Wake Up and Do Teshuva:
Sefer Butzina D’Nehora relates in the name of Rav Boruch of Mezhibuz zy”a that the word “mikeitz” means to “wake up” from one’s slumber and “shintayim yamim” means that one can change (meshaneh) in a matter of days. Thus, the pasuk is saying that if one wakes up and focuses on doing the right things, he can completely transform himself in just a few days.
No Complaints
The Izhbitze Rebbe zy”a (Sefer Mei Hashiloach) writes that this pasuk contains a hint that Yosef accepted whatever occurred to him and never had any complaints against Hashem. This is seen from the word “vayiratzuhu” (and they hurried him), which can also mean that “he accepted” (“nisratzeh”) everything that happened to him. This is meant as a lesson to us all to never have any complaints and to accept that whatever Hashem does is for our own good.
Yosef Blessed the Entire Land of Egypt
Sefer M’Zekeinim Esbonen notes that everything that Hashem caused to happen to Yosef led him to pass through the entire land of Egypt. He explains the reason why it was so important for him to do so with a story:
The Saba Kadisha of Lechovitch zy”a had a student named Rav Yeshaya of Zachovitz zy”a. Rav Yeshaya owned a number of animals, from which he made his living. The non-Jews would chase his animals into their fields so that he would need to collect them from there and bring them home. When asked why they did this, they said, “Wherever this righteous man walks, blessing is found. When he walks in our fields, our crops grow well.”
Accordingly, the pasuk says that Yosef walked through the entire land of Egypt and wherever he went, the land was blessed and the fields produced good crops. This was of great benefit to Yosef as it made everyone recognize that he was a holy man and, therefore, they treated him with much honor and respect.
One Who Works for the Benefit of Klal Yisroel Will Rule
The Kedushas Levi zy”a explains that the word “Yosef” can mean “to increase”. He thus explains the pasuk to be saying that if a tzadik increases goodness to the populace of the land, he is given a kingdom to rule over in this world. On the other hand, those people who wish to decrease goodness to other people and only care about themselves will come to lose whatever kingdom they have.
A Brokenhearted Jew in Egypt
Sefer M’Zekeinim Esbonen writes that Rav Mordechai Chaim of Slonim zy”a related that Rav Yechezkel Hazakein of Kobrin zt”l said the following in the name of the Yesod Ha’avodah of Slonim zy”a:
The pasuk that says that Yaakov saw that there was “shever” in Mitzrayim can be translated to mean that Yaakov saw that there was a Yid with a broken heart in Egypt.
Not Allowing the Impurity to Affect Eretz Yisroel
My ancestor, Rav Mordchele of Nadvorna zy”a (Maamar Mordechai) explains this pasuk as follows: “And Yaakov saw (vayar) that there was shever in Egypt.” This means that when the sons of Yaakov saw the depravity in Egypt, they were very scared that it could spread to Eretz Yisroel but Yaakov saw that there was “shever” in Egypt. He saw that there was someone who could “break” (the word “shever” can mean “to break”) the tumah and stop it from spreading.
Yaakov then told his sons, “Lama tisra’u”, which can be translated to mean: “Why are you afraid?” He told them that there is no reason to fear because the impurity will not spread to Eretz Yisroel.
A Tzadik Hides His Kedushah
Rav Eliezer Dovid Friedman zt”l (Sefer M’Pi Sefarim V’Sofrim) relates that the Sefas Emes zy”a was appointed to succeed his grandfather, the Chiddushei Harim zy”a, at a very young age. After he became the Rebbe of Gur, a group of older students of the Chiddushei Harim who had already been talmidim of the Kotzker Rebbe zy”a prior to that, came to him in order to “feel him out” and see if he was worthy of being accepted as a spiritual leader. The Sefas Emes realized why they had come and said, “Did you come to spy on me?”
