The Torah Portion of Mikeitz
Shabbat Chanukah and Shabbat Mevorchim for the month of Tevet
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov
"And it happened at the end of two years of days..." (Bereisheet 41:1)
The Sages say that in every place where it says "Vayehi" (in English: "And it happened") it is a language of suffering, with only a few exceptions. The reason it uses this language of suffering here is to tell us that if G-d forbid we find ourselves in a time of suffering, then we are advised to fulfill Tz'om (fasting), K'ol (voice), and M'amon (money), since these three words have the Roshei Teivot (initial letters) of Tzadi, Kuf, and Mem, which spell the word "Mikeitz" (the name of this week's Torah Portion, which in English means "at the end of"). Tzom (fasting) refers to Teshuvah (repentance); Kol (voice) refers to Tefillah (prayer); Mamon (money) refers to Tzedakah (charity). And (as it says in the prayers of Rosh Hashanah and Yom Kippur) by means Repentance, Prayer, and Charity, the evil decree is removed. And in will be that "at the end of two years of days", in the end, the days will be changed for the good. Mikeitz ("At the end") is a language referring to the endpoint, and "two years" is a language which refers to changing (since the word for two years in Hebrew is similar to the Hebrew word for changing).
"And the thin ears of corn swallowed up...." (Bereisheet 41:7)
The Da'at Zekeinim asks, behold, the Sages say that we aren't shown in a dream something that can't possibly occur. For example, we aren't shown in a dream that an elephant will enter into the hole of a needle. So how is it possible that Pharoah saw in his dream something so weird, that the thin ears of corn swallowed up the healthy ears of corn? But the explanation is that the meaning of the word "swallowed" is that the thin ears of corn covered the healthy ears of corn, such as was written in the Torah Portion of Bamidbar (Chapter 4, verse 20) "and they shall not go in to see the holy things as they are being swallowed", where the word "swallowed" clearly means "covered". And the Da'at Zekeinim adds, that this explanation is a Midrashic type of interpretation, but on the level of P'shat, the simple level, this is actually a language of swallowing. And that is what it means when it says in the end that "Pharoah woke up and behold it was a dream (Bereisheet 41:7). For Pharoah said, that cows are eating each other is possible to be, but that ears of corn are swallowing each other, that certainly must be a dream.
"And they rushed him from the pit..." (Bereisheet 41:14)
Why is it written that "they rushed him from the pit" and not written that they raised him from the pit? The reason is that when the time arrives for a man to be saved, they rush him quickly without any time delays, for Hashem doesn't give unnecessary suffering. And so it was also in the redemption from Mitzrayim (Egypt), about which it is written "and Mitzrayim (Egypt) urged the people to hurry to send them out..." (Shemot 12:33), since the time for the redemption had already arrived.
"For the honor of the King" (Rashi on Bereisheet 41:14)
The Sages say that when Yosef went out of prison it was on Rosh Hashanah, and the question can be asked, how is it possible that Yosef cut his hair? And it is possible to explain that this is the intention of Rashi who explained that Yosef cut his hair "for the honor of the King", and therefore it was permissible. (Translator's Note: On a simple level "the honor of the King" refers to the honor of Pharoah who ruled over Mitzrayim, but on a deeper level, this refers to the honor of Hashem's Kingship which is one of the major themes of Rosh Hashanah.).
"...there shall be 7 years of famine." (Bereisheet 41:27)
The Daat Zekainim explains on the words "there shall be 7 years of famine", that this is a language expressing a prayer -- that Yosef prayed that there would be only 7 years. For in truth there needed to be 42 years of famine: 7 years for the ears of corn, 7 years for the cows, and the fact that Pharoah told about it added another 14 years, and the fact that Yosef interpreted it to Pharoah added another 14, and the sum of all that is 42. Yosef prayed that there would be only 7 years, and Yaakov prayed that there would be only 2 years, therefore we find that there were 40 years of famine that were removed. And in truth these 40 years of famine returned afterwards upon Mitzrayim (Egypt) as is written in Yechezkel Chapter 25 verse 12: "And I will make the Land of Mitzrayim (Egypt) ... desolate 40 years..."
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
The Meforshim ask, why did Yosef give advice to Pharoah? Didn't Pharoah just ask for an interpretation and not for advice on the matter? The explanation is that, behold, on Passover the world is judged about crops and it seems inappropriate that there would be a dream about crops on Rosh Hashanah. And therefore Yosef said to him, since you dreamed on Rosh Hashanah about crops, apparently some person needs to rise up to a high position because of this, since on Rosh Hashanah men are judged as to who will be lowered and who will be elevated. And that is why Yosef said "and now" -- why did you dream now precisely on Rosh Hashanah, to show that it is necessary to appoint a qualified man for this. And this is what is also hinted at by the words "...and Pharoah woke up" (Bereisheet 41:4), that Pharoah saw in his dream that he himself woke up. And this is what Yosef told him, the fact that you dreamt that you woke up in your dream, that is a sign that you need to be concerned and be alert to appoint some man upon Mitzrayim (Egypt), and therefore the advice was relevant to the dream.
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
It is written in the Holy Books that this is not just an instruction to Pharoah on how to prepare himself before the coming of the famine in Mitzrayim (Egypt), but it is a teaching for every man when he is still healthy, Baruch Hashem, and able to open a Gemara and learn and pray, that he needs to be wise and discerning, and to know that today he is in the years of plenty. But also there will arrive for him G-d forbid the years of famine, which are the days of old age. Therefore, he needs to fill for himself treasurehouses by struggling to learn the Torah and doing good deeds now. For the wise man has his eyes in his head to fix this matter at the very beginning. Who is wise? The one who sees the outcome.
The greatness of Yosef
It is written in the Midrash that every day, Yosef didn't eat until after he finished selling to all the Egyptians the produce for that day. From this we see the greatness of Yosef, that he didn't think about himself at all and only worried about others.
"...has given you a hidden treasure...And he brought Shimon out to them." (Bereisheet 43:23)
There is a hint in this verse that Rabbi Shimon Bar Yochai will reveal a hidden treasure, and this is the Holy Zohar which are the secrets of the Torah.
"And Reuven said to his father , 'You may slay my two sons...' " (Bereisheet 42:37)
The Midrash says that because of these words, Datan and Aviram, who were the descendents of Reuven, died. And from this we see how much we need to be careful about every word that comes out of our mouths.
"And they tore their garments..." (Bereisheet 44:13)
It is written in the Midrash that because of this, the portion of Menashe in Eretz Yisrael was torn up and divided, so that one part of it was on the eastern side of the Jordan River and the other part was on the western side of the Jordan River. This was because Menashe was the officer of Yosef, and he caused the brothers of Yosef to tear their clothing; therefore his portion was divided.
CHANUKAH
At the end of every Torah Portion, we record the sum of the number of verses that are present in the Torah Portion. But for the Torah Portion of Mikeitz, we also record the sum of the number of words, which are two thousand and twenty-five (2025). The Gr"a explains that this is because the Torah Portion of Mikeitz usually falls during Chanukah, and during Chanukah we light candles for 8 days. The Gematria (numerical value) of the word for candle in Hebrew (Nair) is 250. 8 multiplied by 250 comes out 2000. And the explanation for "25" is that we begin on the 25th of Kislev. So that is why we record the count of the 2025 words (in the Torah Portion of Mikeitz).
On Friday, one should pray Minchah before lighting the Chanukah Candles
It is written in Shaarei Teshuvah that on Friday, one needs to pray the Minchah prayer before lighting the Chanukah candles, because the Minchah prayer corresponds to the Tamid offering in the afternoon, and after the sacrifice of the Tamid offering was the lighting of the Menorah, and the lighting of the Chanukah candles commemorates the lighting of the Menorah. And this is hinted at by means "Roshei Teivot" based on the letters of the Hebrew word "Minchah", which are "Mem", "Nun", "Chet", and "Hey". "Mem" stands for "Minchah", followed by "Nun" and Chet", which stands for "Neir Chanukah" (in English: "Chanukah Candle"), and finally , "Hey" which stands for "Hadlakat Neir Shabbat" (in English: "Lighting the Shabbat Candle"). And the Pri Megadim (Eshel Avraham Section 671 Paragraph 10) wrote that if one prayers Minchah after lighting the Chanukah Candles, that would be two-faced (i.e., contradictory), since after he acts as if it is already night-time by lighting the Chanukah Candles, he acts as if it is still day-time by praying Minchah.
