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7/30/2019 Parshat Vayishlach - 5773
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Parshat Vayishlach 5773
Drasha
Anger andGelt
Have you ever wondered why we give our children Chanukah Gelt?
A number of theories have arisen throughout the years and are
recorded in the work Likutei Levi Yiztchak (Rav Levi Yitzchok
Schneersohn of Lubavitch):
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First he cites the Magen Avraham who in his commentary to the
Shulchan Aruch suggests that the origin of Gelt was that it was given to
poor children as a gift around Chanukah, although he does not make it
clear what the connection to the holiday of Chanukah would be:
'''
:
He then relates another approach, citing the Gemara in Shabbos whichsays:
:?:
,.
It is forbidden to count money in front of or using the candles of
Chanukah. Why was there such a concern about counting money infront of the Chanukah licht? It must have been a custom to give out
Chanukah Gelt even in Talmudic times. Although it is still not
explained, rather simply asserted that there existed a custom to give
out Chanukah gelt.
But then Rav Levi Yitzchak provides another interesting historical
factoid.
Chanukah is the holiday of Chinuch, (education) in general, as is implied
by the name and because the had been re-dedicated (A
of the ) by the . And in particular, it is the holiday of
Chinuch because the had attempted to cause us to forget our
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Torah, and so it is our duty to focus especially on the mitzvah of
Chinuch this time of year. And so, the custom had developed to throw
coins at the children as they studied Torah as incentive, to make the
Torah sweet and exciting to them.
The last Rebbe of Lubavitch added that some felt that it was overkill to
give children gelton every night, and that parents and should
restrict it to one night, the Rebbe added that this is because it was
connected to education and the fear was that if children receive a coin
every night it will not remain special or exciting:
I have even seen quoted in the name of one of the Talmidim of the Baal
Shem Tov, that the customs origin was actually that children would
bring gelt in to their rebeeim on Chanukah, as they were often verypoor.
Either way, what the coins represented was an appreciation ofchinuch,
Torah educators and Torah education.
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And so, I would like to spend a few minutes on the matter of Jewish
Education. What is the ingredient of a good teacher? Which qualities
must he or she possess?
Allow me to jump momentarily to a seemingly unrelated topic, a story
that occurs in our parsha; the tragic tale of Dina and Shechem, and of
Shimon vLevi.
After Shechem ben Chamor abducted and violated Dina, the daughter
of Yaakov Avinu, Shechem had the audacity to ask for her hand in
marriage. Evidently, the Palestinians are not the only ones who attack
Israel and moments later hope to be recognized as a peaceful partner.
But in the aftermath of this tragedy two different approaches emerge
in the family of Yaakov. For Yaakovs response is to remain silent, to
see how things develop, never to rush into a decision.
Shimon Valevi, on the other hand concoct a subterfuge, convincing all
of the men in Shechem to perform a Brit Milah on themselves and
subsequently decimated the entire community.
Yaakov is furious with his sons, rebuking them with the following harsh
words (:) :
--, ,
,
, ;, ,
.
30 And Jacob said to Simeon and Levi: 'You
have troubled me, to make me odious among
the inhabitants of the land, even unto the
Canaanites and the Perizzites; and, I being
few in number, they will gather themselves
together against me and smite me; and I shall
be destroyed, I and my house.'
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Yaakovs harsh words do not go unanswered though, in response
Shimon and Levi make a very rational assertion:
, :-} { .
31 And they said: 'Should one deal with
our sister as with a harlot?' {P}
Strangely, Yaakov does not respond to their claim, giving us the
impression that Shimon Vlevi have bested their father and that they
were correct.
One might have presumed that Yaakov has acquiesced if not for hisfinal words to Shimon VaLevi as he lay dying in his bed in
Egypt ) (:
,--. ,
5 Simeon and Levi are brethren; weapons
of violence their kinship.
-,
-: ,-.
6 Let my soul not come into their council;
unto their assembly let my glory not be
united; for in their anger they slew men,and in their self-will they houghed oxen.
,, ;
} { .
7 Cursed be their anger, for it was fierce,
and their wrath, for it was cruel; I will
divide them in Jacob, and scatter them in
Israel. {P}
The Rambam (Hilchos Melachim 9:14) comes to the defense of our
vigilantes:
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"
,
,,
,,
,
.
Given the Rambams view and the fact that Yaakov himself has
difficulty answering the claim of " " how can we
understand the approach of our Patriarch Jacob?!
Certainly our sympathies lie with Shimon VLevi but Yaakovs point of
view deserves careful consideration as well; after all, is it proper for the
Jewish people to conduct themselves with such blind rage and
unrestrained fury every time they are challenged or attacked?
And even if they are right, is it wise to always act out on their anger?
