He searched; he started with the eldest and finished with the youngest,

 and the goblet was found in Benjamin's sack.

(Bereishit 44:12)

 

he started with the eldest. So that they would not realize he knew that the goblet was by Benjamin and did it in order to estrange himself from them.

and the goblet was found in Benjamin's sack. They humiliated him and called him "thief son of a thief," in accordance with Scripture, and Rachel stole the teraphim (Bereishit 31:19) and they beat him on his shoulders. And since they suspected him incorrectly, he merited having the Shekhinah dwell in his portion of land, as it is written: and He dwells between his shoulders (Devarim 33:12).

When it is written, and they tore their clothes, this includes Benjamin, and since they suspected him while he was innocent, he took a crown for that, for from him came Mordechai, who tore his clothing for Israel, as it is said, and Mordechai tore his clothing (Esther 4:1). But they deserved this, for they caused their father to tear his clothing, as it is said, and Jacob tore his clothing (Bereishit 37:34). This is a matter of poetic justice (mida keneged mida), both as to the punishment and the reward. Joseph's brothers tore their clothing because of Menasheh, since the verse, Then he commanded the overseer of his house (Bereishit 44:1) refers to Menasheh [as the overseer]. Since he [Menasheh] executed the entire business and was sent to chase after them and torment them with the goblet and was the cause of their tearing their clothing, that is why his portion of land was torn, half of it in the land of Canaan, and half of it across the Jordan.

(Rabbeinu Behayeiy 44:12)

 

Former of Light and Creator of Darkness

Pinchas Leiser

In memory of my dear parents

Natan, son of Yisrael Yaakov and Shoshana

and Miriam, daughter of Pinchas and Hannah, z"l,

who dreamt of Zion but did not have the good fortune to settle there,

but who were interred in its dust.

Our Rabbis taught: When the original Adam saw the days getting gradually shorter, he said, "Woe is me, perhaps because I have sinned, the world around me is being darkened and returning to its state of chaos and confusion; this then is the kind of death to which I have been sentenced from Heaven!" So he began keeping an eight days' fast. But as he observed the winter equinox and noted the days getting increasingly longer, he said, "This is the world's course," and he set forth to keep an eight days' festivity. In the following year he appointed both as festivals. Now, he fixed them for the sake of Heaven, but the [heathens] appointed them for the sake of idolatry...

Our Rabbis taught: When Adam, on the day of his creation, saw the setting of the sun he said: "Alas, it is because I have sinned that the world around me is becoming dark; the universe will now become again void and without form - this then is the death to which I have been sentenced from Heaven!" So he sat up all night fasting and weeping and Eve was weeping opposite him. When however dawn broke, he said: "This is the usual course of the world!" He then arose and offered up a bullock whose horns were developed before its hoofs, as it is said, And it [my thanksgiving] shall please the Lord better than a bullock that hath horns and hoofs (Psalms 59). (Avodah Zara 8a, Soncino translation)

Adam was afraid that darkness was taking over the world. Many people have feared the dark.

Since this was Adam's first encounter with darkness, this new and unknown experience aroused extreme anxiety; he thought the world was coming to its end. His anxiety was accompanied by feelings of guilt and when he finally realized that "this is the usual course of the world" he calmed down and established "festivals" "for the sake of Heaven." Eventually, anxious days become holidays.

Adam experiences the dominion of darkness in both the diurnal and yearly cycles. When he discovers that dawn follows night, he offers a sacrifice; when he discovers that the shortening of days reaches its climax at the winter solstice and then the days begin to lengthen once more, he finally understands the cyclical nature of existence as part of the usual course of the world, and celebrates the comforting regularity imposed by God's laws.

I think there is an interesting connection between Adam's feelings and the position of Beit Shammai regarding the lighting of Hanukkah lamps. We read in a Baraita:

Our Rabbis taught: The precept of Hanukkah [demands] one light for a man and his household; the zealous [kindle] a light for each member [of the household];

and the extremely zealous, - Beit Shammai maintain: On the first day eight lights are lit and thereafter they are gradually reduced;

but Beit Hillel say: On the first day one is lit and thereafter they are progressively increased. (Shabbat 21b, Soncino translation)

Later in the discussion, one of the Amoraim explains Beit Shammai's position as "paralleling the coming days."

This explanation can be understood simply, i.e., the remaining days become increasingly shorter. However, I believe that light becomes lessened in the course of those days. Perhaps Beit Shammai's ruling should be understood as expressing a warning of the coming darkness alongside its recognition of the miracle? The "coming days" are those increasingly shorter days which terrified Adam, and Adam is actually each and every one of us.

In his book, Keshe'okhlim im Hasatan [When Dining with the Devil] (Am Oved, Ofakim 1989), Eli Ben Gal, a member of Kibbutz Baram, writes as follows regarding Beit Shammai's ruling on the Hanukkah lamps:

Another ancient tradition, ascribed to the stubborn and uncompromising Shammai, is the pietistic tradition of one who sees the victory and also the waning light in its wake. After political sovereignty was gained, the Sages witnessed the deification of the regime, the growing assimilation, how the sacrifices made earlier were being wasted.