He continued, “It says that Yosef’s brothers didn’t recognize him. They thought that he was just another Egyptian. How could this be? How could they think Yosef Hatzadik was a goy? How could they fail to see the holiness on his face? The answer is that a real tzadik is able to hide his true self to the extent that others think he looks like a goy!”
When the chasidim heard this, they decided to fully accept the Sefas Emes as their leader and guide.
Three Reasons Why Yosef Pretended to Suspect Them
The Ohr Hachaim Hakadosh asks why Yosef did this. It certainly was not just to cause his brothers pain, as we clearly see that he gave them to eat and drink and acted kindly towards them. He suggests three reasons:
- He wished to provide them with an atonement for “stealing” him. He accused them of stealing so that they would have the embarrassment of being suspected of a sin similar to the one they committed, and this would serve as a kaparah.
- He wanted to see if they would be willing to sacrifice themselves to save Binyomin. If they did, it would be a sign that they acted in a brotherly way towards their brother and this would be a kaparah for not treating him in the same way.
- He was hinting to the “theft” they had committed by selling him, with the hope that they would realize on their own that he was Yosef.
A Humble Man is a Servant of Hashem
Rav Moshe Leib of Sasov zy”a (quoted in Chidushei MahaRamal) explains this pasuk by citing the Mishnah (Avos 4:4) that says: “One should be very, very lowly of spirit.”
He says that a goblet is symbolic of humility, as it must be placed below a bottle in order to pour something into it. If one places it high up, nothing can get into it. So too, if one wants to obtain any form of knowledge, he must place himself in a lowly position so as to be able to learn from others.
Accordingly, the pasuk is saying that “the man who the goblet is found in his hands”, meaning one who is humble and makes himself into a vessel that is able to accept knowledge from others, he will be an “eved”, meaning that he can be a true eved Hashem.
Chanukah
Sweetening the Judgment of Rosh Hashanah and Yom Kippur
The Haga’os Mordechai finds a hint to the idea of Chanukah lights in the Torah from this verse. It states: “Vayehi mikeitz shintayim yamim.” (It was at the end of two years.) The word “shintayim” can be an acronym for “s’mol ner tadlik yemin mezuzah.” (The fire burns on the left side and one the right is the mezuzah.)
Rav Moshe of Kozhnitz zy”a (Sefer Daas Moshe) writes that if the ancient Sefarim find a hint to Chanukah from this verse, there must be some connection. He makes this connection by quoting Rav Levi Yitzchok of Berditchov zy”a as saying that when harsh decrees are issued against people on Rosh Hashanah and Yom Kippur, no one would be able to withstand them; however, the judgments are sweetened little by little until the final ruling is issued on Chanukah and Purim.
This is hinted to in this pasuk as the word “vayehi” always indicates pain and hardship. Thus, the pasuk is saying that if one wants his hardship to have a “keitz”, he can bring this about through lighting the Chanukah lights (which are hinted to in the word “shintayim”, which, as the Mordechai says is an acronym for lighting the Chanukah lights). These lights sweeten the judgment and act as a source of Divine mercy.
Better to be Judged on Chanukah Than on Rosh Hashanah
On this topic, the Minchas Yehuda of Stutchin zy”a writes a relevant explanation of a Gemara in Eruvin in the name of his grandfather, Rav Moshe of Rozvodov zy”a.
The Gemara (Eruvin 18B) states that the dove said to Hashem, “Ribono Shel Olam, let my food be as bitter as an olive and given from Your hand, rather than being as sweet as honey and dependent on human beings.” He explains by quoting Sefarim Hakedoshim who say that the final judgment for the year is on Chanukah. On Rosh Hashanah, Yom Kippur and Hoshana Rabbah, the judgment is in accordance with a person’s actions, as is stated: “For You remember all of the actions before You and you investigate all of their deeds.” On Chanukah, we are not judged based on our actions, Rather, Hashem judges us in a merciful and compassionate way even if we do not deserve it.