"Zot Chanukat HaMizbeiyach" (in English: "This is the dedication of the Altar") (Bamidbar 7:84)
The eighth day of Chanukah is called "Zot Chanukah" (in English: "this is Chanukah"). And even though this is not mentioned by the Rishonim (early Torah scholars), in any event, since it is called that by the majority of Israel, there is certainly a source for that in the words of the Torah. And even moreso, we find that it is mentioned in the Gemora, that is to say, that men spoke about it and there are words of Torah about it in the Shas. And the source of the name is because we read on it the section of Torah which contains the words "Zot Chanukat HaMizbeiyach" (In English: "This is the dedication of the Altar"). And most likely this has a connection to the Holiness of the day. (from R' Tzadok HaCohen of Lublin)
"You push man down until the crushing point..." (Tehillim 90:3)
It is written in Holy Books that Chanukah is the conclusion of Elul and the Days of Awe. And that is hinted at in the verse: "You push man down until the crushing point..." (Tehillim 90:3). The word "Daka" (in English: "the crushing point") has the Gematria (numerical value) of 25. This is a hint to the 25th of Kislev, and the real end is on "Zot Chanukah" which is the conclusion of Chanukah. [Translator's note: "Zot Chanukah" literally means "This is Chanukah". This refers to the last day of Chanukah, on which the Torah Portion containing the phrase "Zot Chanukat Hamizbeiyach" is read.] And a hint to this is the verse "With this Aharon will enter into the Holy Place" (Vayikra 16:3) [Translator's note: that particular verse is a reference to the Kohen Gadol coming into the Holy of Holies on Yom Kippur, and it also contains the Hebrew word "Bazot" which is grammatically related to the Hebrew word "Zot".]
It was often said by our early Rabbis that on Chanukah there is an opportunity to awaken mercy on those who are childless (i.e., to have them blessed with children), similar to Rosh Hashanah. The main matter, the main Segulah (propitious opportunity) is on the last day which is called "Zot Chanukah". (from B'nei Yissachar)
The happiness of Zot Chanukah (the last day of Chanukah) is like that of a Siyum (party made on the completion of a body of learning), the happiness of completing a Mitzvah.
The Torah Portion of Mikeitz has 146 verses, and it has 2025 words.This is Shabbat Chanukah.In Tefillah and in Birkat HaMazon we mention "V'Al HaNissim"
Two Torah Scrolls are taken out. For the first Torah Scroll seven men are called up for the reading the Torah Portion of the week. For the second Torah Scroll the Maftir is read in the Torah Portion of Naso, "Bayom Harivi'i". Haftora: "Rani V'Simchi" (Zecharia 2).
This is Shabbat Mervorchim for the month of Tevet.Rosh Chodesh Tevet is in on Yom Sheini and Yom Sh'lishi (Monday and Tuesday)The Molad is on Yom Sheini (Monday) at the hour 1:14 with 1 Chelek
We say Borchi Nafshi.
May you all have a light-filled and Happy Shabbat and Chanuka.
Shabbat Shalom and Happy Chanukah.
"B'nei Vina Y'mei Sh'monah Kavu Shir Ur'nananim"
"Men of Understanding Established Eight Days for Song and Rejoicing"
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Vayeishev
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Michael Ben Nachman z"l
L'ilui Neshamat Zehava Bat Shlomo z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'ilui Neshamat Esther Bat Natan z"l
L'refuat Hanefesh V'l'refuat Haguf L'Malka Bat Rivkah Zlata
L'refuat Hanefesh V'l'refuat Haguf L'Deena Bat Tzion Bat Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Ahuva Nechama Bat Simcha Pearl
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Refael Ben Masha Etel
L'refuat Hanefesh V'lrefuat Haguf L'Fruma Freidel Bat Esther
L'refuat Hanefesh V'l'refuat Haguf L'Rav Daniel Reuven Ben Esther and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov
"And Yaakov sat down ..." (Bereisheet 37:1
[Translator's note: The first word of this week's Torah Portion in Hebrew is "Yayeishev", can be translated either as "sat", settled", or "dwelt".]
The Midash says this is analogous to a man that was walking on the road and saw a pack of dogs and was afraid of them and sat himself down among them. Thus, since Yaakov Avinu saw Eisav and his chieftains and was afraid of them he sat himself down among them. There are those who explain that he said that they are like dogs, and when one sees dogs the advice is to sit down, and as a result of that, they will run away, and that is what is meant by "And Yaakov sat down..."
"And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov, Yoseph..." (Bereisheet 37:1-2)
The Alshich says that in the land of his fathers sojournings, with all of the chiefs (of Eisav) and also with Eisav, Yaakov was able to manage, and he was in a situation of dwelling with a feeling of being settled and tranquil. But when his sons were not in unison that made him suffer more than anything else, and that began a new situation as described by: "These are the generations of Yaakov, Yoseph."
"These are the generations of Yaakov, Yoseph..." (Bereisheet 37:2)
It is possible to find a hint in this verse about the way to serve Hashem. If one wishes to arrive at the level of a Tzaddik (a Righteous Man), and this is what is intended by the referring to Yaakov (who was a Tzaddik), then one needs to "Increase" (and that is what is intended by referring to "Yosef" since the English meaning of his name is "Increase"). That is, one needs to increase in serving Hashem.
"..and the pit was empty, there was no water in it." (Bereisheet 37:24)
Rashi says "but there were snakes and scorpions in it". This can be seen by means Roshei Teivot. The Hebrew letters of the words "Ain Bo" (in English: "was not in it") which appear in this verse, are Aleph Yud Nun Beit Vuv. These form the first letters (Roshei Teivot) of the Hebrew words "A'val Y'eish B'o N'achashim V'Akravim" (in English:"but there were snakes and scorpions in it"). The Masters of Mussar (Ethics) explain that water is likened to Torah. And this is the meaning of "there was no water in it": if there is no Torah within a person but he is empty of it, then immediately come the bad Middot (character traits) which are likened to snakes and scorpions. And apparently this presents a difficulty, for if there are snakes and scorpions in the pit, then it is not empty. However, the Gaon HaRav Povorski ztz"l said that the whole purpose of the pit is that it should have water in it, and all the time that it doesn't have water it is thought of as empty even though it has other things in it. And in this way he explained the verse (from Shir HaShirim), "like a slice of pomegranate is your forehead", even the empty ones among you are filled with Mitzvot like a pomegranate. And apparently, if they are full of Mitzvot why are they empty? But the explanation is that it is not sufficient for a man to do Mitzvot, but the Mitzvot need to be his purpose and the main point of his aspirations, so that this can be seen in all his ways and deeds. And if this is not the case, he is called empty even though he is full of Mitzvot.
"...and behold, a caravan of Yishmaelim was coming from Gilead and their camels were carrying spices, etc...." (Bereisheet 37:25)
Rashi says that the Yishmaelim always carried petroleum and similar things (which have a bad odor), and only for the sake of Yosef HaTzaddik (the Righteous one), so that he wouldn't have to smell a bad odor, this time they were carrying spices. Rabbeinu HaRav Chaim Shmuelevitz ztz"l raises a question about this: behold, Yosef was going to Mitzrayim (Egypt) and he didn't know what the next day would bring, and he was in such a state of suffering. What was the difference to him at a time like that, whether they were carrying petroleum or spices? The answer is that we see from this situation, that when a punishment has been decreed from Heaven, then the punishment is exact with great precision. Therefore, even though he was sold and they were taking him to Mitzrayim, since he didn't deserve to have to smell the bad smell of petroleum, therefore the Yishmaelim needed to be carrying this time an item that they weren't accustomed to carry, in order not to add suffering to Yosef that he didn't deserve.
"And Yehuda said to his brothers: 'what profit....' " (Bereisheet 37:26)
There are those who explain that the word Hebrew word for "profit" is "Betza", which is spelled with the Hebrew letters Beit, Tzadi, Ayin. These three letters are the Roshei Teivot (initial letters) of the three Hebrew words:
"Boker" (in English: "Morning"),
"Tzaharayim (in English: "Afternoon"),
"Erev" (in English: "Evening").
