Parshas ויקרא, and indeed, most of Chumash ויקרא, deals exclusively with the דינים of the קרבנות. What relevancy can we find to קרבנות, in our times, when we unfortunately do not yet merit the ability to bring קרבנות?

To answer this question let’s first examine the concept of a קרבן. Rav Shimshon Refael Hirsch explains that the word קרבן, is from the שורש of קרב, to come close. Bringing a קרבן symbolizes one’s desire to connect with Hashem. As the פסוק says

ואני קרבת אלוקים לי טוב.

When bringing the קרבן, the animal, a physical object, is consumed by the fire, which is a spiritual force. Similarly, the מקריב symbolizes through his act of bringing the קרבן, that he too wants to come close to Hashem, by giving up of his own physical wants, for the sake of spiritual growth. This is how bringing the קרבן helps bring a person closer to Hashem.

We can now understand how קרבנות are relevant even בזמן הזה, when we have no בית המקדש. The מסילת ישרים writes that life in this world is a constant struggle. The גוף which is physical is pulling man towards physicality and תאווה. The נשמה on the other hand, which is spiritual, wants only רוחניות. Man’s goal in life is to utilize this world by elevating the physical so that it’s used as a tool to grow spiritualy and  come closer to Hashem, and not just as a tool to satisfy his earthly desires. When a person lives life in such a way, he also is מקריב a קרבן: The קרבן of giving up his desires for the sake of coming closer to Hashem.

This is highlighted by חז”ל in מסכת סנהדרין:

אמר רבי יהושע בן לוי כל הזובח את יצרו ומתוודה עליו כאילו כיבדו להקב”ה בשני עולמות

When giving up of our own desires for the sake of Hashem, we’re connecting עולם הזה together with עולם הבא, thus bringing a special קרבן of our own to Him. And this type of קרבן can be brought in any place one may be, at any time, even without the מזבח and the בית המקדש.

We’ll conclude with a story that highlights this point. World renowned psychiatrist, Rabbi Dr. Avraham Shia Twerski, was a scion of the Chernobil Chasidic dynasty. As in all Chasidic courts, the Rebbe’s in Chernobil  bake מצות on ערב פסח after חצות, to be eaten at the Seder. This is a great highlight of the year, so much so that the Chernobil מנהג is to say הלל during the מצה baking with a ברכה, as was done in the בית המקדש on ערב פסח.

The following story was related by Dr. Twerski’s grandson. ” One year I was a guest at my grandparents house for Yomtov. I arrived in the morning of ערב פסח, and settled in. Later that day, my married sister and her family were also scheduled to arrive for Yomtov. All morning long, Zaidy was excited and happy, looking forward to the מצה baking later in the day. Sure enough, after חצות, Bubby lay down to nap, and Zaidy and I left to the car. We sat down and Zaidy put the keys in the ignition. Then, instead of turning on the car, he stopped. I looked at him, while he sat there, deep in thought. ‘Zaidy’, I said, ‘we’ll be late for the מצה baking.’ He replied ‘ I just realized that while we’re gone, your sister will arrive. And since we won’t be home, she’s going to wake Bubby up from her nap.'”Zaidy sat for a few more minutes, thinking. Finally, he took the keys out of the ignition, and turned to me. ‘Let this be a lesson for you. That even more important than baking ערב פסח Matzos, is letting Bubby enjoy her ערב פסח nap. Concludes the grandson,

“We returned home, without the special מצות, but instead carrying an even more special lesson.”

In פרשת ויקהל we read about actual construction of the משכן. While all כלל ישראל had a part in donating its materials, it was only those artisans who had the unique talent to design and build who did the actual construction. As the פסוק says

וכל חכם לב בכם יבואו ויעשו את כל אשר צוה ה’

The תורה reveals the name of the man tasked with heading the entire project

ראו קרא ה’ בשם בצלאל בן אורי בן חור למטה יהודה

What is the תורה highlighting, by saying ראו קרא ה’ בשם? What was unique about Betzalel’s name? חז”ל say

יודע היה בצלאל לצרף אותיות שנבראו בהם שמים וארץ.

In creating the משכן, Betzalel used the same formula הקב”ה Himself used when creating the world. This unique ability that was hinted in his name, בצלאל, which means בצל קל. He had the special connection to Hashem which placed him at this great level. The מדרש notes:

בשעת הקמת המשכן הוברר שמו

When בצלאל was tasked with building the משכן, the meaning of his name became evident.