The Jewish people are compared to a dove (Brachos 53B). Thus, the dove mentioned in the Gemara is symbolic of Klal Yisroel, and we ask Hashem to make our sustenance “as bitter as an olive”, which is a reference to Chanukah, when we kindle olive oil. In other words, we ask to be judged by Him in the manner of Chanukah – in a merciful way – rather than having our judgment be “as sweet as honey”, which is a reference to Rosh Hashanah, when we dip an apple in honey and are judged based on our actions as human beings.
Don’t Despair of Doing Teshuva
The Gemara in Shabbos (21A) states: “Kavsa zakuk lah. (If the Chanukah lights are extinguished, relight them.)”
The Zhemigrader Rebbe zy”a (Sefer Chemdah Genuzah) relates that the Sanzer Rov zy”a was once explaining this Gemara on Chanukah and he said that if someone feels like he has done many sins, it could lead him to fall to despair and to think that he is too far gone to do teshuva. However, the Gemara says that even if one feels like his spiritual light has been extinguished, he can still relight it. Through the neiros of Chanukah, he can do teshuva and rectify everything.
The Lights of Chanukah Warm Up the Winter
Rav Shalom of Kaminka zy”a (Ohev Shalom, Chelek 2, Perek 10) writes that after Sukkos, we enter the cold, winter months. At this time, when we think about the long cold winter that is about to start, we are reminded that we are in a long, cold golus, and we will not have any holy days to provide us with strength, encouragement and warmth until Pesach. This could cause us to fall to despair, which is why we need much Divine mercy during this time of year.
Therefore, Hashem had mercy upon us and provided us with a small light during the long winter in the form of the holiday of Chanukah. This light warms us and illuminates the winter months, and provides us with the chizuk we need to make it until Pesach.
The Time to Turn Sins Into Merits
Rav Tzadok of Lublin zy”a (Sefer Pri Tzadik on Chanukah, Ois 13) writes: “Chanukah is the time when a person can rectify his sins and transform them into merits. If one opens a small door to teshuva, the size of the eye of a needle, and arouses himself to repent, Hashem will help him do full teshuva and turn his transgressions into merits.”
The Power of Simcha
The Divrei Shmuel of Slonim zy”a notes that the first letters of the three mitzvos that the Yevanim wanted to forbid – Shabbos, (Rosh) Chodesh, and Milah – spell the word “Sameach”. This is a hint that through the power of joy, one can overcome all such challenges and fulfill all mitzvos properly.
The First Day of Chanukah Was the Main Miracle
The Bais Yosef famously asks why we celebrate Chanukah for eight days if there was enough oil for one day, which means that the miracle was only for seven days. Sefer Kometz Haminchah (Drush L’Shabbos Chanukah) offers an answer with a moshol:
There once was a merchant who traveled to a fair with several bags full of money which he planned on using to purchase merchandise. On the way, he was accosted by a gang of armed robbers who took seven of his moneybags.
Afterwards, he decided to try to find the thieves and retrieve his money. He made a promise to Hashem that if He returned his money to him, he would give a 20% charity.
He used his remaining money to hire men to pursue the thieves and, eventually, they succeeded in getting his money back.
The gabbai tzedakah had heard about his promise and he came to him to ask him to fulfill his pledge. The man replied, “I had eight bags of money. Seven were stolen, so I will give you 20% of what was in those seven bags.”
The gabbai responded, “You’re making a mistake. You have to give me 20% of all eight bags, as the miracle occurred with your eighth bag as well. When the crooks took only seven of your eight bags, the fact that they left you with one, rather than taking it all, was already a miracle, as only because you had some money left were you able to hire men to get the rest of your money back.”
The nimshol is that the first day of Chanukah was also a miracle, as the fact that the wicked men who defiled almost all of the oil left one pure jug was a miracle in and of itself, and the other seven days were an outgrowth of that miracle.
