Inspiring Prayers for the Downfall of Hamas and Return of the Hostages

I don't have any original thoughts to share in this essay.  It is not a Torah thought, or a social commentary or a rant.  It is just a thought that may help others in the prayers we are all saying.

I am quite sure that everyone is adding to their prayers since Simchas Torah, each in their own way.  I try to have some more concentration (Kavana) in the prayers for healing the sick, and releasing those in bondage, and silencing the slanderers, and in general in hearing our prayers.  In addition, I have been saying the daily Tehillim, such that one finishes the whole book once a month. A very small effort on my part, I should be doing much more, but (unlike my holy wife), that is where I am at.

Reciting the whole book of Tehillim has made me reflect.  In the many public prayers I have seen, it seems that they always recite certain famous ones.  Psalms 20, 121,130, and 142 are always the ones on the menu, and they are all beautiful and inspiring. However, when reading through the whole sefer, certain chapters particularly touch you and seem so extremely relevant to current events.

There are two that would seem to me to be exactly on point, that should be better known.  I hope that you will consider adding them to your daily tefilla, and perhaps suggest them for the congregation with whom you daven.

Here they are in the original and in English translation (adapted from the wonderful translation of the Israel Bible).

Psalm140 - A prayer to save us from the monsters of Hamas

לַמְנַצֵּחַ מִזְמוֹר לְדָוִד.  חַלְּצֵנִי יְ-הוָה מֵאָדָם רָע מֵאִישׁ חֲמָסִים תִּנְצְרֵנִי.  אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב כָּל יוֹם יָגוּרוּ מִלְחָמוֹת.  שָׁנֲנוּ לְשׁוֹנָם כְּמוֹ נָחָשׁ חֲמַת עַכְשׁוּב תַּחַת שְׂפָתֵימוֹ סֶלָה.  שָׁמְרֵנִי יְ-הוָה מִידֵי רָשָׁע מֵאִישׁ חֲמָסִים תִּנְצְרֵנִי אֲשֶׁר חָשְׁבוּ לִדְחוֹת פְּעָמָי.  טָמְנוּ גֵאִים פַּח לִי וַחֲבָלִים פָּרְשׂוּ רֶשֶׁת לְיַד מַעְגָּל מֹקְשִׁים שָׁתוּ לִי סֶלָה.  אָמַרְתִּי לַי-הוָה אֵלִי אָתָּה הַאֲזִינָה יְ-הוָה קוֹל תַּחֲנוּנָי.  יֱ-הֹוִה אֲ-דֹנָי עֹז יְשׁוּעָתִי סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק.  אַל תִּתֵּן יְ-הוָה מַאֲוַיֵּי רָשָׁע זְמָמוֹ אַל תָּפֵק יָרוּמוּ סֶלָה.  רֹאשׁ מְסִבָּי עֲמַל שְׂפָתֵימו יכסומו [יְכַסֵּמוֹ].  ימיטו [יִמּוֹטוּ] עֲלֵיהֶם גֶּחָלִים בָּאֵשׁ יַפִּלֵם בְּמַהֲמֹרוֹת בַּל יָקוּמוּ.  אִישׁ לָשׁוֹן בַּל יִכּוֹן בָּאָרֶץ אִישׁ חָמָס רָע יְצוּדֶנּוּ לְמַדְחֵפֹת.  ידעת [יָדַעְתִּי] כִּי יַעֲשֶׂה יְ-הוָה דִּין עָנִי מִשְׁפַּט אֶבְיֹנִים.  אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ.

For the leader. A psalm of David.

Rescue me, Hashem, from the men of Hamas (מֵאִישׁ חֲמָסִים - evil men) ; save me from the lawless, whose minds are full of evil schemes, who plot war every day. They sharpen their tongues like serpents; spiders' poison is on their lips. Selah.

Hashem, keep me out of the clutches of the wicked; save me from the men of Hamas (מֵאִישׁ חֲמָסִים - evil men) who scheme to make me fall. Arrogant men laid traps with ropes for me; they spread out a net along the way; they set snares for me. Selah.

I said to Hashem: You are my God; give ear, Hashem, to my pleas for mercy. Hashem, my Lord, the strength of my deliverance, You protected my head on the day of battle. Hashem, do not grant the desires of the wicked; do not let their plan succeed, else they be exalted. Selah.