Yehudah argued with them saying, what purpose would there be to the three prayers that we pray daily (in the morning, afternoon, and evening) if we kill our brother?
"...for their having sold a righteous man for silver, and a destitute one for the sake of shoes...." (Amos 2:6)
It was written by the Da'at Zakeinim, how was it that the brothers sold Yosef for 20 pieces of silver, such a small amount? And he explained that at the time when Yosef was in the pit, his face was green from fear, and therefore they sold him for a small amount of silver. But when they took him out, his facial appearance and attractiveness changed for the better, and therefore the brothers requested that they would add more silver for them, and the Ishmaelites added shoes for them. And that is the meaning of what it says in the Haftora: "...for their having sold a righteous man for silver, and a destitute one for the sake of shoes..." (Amos 2:6)
"And he refused and he said..." (Bereisheet :39:8)
Masters of Mussar (Ethics) say that if a person has a test and a temptation to do a sin comes before him, first of all he needs to "refuse" and flee from the sin, and only afterwards to explain and to "say" why he is fleeing.
A Midrash on why Yosef merited to get out of prison
It is written in the Midrash that in the merit that Yosef served Potiphar, he merited to get out of prison. And it is necessary to understand, what was so great about this merit? And the Sefat Emet explains that Yosef's merit was that he would say about everything when he was in the house of his master, that everything was from the Holy One Blessed Be He, and that when Potiphar told him to serve him Yosef knew that the Holy One Blessed Be He had told him to do so, and likewise regarding everything single thing, that he believed that everything was from Hashem; therefore he merited to get out of prison.
CHANUKAH
It is written in the Rambam that the Mitzvah of Chanukah is a very beloved Mitzvah, and this language is found only regarding Chanukah.
"What is Chanukah?"
The Rav Chaim Yehudah Yakovzon ztz"l explains what that the Gemara asks "Mai Chanukah?" (What is Chanukah?) Rashi's interpreration of "Mai Chanukah" is that the Gemara is asking, on what miracle was Chanukah based? And it is difficult to understand this interpretation -- "on what miracle", because there were several miracles. And Rav Yakovzon ztz"l explains, that during the time of the Second Temple there were additional holidays in commemoration of victories in wars that Israel had during that time period, and after that those holidays were canceled because they canceled Megillat Taanit. And that is what the Gemara is asking in the question "Mai Chanukah", that if the holiday of Chanukah is because of the war and the victory against the kingdom of Yavan (the ancient Greek kingdom), isn't it the case that Megillat Taanit was canceled? But the Gemara's answer is that the main reason for Chanukah is because of the miracle of the cruse of oil, and the victory in the war is in addition to that.
Why do we light eight days, since on the first day there wasn't a miracle?
The Chatam Sofer addresses the question of the Beit Yosef: "Why do we light eight days, since behold on the first day there wasn't a miracle?" His answer is that "they lit candles in Your Holy Courtyards". When the Chashmonayim came to the Temple, since the Inner Sanctuary had been defiled, they therefore lit the Menorah outside. And it's a known fact that outside a candle draws up more oil because of the wind and therefore the flame is larger. And the amount that was sufficient to provide one candle's worth of oil was only in order to light it inside in an enclosed place, but outdoors one needs more oil. If so, also the first day was a miracle.
"...Let there be Light" (Bereisheet 1:3)
There is a hint about Chanukah in the Torah Portion of Bereisheet. From the beginning of the Torah Portion until the Hebrew word "Ohr" (in English: "Light") there are 25 words. This is a hint that on the 25th of Kislev we light "Ohr".
"And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)
The Yavanim (ancient Greeks) wanted to cancel out, in principle, three Mitzvot: the Chodesh (Month), the Shabbat, and Brit Milah (Circumcision). And in Chanukah we find all three of these things, for in Chanukah we have Rosh Chodesh Teivet (the beginning of the Month of Teivet) which is during the days of Chanukah, Shabbat, and the 8 days needed to fulfill the Mitzvah of Circumcision for a boy who is born on the first day of Chanukah.
"And when he tortured it (the people of Israel) so it would increase and so it would spread..."(Shemot 1:12)
It is written in the Tosefot Yom Tov in Masechet Megillah that Antiochus canceled out the reading of the Torah, and in response to that the Sages established to read in its place the Haftorah, and now we read both of them -- both the Torah reading and the Haftorah reading. It is written in the Meforshim on the Shulchan Oruch, that the gentiles wanted to cancel out the reading of the Sh'ma, and therefore it was established on Shabbat to say the first verse of "Sh'ma" within the Kedusah of the Musaf prayer so that the gentiles wouldn't realize that, and thus we continue to have the first verse of "Sh'ma" within the Kedusha of Musaf also today. The Yavanim broke down the Soreg which was the partition of a section of the Temple, and it is written in Tosefot Yom Tov why they broke specifically the Soreg, because it was written in Masechet Kailim that this was the partition of the gentiles, because until that partition it was permitted for them to enter, and therefore they made 13 breaks in it. And after that when Israel returned and repaired the partition, in parallel to that the Sages established 13 "Hishtachavaiyot" (in English, this refers to "bowings down to Hashem"). And this (i.e., all the above examples) is what is meant by the verse: "And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)
Why do we give thanks on the wars within the prayer "Al HaNisim" (in English: "On the miracles")?
The Masters of Mussar (Ethics) ask, why do we say within the "Al HaNisim" prayer of thanks, "and on the wars"? What kind of thankfulness is there in connection with wars? Are wars something good? The explanation is, that if there are no wars against evil, then there is no purpose to serving Hashem. But if there are wars and victories, then there is spiritual enjoyment.
"There are Yavanim (ancient Greeks) and there are Chashmonayim."
A famous head of a Yeshiva said once at a Chanukah party for students at a Talmud Torah, that in every generation "there are Yavanim and there are Chashmonayim". Those who interfere with the learning of the Torah are the Yavanim in our generation, and you, the young students who are learning Torah, are the Chashmonayim in our generation. You need to strengthen yourselves in the Torah and overcome the evil.
The Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in
There are Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in, because also they participated in the miracles. The Roshei Teivot (initial letters in Hebrew ) of those three Mitzvot are "Aleph" - "Mem" - "Nun" (which spells the word "Amen"):
1. "Aleph" is the first letter of "Arbah Kosot", the four cups of wine that we drink at Passover.
2. "Mem" is the first letter of "Megillah", the Megillat Esther that we read at Purim.
3. "Nun" is the first letter of "Neir Chanukah", the Chanukah candle.
Altogether there are Seven Mitzvot D'Rabanan (Commandments instituted by the Rabbis), and they are hinted at by the Roshei Teivot (initial letters) "Shin", "Mem", "Ayin", "Beit", "Nun", "Yud" which spell the words "Sh'ma B'ni" (in English: "Hear my son"):
1. "Shin" stands for "Shevach", praise, which refers to the saying of the Hallel.
2. "Mem" stands for "Megillah", referring to the Megillat Esther.
3. "Ayin" stands for Eruv.
4. "Beit" stands for "Brachot" - the blessings said on enjoyment, for praise, and and for Mitzvot.
5 and 6. "Nun" stands for "Neirot" - candles; the candles of Shabbat & Yom Tov, and the candles of Chanukah (those are two separate Mitzvot)
7. "Yud" stand for "Yadayim" - the Mitzvah of Netilat Yadayim (ritual handwashing).
The Torah Portion of Vayeishev has 112 verses. Haftora: "Ko Amar Hashem" (Amos 2).
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Mikeitz
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov.
"And it happened at the end of two years of days..." (Bereisheet 41:1)
The Sages say that in every place where it says "Vayehi" (in English: "And it happened") it is a language of suffering, with only a few exceptions. The reason it uses this language of suffering here is to tell us that if G-d forbid we find ourselves in a time of suffering, then we are advised to fulfill Tz'om (fasting), K'ol (voice), and M'amon (money), since these three words have the Roshei Teivot (initial letters) of Tzadi, Kuf, and Mem, which spell the word "Mikeitz" (the name of this week's Torah Portion, which in English means "at the end of"). Tzom (fasting) refers to Teshuvah (repentance); Kol (voice) refers to Tefillah (prayer); Mamon (money) refers to Tzedakah (charity). And (as it says in the prayers of Rosh Hashanah and Yom Kippur) by means Repentance, Prayer, and Charity, the evil decree is removed. And in will be that "at the end of two years of days", in the end, the days will be changed for the good. Mikeitz ("At the end") is a language referring to the endpoint, and "two years" is a language which refers to changing (since the word for two years in Hebrew is similar to the Hebrew word for changing).
