Two years ago, when numerous hostages were shockingly taken to Gaza on Shemini Atzeres/Simchas Torah, a great Mashpia, Rav Natali Reich, a Slonimer Chosid who famously taught in Yeshivas Ohr Sameach in Monsey, drew a fascinating parallel to the first report in the Torah of a Jewish captive being seized.

When the Canaanite king of Arad — who we are taught was really Amalek in the guise of Canaanites, observed that the pillar of cloud that had protected the nation left them after Aharon had died. Realizing how vulnerable they were now, he pounced on them.

Despite their efforts to harm us they only managed to take one captive, a female slave the Jews had snatched in a previous battle.

Viewing this as a stunning defeat the Jewish nation fiercely vowed that if G-d will deliver the enemy to them they would consecrate the booty to the Tabernacle.

What compelled such a powerful reaction? One female slave captive?

Rav Reich suggests it was their realization that with the passing of Aharon — the ultimate lover and pursuer of peace and understanding between men — they had lapsed in their own appreciation of one another, and thus now victimized by their enemies. G-d was speaking to them.

They dedicated themselves to uphold the credo of Aharon who valued equally the soul of a Jewish owned female slave, to emphasize their fathoming the message to them.

The Holy Rizhiner would teach that these pillars of protection were called ענני הכבוד — Clouds of Honor, because they were generated by the power of unity exhibited between one Jew and his fellow. He proposed that it was the warm vapor of their breaths that joined together in open and sincere heart to heart conversation that became veritable 'clouds of honor'!   

After the Yom Tov of Sukkos accentuates this pure achdus —brotherhood, it can then segue into Shemini Atzeres, a day when G-d expresses, קשה עלי פרידתכם — "How difficult is it to me 'your' separating from one another", עכבו לי עוד יום אחד — "Remain with Me, one day more of unity", hoping that we will take this message into the dark days of winter/galus ahead.

The first Rebbe of Sadigura, the son of Reb Yisroel of Rizhin, conveyed a fascinating teaching in his father's name.

G-d warned Adam that on the day he would eat from the Tree of Knowledge, מות תמות — he would die. Despite having eaten, he lived to the ripe old age of nine hundred and thirty years, deserving to live till a thousand, yet graciously granting seventy years for his future descendant King David.

It was due to Adam's ardent regret and sincere repentance that G-d interpreted the 'day' of his punishment, in G-d days, which are each a thousand man years.

The Satan demanded justice and prosecuted against this leniency. To appease the Satan, G-d handed over four hundred elevated souls to remain captives in Satan's clutches.

When Moshe many years later ascended Mount Sinai, the angels were so enthralled they showered him with gifts. The Satan as well was so impressed with Moshe's persona that he handed over these four hundred hostages to Moshe.

This is all alluded to in a verse in Tehillim.

עלית למרום — You [Moshe] ascended on high, שבית שבי — You [Moshe] have taken captives, לקחת מתנות — You took gifts, באדם — [That were initially snatched by the Satan] of man.(תהלים סח יט)  

The word for a captive, שבי, alludes to some of the greatest achievers. רבי שמעון בר יוחאי — Rebbi Shimon Bar Yochai. רבי יצחק בן שלמה — the Arizal. רבי ישראל בעל שם  — the saintly Baal Shem Tov. רבי ישראל בן שלום — the holy Rizhiner.(שיח יצחק)

Although this is couched in mysticism beyond our comprehension, nevertheless I believe a fathomable message is being conveyed as well.

Although Adam repented and was given reprieve, he didn't get off scot-free. He would still have to prove himself worthy by achieving levels of self-perfection that would find its expression in the personage of Moshe, whose purity of character and grace, that manifested itself in his deepest desire to be there for others in restoring their inherent greatness, would be so compelling that even the Satan relented in tribute, freeing the hostage souls.

These are our marching orders after experiencing the heady days of Tishrei and the historic events we have experienced these past two years, especially this week.

Although we are reeling from the unfathomable loss of our dear brother, Rabbi Moshe Hauer, zt'l, his life's mission must challenge us to fill the great gap that has been left.

A single individual, who partnered with his beloved wife, to inspire thousands perforce his love for every Yid; his devotion to every Yid; his ability to uplift so many to believe in themselves, because he genuinely believed in them as well.

As his namesake, he went out to the people. As his namesake, he humbly and selflessly gave untiringly of himself without any taint of gain, other than to promote כבוד שמים — Honor to Heaven.

We have been reciting daily the exquisite prayer of Acheinu. Within it we pray to G-d that our brethren who are בצרה ובשביה — in distress and captivity, be removed from distress to relief, מאפלה לאורה — from darkness to light.

Is captivity not included in distress? Why the emphasis on captivity which is one of the many subcategories of distress?

Distress reflects physical and emotional constraints. Captivity perhaps refers to our being held hostage to our self-imposed limitations of low self-esteem and self-confidence, that prevents us from seeing each one of us, our own greatness.

May we be the light that extinguishes others' darkness, by supporting one another; appreciating one another; believing in one another.

The Moshe we knew possessed that radiance that brought so much light to others.

It remains and is illuminated by our reflecting it in kind.

May we continue to free the hostage souls who are waiting for us to redeem them with our light! 

They are counting on us!

יהי זכרו ברוך

באהבה,

צבי יהודה טייכמאן