We now understand why the תורה is highlighting that Hashem called בצלאל by his name. The name he was given at his birth was chosen by Hashem Himself, since it symbolized the unique abilities that he was going to have in creating the house of Hashem.

בצלם אלוקים עשה את האדם

Every single person was created with unique G-dly talents and feelings. The ספרים הקדושים tell us that a parent, when naming their child, is given a spark of רוח הקודש so that the name they choose contains the essence of the child’s unique נשמה. 

In our times, artificial intelligence is becoming very popular and useful, with many wondering if AI will one day take over the world completely. Yet, when we remind ourselves that humans are created בצלם אלוקים, with a unique נשמה that allows us to soar and grow, we can rest assured that no matter how powerful AI can be, it’s still only a man-made tool, without a נשמה, and without the ability to do more than it was programmed to. And the lessons of the פרשה can remind us that within each and every one of us, sits a great נשמה that has unlimited potential and abilities.

We’ll conclude with a story that highlights this point, as told by Rabbi Pesach Krohn שליט”א

A large Kollel family from Yerushalayim would go each summer on vacation up north. They would rent a Tzimer and enjoy a family week of hiking, boating and sightseeing. With the limited budget they had, the vacation did not include any eating out. Instead, all the food was packed in advance before leaving home. One year, on the drive up north, the family stopped at a park, where the kids spent an enjoyable hour. As they were about to head back to the rental car, one of the children said that they needed to use the restroom. The park did not have any facilities to use, so the father took the child to an adjacent restaurant. Upon entering he asked the waitress if they can use the restroom. She replied in the affirmative. Upon exiting, however, they were confronted by a very angry manager, who demanded to know how they had the audacity to use the restaurant’s facilities without ordering anything. Realizing that the waitress he spoke with might get into trouble, the quick thinking father replied:” Actually sir, we do plan on ordering food. In fact, I’m about to get the rest of the family and we will all enjoy dinner here.” The manager apologized and the entire large family sat down to eat. With this new, unexpected expense, the father informed everyone that they can each order just one item from the menu.

It was therefore very surprising that at the end of the meal, they were served an elaborate dessert. The very surprised (and alarmed) father looked up and saw the same manager and waitress approaching with a smile. ” The waitress told me how you went above and beyond to save her from embarrassment. I’m proud to have such special people eat here at the restaurant. And rest assured that the dessert and the entire meal are on the house.”Yes, we do normally charge. But that’s only for regular people. Not people who can rise to the level of a מלאך!”

Parshas תצוה discusses the בגדי כהונה, among which was the מעיל that the  כהן גדול wore. At the hem of the מעיל were the פעמונים ורימונים, which would ring as the כהן גדול walked around. As the פסוק says:

ונשמע קולו בבואו אל הקודש

Chazal in מסכת זבחים say on this פסוק

יבא דבר שבקול ויכפר על דבר שבקול

The sounds of the פעמונים are מכפר on another sound, that of the לשון הרע spoken by כלל ישראל. What is so severe about לשון הרע that it requires a special כפרה in the בית המקדש?

The Chofetz Chaim explains that Hashem receives his greatest נחת when there’s אחדות among His children. And that leads to ברכה and protection for us. But when people speak negatively about each other causing פירוד, that conversely brings צער tp Hashem, which חלילה has the reverse effect.

קודשא בריך וישראל ואורייתא חד הוא

To merit our unique connection with Hashem, we need to be together באחדות, and then, He will be באחדות with us.

This also directly ties in to פרשת זכור, which we will also be reading this week. When describing עמלק, the פסוק says:

אשר קרך בדרך

He caused a coldness.

We find twice in the תורה that עמלק attacked. The first time, immediately following יציאת מצרים, and the second following the death of אהרן הכהן, who was אוהב שלום ורודף שלום. Sensing a certain weakening אחדות among כלל ישראל in the wake of Aharon’s death, עמלק seized the moment to attack us. The eternal enemy of כלל ישראל knows our weak points and does his best to capitalize on them. And the תורה commands us to eradicate that element of עמלק, which means strengthening our אחדות and אהבת ישראל.