That is why in my kibbutz, as in most kibbutzim and state schools and in the other public celebrations of Hanukkah, a full Hanukkiya of eight candles plus the shamash is lit on the first day of the festival, as was ruled by Beit Shammai. Later I remove one candle each day in order to warn myself and to recall what happened then and what might happen again.

Political Zionism's great victory was supposed to lead to the next stage of exaltation, rejuvenation, and unification towards the creation of an original Jewish civilization. Now we have reached a dead end. Nationalistic zealotry or assimilation on the one hand, Haredi extremism on the other. The light in our lives really does seem to me to be waning. According to Zionism, Judaism cannot survive under the conditions of the 21^st century without a state. I agree, but I also think that the existence of a Jewish State without Jewish content is unnecessary and hopeless.

As long as Jews light candles in commemoration of the revolt and warn themselves that the light is not guaranteed, that it is waning and may be extinguished, it can continue to generate light. Such is the power of freedom.

Of course, the halakhah adopted the ruling of Beit Hillel, perhaps because the Sages, despite their qualms regarding the Hasmonean dynasty, viewed the "miracle of Hanukkah" and the struggle for cultural and spiritual autonomy as a foundational event. The Sages of the Talmud and the halakhic authorities made certain events of Jewish history into milestones without any connection to historical circumstances.

This approach expresses hope based upon the faith that if we were saved from a danger that threatened our physical, cultural, or spiritual existence in the past, it can happen again and that we must believe that the Eternal of Israel will not lie. This does not mean that such a hope must lead us to passivity and the belief that such salvation is guaranteed to us at any price and without any connection to our deeds. However, this approach does foster faith in the reversibility of processes and can encourage us to avoid despair and take action for a better future.

Despite the fact that the halakhah follows Beit Hillel's ruling, there may be room to consider the truth found in the view of Beit Shammai and Eli Be Gal's interpretation of it: every victory brings the danger of exaggerated euphoria. Is Eli Ben Gal correct to say that the light is waning in our lives?

There are certainly moments in a person's life when this is the dominant feeling. Sometimes a person feels there is more "darkness" than "light" in his life. Sometimes, observation of Israeli society can produce the impression that the days "are getting gradually shorter." Since reality is apparently complex, much depends on the eye of the beholder and what he chooses to focus on; it is perhaps really a world in which light and shadow are mixed.

It may be possible, however, to read Beit Shammai's ruling differently in light of the following story about Rabbi and Rav Hiyya:

Rabbi and R. Hiyya were once going on a journey. When they came to a certain town, they said: If there is a rabbinical scholar here, we shall go and pay him our respect. They were told: There is a rabbinical scholar here and he is blind. Said R. Hiyya to Rabbi: Stay [here]; you must not lower your princely dignity; I shall go and visit him. But [Rabbi] took hold of him and went with him. When they were taking leave from him, he said to them: You have visited one who is seen but does not see; may you be granted to visit Him who sees but is not seen. Said [Rabbi to R. Hiyya]: If now [I had hearkened to you] you would have deprived me of this blessing. (Hagigah 5b, Soncino translation)

I find the sentence, "You have visited one who is seen but does not see" amazing in that it speaks of an experience that seems to subsume both revelation and hiding simultaneously. The experience of connection with the blind scholar and the "visit" result in a blessing which allows revelation (to visit Him who sees but is not seen).

Perhaps this spiritual experience becomes possible precisely in the wake of an encounter with someone who seems to dwell in "darkness."

This may also be the point of Beit Shammai when they urge us to experience the dwindling light in order - on the one hand - to warn us against dangers which await us, but perhaps on the other hand also in order to make use of the darkness in order to "see" the great light which we can yet discover if we are not blinded by the existing light.

Pinchas Leiser, edtior of Shabbat Shalom, is a psychologist.

 

Who Gives Light to Whom?

Thus Scripture says, for you light my lamp (Proverbs 18:29). Israel said to the Holy One, blessed be He: "Sovereign of the Universe! Do you ask us that we should give light before You? You, surely, are the Light of the universe, and brightness abides with you, as is written, The light dwells with Him (Daniel 2:22)! Yet You say, The lamp shall give light in front of the candlestick (Bamidbar 8:2)!" This explains, For You light my lamp. The Holy One, blessed be He said to them, "It is not because I require your service, but in order that you may give Me light even as I have given you light. For what purpose? That you may rise in the estimation of the nations, who will say: 'See how Israel give light to Him who gives light to the whole world!'" This may be illustrated by a parable. To what may it be compared? To the case of a man who could see and a blind man who were walking on the way. Said the man who could see to the blind: "When we enter the house, go and kindle this lamp for me and give me light." The blind man replied: "Will you be good enough to explain? When I was on the road you supported me. Until we entered the house you accompanied me. Now, however, you tell me: 'Kindle this lamp for me and give me light!'" The man who could see answered him: "The reason why I asked you to give me light is in order that you might not be under an obligation to me for having accompanied you on the road." Thus, the man who could see represents the Holy One blessed be He, as it says, The eyes of the Lord, that run to and fro through the whole earth (Zechariah 4:10); and the blind man is Israel; as it says, We grope for the wall like the blind (Isaiah 54:10). The Holy One, blessed be He led them and gave them light; as it says, And the Lord went before them by day in a pillar of cloud... and by night in a pillar of fire, to give them light (Shemot 13:21). When the Tabernacle was erected, the Holy One, blessed be He, called to Moses and said to him: "Now give you light to Me," as it says, When you raise the lamps; implying; in order that you may be elevated.