Hashem Lives Within Every Jew
The Medrash (Vayikroh Rabbah 15:9) relates that the Yevanim decreed that every Jew must write on the horns of their oxen that they have no portion in the G-d of Yisroel.
The Bais Avrohom of Slonim zy”a explains that the word “Amalek” has the same gematriah as “safek” (doubt). This symbolizes how Amalek brought doubts into the people’s minds and made them wonder: “Is Hashem in our midst or not?”
He explains that the people certainly believed that Hashem exists and that He rules and guides the world. However, they had doubts whether he was “in their midst” or not. They doubted that His presence could be found amongst lowly people like themselves, and this led them to fall to despair.
In truth, we all must believe that Hashem is with us, no matter what level we are on. Even if we are impure, Hashem is still with us, as the pasuk says (Vayikroh 16:16): “He dwells with them, with all of their impurity.” And since the Shechinah is with us even when we are impure, we know that we can always be uplifted from whatever lowly level we are on.
The Yevanim wanted to make Klal Yisroel have such doubts. Therefore, they made the Jews write that “they” have no portion in the G-d of Yisroel. They allowed them to believe that Hashem exists, but made them say that He was not with them because they were unworthy. The Chashmonaim fought against this mindset and taught the lesson that Hashem is always with every Jew. To this end, they established eight days of Chanukah to thank and praise Hashem in order to strengthen our emunah in Hashem and recognize that He is with us at all times.
The Main Thing is the Desire of the Heart
While lighting the menorah, there is a custom to recite the words of the pasuk (Tehillim 91:14): “For he yearns for Me.” The Divrei Shmuel of Slonim zy”a explains that the main focus of avodas Hashem is to arouse the desire of the heart to serve Him. Of course, whatever a Jew does for Hashem – such as learning and davening or giving tzedakah – is very good, but the main point of our entire avodah is to connect to Hashem within our hearts.
He compares this to a person who is holding in his hand a large bundle of silver coins. It looks like a lot of money, but one small gold coin is worth more than all of those silver coins. So too, one mitzvah that is done with a heart full of desire to connect to Hashem can be worth more than many mitzvos done without that feeling.
From the following story, we can see that Divrei Shmuel himself reached this lofty level:
It is related that when the Divrei Shmuel was a young man, he set up neiros on erev Shabbos of Chanukah with intentions of using them for the mitzvah. Before lighting the neiros, he went to the home of his grandfather, the Yesod Ha’Avodah of Slonim zy”a, to watch him lighting the menorah with his extreme devotion and enthusiasm.
When he got home, he realized that one of his guests had taken his neiros and used them for himself. He now had no menorah for himself and it was too late to find a replacement before Shabbos. Thus, he did not light the menorah that day.
He would later say that, at the time, it was very hard for him. He had to hold himself back from screaming at the guest, until he told himself: The same Hashem who commanded me to light neiros Chanukah through the wise men of the generation commanded me not to get angry! This thought calmed him and he was thus able to go into Shabbos with joy.
The Ruchnius of Chanukah Gelt
Rav Moshe Midner zt”l related the following:
I once was present when Rav Mordechai of Lechovitch zy”a was lighting the Chanukah menorah. After the hadlakah, the Rebbe told his students, “Now is an eis ratzon. It is an auspicious time. Everyone can receive ‘Chanukah gelt.’ Everyone can get whatever strength they need to serve Hashem.”
The talmidim began asking for various things. Each one asked for whatever he needed to serve Hashem better, and each one received what he asked for. The Rebbe then turned to me and said, “Moshke, what do you need?”
I overcame my shyness and said, “I don’t want a freebie. I want to be a simple soldier in Hashem’s army and to reach whatever level of avodas Hashem I can on my own.”
Knocking Out Teeth for Chanukah Gelt
One Chanukah, Rav Gershon Henoch of Radzin zy”a was suffering from a toothache. A Jewish doctor was called to his house and, after checking his teeth, told him that he had to extract one of his teeth.