"And the thin ears of corn swallowed up...." (Bereisheet 41:7)
The Da'at Zekeinim asks, behold, the Sages say that we aren't shown in a dream something that can't possibly occur. For example, we aren't shown in a dream that an elephant will enter into the hole of a needle. So how is it possible that Pharoah saw in his dream something so weird, that the thin ears of corn swallowed up the healthy ears of corn? But the explanation is that the meaning of the word "swallowed" is that the thin ears of corn covered the healthy ears of corn, such as was written in the Torah Portion of Bamidbar (Chapter 4, verse 20) "and they shall not go in to see the holy things as they are being swallowed", where the word "swallowed" clearly means "covered". And the Da'at Zekeinim adds, that this explanation is a Midrashic type of interpretation, but on the level of P'shat, the simple level, this is actually a language of swallowing. And that is what it means when it says in the end that "Pharoah woke up and behold it was a dream (Bereisheet 41:7). For Pharoah said, that cows are eating each other is possible to be, but that ears of corn are swallowing each other, that certainly must be a dream.
"And they rushed him from the pit..." (Bereisheet 41:14)
Why is it written that "they rushed him from the pit" and not written that they raised him from the pit? The reason is that when the time arrives for a man to be saved, they rush him quickly without any time delays, for Hashem doesn't give unnecessary suffering. And so it was also in the redemption from Mitzrayim (Egypt), about which it is written "and Mitzrayim (Egypt) urged the people to hurry to send them out..." (Shemot 12:33), since the time for the redemption had already arrived.
"...there shall be 7 years of famine." (Bereisheet 41:27)
The Daat Zekainim explains on the words "there shall be 7 years of famine", that this is a language expressing a prayer -- that Yosef prayed that there would be only 7 years. For in truth there needed to be 42 years of famine: 7 years for the ears of corn, 7 years for the cows, and the fact that Pharoah told about it added another 14 years, and the fact that Yosef interpreted it to Pharoah added another 14, and the sum of all that is 42. Yosef prayed that there would be only 7 years, and Yaakov prayed that there would be only 2 years, therefore we find that there were 40 years of famine that were removed. And in truth these 40 years of famine returned afterwards upon Mitzrayim (Egypt) as is written in Yechezkel Chapter 25 verse 12: "And I will make the Land of Mitzrayim (Egypt) ... desolate 40 years..."
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
The Meforshim ask, why did Yosef give advice to Pharoah? Didn't Pharoah just ask for an interpretation and not for advice on the matter? The explanation is that, behold, on Passover the world is judged about crops and it seems inappropriate that there would be a dream about crops on Rosh Hashanah. And therefore Yosef said to him, since you dreamed on Rosh Hashanah about crops, apparently some person needs to rise up to a high position because of this, since on Rosh Hashanah men are judged as to who will be lowered and who will be elevated. And that is why Yosef said "and now" -- why did you dream now precisely on Rosh Hashanah, to show that it is necessary to appoint a qualified man for this. And this is what is also hinted at by the words "...and Pharoah woke up" (Bereisheet 41:4), that Pharoah saw in his dream that he himself woke up. And this is what Yosef told him, the fact that you dreamt that you woke up in your dream, that is a sign that you need to be concerned and be alert to appoint some man upon Mitzrayim (Egypt), and therefore the advice was relevant to the dream.
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
It is written in the Holy Books that this is not just an instruction to Pharoah on how to prepare himself before the coming of the famine in Mitzrayim (Egypt), but it is a teaching for every man when he is still healthy, Baruch Hashem, and able to open a Gemara and learn and pray, that he needs to be wise and discerning, and to know that today he is in the years of plenty. But also there will arrive for him G-d forbid the years of famine, which are the days of old age. Therefore, he needs to fill for himself treasurehouses by struggling to learn the Torah and doing good deeds now. For the wise man has his eyes in his head to fix this matter at the very beginning. Who is wise? The one who sees the outcome.
The greatness of Yosef
It is written in the Midrash that every day, Yosef didn't eat until after he finished selling to all the Egyptians the produce for that day. From this we see the greatness of Yosef, that he didn't think about himself at all and only worried about others.
"...has given you a hidden treasure...And he brought Shimon out to them." (Bereisheet 43:23)
There is a hint in this verse that Rabbi Shimon Bar Yochai will reveal a hidden treasure, and this is the Holy Zohar which are the secrets of the Torah.
"And Reuven said to his father , 'You may slay my two sons...' " (Bereisheet 42:37)
The Midrash says that because of these words, Datan and Aviram, who were the descendents of Reuven, died. And from this we see how much we need to be careful about every word that comes out of our mouths.
"And they tore their garments..." (Bereisheet 44:13)
It is written in the Midrash that because of this, the portion of Menashe in Eretz Yisrael was torn up and divided, so that one part of it was on the eastern side of the Jordan River and the oher part was on the western side of the Jordan River. This was because Menashe was the officer of Yosef, and he caused the brothers of Yosef to tear their clothing; therefore his portion was divided.
CHANUKAH
At the end of every Torah Portion, we record the sum of the number of verses that are present in the Torah Portion. But for the Torah Portion of Mikeitz, we also record the sum of the number of words, which are two thousand and twenty-five (2025). The Gr"a explains that this is because the Torah Portion of Mikeitz usually falls during Chanukah, and during Chanukah we light candles for 8 days. The Gematria (numerical value) of the word for candle in Hebrew (Nair) is 250. 8 multiplied by 250 comes out 2000. And the explanation for "25" is that we begin on the 25th of Kislev. So that is why we record the count of the 2025 words (in the Torah Portion of Mikeitz).
On Friday, one should pray Minchah before lighting the Chanukah Candles
It is written in Shaarei Teshuvah that on Friday, one needs to pray the Minchah prayer before lighting the Chanukah candles, because the Minchah prayer corresponds to the Tamid offering in the afternoon, and after the sacrifice of the Tamid offering was the lighting of the Menorah, and the the lighting of the Chanukah candles commemorates the lighting of the Menorah. And this is hinted at by means "Roshei Teivot" based on the letters of the Hebrew word "Minchah", which are "Mem", "Nun", "Chet", and "Hey". "Mem" stands for "Minchah", followed by "Nun" and Chet", which stands for "Neir Chanukah" (in English: "Chanukah Candle"), and finally , "Hey" which stands for "Hadlakat Neir Shabbat" (in English: "Lighting the Shabbat Candle"). And the Pri Megadim (Eshel Avraham Section 671 Paragraph 10) wrote that if one prayers Minchah after lighting the Chanukah Candles, that would be two-faced (i.e., contradictory), since after he acts as if it is already night-time by lighting the Chanukah Candles, he acts as if it is still day-time by praying Minchah.
"Zot Chanukat HaMizbeiyach" (in English: "This is the dedication of the Altar") (Bamidbar 7:84)
The eighth day of Chanukah is called "Zot Chanukah" (in English: "this is Chanukah"). And even though this is not mentioned by the Rishonim (early Torah scholars), in any event, since it is called that by the majority of Israel, there is certainly a source for that in the words of the Torah. And even moreso, we find that it is mentioned in the Gemora, that is to say, that men spoke about it and there are words of Torah about it in the Shas. And the source of the name is because we read on it the section of Torah which contains the words "Zot Chanukat HaMizbeiyach" (In English: "This is the dedication of the Altar"). And most likely this has a connection to the Holiness of the day. (from R' Tzadok HaCohen of Lublin)
"You push man down until the crushing point..." (Tehillim 90:3)
It is written in Holy Books that Chanukah is the conclusion of Elul and the Days of Awe. And that is hinted at in the verse: "You push man down until the crushing point..." (Tehillim 90:3). The word "Daka" (in English: "the crushing point") has the Gematria (numerical value) of 25. This is a hint to the 25th of Kislev, and the real end is on "Zot Chanukah" which is the conclusion of Chanukah. [Translator's note: "Zot Chanukah" literally means "This is Chanukah". This refers to the last day of Chanukah, on which the Torah Portion containing the phrase "Zot Chanukat Hamizbeiyach" is read.] And a hint to this is the verse "With this Aharon will enter into the Holy Place" (Vayikra 16:3) [Translator's note: that particular verse is a reference to the Kohen Gadol coming into the Holy of Holies on Yom Kippur, and it also contains the Hebrew word "Bazot" which is grammatically related to the Hebrew word "Zot".]