There are ramifications to their actions which perhaps cannot be fully
understood in the moment. Shimon VLevi had morals, but they were
young and impetuous. It could be that there will be more residual
damage and bloodshed to befall Jacobs family as a result. Yaakov,
certainly a loving father, does not contend with their argument, as he
may very well agree, but challenges only their method of achieving
retribution. Ramban, in fact, explains that Yaakov agreed with Shimon
Valevis ruse, but believed that the result should be rescuing Dinah
once the men were weakened by their surgery (as opposed to killing
them). Yaakov maintains that one must exercise self control and
equanimity even in the most trying times.
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If one looks at the particular fate of these two tribes one can easily
see that Yaakov acts in a consistent manner with his rebuke.
Yaakov first divides Shimon vLevi - , because together
they are a little too zealous, and too combustible for them to reside in
one location. This may be likened to the parent who cannot prevent his
two boys from fighting in shul, and so he separates them by one seat,
placing himself in the center.
Levi is not only distanced from , but he personally is divided
throughout the land and the trans-Jordan in 48 different locales, (42
cities for Leviim, and 6 ).
And one can even suggest that Levi is intentionally placed in the
as a lesson to those who allow their anger to get the best of them
as if to say, this is the fate of those who act without caution in a
moment of passion!
But according to one " there is something peculiar about Levi
and Shimons assignments. For Levi became the and , the
clerical leadership and the masters of the Holy Temple. They are
granted, without a doubt, the most coveted post in the nation.
And Shimons assignment is even more surprising. According to one
Midrash (cited by Rashi, Bereishit 49) the descendants of Shimon are to
become the educators, the Rebeeim, the teachers for all of the children
of the :
"
-,.
,
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How can we make sense of this? Why would Yaakov, after all of his
reservations about Shimon, give the most volatile of all of his
descendents, the role of caring for children?
Would you send your child to such an academy? Who would want ablood thirsty vigilante acting as the custodian for the most vulnerable
and impressionable minds!? Why would Yaakov, who is most disturbed
by Shimons actions, give him such a post? Rashi explains that it was in
order to spread them out throughout the land, after all one needs schools
and teachers wherever they are located, but they could have just as easily
been given the role of waste management!?
Rav Yaakov Kaminetzky zl, in his , takes this Midrash and
explains that perhaps this appointment was intentional:
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Yaakov selects Shimon as the head of school because they understand
something essential about imparting Torah wisdom to children it
requires passion. Though he is disappointed in his sons actions,
Yaakov cannot imagine a more qualified educator than the ardent andzealous Shimon.
In the words of R Kaminetzky, we need teachers who will experience
the " ", only those who feel the
pain as their own pain, who are on fire, can adequately sit in the schools
around Israel and prepare the next generation.
Education has obviously come a long way, teachers are now far better
equipped to deal with the challenges which present themselves in the
classroom. They are organized; they have multiple degrees and are
always armed with a lesson plan. Teachers nowadays are blessed with
so many tools, but the most crucial tool cannot be purchased or taught -
it has to be authentic.
You can teach kids about the mitzvah to love Hashem and to fear
Hashem, but unless the Rebbe is a living embodiment of those traits, thechildren will never acquire those attributes .
Education cannot just be about new techniques and gadgets, and its not
about classroom ratios and PhDs, rather it is about enthusiasm and
authenticity.
One of our biggest problems is that we lack that excitement in our
Judaism. There is no passion in tefila anymore. Many of us see tefila as
a rite of passage to the Kiddush because we have sucked all of the
excitement out of our avodas Hashem.
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There have been people who have mentioned to me that they would
rather have a poor baal tefila who finishes quickly than a great Chazan
who takes longer.
We need some more zealots in our communities, a few more Shimonsin our shuls, scattered throughout the rows!
I fear sometimes that there is this mental block we have to emotion and
warmth. Its not something I can put my finger on with absolute
certainly, but at times it feels as though there were a layer of frost
covering our souls.
We have been scarred by the frightening effect of impassioned andcharismatic leaders, by Shimons who take their zealotry too far, and as
a result we have closed ourselves off to all of the positive attributes that
Yaakov saw in his son.
But ultimately we cannot ignore that Tell-Tale heart which beats beneath
the floorboard. Its beat will get louder and louder until we have no
choice but to pull out the old man who we buried there for some
inexplicable reason.
Just last week something striking took place at shaleshudoswe sang an
extra songin addition to the regular two melodies. And what was even
more remarkable was that people actually joined in. They stopped their
conversations and just had a moment that was both joyous and stirring.
And at that point, the actual content of Torah I shared afterwards didnt
even matter, because everyones hearts were all ready open and
receptive for the ' . The sponsor of Shaleshudos, who was
sponsoring in commemoration of his fathers Yarzheit, turned to me and
smiled and he saidmy father would have really enjoyed that niggun.
And he didnt have to say it, but I knew it was true for it was code
language for I really enjoyed that niggun as well. Lets try to revive
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that spirit, the magic that made the rebeeim of old such effective
educators. And as we enter the Yom Tov of Chinuch, let us rededicate
ourselves to the ideals of Chinuch, the values of the Torah we fought to
preserve, and most importantly to the methodology of Chinuchthe" , the inner ache we feel in our hearts.