May the heads of those who beset me be covered with the mischief of their lips. May coals of fire drop down upon them, and they be cast into pits, never to rise again. Let slanderers have no place in the land; let the evil men of Hamas (אִישׁ חָמָס רָע - evil of the lawless man) be trapped in pressurized places.

I know that Hashem will Champion the cause of the poor;  the rights of the needy. Righteous men shall surely praise Your name; the upright shall dwell in Your presence.

Psalm 88 - A prayer for the Hostages

I find myself tearing up when reading this one while thinking about the hostages, the terrible holes they are being kept in, the hopelessness they and their families face, and what they are going through, particularly the women.

שִׁיר מִזְמוֹר לִבְנֵי קֹרַח לַמְנַצֵּחַ עַל מָחֲלַת לְעַנּוֹת מַשְׂכִּיל לְהֵימָן הָאֶזְרָחִי.  יְ-הוָה אֱ-לֹהֵי יְשׁוּעָתִי יוֹם צָעַקְתִּי בַלַּיְלָה נֶגְדֶּךָ.  תָּבוֹא לְפָנֶיךָ תְּפִלָּתִי הַטֵּה אָזְנְךָ לְרִנָּתִי.  כִּי שָׂבְעָה בְרָעוֹת נַפְשִׁי וְחַיַּי לִשְׁאוֹל הִגִּיעוּ.  נֶחְשַׁבְתִּי עִם יוֹרְדֵי בוֹר הָיִיתִי כְּגֶבֶר אֵין אֱיָל.  בַּמֵּתִים חָפְשִׁי כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר אֲשֶׁר לֹא זְכַרְתָּם עוֹד וְהֵמָּה מִיָּדְךָ נִגְזָרוּ.  שַׁתַּנִי בְּבוֹר תַּחְתִּיּוֹת בְּמַחֲשַׁכִּים בִּמְצֹלוֹת.  עָלַי סָמְכָה חֲמָתֶךָ וְכָל מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה.  הִרְחַקְתָּ מְיֻדָּעַי מִמֶּנִּי שַׁתַּנִי תוֹעֵבוֹת לָמוֹ כָּלֻא וְלֹא אֵצֵא.  עֵינִי דָאֲבָה מִנִּי עֹנִי קְרָאתִיךָ יְ-הוָה בְּכָל יוֹם שִׁטַּחְתִּי אֵלֶיךָ כַפָּי.  הֲלַמֵּתִים תַּעֲשֶׂה פֶּלֶא אִם רְפָאִים יָקוּמוּ יוֹדוּךָ סֶּלָה.  הַיְסֻפַּר בַּקֶּבֶר חַסְדֶּךָ אֱמוּנָתְךָ בָּאֲבַדּוֹן.  הֲיִוָּדַע בַּחֹשֶׁךְ פִּלְאֶךָ וְצִדְקָתְךָ בְּאֶרֶץ נְשִׁיָּה.  וַאֲנִי אֵלֶיךָ יְ-הוָה שִׁוַּעְתִּי וּבַבֹּקֶר תְּפִלָּתִי תְקַדְּמֶךָּ.  לָמָה יְ-הוָה תִּזְנַח נַפְשִׁי תַּסְתִּיר פָּנֶיךָ מִמֶּנִּי.  עָנִי אֲנִי וְגֹוֵעַ מִנֹּעַר נָשָׂאתִי אֵמֶיךָ אָפוּנָה.  עָלַי עָבְרוּ חֲרוֹנֶיךָ בִּעוּתֶיךָ צִמְּתוּתֻנִי.  סַבּוּנִי כַמַּיִם כָּל הַיּוֹם הִקִּיפוּ עָלַי יָחַד.  הִרְחַקְתָּ מִמֶּנִּי אֹהֵב וָרֵעַ מְיֻדָּעַי מַחְשָׁךְ.

A song. A psalm of the sons of Korach. For the leader; on mahalath leannoth. A maskil of Hayman the Ezrahite.

Hashem, God of my deliverance, when I cry out in the night before You, let my prayer reach You; incline Your ear to my cry. For I am sated with misfortune; I am at the brink of Sheol (the grave). I am numbered with those who go down to the Pit; I am a helpless man, abandoned among the dead, like bodies lying in the grave of whom You are mindful no more, and who are cut off from Your care. 