It was often said by our early Rabbis that on Chanukah there is an opportunity to awaken mercy on those who are childless (i.e., to have them blessed with children), similar to Rosh Hashanah. The main matter, the main Segulah (propitious opportunity) is on the last day which is called "Zot Chanukah". (from B'nei Yissachar)
The happiness of Zot Chanukah (the last day of Chanukah) is like that of a Siyum (party made on the completion of a body of learning), the happiness of completing a Mitzvah.
The Torah Portion of Mikeitz has 146 verses, and it has 2025 words.
This is Shabbat Chanukah.
In Tefillah and in Birkat HaMazon we mention "Al HaNissim"
Two Torah Scrolls are taken out. For the first Torah Scroll seven men are called up for the reading the Torah Portion of the week. For the second Torah Scroll the Maftir is read in the Torah Portion of Naso, "Bayom Hash'vi'i". Haftora: "Rani V'Simchi" (Zecharia 2).
We say Borchi Nafshi.
May you all have a light-filled and Happy Shabbat and Chanuka.
Shabbat Shalom and Happy Chanukah.
"B'nei Vina Y'mei Sh'monah Kavu Shir Ur'nananim"
"Men of Understanding Established Eight Days for Song and Rejoicing"
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Vayeishev
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov
"And Yaakov sat down ..." (Bereisheet 37:1)
[Translator's note: The first word of this week's Torah Portion in Hebrew is "Yayeishev", can be translated either as "sat", settled", or "dwelt".]
The Midash says this is analogous to a man that was walking on the road and saw a pack of dogs and was afraid of them and sat himself down among them. Thus, since Yaakov Avinu saw Eisav and his chieftains and was afraid of them he sat himself down among them. There are those who explain that he said that they are like dogs, and when one sees dogs the advice is to sit down, and as a result of that, they will run away, and that is what is meant by "And Yaakov sat down..."
"And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov, Yoseph..." (Bereisheet 37:1-2)
The Alshich says that in the land of his fathers sojournings, with all of the chiefs (of Eisav) and also with Eisav, Yaakov was able to manage, and he was in a situation of dwelling with a feeling of being settled and tranquil. But when his sons were not in unison that made him suffer more than anything else, and that began a new situation as described by: "These are the generations of Yaakov, Yoseph."
"These are the generations of Yaakov, Yoseph..." (Bereisheet 37:2)
It is possible to find a hint in this verse about the way to serve Hashem. If one wishes to arrive at the level of a Tzaddik (a Righteous Man), and this is what is intended by the referring to Yaakov (who was a Tzaddik), then one needs to "Increase" (and that is what is intended by referring to "Yosef" since the English meaning of his name is "Increase"). That is, one needs to increase in serving Hashem.
"..and the pit was empty, there was no water in it." (Bereisheet 37:24)
Rashi says "but there were snakes and scorpions in it". This can be seen by means Roshei Teivot. The Hebrew letters of the words "Ain Bo" (in English: "was not in it") which appear in this verse, are Aleph Yud Nun Beit Vuv. These form the first letters (Roshei Teivot) of the Hebrew words "A'val Y'eish B'o N'achashim V'Akravim" (in English:"but there were snakes and scorpions in it"). The Masters of Mussar (Ethics) explain that water is likened to Torah. And this is the meaning of "there was no water in it": if there is no Torah within a person but he is empty of it, then immediately come the bad Middot (character traits) which are likened to snakes and scorpions. And apparently this presents a difficulty, for if there are snakes and scorpions in the pit, then it is not empty. However, the Gaon HaRav Povorski ztz"l said that the whole purpose of the pit is that it should have water in it, and all the time that it doesn't have water it is thought of as empty even though it has other things in it. And in this way he explained the verse (from Shir HaShirim), "like a slice of pomegranate is your forehead", even the empty ones among you are filled with Mitzvot like a pomegranate. And apparently, if they are full of Mitzvot why are they empty? But the explanation is that it is not sufficient for a man to do Mitzvot, but the Mitzvot need to be his purpose and the main point of his aspirations, so that this can be seen in all his ways and deeds. And if this is not the case, he is called empty even though he is full of Mitzvot.
"...and behold, a caravan of Yishmaelim was coming from Gilead and their camels were carrying spices, etc...." (Bereisheet 37:25)
Rashi says that the Yishmaelim always carried petroleum and similar things (which have a bad odor), and only for the sake of Yosef HaTzaddik (the Righteous one), so that he wouldn't have to smell a bad odor, this time they were carrying spices. Rabbeinu HaRav Chaim Shmuelevitz ztz"l raises a question about this: behold, Yosef was going to Mitzrayim (Egypt) and he didn't know what the next day would bring, and he was in such a state of suffering. What was the difference to him at a time like that, whether they were carrying petroleum or spices? The answer is that we see from this situation, that when a punishment has been decreed from Heaven, then the punishment is exact with great precision. Therefore, even though he was sold and they were taking him to Mitzrayim, since he didn't deserve to have to smell the bad smell of petroleum, therefore the Yishmaelim needed to be carrying this time an item that they weren't accustomed to carry, in order not to add suffering to Yosef that he didn't deserve.
"And Yehuda said to his brothers: 'what profit....' " (Bereisheet 37:26)
There are those who explain that the word Hebrew word for "profit" is "Betza", which is spelled with the Hebrew letters Beit, Tzadi, Ayin. These three letters are the Roshei Teivot (initial letters) of the three Hebrew words:
"Boker" (in English: "Morning"),
"Tzaharayim (in English: "Afternoon"),
"Erev" (in English: "Evening").
Yehudah argued with them saying, what purpose would there be to the three prayers that we pray daily (in the morning, afternoon, and evening) if we kill our brother?
"...for their having sold a righteous man for silver, and a destitute one for the sake of shoes...." (Amos 2:6)
It was written by the Da'at Zakeinim, how was it that the brothers sold Yosef for 20 pieces of silver, such a small amount? And he explained that at the time when Yosef was in the pit, his face was green from fear, and therefore they sold him for a small amount of silver. But when they took him out, his facial appearance and attractiveness changed for the better, and therefore the brothers requested that they would add more silver for them, and the Ishmaelites added shoes for them. And that is the meaning of what it says in the Haftora: "...for their having sold a righteous man for silver, and a destitute one for the sake of shoes..." (Amos 2:6)
"And he refused and he said..." (Bereisheet :39:8)
Masters of Mussar (Ethics) say that if a person has a test and a temptation to do a sin comes before him, first of all he needs to "refuse" and flee from the sin, and only afterwards to explain and to "say" why he is fleeing.
A Midrash on why Yosef merited to get out of prison
It is written in the Midrash that in the merit that Yosef served Potiphar, he merited to get out of prison. And it is necessary to understand, what was so great about this merit? And the Sefat Emet explains that Yosef's merit was that he would say about everything when he was in the house of his master, that everything was from the Holy One Blessed Be He, and that when Potiphar told him to serve him Yosef knew that the Holy One Blessed Be He had told him to do so, and likewise regarding everything single thing, that he believed that everything was from Hashem; therefore he merited to get out of prison.
CHANUKAH
It is written in the Rambam that the Mitzvah of Chanukah is a very beloved Mitzvah, and this language is found only regarding Chanukah.
"What is Chanukah?"
The Rav Chaim Yehudah Yakovzon ztz"l explains what that the Gemara asks "Mai Chanukah?" (What is Chanukah?) Rashi's interpreration of "Mai Chanukah" is that the Gemara is asking, on what miracle was Chanukah based? And it is difficult to understand this interpretation -- "on what miracle", because there were several miracles. And Rav Yakovzon ztz"l explains, that during the time of the Second Temple there were additional holidays in commemoration of victories in wars that Israel had during that time period, and after that those holidays were canceled because they canceled Megillat Taanit. And that is what the Gemara is asking in the question "Mai Chanukah", that if the holiday of Chanukah is because of the war and the victory against the kingdom of Yavan (the ancient Greek kingdom), isn't it the case that Megillat Taanit was canceled? But the Gemara's answer is that the main reason for Chanukah is because of the miracle of the cruse of oil, and the victory in the war is in addition to that.
