Hertz p.141
Soncino p.229
First Shabbat Chanukah
SHABBAT MEVARCHIM
Shabbat ends in London at 4.47pm
| Sidra Lite | |
| Parshat Vayeshev | Rev Bernd Koschland |
| Friday Night customs in Shul | Rabbi Daniel Roselaar |
| Humility | Chief Rabbi Dr Jonathan Sacks |
| The Sa'ar Waterfall | Simon Goulden |
| Riddle of the Week | Rabbi Ephraim Mirvis |
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And the pit was empty; there was no water in it." The Gemara (Shabbat 22a) quoted by Rashi, points out that the pit was empty of water but contained snakes and scorpions. The "pit" interposes between Chanukah laws, to illustrate the distance, 20 cubits, a person would normally look upwards, or in the case of Joseph, downwards.
There is however a further underlying meaning: how often do we not look far and deep enough at facts, to evaluate the situation fully? Do we always look at both sides to give a true picture?
Joseph is called 'Joseph the Righteous One', the Tzaddik. Midrashic literature amply illustrates this title. He was not suspected of sinning. He was not tempted by the daughters of the kings who would pelt him with jewellery to make him look up at them. He acted with Tzedek in his dealings with Pharaoh during the famine in Egypt. Above all he rejected the advances of Potiphar's wife, with dire consequences. Here the word "chaste" would be better than "righteous," though the term Tzaddik could still apply.
Looking deeper into the picture of Joseph, we can see another side. After the manner of youth, he wore make-up; he related tales about his brothers (see Rashi). He taunted them with his dreams. This does not tally fully with the term Tzaddik as we understand it. I would therefore suggest a slightly different and further meaning. Vehitzdiku et hatzaddik vehirshi'u et harasha, "They shall acquit the innocent and condemn the guilty." (Devarim 25:1) Here the meaning is "innocent." Thus Joseph Hatzaddik could mean additionally, 'Joseph the Innocent', innocent of the charges laid against him by Potiphar's wife. Whilst Joseph had faults, his adult life showed him as a Tzaddik.
This character summary may also help in understanding the position of the "pit" in the laws of Chanukah. As we look at the Chanukiah burning, we must look further than the miracle of the oil. We must see in "the candle's rays lovely pictures beckoning ..." (EE Levinger). What are those pictures? Unlike Joseph, many Jews succumbed to the seduction of Hellenism. The fight of Judah and the Maccabees was to rid the land of the immoralities and idolatry of the Greek Hellenists and regain religious as well as political independence. Judah's aims were only finally fulfilled by his brothers Jonathan and Simon. Yes, we celebrate the achievements of the Maccabees. What of the other side of the picture? As the years rolled by after Simon, "the great salvation" began to disappear, until finally fratricidal struggles put Judea and the Jews into the hands of Rome.
Fraternal and communal harmony is destroyed by fratricide and intercommunal strife. Let the lights of Chanukah make us look fully at the depth of the "pit" and beckon us to harmony, to Achdut.
To the surprise of irregular visitors to shul, the entire congregation traditionally turns away from the Ark when singing the final verse of Lecha Dodi on Friday evenings. According to some authorities (Mishnah Berurah) the congregation should turn towards the west (which, according to the Talmud, is "where the Shechinah resides"), whereas other authorities (Aruch Hashulchan) write that it is proper to turn towards the door, as if to greet the Sabbath Queen as she enters. Both views are accommodated in shuls where the door is on the western wall, but in shuls where the doors are on a side wall there may be some confusion regarding which way to turn.
Following the recitation of the Amidah the Vayechulu passage is repeated. Ideally the whole congregation should recite this together as it is regarded as communal testimony to the creation of the world, and the Mishnah Berurah recommends that individuals should endeavour to complete the Amidah in time to say Vayechulu with the rest of the congregation. Minimally it should be recited together with at least one other person.
Though some siddurim place the Mishnaic Bameh Madlikin passage before Barechu, the Anglo-Jewish custom is to recite it towards the end of the Maariv service. The reason for the discrepancy in practice initially arose from a divergence regarding the time of the Friday evening service. In some communities both Kabbalat Shabbat and Maariv were always recited before sunset - thus, if upon reading this passage anyone realised that the Shabbat candles had not been properly lit, there would still be an opportunity to rectify matters if Barechu had not yet been said. But in other communities the service commenced later and thus nothing was to be gained by reading Bameh Madlikin earlier in the proceedings.