You have put me at the bottom of the Pit, in the darkest places, in the depths. Your fury lies heavy upon me; You afflict me with all Your breakers. Selah. 

You make my companions shun me; You make me abhorrent to them; I am shut in and do not go out. My eyes pine away from affliction; I call to You, Hashem, each day; I stretch out my hands to You. 

Will You work wonders only after I am dead? Do the ghosts rise to praise You? Selah. 

Are your faithful care be recounted in the grave, Your faithfulness in the place of perdition? Can your wonders be made known in the netherworld, Your beneficent deeds in the land of oblivion?

As for me, I cry out to You, Hashem; each morning my prayer greets You. 

Why, Hashem, do You reject me, do You hide Your face from me? From my youth, I have been afflicted and near death; I suffer Your terrors wherever I turn. 

Your fury overwhelms me; Your terrors destroy me. They swirl about me like water all day long; they encircle me on every side. You have put friend and neighbor far from me and my companions out of my sight.

May Hashem's will be that we see the full victory over our enemies and the safe return of our loved ones very soon!

Swords of Iron – Who is the Real Mother?

The Haftarah we read this past Shabbos, Parshas Miketz, is rarely read.  The last time was two years ago,  but not for twenty years before that. It will not be read again for another seventeen years.

Nevertheless, it is one of the most well-known stories in Tanach. Two women came to Shlomo HaMelech to decide who the mother of the live baby was.  He famously decreed, "Bring a sword and split the baby in two!" causing the real mother to beg him to spare the life of the child.  The other said, "Well enough, neither you nor I will have a son".  Disregarding the well-known aside regarding the two potential mothers-in-law, this was held up as an example of Shlomo's great wisdom, which the whole nation marveled at.

A dear friend commented that he did not understand how this was such a "Groiser Chochma". As he put it, many a difficult Tosfos he struggled with in high school seemed to contain far more wisdom! I answered him with an insight that I heard years ago from Rav Yissochor Frand, who commented on how one can appreciate the genius of a Gadol like Rav Yosef Dov Soloveichik. As he put it, "After the shiur in which the Rav explained the p'shat in the sugya, one has the inescapable feeling that it is plain to see that– obviously – that is the true p'shat…it could not possibly be anything else. But you would have never thought of it yourself."

But perhaps the story of the two women might have more significant and lasting implications. Rav Avraham Ibn Ezra certainly seemed to think so. He included a reference to it in his beautiful poem Tzama Nafshi, enshrined in the Shabbos Zemiros, a poem so great that Rav Nachman Bulman zt" l told me that Rav Eliyahu Mokotovsky (Ki-Tov) wondered how the neshama of the Even Ezra could stay in his body while writing such elevated words! He wrote:   

רְאֵה, לִגְבֶרֶת אֱמֶת שִׁפְחָה נוֹאֶמֶת, לֹא כִי, בְנֵךְ הַמֵּת וּבְנִי הֶחָי

"See who is the true mistress, when the handmaid proclaims, 'No, your son is dead while my son lives!'"

I read a beautiful insight from Rav Ronen Lovitz, the Rav of Nir Etzion, in which he commented that Shlomo's judicial tactic gave us a vital barometer to sense which side has the authentic truth in a dispute. If one side is prepared to destroy the subject of the dispute to prevent the other from having it, their claim to the truth becomes very suspect. Instead, the side willing to forego their personal interest so that the subject may thrive, even without them, demonstrates their virtue and authenticity.

It is such in this week's encounter between Yehuda and Yoseph, whereby Yehuda is willing to sacrifice his entire life and future so that Binyamin may live and return to his family.

The argument is about the mother – who are the legitimate sons of the Motherland of Eretz Yisrael

And it is so in the argument between the mistress and the handmaid, who, of course, are none other than Sarah and Hagar. Sarah's son Yitzchak is the prime heir of the legacy of Avraham, but throughout history, is challenged by Yishmael seeking to usurp his position and proclaim that he, and not Yitzchak, is the live son. Anyone even slightly familiar with the Koran knows that it contains a rewrite of history: it is Yishmael offered at the Akeida, Yitzchak who is sent away, and so on. The Muslims claim that they have the true religion, that the Torah is a distortion, and that the "son of the handmaiden" is the true bearer of the truth.

Ibn Ezra protests: the mistress is the true mother of the son, all the proclamations of the handmaid notwithstanding. Here, the argument is not about the son as much as the mother – who are the legitimate sons of the Motherland of Eretz Yisrael?