Why do we light eight days, since on the first day there wasn't a miracle?
The Chatam Sofer addresses the question of the Beit Yosef: "Why do we light eight days, since behold on the first day there wasn't a miracle?" His answer is that "they lit candles in Your Holy Courtyards". When the Chashmonayim came to the Temple, since the Inner Sanctuary had been defiled, they therefore lit the Menorah outside. And it's a known fact that outside a candle draws up more oil because of the wind and therefore the flame is larger. And the amount that was sufficient to provide one candle's worth of oil was only in order to light it inside in an enclosed place, but outdoors one needs more oil. If so, also the first day was a miracle.
"And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)
The Yavanim (ancient Greeks) wanted to cancel out, in principle, three Mitzvot: the Chodesh (Month), the Shabbat, and Brit Milah (Circumcision). And in Chanukah we find all three of these things, for in Chanukah we have Rosh Chodesh Teivet (the beginning of the Month of Teivet) which is during the days of Chanukah, Shabbat, and the 8 days needed to fulfill the Mitzvah of Circumcision for a boy who is born on the first day of Chanukah.
"And when he tortured it (the people of Israel) so it would increase and so it would spread..."(Shemot 1:12)
It is written in the Tosefot Yom Tov in Masechet Megillah that Antiochus canceled out the reading of the Torah, and in response to that the Sages established to read in its place the Haftorah, and now we read both of them -- both the Torah reading and the Haftorah reading. It is written in the Meforshim on the Shulchan Oruch, that the gentiles wanted to cancel out the reading of the Sh'ma, and therefore it was established on Shabbat to say the first verse of "Sh'ma" within the Kedusah of the Musaf prayer so that the gentiles wouldn't realize that, and thus we continue to have the first verse of "Sh'ma" within the Kedusha of Musaf also today. The Yavanim broke down the Soreg which was the partition of a section of the Temple, and it is written in Tosefot Yom Tov why they broke specifically the Soreg, because it was written in Masechet Kailim that this was the partition of the gentiles, because until that partition it was permitted for them to enter, and therefore they made 13 breaks in it. And after that when Israel returned and repaired the partition, in parallel to that the Sages established 13 "Hishtachavaiyot" (in English, this refers to "bowings down to Hashem"). And this (i.e., all the above examples) is what is meant by the verse: "And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)
Why do we give thanks on the wars within the prayer "Al HaNisim" (in English: "On the miracles")?
The Masters of Mussar (Ethics) ask, why do we say within the "Al HaNisim" prayer of thanks, "and on the wars"? What kind of thankfulness is there in connection with wars? Are wars something good? The explanation is, that if there are no wars against evil, then there is no purpose to serving Hashem. But if there are wars and victories, then there is spiritual enjoyment.
"There are Yavanim (ancient Greeks) and there are Chashmonayim."
A famous head of a Yeshiva said once at a Chanukah party for students at a Talmud Torah, that in every generation "there are Yavanim and there are Chashmonayim". Those who interfere with the learning of the Torah are the Yavanim in our generation, and you, the young students who are learning Torah, are the Chashmonayim in our generation. You need to strengthen yourselves in the Torah and overcome the evil.
The Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in
There are Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in, because also they participated in the miracles. The Roshei Teivot (initial letters in Hebrew ) of those three Mitzvot are "Aleph" - "Mem" - "Nun" (which spells the word "Amen"):
1. "Aleph" is the first letter of "Arbah Kosot", the four cups of wine that we drink at Passover.
2. "Mem" is the first letter of "Megillah", the Megillat Esther that we read at Purim.
3. "Nun" is the first letter of "Neir Chanukah", the Chanukah candle.
Altogether there are Seven Mitzvot D'Rabanan (Commandments instituted by the Rabbis), and they are hinted at by the Roshei Teivot (initial letters) "Shin", "Mem", "Ayin", "Beit", "Nun", "Yud" which spell the words "Sh'ma B'ni" (in English: "Hear my son"):
1. "Shin" stands for "Shevach", praise, which refers to the saying of the Hallel.
2. "Mem" stands for "Megillah", referring to the Megillat Esther.
3. "Ayin" stands for Eruv.
4. "Beit" stands for "Brachot" - the blessings said on enjoyment, for praise, and and for Mitzvot.
5 and 6. "Nun" stands for "Neirot" - candles; the candles of Shabbat & Yom Tov, and the candles of Chanukah (those are two separate Mitzvot)
7. "Yud" stand for "Yadayim" - the Mitzvah of Netilat Yadayim (ritual handwashing).
The Torah Portion of Vayeishev has 112 verses. Haftora: "Ko Amar Hashem" (Amos 2).
This Shabbat is Shabbat Mevorchim for the month of Tevet. Rosh Chodesh Tevet is one day, on Yom Vuv (Friday). The Molad is on Lail Hey at the hour 4:52 with 7 Chalakim.
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Mikeitz
SHABBAT ROSH CHODESH AND SHABBAT CHANUKAH
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
"And it happened at the end of two years of days..." (Bereisheet 41:1)
The Sages say that in every place where it says "Vayehi" (in English: "And it happened") it is a language of suffering, with only a few exceptions. The reason it uses this language of suffering here is to tell us that if G-d forbid we find ourselves in a time of suffering, then we are advised to fulfill Tz'om (fasting), K'ol (voice), and M'amon (money), since these three words have the Roshei Teivot (initial letters) of Tzadi, Kuf, and Mem, which spell the word "Mikeitz" (the name of this week's Torah Portion, which in English means "at the end of"). Tzom (fasting) refers to Teshuvah (repentance); Kol (voice) refers to Tefillah (prayer); Mamon (money) refers to Tzedakah (charity). And (as it says in the prayers of Rosh Hashanah and Yom Kippur) by means Repentance, Prayer, and Charity, the evil decree is removed. And in will be that "at the end of two years of days", in the end, the days will be changed for the good. Mikeitz ("At the end") is a language referring to the endpoint, and "two years" is a language which refers to changing (since the word for two years in Hebrew is similar to the Hebrew word for changing).
"And the thin ears of corn swallowed up...." (Bereisheet 41:7)
The Da'at Zekeinim asks, behold, the Sages say that we aren't shown in a dream something that can't possibly occur. For example, we aren't shown in a dream that an elephant will enter into the hole of a needle. So how is it possible that Pharoah saw in his dream something so weird, that the thin ears of corn swallowed up the healthy ears of corn? But the explanation is that the meaning of the word "swallowed" is that the thin ears of corn covered the healthy ears of corn, such as was written in the Torah Portion of Bamidbar (Chapter 4, verse 20) "and they shall not go in to see the holy things as they are begin swallowed", where the word "swallowed" clearly means "covered". And the Da'at Zekeinim adds, that this explanation is a Midrashic type of interpretation, but on the level of P'shat, the simple level, this is actually a language of swallowing. And that is what it means when it says in the end that "Pharoah woke up and behold it was a dream (Bereisheet 41:7). For Pharoah said, that cows are eating each other is possible to be, but that ears of corn are swallowing each other, that certainly must be a dream.
"And they rushed him from the pit..." (Bereisheet 41:14)
Why is it written that "they rushed him from the pit" and not written that they raised him from the pit? The reason is that when the time arrives for a man to be saved, they rush him quickly without any time delays, for Hashem doesn't give unnecessary suffering. And so it was also in the redemption from Mitzrayim (Egypt), about which it is written "and Mitzrayim (Egypt) urged the people to hurry to send them out..." (Shemot 12:33), since the time for the redemption had already arrived.