Amalek’s descendent, המן, also attempted to catch us by this weakness. Chazal, quoting the פסוק

ישנו עם אחד מפוזר ומפורד בין העמים

note:

לית דידע לישנא בישא כהמן

Nobody knew how to utilize לשון הרע like המן did. He tried to catch us by the פירוד that existed among us, and use that as a way to bring קטרוג and destruction. To which Esther responded by saying

לך כנוס את כל היהודים

At this time of danger, we need to strengthen our אחדות. And it’s this אחדות which ultimately saved כלל ישראל. Perhaps it’s for this very reason that פורים is the only יום טוב in which we have מצוות of בין אדם לחברו

: משלוח מנות and מתנות לאביונים

We rectify the lack of אחדות of that time, by committing ourselves to helping and being there for one another. And by strengthening our אחדות and אהבת ישראל, we’re doing our part in מחיית עמלק.

We’ll conclude with a story that highlights this point, related by Harav Yaakov Bender, as told to him by a friend, who was caring for a terminally ill spouse.

” I spent יום כיפור in Columbia Presbyterian Hospital, at my wife’s bedside. Late in the afternoon, she fell asleep, and I decided to utilize the time to join the מנין taking place in the hospital’s chapel. The chapel was full of caregivers from all walks of Jewish life, from Chasidish to very modern, and we all Davened together. Right before נעילה, a Chasidish man asked permission to say some words. ‘ We’re all here Davening  together in the hospital, as we care for our sick loved ones. But why is it, that it’s only here, in the place where life tragically ends , that we are all together? Why can’t we practice the same אחדות at all times and places? Let’s utilize this gathering as a reminder, that at the end of the day, we’re all Yidden, and all Yidden are one, no matter how different we may look!’ ”

Indeed, being together in אחדות is truly who we, כלל ישראל, are.

The Parsha starts off with the מצוה to donate the various materials needed to build the משכן, following of which Hashem says:

ועשו לי מקדש ושכנתי בתוכם

The purpose of the משכן, and, subsequently, the בית המקדש, is for Hashem to dwell in it. Why, though, is there a need for a בית המקדש? After all, Hashem’s presence, his שכינה, is everywhere?

The ספר הכוזרי explains, that prior to the creation of the world, Hashem desired a place which He can benefit, by placing His שכינה there. Hashem, the all-encompassing and all giving creator, created the world for the purpose of benefiting and being מטיב with all the creators that dwell in it. And the specific place in the world that He dwells in contains the power, of life and blessings for the entire world.

This can be compared to a Powerhouse that provides electricity to a city. The power flows from the Powerhouse to all the houses within the town. And the houses, in turn, use the electricity flowing through their walls to power the various devices in each one. But the source of everything is the actual Powerhouse. So too, in this world, the place where Hashem dwells is the Powerhouse from which all the inhabitants of the world receive life and blessings. When it says

ועשו לי מקדש ושכנתי בתוכם

Hashem’s intent is for us to build that Powerhouse where He will dwell, and from which the entire world will draw its life. So, while Hashem’s presence is indeed everywhere, the place where He chooses to dwell in has the unique power in that it contains the source of ברכה to the entire world.

Indeed, when the משכן was in its glory, during the period of דור המדבר. Klal Yisrael lived a supernatural life as they had the great power of the שכינה dwelling in their midst. Later, during the period of בית ראשון, the משנה lists 10 constant ניסים that accured each and every day, resulting from the השראת השכינה there.

Unfortunately, we don’t currently merit having a בית המקדש to provide power to the whole world. Nonetheless, there are still ways to connect to the source of power, Hashem Himself, and through that, to merit His presence and protection. One such example is a Shul, which is referred to by חז”ל as a מקדש מעט, a miniature בית המקדש. By utilizing our Shuls in the proper way, we can indeed merit השראת השכינה in them. And at all times, even when not in Shul, we only need to set our hearts towards ירושלים, and we too will merit bringing Hashem into us, as חז”ל say about someone Davening on the road:

יכוון את לבו כנגד בית קדשי הקדשים

Turn your heart and mind towards the proverbial בית המקדש, and that will be a merit for your תפלות to be answered.