HUMILITY
Humility is not one of today's more widely regarded virtues. In an age of self-promotion ("If you've got it, flaunt it"), people in the public eye are more likely to seek the services of publicists and image consultants. Better, we are told, to have an hour of fame than a life of anonymity and good deeds quietly performed.
The Torah believes otherwise. Of Moses, the greatest leader the Jewish people has ever had, it says that he was "a very humble man, more humble than anyone else on the face of the earth." Of a king, the most powerful office-holder in ancient times, it says that "he should not consider himself better than his brothers." Maimonides rules that a king must "cultivate a humble and lowly spirit" and "be careful of the honour of even the lowest." The higher we strive, the more humble we are commanded to be.
Yet clearly humility is not self-abasement. We are not commanded to be like Dicken's Uriah Heep, who said of himself, "I am well aware that I am the 'umblest person going." What then is it?
Humility is the ability to care about others more than about oneself. It means being more concerned about the task than the rewards it brings. It means turning one's attention outward, not inward. It involves the capacity to respect and admire, to listen and respond. Ben Zoma captured some of the dimensions of humility when he taught, "Who is honoured? One who honours others. Who is wise? One who learns from everyone." Often people seek honour but are unwilling to give it. They are ready to teach but not to learn. Humility is the opposite of arrogance. It means thinking well of others, not oneself.
One of the greatest men I ever met was the late Lubavitcher rebbe, Rabbi Menachem Mendel Schneersohn of blessed memory. Before I first met him, I assumed he would fit the conventional image of a charismatic leader. He was nothing of the kind. He was gentle, softly-spoken and self-effacing. He made you aware that when you were in his company, for him the most important person in the room was you. When he spoke, he showed you the person you could become and the greatness he knew you capable of. That was Jewish leadership in the highest tradition of Moses.
Humility is not a sense of personal unworthiness or a tendency to put oneself down. That is not humility at all but an inverted form of self-regard. It is, rather, the knowledge that other things are more important than the first person singular. It means being open to others and to the world. I once knew a holy man about whom a friend once said: "He takes G-d so seriously that he does not need to take himself seriously at all." That is true humility.
What's black and white and wet all over? The Sa'ar Waterfall
One of the many streams which flow from Mount Hermon is called Nahal Sa'ar. By our definitions, it hardly qualifies as a mighty waterway, as it is only about seven kilometres (less than five miles) long, before it joins Nahal Hermon at Banyas, but by Israeli standards, it is worthy of note. The Golan region is made up of basalt, black volcanic rock. Mount Hermon, however, is composed of limestone, evidence of ancient seabeds which disappeared long ago. Water always tries to find the easiest route and, as you can imagine, the junction between these two rock types gives it just the chance it needs. As the stream falls some 500 metres (over 1600 feet) in its short journey, the sight and sound of the waterfall in full spate is really quite impressive, in a modest sort of way. The local inhabitants made full use of the falls and the others in the area, as is clear from the remains of flour mills which can still be seen nearby.
As usual in this area, there is evidence of Crusader fortifications, which used the natural boundary of the stream and its 'mini gorge' to full advantage. The best time to see the falls is during the winter, late Spring and early Summer. It is a popular stopping point for groups and individuals and the twenty minute circular walk from the viewing platform is well worth the effort. The car park is located across the road from the falls and care should be taken in crossing, as drivers may be more interested in the view than in you. The waterfall is located on Route 99 east of Qiryat Shemona, very close to its junction with Route 999.
Last week's questions:
1) Within the word "Kislev" there is an allusion to the candles we light on Chanukah. What is it?
Answer:
The Hebrew word "kis" means "receptacle". The letters "l" and v" have the numerical value of 36.Thus, Kislev is the month that contains the 36 candles of Chanukah.
2) EXTRA CHALLENGE
Explain how this is possible: There are two Shul procedures, one of which is performed within the other. Both require a minyan. In the absence of a minyan, however, one will be performed and the other will not.
Answer:
Both the Repetition of the Amidah and Duchening require a minyan.
If the Repetition commences with a minyan, but then someone slips out leaving nine men, the Chazan may continue till the end.
In the midst of his Repetition, however, Duchening may not be carried out, as there is no minyan for it.
This week's question:
1) Who had a date with a date? (The answer is in today's Sidra of Vayeshev).
2) EXTRA CHALLENGE
"Lot was taken with Joseph down to Egypt".
Prove this statement to be correct from the Sidra of Vayeshev.
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