Dedicated to Sarah Naomi Weiskind who personifies the joyous lesson of this week’s Dvar Torah. May she stay well and thrive ad 120.
And to my dear brother-in-law, R’ Mordechai Menachem ben Shoshana, who brings so much joy and inspiration to others. May he merit a refuah sheleimah b’soch she’or cholei Yisroel.
Greetings from the holy city of Yerushalayim!
Despite the dreary, but very vital weather we are experiencing, the warmth of Chanukah celebrated here nationally brings a radiance that no wind or rain can ever defeat.
There is a special joyous excitement that is present in this land no matter what they may face.
In this week’s portion when the brothers find themselves in a quandary, as to how will they be able to face the tough viceroy to request much needed grain without their brother Binyomin in tow, as he forewarned them not to return without him.
Yaakov responds, “If so, then do this, kchu mizimras ha’aretz...”
Rashi explains that the literal translation of this sentiment means ‘the song of the earth’. He explains, based on Targum Unkelos, that this refers to the nature of these special items which are much sought after and bring people to sing of its praises when they come into the world.
The six items are balm, honey, wax and lotus, pistachios and almonds.
Although these are evidently indigenous to the land of Israel, and not readily available in Egypt, is this ‘little’ gift really going to placate the difficult viceroy?
One of the great rabbinic figures of Moroccan Jewry, Rav Moshe Toledano, in his Meleches HaKodesh, alleged that these exotic items were valued for their marvelous medicinal qualities in curing various ailments.
The great Rav Meir Shapiro, of Daf Yomi fame, says that there was a more significant message being conveyed.
The ‘song of the earth’ mentioned in Rashi alludes to the ‘song’ the earth uniquely sings together with all facets of creation, as recorded in Perek Shirah. It’s verse is from Tehillim , ‘Hashem’s is the earth and its fullness, the inhabited land and those who dwell in it.’ (24)
Previously the brothers describe how ‘the man, the lords of the land, spoke to us harshly’.
He explains their calling him ‘lords of the land’ in the plural as their indicating his total dissonance from any notion of divine providence that managed ‘kings and officers’, viewing himself as the ‘top gun’ and supreme leader with all the ‘lords’ under his influence exclusively.
To this end Yaakov seeks to educate him, with the ‘song of the land’ that glorifies Hashem’s absolute mastery of all the earth and its inhabitants, hopefully softening his arrogant position.
Perhaps Yaakov thought the very presentation of valuable medicines that are unique to Hashem’s special and chosen land would jolt him to a higher reality.
Rav Avraham Saba, the author of Tzror Hamor, points out that the first letters of each of these six items add up numerically to the Name, Elokim plus HaShechinah! (476)
Elokim is the name that connotes G-d’s mastering the world and meting out justice, and HaShechinah emphasizing His Omnipresence.
It is well known that the word HaTeva, the world of nature, equals Elokim. (86)
Perhaps the song emanates from the remarkable reality of the powerful hidden essences that exist within the facade of nature, whether it be the powerful sap of a tree or within the chemical and biological entities that Hashem has allowed us to access for our healthful benefit.
For those who are willing to see the hand of G-d directing these forces, an exquisite song shouts out - Hashem is the earth and it’s fullness.
My brother-in-law showed me a letter from the Chazon Ish that talks about the tightrope one must delicately traverse between committing and believing in medical protocols and the reality that it is ALL Hashem.
Zimrah also intimates joy, because one who realizes that presence, as only one who is enduring an illness with open eyes can, revels in the awareness that Hashem is with him constantly and by his side.
He also shared with me an extraordinary thought from the Vilna Gaon in Mishlei.
A man’s spirit will sustain his illness, but a broken spirit - who will bear it? (18 14)
“When a man is constantly happy he will be able to sustain an illness that befalls him and quash it. However, one who has a broken spirit will be unable to bear it.”
Chanukah is a Yom Tov of joy, where we celebrate a higher reality in life, that we are uniquely privy to.
The words ‘lehadlik ner Chanukah’ are exactly equivalent to the sentiment, ‘Melech Rofei Ne’eman’, King, the faithful Healer. (518)
Chanukah is a time where we affirm that Hashem is the sole force behind nature, as evidenced in the miracle of the oil.
It is a time where we are not legislated to be joyous, but rather encouraged to find a more natural joyous reaction in the consciousness of Hashem’s loving involvement in our lives, and celebrate it.
May all those who need a refuah be granted a full recovery!
May those who are healthy, rejoice in that privilege and merit to ward off all sickness!
May we all learn to sing enthusiastically the ‘song of the earth’!
From Yerushalayim Ihr HaKodesh,
A Frelichin Chanukah,
B’Ahava,
Zvi Yehuda Teichman