This quarrel is very much at the center of today's dispute, a millennium later. The Arabs claim that they are the true heirs and owners of Palestine, from the river to the sea, leaving no room at all for the Jews. Here, the argument is not about the son as much as who the mother is – who are the legitimate sons of the Motherland of Eretz Yisrael?

Throughout the modern dispute, Am Yisrael has repeatedly acted as a true son. We have been willing, again and again, to make very painful concessions to bring about peace and harmony in the land. We have been willing to cede major territories, provide humanitarian assistance, and grant many rights to the Arabs despite having received none of that when banished from all the Arab countries and despite the many horrible acts of violence that we have had to endure from them. From the original partition plan, through many attempts to make peace, through the accursed Oslo Accords and even the disengagement from Gaza/Gush Katif, Israel has made painful sacrifices. In return, it has received violence, mayhem, and destruction, encapsulating the motif of the false mother: "Neither you nor I will have a son".

It goes even further. In a strange twist of fate, we are witness to the awful rise of antisemitism and hostility of the world, in which they accuse Israel of being the "mistress", mistreating the "poor handmaid". According to their narrative, Israel engages in imperialistic colonial abuse, exploiting its greater power over the weak, pitiable refugees who have no choice but to engage in terror in the "concentration camp" that Israel keeps them in.

The Tanach does not reveal which of the two women – the plaintiff or the defendant – was the true mother. Rav Lovitz suggests that perhaps this is to teach that the truth is not arrived at by observing who is the mistress and who is the handmaid or who is in a higher or lower social stratum. The truth is seen in their words and actions.

In the current milieu, the blame for the present misery of the Arabs is to be laid solely at their own doorstep, having rejected the hand that sought to help them and instead cruelly bitten it in a parade of horrors. Shlomo merely called for a sword to be raised to solve that dispute. To prevail over an organization with two swords on its banner, we must resolutely stand for the truth with Iron Swords of our own.

With the help of Hashem, may the evil ones be destroyed, and may we live in peace in our Motherland with those who will accept our outstretched hand of Truth.

Published in the Queens Jewish Link 12/21/23

Who can Interpret our Current Nightmare?

I have read many Divrei Torah published over the last two months, in which – again and again – it was noted that the Parshiyot Hashavua stories in Bereishis were particularly and poignantly applicable to our current struggle against the accursed Hamas. Whether it was the destruction of the world in the Flood, Avraham and the Five Kings, the story of Yishmael, the struggle against Eisav, and so on. Now we've arrived at the last part of Sefer Bereishis, the thrilling drama of Yoseph and his brothers. Is some aspect of this story particularly important for us this year?

One connection is the historical precedent, in which Yoseph needs to be a king before the ascendancy of Yehuda. This foretells what our Sages tell us about the End of Days, when Mashiach ben Yoseph will precede the arrival of Mashiach ben David. I am about to complete writing a book on the Thirteen Principles of Faith based on the Shiurim of my esteemed Rebbe, Rav Michel Twerski שליט"א. In that book, a chapter is devoted to the mysterious topic of Mashiach Ben Yoseph. His major purpose will be to fight the wars against our enemies and bring Am Yisrael to its proper place in the world before the arrival of Mashiach ben David. While it certainly seems like the present conflict has the potential to be part of that process – only time will tell.

But I wanted to write today about a different aspect of the Yoseph story based on a masterful treatment I heard from one of my Rabbeim in Eretz Yisrael. It is noteworthy that many dreams appear in these Parshiyot. Vayetze begins and ends with Yaakov's dreams (and that of Lavan), Vayishlach has another dream-like encounter, Vayeshev begins and ends with a double dream (of Yoseph and then of the two ministers), and Miketz begins with a double dream of Pharaoh.

Not all these dreams are the same type, as there are two types of dreams: some with a clear message, like those of Yaakov, and some that require interpretation to understand. When experienced by a prophet with a clear message, a clear message dream is a prime example of prophecy. However, when the dream does not contain a clear message and requires interpretation, a crucial question arises: Who is empowered to interpret the dream?