We’ll conclude with a story that highlights this point, told over by Malkiel Ben- Yosef, an Israeli soldier who fought in Gaza last year. ” In one of our days fighting, we stopped for a break. It was already almost sunset, and I realized that I have a chance to Daven Mincha right now. I quickly moved away from my comrades and stood facing in the direction of ירושלים, about to beging Davening. Suddenly, I noticed some movement in the open field I was facing. I metal trap door was opened, and out climbed a terrorist, carrying an RPG. Not noticing me, he started walking towards another group of soldiers in the vicinity. I immediately called to my comrades, and together we took the terrorist out, before he had the chance to fire. Had I not set out to Daven in that direction, I never would have spotted the terrorist.”

Hashem’s presence is everywhere, as long as we turn out hearts to Him.

When Hashem offered the תורה to us, כלל ישראל, He Said:

והייתם לי סגולה מכל העמים

I will choose you as My treasured nation

ואתם תהיו לי ממלכת כהנים וגוי קדוש

And you will fullfil the role of כהנים to the entire world, by spreading the word of Hashem amongst all the nations.

If this indeed was the role given to us at מתן תורה, why then don’t we, כלל ישראל, actively engage in spreading Hashem’s name across the world?

The ספורנו explains, that this indeed was the original intention. At מתן תורה,  we reached a state of perfection, similiar to that of אדם הראשון קודם החטא.  Had we remained at that level of perfection, we would have been tasked with spreading that greatness amongst the entire world. Unfortunately, כלל ישראל stumbled by the חטא העגל, and a result of that great spiritual fall, the mission of כלל ישראל also changed. We now must focus inwards, trying to bring ourselves up, with the goal of reclaiming our greatness.

Only in אחרית הימים, when the world will reach its תיקון, will we once again be tasked with the mission of being a ממלכת כהנים and teaching the entire world. As is stated in the נביא regarding that future period:

והלכו גוים לאורך

All the nations of the world will march to the light of כלל ישראל. Nonetheless, while the role of ממלכת כהנים was delayed, the concept of כלל ישראל being Hashem’s עם סגולה still remains. We still are Hashem’s chosen people, and He still prides Himself in us. It is our mission to keep the תורה ומצוות as told to us by Hashem at הר סיני. And the better we fulfill that role, the bigger our influence will be on the entire world. Not by directly teaching them, but rather by serving as ambassadors and role models to all society on how man should live his life, in an ethical and moral way.

דרכיה דרכי נועם וכל נתיבותיה שלום

By living life as prescribed by the תורה we become elevated and the entire world looks up to us for inspiration and moral clarity. In that capacity, we are directly shaping the destiny of all creation, bringing the world closer to the great day of

והיה ה’ למלך על כל הארץ ביום ההוא יהיה ה’ אחד ושמו אחד

We’ll conclude with a story that highlights this point: In 2021, Rabbi Shimon Wahnish, at the time a Rav in Buenos Aires, Argentina, was asked to meet with a rising star in Argentinian politics; Javier Milie. Greatly impressed with the Rabbi and with Torah teachings, Mr. Milei began attending Torah classes with Rabbi Wahnish, as well as joining his family for Shabbos and Yomtov meals. A very strong bond developed between the two men, and Mr. Milei would refer to the Rabbi as his guide and spiritual mentor, learning and implementing Torah ideals into his life and political work.

In November 2023, Javier Milie was elected president of Argentina, with Rabbi Wahnish remaining at his side, providing him with guidance and encouragement. And in April 2024, Rabbi Wahnish was appointed by Milie as Argentina’s ambassador to Israel, where he is responsible for maintaining improved relationships between the two countries, building on his credentials as Rabbi and spiritual mentor to the president.

The truth of the Torah can, and בעז”ה will, light up the entire world.

The פסוק at the onset of שירת הים says:

ויראו העם את ה’ ויאמינו בה’ ובמשה עבדו

Klal Yisrael at קריעת ים סוף gained אמונה in Hashem The Chofetz Chaim asks: The תורה in פרשת שמות states that after משה came with the announcement of the redemption

ויאמן העם

Klal Yisrael believed in Hashem. What then was added at קריעת ים סוף that the תורה repeats ‘ויאמינו בה?