"...there shall be 7 years of famine." (Bereisheet 41:27)
The Daat Zekainim explains on the words "there shall be 7 years of famine", that this is a language expressing a prayer -- that Yosef prayed that there would be only 7 years. For in truth there needed to be 42 years of famine: 7 years for the ears of corn, 7 years for the cows, and the fact that Pharoah told about it added another 14 years, and the fact that Yosef interpreted it to Pharoah added another 14, and the sum of all that is 42. Yosef prayed that there would be only 7 years, and Yaakov prayed that there would be only 2 years, therefore we find that there were 40 years of famine that were removed. And in truth these 40 years of famine returned afterwards upon Mitzrayim (Egypt) as is written in Yechezkel Chapter 25 verse 12: "And I will make the Land of Mitzrayim (Egypt) ... desolate 40 years..."
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
The Meforshim ask, why did Yosef give advice to Pharoah? Didn't Pharoah just ask for an interpretation and not for advice on the matter? The explanation is that, behold, on Passover the world is judged about crops and it seems inappropriate that there would be a dream about crops on Rosh Hashanah. And therefore Yosef said to him, since you dreamed on Rosh Hashanah about crops, apparently some person needs to rise up to a high position because of this, since on Rosh Hashanah men are judged as to who will be lowered and who will be elevated. And that is why Yosef said "and now" -- why did you dream now precisely on Rosh Hashanah, to show that it is necessary to appoint a qualified man for this. And this is what is also hinted at by the words "...and Pharoah woke up" (Bereisheet 41:4), that Pharoah saw in his dream that he himself woke up. And this is what Yosef told him, the fact that you dreamt that you woke up in your dream, that is a sign that you need to be concerned and be alert to appoint some man upon Mitzrayim (Egypt), and therefore the advice was relevant to the dream.
"And now let Pharoah seek out a discerning and wise man..." (Bereisheet 41:33)
It is written in the Holy Books that this is not just an instruction to Pharoah on how to prepare himself before the coming of the famine in Mitzrayim (Egypt), but it is a teaching for every man when he is still healthy, Baruch Hashem, and able to open a Gemara and learn and pray, that he needs to be wise and discerning, and to know that today he is in the years of plenty. But also there will arrive for him G-d forbid the years of famine, which are the days of old age. Therefore, he needs to fill for himself treasurehouses by struggling to learn the Torah and doing good deeds now. For the wise man has his eyes in his head to fix this matter at the very beginning. Who is wise? The one who sees the outcome.
"...has given you a hidden treasure...And he brought Shimon out to them." (Bereisheet 43:23)
There is a hint in this verse that Rabbi Shimon Bar Yochai will reveal a hidden treasure, and this is the Holy Zohar which are the secrets of the Torah.
"And Reuven said to his father , 'You may slay my two sons...' " (Bereisheet 42:37)
The Midrash says that because of these words, Datan and Aviram, who were the descendents of Reuven, died. And from this we see how much we need to be careful about every word that comes out of our mouths.
"And they tore their garments..." (Bereisheet 44:13)
It is written in the Midrash that because of this, the portion of Menashe in Eretz Yisrael was torn up and divided, so that one part of it was on the eastern side of the Jordan River and the oher part was on the western side of the Jordan River. This was because Menashe was the officer of Yosef, and he caused the brothers of Yosef to tear their clothing; therefore his portion was divided.
CHANUKAH
At the end of every Torah Portion, we record the sum of the number of verses that are present in the Torah Portion. But for the Torah Portion of Mikeitz, we also record the sum of the number of words, which are two thousand and twenty-five (2025). The Gr"a explains that this is because the Torah Portion of Mikeitz usually falls during Chanukah, and during Chanukah we light candles for 8 days. The Gematria (numerical value) of the word for candle in Hebrew (Nair) is 250. 8 multiplied by 250 comes out 2000. And the explanation for "25" is that we begin on the 25th of Kislev. So that is why we record the count of the 2025 words (in the Torah Portion of Mikeitz).
"Zot Chanukat HaMizbeiyach" (in English: "This is the dedication of the Altar") (Bamidbar 7:84)
The eighth day of Chanukah is called "Zot Chanukah" (in English: "this is Chanukah"). And even though this is not mentioned by the Rishonim (early Torah scholars), in any event, since it is called that by the majority of Israel, there is certainly a source for that in the words of the Torah. And even moreso, we find that it is mentioned in the Gemora, that is to say, that men spoke about it and there are words of Torah about it in the Shas. And the source of the name is because we read on it the section of Torah which contains the words "Zot Chanukat HaMizbeiyach" (In English: "This is the dedication of the Altar"). And most likely this has a connection to the Holiness of the day. (from R' Tzadok HaCohen of Lublin)
"You push man down until the crushing point..." (Tehillim 90:3)
It is written in Holy Books that Chanukah is the conclusion of Elul and the Days of Awe. And that is hinted at in the verse: "You push man down until the crushing point..." (Tehillim 90:3). The word "Daka" (in English: "the crushing point") has the Gematria (numerical value) of 25. This is a hint to the 25th of Kislev, and the real end is on "Zot Chanukah" which is the conclusion of Chanukah. [Translator's note: "Zot Chanukah" literally means "This is Chanukah". This refers to the last day of Chanukah, on which the Torah Portion containing the phrase "Zot Chanukat Hamizbeiyach" is read.] And a hint to this is the verse "With this Aharon will enter into the Holy Place" (Vayikra 16:3) [Translator's note: that particular verse is a reference to the Kohen Gadol coming into the Holy of Holies on Yom Kippur, and it also contains the Hebrew word "Bazot" which is grammatically related to the Hebrew word "Zot".]
It was often said by our early Rabbis that on Chanukah there is an opportunity to awaken mercy on those who are childless (i.e., to have them blessed with children), similar to Rosh Hashanah. The main matter, the main Segulah (propitious opportunity) is on the last day which is called "Zot Chanukah". (from B'nei Yissachar)
The happiness of Zot Chanukah (the last day of Chanukah) is like that of a Siyum (party made on the completion of a body of learning), the happiness of completing a Mitzvah.
The Torah Portion of Mikeitz has 146 verses, and it has 2025 words.
In Tefillah and in Birkat HaMazon we mention both "Yaaleh V'yavo" and "Al HaNissim"
In the Tefillah for Musaf we say "Atah Yatzarta"
Three Torah Scrolls are taken out. For the first Torah Scroll six men are called up for the reading the Torah Portion of the week. For the second Torah Scroll, the seventh man is called up read for the reading in Parshat Pinchas "Uv'yom HaShabbat ... u'v'Roshei Chadsheichem". For the third Torah Scroll the Maftir is read in the Torah Portion of Naso, "Bayom Hashishi". Haftora: "Rani V'Simchi" (Zecharia 2).
We say Borchi Nafshi.
May you all have a light-filled and Happy Shabbat, Rosh Chodesh and Chanuka.
Shabbat Shalom, Chodesh Tov, and Happy Chanukah.
"B'nei Vina Y'mei Sh'monah Kavu Shir Ur'nananim"
"Men of Understanding Established Eight Days for Song and Rejoicing"
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Vayeishev
Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
"And Yaakov dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Yaakov, Yoseph..." (Bereisheet 37:1-2)
The Alshich says that in the land of his fathers sojournings, with all of the chiefs (of Eisav) and also with Eisav, Yaakov was able to manage, and he was in a situation of dwelling with a feeling of being settled and tranquil. But when his sons were not in unison that made him suffer more than anything else, and that began a new situation as described by: "These are the generations of Yaakov, Yoseph."
"..and the pit was empty, there was no water in it." (Bereisheet 37:24)
Rashi says "but there were snakes and scorpions in it". This can be seen by means Roshei Teivot. The Hebrew letters of the words "Ain Bo" (in English: "was not in it") which appear in this verse, are Aleph Yud Nun Beit Vuv. These form the first letters (Roshei Teivot) of the Hebrew words "A'val Y'eish B'o N'achashim V'Akravim" (in English:"but there were snakes and scorpions in it"). The Masters of Mussar (Ethics) explain that water is likened to Torah. And this is the meaning of "there was no water in it": if there is no Torah within a person but he is empty of it, then immediately come the bad Middot (character traits) which are likened to snakes and scorpions. And apparently this presents a difficulty, for if there are snakes and scorpions in the pit, then it is not empty. However, the Gaon HaRav Povorski ztz"l said that the whole purpose of the pit is that it should have water in it, and all the time that it doesn't have water it is thought of as empty even though it has other things in it. And in this way he explained the verse (from Shir HaShirim), "like a slice of pomegranate is your forehead", even the empty ones among you are filled with Mitzvot like a pomegranate. And apparently, if they are full of Mitzvot why are they empty? But the explanation is that it is not sufficient for a man to do Mitzvot, but the Mitzvot need to be his purpose and the main point of his aspirations, so that this can be seen in all his ways and deeds. And if this is not the case, he is called empty even though he is full of Mitzvot.