A cursory look at Yoseph's resume yields that he was a gifted dream interpreter. That is how the שַׂר הַמַּשְׁקִים (the Chamberlain of the Cupbearers - gotta love that Artscroll translation) referred to him before Pharaoh. But Yosef studiously and forcefully rejected that characterization. To both the Ministers and Pharaoh, he insisted, "Surely Hashem can interpret! Tell me [your dreams]." (40:8). "And Pharaoh said to Yosef, "I have had a dream, but no one can interpret it. Now I have heard it said of you that for you to hear a dream is to tell its meaning. Yosef answered Pharaoh, saying,

וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹקים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה

And Yoseph answered Pharaoh saying "Not I! Hashem will see to Pharaoh's welfare". (41:15-16)

 

Yoseph did not just answer Pharaoh. Note, the verse does not say merely "וַיֹּאמֶר יוֹסֵף", but rather says "וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר". 

This is not a meek answer but a strong and powerful assertion, "Heaven forfend, I do not have the power to interpret. Left to my own devices, I would not dare to offer an opinion as to what these dreams mean or what events they foretell. Only if the Almighty grants me prophetic insight will I have the right – and indeed obligation – to deliver the prophecy to you. Interpreting dreams based on one's own opinions and thoughts is wrong and dangerous, and I suffered from it greatly."

Way back when Yoseph was seventeen, he had a disturbing dream, disturbing to his brothers and, most of all, to himself. He lived as the orphan child of Yaakov's beloved Rachel, not accepted by the sons of Leah, wearing the coat of many colors that Yaakov had made for him. Without going into why the wise Yaakov did this, the coat earned him the enmity of his brothers, who hated him and felt threatened by him, knowing the history of their father and grandfather.

After all, Yitzchak had been chosen, Yishmael banished. Yaakov was chosen, Eisav was rejected. They feared that this fate may be theirs as well. Yoseph, by contrast, wanted nothing more than to be accepted and loved by them and thus led a tortured existence.

And then, one night, Yoseph had a prophetic dream. All the brothers (who were shepherds, not farmers) had bushels, and Yoseph's bushels stood upright, while the bushels of all the brothers bowed to it. One could imagine Yoseph, wishing he could just sink into the floor saying, "No! My bushel, get down! What are you doing? Let's get out of here!" But that was the dream, and as a prophet, he had to reveal his prophecy (and not be כובש נבואתו).

What happened next? — the brothers interpreted the dream, based on their own ideas and prejudices. "Would you be the King over us? Would you then rule us?", and they hated him even more.

This fit right into their preconceptions regarding Yoseph's delusions of grandeur and led ultimately to their conclusion and judgment that as a mortal threat to them, he was a רודף and must be put to death, or at least sold as a slave.

They continued to be so invested in their self-righteousness and confident regarding the integrity of their judgment that they were willing to see their old father suffer in agony and mourning for twenty-two years. Moreover, even when coming face to face with Yoseph as viceroy and seeing sign after sign that this was, in fact, their long-lost brother, they had such cognitive dissonance that they were utterly incapable of recognizing him. Such is the power of arrogating to oneself the right to interpret events consistent with your own worldview, closing your eyes to the possibility that you might be wrong. 

In truth, they were wrong. Not only about Yoseph's intentions but also about the dream. Their bundle bowed to his bundle – not to him. This was a prophetic view of the brothers all coming to Yoseph for bundles of wheat. It was NOT about him having dominion over them, but about his being the source of their livelihood. Yaakov knew better than to interpret. So his brothers were angry at him, and his father kept the matter in mind. (37:11) 

We are living through historic, momentous times. We have seen very sadly the results of our political and military leadership having an arrogant preconception that they would be able to tame the Hamas tiger by allowing Gazans greater job and economic opportunities. They were overconfident that whizbang super technological sensors and warning systems in the billion-dollar fence were sufficient protection; it folded like a stack of cards.

We need to learn from this how dangerous it is to rest on our preconceptions and assume that we know and understand everything. Indeed, there is much talk in Israel about the problems stemming from a false “conceptzia”, and a realization that much more humility is needed.

The need for getting Yoseph's message that “Not I! Hashem will see to Pharaoh's welfare", is even more vital as this process moves forward. Too many have already asserted their definite view that these are the birth-pangs of the Mashiach, that they know why this group of people was targeted, who was responsible (their political enemies, of course), and what the future holds.

We must realize that we don't know anything. Our job is to prepare the way for the Mashiach. To do chessed, to love our fellow Jews, and to spread the light and wisdom of Torah wherever we can. What will happen? How will the war end? When will the war end? Why did Hashem let this happen on Simchas Torah? We don't know.