Chazal say

ראתה שפחה על הים מה שלא ראה יחזקאל בן בוזי

By קריעת ים סוף every single member of כלל ישראל merited a tremendous גילוי שכינה, the likes of that even the great נביא יחזקאל, who witnessed מעשה מרכבה, wasn’t granted. So while in מצרים they already had אמונה in Hashem, that was only אמונה במח, at the level of the mind, understanding and believing in Hashem’s existence. But with the great revelation at the ים סוף, they reached a much higher level. The level of אמונה בלב, in which they actually felt the presence of Hashem. That is an entirely different level of belief.

בכל דור ודור חייב אדם לראות עצמו כאילו יצא ממצרים

  It’s our obligation to attempt to reach that level of אמונה בלב, which is something we can all aspire to. And while we won’t see the קריעת ים סוף like כלל ישראל did at the time, we can still see the Hand of Hashem guiding us each and every day of our lives. The more we open our eyes to Hashem’s presence and kindness, the more we Daven to Him, and the more we acknowledge and thank Hashem for His kindness, the more our own אמונה will be strengthened. As the פסוק says

האמנתי כי אדבר

By seeking and speaking about Hashem’s constant kindness, we can strengthen and build up our own אמונה, and aspire to reach the great level of אמונה בלב.

We’ll conclude with a story that highlights this point, told by famed speaker Rabbi Jonathan Rietti, in his own words.

” I was born in raised in a secular Jewish home, the younger brother of twin girls. We belonged to an Orthodox Shul, but only attended on Rosh Hashana and Yom Kippur.  At age 10, tired of being the only boy in the family, I decided to do something I’ve never tried before: Pray to G-d. One night, alone in my bed I spoke to Him. ‘G-d, please give me a brother. If You will, I promise to follow the Torah to the best of my ability. And to prove that You heard my prayer, please let him be born on my birthday.’ I concluded my heartfelt prayer and went to sleep. “

“Several months later, on a family holiday, my mother told us that she has a surprise announcement. ‘You’ll soon be having a new sibling!’ I screamed out loud ‘ It’s going to be a boy!’ Sure enough, just before my 11th birthday, my baby brother was born. Not sure how to proceed with my promise to Hashem, I let the matter slip from my mind. A year later, though, it was time to begin preparing for my Bar Mitzva. As required by the Shul, I had to schedule learning sessions with the Rabbi. It was then, for the 1st time in my life, that I was exposed to Torah learning and values. I remembered my promise and grew interested in Torah observance, slowly taking on more and more practices. One day, I related the story of my prayer and  the birth of my brother to the Rabbi, and added ‘Although he wasn’t born exactly on my birthday, I’m sure it was Hashem answering my תפלה, albeit not exactly as I had asked for.’ The Rabbi replied that there’s something called a Hebrew Calender and that if Hashem wanted to give me a brother on my birthday, it’s likely that he would be born on that Birthday, not the secular one. He then proceeded to open up his 50 year calender book and look up the exact Hebrew dates of mine and my brother’s birthdays.”

“Both birthdays were exactly on the same day!”

Hashem’s kindness is indeed all around. It’s up to us to see it and appreciate it.

In this week’s Parsha, we read about the first seven מכות that פרעה and מצרים were afflicted with.

Right before this process was to begin, Hashem’s speaks to משה רבינו and repeats His promise to release כלל ישראל from servitude. As the פסוק says:

לכן אמור לבני ישראל…והוצאתי אתכם מתחת סבלות מצרים והצלתי אתכם מעבודתם וגאלתי אתכם בזרוע נטויה.

At the סדר on פסח each year, we  commemorate the חירות we were granted at יציאת מצרים, through the מצוות of the night. At the begining of the סדר we declare

הא לחמא עניא די אכלו אבהתנא בארעא דמצרים

To commemorate the slavery and rejoice in our freedom.

And yet, we continue and say

השתא עבדי לשנה הבאה בני חורין

The obvious question then is, if we are still עבדים, why are we celebrating יציאת מצרים, after all השתא עבדי, we are still enslaved?

The answer to this question lays in the continuation of the פסוקים at the begining of the פרשה:

ולקחתי אתכם לי לעם והייתי לכם לאלוקים

In addition to redeeming us from the עבדות מצרים,  Hashem promises us that He will take us to Him as a nation. This promise came to fruition seven weeks after יציאת מצרים, when we received the תורה on הר סיני.