(Bamidbar Rabbah 15:5, after the Soncino translation)

 

Memory of Sin - the Internal Punishment - is the Most Severe Punishment

And I shall stand guilty before my father forever (Bereishit 44: 32). This phrase is quite precious, since it points to something not explicitly stated in the Torah, which is that there is no punishment but the sin itself. For Divine justice, the sin is itself the punishment - and it takes the place of reward and punishment, that is why Judah says, And I shall stand guilty [literally stand in my sin] before my father for ever.

(R. Eliyahu Ben Amozeg, Em Lamikra)

 

Stereotypical Vision and Alternative Exegesis

A Hebrew youth was there with us, a servant of the chief steward; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream.

(Bereishit 41:10-12)

 

Youth - a fool

Hebrew - who does not even know our language

Servant - and it is written in the laws of Egypt that a slave may not rule nor wear the clothing of an official.

(Rashi ad loc)

 

 A Hebrew youth... a servant - Each detail adds more astonishment: he was an unschooled boy; a Hebrew - so he did not use the power of magic; a servant - who is not allowed to enter the houses of wisdom. In that case, it is Divine perception, for it is known that the family of the Hebrews is above the nature of other human beings, and things more exalted than the common way of the world are not beyond them, and so the matter has no end or boundary.

(Ha'amek Davar, ad loc)

 

Dreams "Go After the Mouth": the Freedom to Interpret and Understand a Dream's Significance for Life

....R. Akiva said... reporting a certain elder - and who was this? R. Bana'ah: There were twenty-four interpreters of dreams in Jerusalem. Once I dreamt a dream and I went round to all of them and they all gave different interpretations, and all were fulfilled, thus confirming that which is said: All dreams follow the mouth. Is the statement that all dreams follow the mouth Scriptural? Yes, as stated by R. Eleazar. For R. Eleazar said: Whence do we know that all dreams follow the mouth? Because it says, and it came to pass, as he interpreted to us, so it was. Rava said: This is only if the interpretation corresponds to the content of the dream: for it says, to each man according to his dream he did interpret. When the chief baker saw that the interpretation was good. How did he know this? R. Eleazar says: This tells us that each of them was shown his own dream and the interpretation of the other one's dream.

(Berakhot 55b, Soncino translation)

 

The Dream which Endangers and the Dream which Restores

It was only because of his dreams that Joseph was sold, as it is said: Here comes that dreamer... now let us go and kill him... (Bereishit 37:19-20). And he was restored by a dream: After two years' time, Pharaoh dreamed... (41:1). As it is written: But I will bring healing to you, and cure you of your wounds [literally: cure will come from those which strike you] (Jeremiah 30:17).

(Midrash Aggadat Bereishit)

 

Rabbi Haninah said: He who sees a well in a dream shall see peace, for it is said: And Isaac's servants dug in the wadi, and found a well of water there (Bereishit 26:19).

(Berakhot 56b)

 

Rabbi Yehoshua ben Levi said: He who sees a river in a dream should say upon awakening, I will extend to her peace like a river (Isaiah 66:12) before he says any other verse [such as] when the oppressor comes as a river (59:19).

(Berakhot 56b)

 

And may the Almighty God grant you compassion before the man, and he will release to you your other brother and Benjamin, and as for me as I am bereaved, I am bereaved.

(Bereishit 43:14)

 

your... brother: This is Simeon.

other: The Holy Spirit [of prophecy] was cast into him to include Joseph.

(Rashi ad loc)

 

And he will send away your other brother, and Benjamin: It seems that according to the plain meaning of Scripture, Simeon was not wanted by his father because of what happened in Shechem. Therefore it is not written and Simeon, my son, and Benjamin. He is not mentioned by his name. When they left Egypt for many days, and there was not a famine in their home, and he had not sent yet Benjamin, they would have left him in Egypt.

Rashi wrote The Holy Spirit [of prophecy] was cast into him to include Joseph. Bereishit Rabbah (92:3), also states: And he will send away your other brother, this is Joseph, another, this is Simeon. The truth is that he thought that at the time that he prayed for the other perhaps he is still alive.

(RaMBaN Bereishit 43:14)

 

 

 

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