Hashem will do what is best for us, for all of Klal Yisrael, and for the whole world. It is not for us to ponder what, when, and how it will happen. Rather, it is for us to do whatever we can, each in his or her own way, to win hearts and minds for Torah and thus bring about the conditions for Moshiach

Another Black Sabbath: The Light of Chanukah in the Darkness of War

We have arrived at Chanuka, believe it or not. The last two months have been other-worldly. It is hard to believe that the Yamim Noraim was two months ago – it feels like years to me almost another lifetime – prior to Simchas Torah. But arrived we have, and it is vital to take strength and lessons from Chanukah to help us gain from this incredible time we are going through. 

We are used to viewing Chanukah in rather simple terms. "The Greeks persecuted us, we fought against them and won, went to reinaugurate the Temple, only to find that there was only one flask of pure oil left. We lit it, and it lasted for eight days. Now let us party, eat latkes, and spin dreidels." In more yeshivish circles, the focus is on Chanuka’s character as the Yom Tov of the Torah SheBa'al Peh (the Oral Torah), which was threatened and then renewed and is therefore a time to rededicate ourselves to learning Torah. However, that alone does not explain why the Rambam refers to the mitzvah of Chanuka so superlatively:

מִצְוַת נֵר חֲנֻכָּה מִצְוָה חֲבִיבָה הִיא עַד מְאֹד וְצָרִיךְ אָדָם לְהִזָּהֵר בָּהּ כְּדֵי לְהוֹדִיעַ הַנֵּס וּלְהוֹסִיף בְּשֶׁבַח הָאֵל וְהוֹדָיָה לוֹ עַל הַנִּסִּים שֶׁעָשָׂה לָנוּ. אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל אֶלָּא מִן הַצְּדָקָה שׁוֹאֵל אוֹ מוֹכֵר כְּסוּתוֹ וְלוֹקֵחַ שֶׁמֶן וְנֵרוֹת וּמַדְלִיק

The mitzvah of kindling Chanukah lamps is extremely beloved. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].

(Hilchos Megilla vChanuka 4:12)

There is much more to the story, but in the space of this short essay, I cannot possibly draw a complete picture. However, there are some highlights from Sefer Makabim that are important for us to know. particularly this year. 

In our day, despite the current unity, the underlying tensions are still very much there. If we don't learn from what has transpired, we will easily fall back again into the same terrible division.

After the death of Alexander in 3429 (323 BCE), his successors split his vast empire. In Eretz Yisrael, the Seleucid Syrian Greeks (Hereafter Greeks) reigned and deeply affected life in Eretz Yisrael as they sought to impose their Hellenist culture over a century and a half. That culture was intensely attractive with its arts, sports, science, philosophy, and worship of beauty. On the surface, Hellenists were fine and noble people devoted to the perfection of sensual beauty, human dignity, intellectual pursuits, and reason. However, as Rav SR Hirsch writes, "Hellenistic culture contains only a small fraction of the truth which will eventually affect the salvation of mankind. As long as Hellenism is not coupled with the spirit of Shem – as long as it prides itself on being the sole road to happiness – it falls prey to error, degeneration and decay… It limits itself to a superficial polishing and smoothing of the raw surface of one's personality and lifestyle… underneath the desire for pleasure and material gratification remains hidden. Hellenistic culture is a protector of rights and freedom. However, these concepts are arrogantly applied only to those educated in their values. Thus, their sensitivity and concern regarding themselves are paired with an enormous callousness and utmost cruelty towards those they consider the inferior, uneducated masses (Collected Writings II Kislev 2). 

Unfortunately, many Jews were only too happy to Hellenize and embrace the wonders of the new modern world. The Greeks appointed Hellenist High Priests, first Jason and then Menelaus, who paid handsomely for the position and assisted the Greeks in turning Yerushalayim away from the Almighty to Greek worship and culture. The Hellenists grew in power and influence, while the majority of the nation at first felt that the best response was to seek to contain the threatening enemy by compromise and nonviolent means but felt increasingly unable to withstand the insult to Hashem, His Torah, and His people. In 3591 (169 BCE), the accursed Antiochus Epiphanes attacked Yerushalayim and sacked the Bais HaMikdash, taking the Menorah and Shulchan and anything made out of gold, and emptied the treasury and storehouse (1,1:22). They then went on a killing spree, murdering over 40,000 souls and taking 10,000 captives. (2,12:14). They then built a fortress and gymnasium next to the Bais HaMikdash and brought an offering to Zeus on the 25th of Kislev on the altar they constructed therein. 