Once the promise of ולקחתי אתכם לי לעם was fullfilled, כלל ישראל is forever free, as we have הקב”ה and the תורה with us at all times. And that bond is eternal and forever,  no matter what dire physical situation כלל ישראל may be at throughout the long גלות. Hashem will always be there at our side and if we connect with Him through the תורה, we will always remain בני חורין, even when enslaved in a physical גלות. And it’s that חירות that we celebrate each year at the סדר.

We’ll conclude with   a story  highlighting the greatness one can reach when attaching himself to the תורה:

In November of 1991, the Rosh Yeshiva, Harav Shmuel Kamenitzky שליט”א received a phone call from a former תלמיד who at the time was learning in Kollel in Mexico City. The תלמיד explained that a man from the community in Mexico City had learned about a medical conference set to take place the following May in Philadelphia, home city of Harav Kaminetzky. The focus of the conference would be on treating a medical condition that the child of this individual suffered from. Knowing that his friend the Yungerman had learned in Philadelphia,  he asked him to call the Rosh Yeshiva to inquire if the conference is credible and it’s worth it for him to attend, to learn about treatment options for his child.

The Rosh Yeshiva replied that, indeed, he knows about the conference, and he recommends that the fellow attend it. 7 months later, in May, the Yungerman receives a call from the Rosh Yeshiva.

“Did your friend travel to Philadelphia for the conference? ” He responded in the affirmative, that the man and his wife had indeed traveled to the conference. “Do you know where he’s staying while here?” To that he answered in the negative.

The remaining part of the story was told to the Yungerman by his friend upon his return home to Mexico City.

” We received a phone call in our hotel from the Rosh Yeshiva. He had tracked us down by calling every single hotel in town until locating us. The Rosh Yeshiva invited us to his home for Shabbos. We accepted the invite and spent an unforgettable Shabbos at the Kaminetzky home. On Motzay Shabbos as we were walking to our rental car to drive back to the hospital, I turned to the Rosh Yeshiva and asked:

” Aren’t you going to ask me for a donation to the Yeshiva?”

A look of surprise spread on Rav Shmuel’s face, and he responded ” why would I do that?” I knew that fellow Yidden were strangers to town and needed a place to stay, that is why I invited you. Nothing at all to do with any donations.”

Concludes the guest, ” I said I still want to give a donation. The Rosh Yeshiva replied,

” Right now, you may feel obligated to give after being hosted by us. Instead, travel back home, and in a few weeks, if you still would like to donate, you can do so. But for now, there is no reason to give us anything.”

Such is the greatness of those who are truly connected to Hashem and the תורה,and that is why, no matter the circumstances,  we will always remain true בני חורין.

In the

  After יעקב אבינו concluded giving ברכות to his children the פסוק says:

ויגווע ויאסף אל עמיו

Rashi, quoting חז”ל, notes that there is no mention of מיתה here, since:

יעקב אבינו לא מת

What do חז”ל mean by saying יעקב never died? After all, we read later that he was embalmed and buried?

Rav Yaakov Kaminetzky was once approached by a young child with a question. ” I have a hard time listening to my יצר טוב,” said the boy. “Whether it’s telling me to get up on time for Yeshiva or to pay attention in class, it’s always a struggle for me. What can I do to make it easier for me to listen to the יצר טוב?”

Rav Yaakov responded by pointing out the boy’s error. ” When it’s time to wake up in the morning or listen in class, there’s an inner battle happening inside your mind. What are these two voices? There’s the voice of the נשמה, also called the יצר טוב, telling you to do the right thing. Then, there’s the voice of the יצר הרע, telling you to not. Which voice is the real YOU? The real You, is your נשמה, telling you to do the right thing. Whereas the other voice is an external force, trying to stop the real you from doing what you really want.” Concluded Rav Yaakov, ” When you understand that the voice of the יצר טוב is really your own inner voice calling out to do what it really wants, it’s much easier to listen to it. After all, that is what YOU really want.”

We find in allusion to this later in the פרשה. When noting the ברכה that יששכר received, the פסוק says:

וירא מנוחה כי טוב ואת הארץ כי נעמה

He sees that rest is good and that the land is pleasant

ויט שכמו לסבול ויהי למס עובד

So he bent his shoulder to bear and became a servant of labor .

