Menorah as the verse states (Shemos 25:31) “the thigh of the Menorah.”

The Midrash explains that the evil angel hit Yaakov below the belt as a sign that he would weaken and attempt to infiltrate his future descendants. This is exactly what happened when the Greeks took over the Beis HaMikdash and put up a statue of Zeus in the holy site and brought pigs up on the altar. One third of the Jewish people were not able to withstand the pressures of Greek attacks and became Hellinized Jews. It was only when Matisyahu and his great sons stood up and fought off the Greeks that the Jews finally got back their independence.

The purpose of education is to teach the child to be an independent and autonomous person who is connected to truth and to the service of Hashem. The word yeled (child) is comprised of the same letters as de’li (bucket) to show the importance of training a child to seek to find truth and answers from within. As the verse in Mishlei (20:5) states, “Counsel if like deep water in the heart of man; the man of understanding will draw it out (ידלנה).” Chanukah emanates from the word חינוך, education. The verse in Mishlei (22:6) states, “ חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה, educate the child according to his skills in a way that the teachings will remain with him when he ages.” The word Chanoch (educate) relates to Chanukah and stresses the importance of education. The word נער, child, is comprised of three letters. The first letter נ, is numerically equal to 50 and hints to the fifty gates of wisdom. We strive to teach this wisdom of the Torah and life to the child. The last two letters of naar spell ער, which translates as “to awaken.” The goal of education is to awaken the person from within to seek out truth and enlightenment. This is the deeper meaning behind the mitzva of “parsumey nisah, publicizing the miracle,” we strive to bring the fire from within to the outside. We light at dark in order to bring out our light and until the time that “the feet (of people) are cleared from the street (Shabbos 21b).” The reference to “feet” hints to Yaakov who was punched in the thigh (mid-leg area).

When we light the Menorah we are told in Jewish law to hold the candle to the wick until the wick catches fire and is able to burn on its own. This is the exact way that the Kohen Gadol was commanded to light the Menorah in the Beis HaMikdash (see Bamidbar 8:1 and Rashi ad loc.). This is the purpose of chinuch to light and inspire our youth to carry the flame of the Torah based on internal recognition and conviction.

When Yaakov went back for the small pach, the Shach al HaTorah brings down from a Midrash that he was returning back to get the jug of oil that would later be found during the time of Chanukah. Additionally, Rabbeinu Bechaya states that the jugs were called “pachim ketanim” because they were jugs belonging to the children. Another hint to children. Chanukah is so deeply hinted to by the entire episode of Yaakov and the angel of death (Chazal say that he is the same as Saro Shel Esav) and the lesson of teaching our children about the beauty of life and Hashem. This is the entire theme of Al HaNissim, to give thanks to Hashem.

The Greeks made the Jews write, “God has forsaken you” on all of their ox horns (Berieshis Rabbah 2:4). What was this decree all about? It has been noted that in ancient times baby bottles were made out of ox horns as their funnel shape was optimal for their task. Thus, the Greeks tried to force the Jews to raise their children under the influence of denying Hashem. This is why the word “darkness” refers to Greece (Midrash ibid.) for they wished to darken the world for religious Jews. The Jews fought back and instead educated their youth to love and be committed to Torah. Some say that the draidel was played by children who were learning Torah and needed to fool the Greeks into thinking that they were simply gathered for game tournaments.

Chanukah is a time where we show children that “a small light can shine forth and push away much darkness” (Chovos HaLevavos). This may be the reason that there is a custom to give gift and money to children, in order to draw them into the simcha of Chanukah. We each have a child within. This Chanukah may we find the inspiration and strength to see the beauty of Torah and life and may the lesson remain with us as we continue our spiritual journey through life.