Mattisyahu, the great kohen (He was not a Kohen Gadol, a position the Greeks had sullied), after several terrible incidents of Jews being murdered, particularly for keeping the mitzvos, and, inspired by righteous women, gathered his five great sons. With the slogan Mi L'Hashem Alai", began a revolt in 3593 (166 BCE) that initially had little success. But one terrible Shabbos then occurred, in which over one thousand Jews who felt safe and in no need to defend themselves were killed. At that point, Mattisyahu declared, "If we continue on this path and do not fight for our lives and our Torah, we will soon be wiped from the face of the Earth. They then determined, 'Anyone who comes to fight us on Shabbos will be met in battle; we will no longer be killed as we hide in our safe rooms" (Makabim 1 2:40). 

Mattisyahu lived another year and appointed Yehuda as his successor. Yehuda and his brothers led a successful guerilla war against the Greeks, and after many battles and two years, they rededicated the Bais HaMikdash in 3595 (164 BCE). The Greeks were torn by battles within and war from other enemies and recognized Yehuda as the local Jewish governor, and the next Antiochus proclaimed that from then on, the Jews were to be left to worship according to their own dictates. (Makabim 2, 11:22). 

But after a short respite, the wars resumed. Yehuda and his successor brothers would end up being killed in battle. The Hasmonean kingdom was not fully established until Yehuda's nephew Yochanan/Yannai ascension in 3626 (134 BCE). (The end of the Hasmoneans was bitter and tragic, but that is a topic for another day). 

When reading this story in light of recent events, certain things jumped out at me. The great split among the people preceding the war, the severe arguments between many Jews who have adopted Hellenist values, those standing for Jewish tradition, and those somewhere in the middle; the willingness to get along with the Greeks for a long time until it simply became unbearable; the small band of courageous Jews, burning with a love of Torah, not being prepared to stand it for another minute; and the terrible black Shabbat that sparked the revolt; over one thousand Jews who felt safe (and in no need to defend themselves) were killed in their “safe places” – all these jarringly stood out.

 I am sure that there are lessons to be learned from the parallels to what we are going through, especially after seeing the flask of oil mezuzah that one of our precious soldiers found last week in Gaza.

As I write, the war in Gaza has resumed after the short truce, and tensions in the North are ever-increasing. Baruch Hashem, after undergoing a horrible blow, the nation has largely come together and united those of all streams, both in Israel and the Diaspora. We have come to a place of renewing our National spirit, although the war is far from over, just like the time of Yehuda Hamakabi. It is time to light the lights of Chanuka and reflect on their preciousness. Let us consider why these lights are "extremely beloved". Our Sages point out that the lights are there not only to stand in contrast to the forces of brutality and horror but also to illuminate how to bring the light of our spiritual heritage to the forefront. 

יַפְתְּ אֱלֹקים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם

May Hashem act beautifully to Japheth,
And let him dwell in the tents of Shem

(Bereishis 9:27)

We welcome the beauty of Japhet/Greece, as long as it dwells in the Tent of Shem/Torah. We have to learn as a people to keep this unity going even after the successful utter destruction of the accursed Hamas, unlike what happened in times of the Hasmoneans. Very soon after the initial victory, the Tzedukim and the Perushim (and other splinter groups) were at each other’s throats, and that hatred only increased until the Bais Hamikdash was destroyed eventually because of it. 

In our day, despite the current unity, the underlying tensions are still very much there. If we don't learn from what has transpired, we will easily fall back again into the same terrible division. We in the religious community need to remember to appreciate the good people and good intentions and many (by far not all) great things that the secular public has built for the good of the nation. However, we need to show them that they can be so much more beautiful and valued if illuminated with the Torah's light and not with Hellenist values. We need to light our lights outside, at the doorway, welcoming others into our world, and publicizing to the greatest degree possible our appreciation for the miracles that have occurred and will continue, B’Ezras Hashem, to occur. In this time of great darkness, the Lights of Chanukah, increasing every day, will lead us to the Great Light of the Final Redemption. 

Published in the Jewish Press December 8, 2023