If rest is good and pleasant, why then does he seek out hard labor? We know that יששכר is the שבט that is dedicated to עמל התורה. As such, he is constantly confronted with the יצר הרע, telling him to relax and enjoy this world with all its pleasures. Confronted with that force, יששכר responds by doubling down on his commitment to Torah learning. Yes, there is a pull to enjoy fun and relaxation. But יששכר knows that his נשמה, the real him, is yearning for something much higher and far more satisfying. So he lends himself to becoming a servant of labor, the labor of עמל התורה.

We can now understand why יעקב אבינו לא מת. Yaakov perfected himself such that he lived with the reality that his inner self, his נשמה is who he really is. His desires and his נשמה were perfectly aligned. So although his body died and was buried, the real יעקב never died and continues to live on forever and ever.

We’ll conclude with a touching story that highlights this point. About 10 years ago, Rabbi Jacob Shachter of NYC, paid a visit to the coast of Normandy, France, the site of the great D- Day invasion. At Normandy, there is a massive cemetery for the nearly ten thousand US forces who died during the invasion. Walking among the many graves, Rabbi Schachter noticed that only a small handful are marked with a מגן דוד, signaling a Jewish soldier. Upon further research, he learned that, due to the chaos of war, many Jewish soldiers were mistakenly buried as Christians, under a cross. Rabbi Schachter set out to correct this. Researching the cemetery records, he came across a Jewish name buried under a cross: Private Benjamin Geroditsky, a young man who died from a German bomb on the coast of Normandy. After extensive research, he was able to locate, and receive the permission of Geroditsky’s surviving relatives. In a moving ceremony at Normandy, the cross on the soldier’s grave was replaced with a מגן דוד, followed by קדיש. Speaking at the event, Rabbi Schachter said: ” On behalf of the American people, thank you Benjamin for your service. And on behalf of the Jewish people, welcome home.”

The real person, the נשמה, will live on forever and ever.

There’s a well known question surrounding חנוכה. The גמרא in מסכת שבת asks: מאי חנוכה? Over which נס was חנוכה established? The גמרא answers that it’s on the נס פך השמן which lit for 8 days.

We know that on חנוכה there was an additional נס, that of the חשמונאים beating the יוונים in מלחמה. Seemingly, this is even greater than the נס פך השמן. Why then was חנוכה not established to commemorate the נס of the מלחמה ?

When the תורה discusses the construction of the מנורה it says:

מקשה תיעשה המנורה

It shall be made out of one unit of gold. Rashi notes that the unlike the rest of the כלי המשכן which משה constructed on his own, building the מנורה proved too challenging for him.

אמר לו הקב”ה השלך את הככר לאור והיא נעשית מאליה

Hashem told משה to throw the gold into the fire and it will be made by itself. What was so unique about the מנורה that משה רבינו couldn’t figure out on his own?

The מדרש explains that משה couldn’t understand the purpose of having a מנורה

וכי לאורה הוא צריך?

Hashem is the source of light in the world. Why would He need the small flames that the מנורה would provide? This can be be answered through a משל. There’s a wealthy man who often travels on behalf of his many businesses. After one such travel, he arrives home. His little son hands him a cookie, stating that ” We baked cookies in school, and I saved one just for you.” The father beams as he enjoys the small cookie. This man could afford to purchase an entire bakery with all its delicacies. But it’s this little cookie he gets from his son that makes him happy, since his son prepared and saved it with love, special for his father.

Hashem certainly does not need the small flames of the מנורה. Yet, it’s that small gesture of כלל ישראל, lighting the מנורה in Hashem’s honor, that gives Him the most נחת רוח. Like the small boy in the story, attempting to light a small flame in Hashem’s honor, shows our love and connection to Him, and that is what He treasures most. As the מדרש explains:

בשביל אהבתך איני משתמש אלא בשלך.

We can now understand why חנוכה was established over the נס פך השמן. Certainly the נס המלחמה was greater in terms of the ישועה that it brought. But the נס פך השמן showed כלל ישראל that the love between them and the רבש”ע is still there. He appreciated the attempts to light the small מנורה in His honor, so He allowed the small flames to last 8 days, showing that eternal love. And therefore חנוכה was established, to commemorate that special love for all eternity.