"...and behold, a caravan of Yishmaelim was coming from Gilead and their camels were carrying spices, etc...." (Bereisheet 37:25)
Rashi says that the Yishmaelim always carried petroleum and similar things (which have a bad odor), and only for the sake of Yosef HaTzaddik (the Righteous one), so that he wouldn't have to smell a bad odor, this time they were carrying spices. Rabbeinu HaRav Chaim Shmuelevitz ztz"l raises a question about this: behold, Yosef was going to Mitzrayim (Egypt) and he didn't know what the next day would bring, and he was in such a state of suffering. What was the difference to him at a time like that, whether they were carrying petroleum or spices? The answer is that we see from this situation, that when a punishment has been decreed from Heaven, then the punishment is exact with great precision. Therefore, even though he was sold and they were taking him to Mitzrayim, since he didn't deserve to have to smell the bad smell of petroleum, therefore the Yishmaelim needed to be carrying this time an item that they weren't accustomed to carry, in order not to add suffering to Yosef that he didn't deserve.
"And Yehuda said to his brothers: 'what profit....' " (Bereisheet 37:26)
There are those who explain that the word Hebrew word for "profit" is "Betza", which is spelled with the Hebrew letters Beit, Tzadi, Ayin. These three letters are the Roshei Teivot (initial letters) of the three Hebrew words:
"Boker" (in English: "Morning"),
"Tzaharayim (in English: "Afternoon"),
"Erev" (in English: "Evening").
Yehudah argued with them saying, what purpose would there be to the three prayers that we pray daily (in the morning, afternoon, and evening) if we kill our brother?
"...for their having sold a righteous man for silver, and a destitute one for the sake of shoes...." (Amos 2:6)
It was written by the Da'at Zakeinim, how was it that the brothers sold Yosef for 20 pieces of silver, such a small amount? And he explained that at the time when Yosef was in the pit, his face was green from fear, and therefore they sold him for a small amount of silver. But when they took him out, his facial appearance and attractiveness changed for the better, and therefore the brothers requested that they would add more silver for them, and the Ishmaelites added shoes for them. And that is the meaning of what it says in the Haftora: "...for their having sold a righteous man for silver, and a destitute one for the sake of shoes..." (Amos 2:6)
"And he refused and he said..." (Bereisheet :39:8)
Masters of Mussar (Ethics) say that if a person has a test and a temptation to do a sin comes before him, first of all he needs to "refuse" and flee from the sin, and only afterwards to explain and to "say" why he is fleeing.
A Midrash on why Yosef merited to get out of prison
It is written in the Midrash that in the merit that Yosef served Potiphar, he merited to get out of prison. And it is necessary to understand, what was so great about this merit? And the Sefat Emet explains that Yosef's merit was that he would say about everything when he was in the house of his master, that everything was from the Holy One Blessed Be He, and that when Potiphar told him to serve him Yosef knew that the Holy One Blessed Be He had told him to do so, and likewise regarding everything single thing, that he believed that everything was from Hashem; therefore he merited to get out of prison.
CHANUKAH
It is written in the Rambam that the Mitzvah of Chanukah is a very beloved Mitzvah, and this language is found only regarding Chanukah.
"What is Chanukah?"
The Rav Chaim Yehudah Yakovzon ztz"l explains what that the Gemara asks "Mai Chanukah?" (What is Chanukah?) Rashi's interpreration of "Mai Chanukah" is that the Gemara is asking, on what miracle was Chanukah based? And it is difficult to understand this interpretation -- "on what miracle", because there were several miracles. And Rav Yakovzon ztz"l explains, that during the time of the Second Temple there were additional holidays in commemoration of victories in wars that Israel had during that time period, and after that those holidays were canceled because they canceled Megillat Taanit. And that is what the Gemara is asking in the question "Mai Chanukah", that if the holiday of Chanukah is because of the war and the victory against the kingdom of Yavan (the ancient Greek kingdom), isn't it the case that Megillat Taanit was canceled? But the Gemara's answer is that the main reason for Chanukah is because of the miracle of the cruse of oil, and the victory in the war is in addition to that.
Why do we light eight days, since on the first day there wasn't a miracle?
The Chatam Sofer addresses the question of the Beit Yosef: "Why do we light eight days, since behold on the first day there wasn't a miracle?" His answer is that "they lit candles in Your Holy Courtyards". When the Chashmonayim came to the Temple, since the Inner Sanctuary had been defiled, they therefore lit the Menorah outside. And it's a known fact that outside a candle draws up more oil because of the wind and therefore the flame is larger. And the amount that was sufficient to provide one candle's worth of oil was only in order to light it inside in an enclosed place, but outdoors one needs more oil. If so, also the first day was a miracle.
"And when he tortured it (the people of Israel) so it would increase and so it would spread..." (Shemot 1:12)
The Yavanim (ancient Greeks) wanted to cancel out, in principle, three Mitzvot: the Chodesh (Month), the Shabbat, and Brit Milah (Circumcision). And in Chanukah we find all three of these things, for in Chanukah we have Rosh Chodesh Teivet (the beginning of the Month of Teivet) which is during the days of Chanukah, Shabbat, and the 8 days needed to fulfill the Mitzvah of Circumcision for a boy who is born on the first day of Chanukah.
Why do we give thanks on the wars within the prayer "Al HaNisim" (in English: "On the miracles")?
The Masters of Mussar (Ethics) ask, why do we say within the "Al HaNisim" prayer of thanks, "and on the wars"? What kind of thankfulness is there in connection with wars? Are wars something good? The explanation is, that if there are no wars against evil, then there is no purpose to serving Hashem. But if there are wars and victories, then there is spiritual enjoyment.
"There are Yavanim (ancient Greeks) and there are Chashmonayim."
A famous head of a Yeshiva said once at a Chanukah party for students at a Talmud Torah, that in every generation "there are Yavanim and there are Chashmonayim". Those who interfere with the learning of the Torah are the Yavanim in our generation, and you, the young students who are learning Torah, are the Chashmonayim in our generation. You need to strengthen yourselves in the Torah and overcome the evil.
The Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in
There are Three Mitzvot D'Rabanan (Commandments instituted by the Rabbis) that women are obligated in, because also they participated in the miracles. The Roshei Teivot (initial letters in Hebrew ) of those three Mitzvot are "Aleph" - "Mem" - "Nun" (which spells the word "Amen"):
1. "Aleph" is the first letter of "Arbah Kosot", the four cups of wine that we drink at Passover.
2. "Mem" is the first letter of "Megillah", the Megillat Esther that we read at Purim.
3. "Nun" is the first letter of "Neir Chanukah", the Chanukah candle.
Altogether there are Seven Mitzvot D'Rabanan (Commandments instituted by the Rabbis), and they are hinted at by the Roshei Teivot (initial letters) "Shin", "Mem", "Ayin", "Beit", "Nun", "Yud" which spell the words "Sh'ma B'ni" (in English: "Hear my son"):
1. "Shin" stands for "Shevach", praise, which refers to the saying of the Hallel.
2. "Mem" stands for "Megillah", referring to the Megillat Esther.
3. "Ayin" stands for Eruv.
4. "Beit" stands for "Brachot" - the blessings said on enjoyment, for praise, and and for Mitzvot.
5 and 6. "Nun" stands for "Neirot" - candles; the candles of Shabbat & Yom Tov, and the candles of Chanukah (those are two separate Mitzvot)
7. "Yud" stand for "Yadayim" - the Mitzvah of Netilat Yadayim (ritual handwashing).
The Torah Portion of Vayeishev has 112 verses. Haftora: "Ko Amar Hashem" (Amos 2).
This Shabbat is Shabbat Mevorchim for the month of Tevet. Rosh Chodesh Tevet is two days, on the following Shabbat Kodesh, and Yom Rishon (Sunday). The Molad is on Yom Vuv (Friday) at the hour 7:19 with 12 Chalakim.
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