We’ll conclude with a story that highlights this point. In the winter of 1940, a group of בחורים from the Telshe Yeshiva in Europe, left the Yeshiva on an escape route, through the Soviet Union towards Japan. The journey, which took several weeks, coincided with חנוכה. While they had no candles to light, one of the boys suggested that they try collecting oil that may be dripping under the carriage. Sure enough, on the 1st night of חנוכה, after the train stopped for the night, they climbed underneath with a cup, and were able to collect some oil, which they promptly lit to fulfill the מצוה. This continued for several nights until a snowstorm hit, making it impossible to leave the train. Most of the בחורים went to sleep, realizing that lighting would be impossible that night. Most,with the exception of 2 boys, Chaim Stein and his Chavrusa. Instead of sleeping, they decided to stay up all night learning הלכות חנוכה, stating that ” if we can’t fulfill the actual מצוה, at least we’ll fulfill the essence of the מצוה, which is learning תורה.” It’s many hours later, when the door to the train carriage suddenly opens. Standing there was a Russian peasant. ” Do you need candles?” he asked, while removing 2 candles from his pocket. They took the candles, and the man promptly left. The 2 boys quickly awoke their friends, made the ברכות and lit the candles, just before dawn. The young Chaim Stein would go on to become the ראש ישיבה in Telshe in Cleveland, and would often retell this story. And he would add: ” The man may have been אליהו הנביא or maybe not. But one thing is certain: when someone has a true desire to fullfil a מצוה, the רבש”ע appreciates it and will show him special סייעתא דשמיא so that he will be able to do the מצוה, no matter how unlikely it may seem.”

 

Chazal in the פסיקתא note that this Parsha is unique in that – with the exception of 8 פסוקים- every פסוק begins with the letter ו. What is unique about the letter ו, that it begins almost every single פסוק in the פרשה?

The letter ו at the begining of a word serves as a חיבור- a connection. The ו החיבור serves as a symbol of connectivity. Nothing in life happens in a vacuum. Rather, one action leads to another. In this Parsha, the connection between events is highlighted.

We find this connectivity early on in the Parsha. The פסוק says:

ויבא יוסף את דיבתם רעה אל אביהם

Rashi notes that יוסף reported 3 false reports to his father about his brothers: That they ate אבר מן החי, they degraded the בני השפחות by calling them slaves, and were חשודים על העריות. Continues Rashi, יוסף was punished for each of these false claims. For saying they ate אבר מן החי, a goat was killed to cover up for מכירת יוסף, for claiming the called the בני השפחות slaves, יוסף himself was sold as a slave, and for claiming they were חשודים על העריות, יוסף was punished by having the ניסיון of אשת פוטיפר.

We see here the concept of the ו החיבור. The act of speaking negatively of his brothers had a direct effect on what happened to יוסף. Likewise, the חטא of מכירת יוסף also caused long term consequences, as that was what ultimately caused כלל ישראל to go down to מצרים and be enslaved for 210 years.

The concept of connectivity continues later in Parsha. When יוסף is seduced by אשת פוטיפר, the פסוק tells us: וימאן. The “Trop” on the word וימאן is the שלשלת. Rashi points out that יוסף was able to hold back, as the image of יעקב appeared to him, urging him to remain a part of כלל ישראל and not sever the chain of the מסורה by succumbing to the עבירה. This is highlighted by the שלשלת, which literally translates as a “chain.” By remembering that there’s a חיבור, a connection between each generation in כלל ישראל, Yosef was able to withstand the ניסיון.

Thus, the פרשה, through the many letter ו’s at the begining of the פסוקים, is reminding us that our words and actions do not remain static. Rather, everything we say and do causes a chain effect that will reverberate, for good or for bad.

We’ll conclude with a story that highlights this point. Rebetzin Batya Barg, author of the well-known book “Voices in the Silence,” passed away recently. In her book, she retells that one day, in the 1960’s, her father took her on a boat ride in their hometown of Kiev. During the ride, he asked her, as his only surviving child, to remain steadfast in her commitment and observance of Yiddishkiet. Pointing to a bridge in the distance, her father continued: ” You can tell if a bridge is strong if a train crosses it, and and all the carriages, including the last, make it safely across. You are the last carriage in our family train. Make sure you make it safely across the bridge of life.” He died shortly after, but his words resonated with his daughter, who remained a strong and proud Yid. Indeed, we are all carriages in the great train of כלל ישראל, connecting from generation to the next.