Miketz Vol.31 No.14.Qxp Layout 1 31/10/2018 10:51 Page 1

Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 1

8 December 2018 30 Kislev 5779 Shabbat ends London 4.46pm Jerusalem 5.15pm

Shabbat Rosh Chodesh. Shabbat Chanukah

In loving memory of Avraham ben Yehoshua

“[Yosef said to Pharaoh] Behold! – seven years are coming – a great abundance throughout all the land of Egypt. Then seven years of famine will arise after them and all the abundance in the land of Egypt will be forgotten; the famine will ravage the land” (Bereishit 41:29-30). 1 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 2

Sidrah Summary: Miketz

1st Aliya (Kohen) – Bereishit 41:1-14 his bag and fears that Yosef will accuse them of theft Pharaoh dreams that he is by the River Nile, from (Rashi). The brothers arrive home and tell Yaakov which seven healthy cows emerge. Seven lean their story. They discover that in fact each one of cows follow them out of the river and consume them has money ‘planted’ in his bag. Yaakov refuses them. Pharaoh then dreams about seven good to let Binyamin go. Yehuda persists, guaranteeing ears of grain on a stalk, which are swallowed Binyamin’s safety. Yaakov finally agrees, telling them up by seven thin ears growing after them. Pharaoh’s to take a tribute for Yosef, in addition to the original magicians cannot interpret the dreams satisfactorily. ‘planted money’ and payment for the new grain. The cupbearer, who had been imprisoned with Yosef, Point to Consider: Why did Yosef specifically choose tells Pharaoh that Yosef interprets dreams. Pharaoh to imprison Shimon? (see Rashi to 42:24) summons Yosef from prison. 6th Aliya (Shishi) – 43:16-44:17 Question: What did Yosef do before leaving the The brothers arrive in Egypt. Yosef instructs his prison? (41:14) Answer on bottom of page 6. chamberlain to invite his brothers to come in and 2nd Aliya (Levi) – 41:15-38 eat a meal. Shimon is released. Yosef asks them if Yaakov is still alive. He identifies and blesses Pharaoh relates both dreams to Yosef, who explains Binyamin. that there will be seven years of plenty, followed by seven years of famine. He advises Pharaoh to Overcome with emotion, Yosef rushes to his room, appoint someone to oversee grain storage during the cries, composes himself, then returns and gives them years of plenty. all food. Yosef orders them to be sent home, but has his own silver goblet ‘planted’ in Binyamin’s sack. (Shlishi) 3rd Aliya – 41:39-52 Yosef’s chamberlain chases after them, accusing Pharaoh appoints Yosef as viceroy of Egypt to them of stealing the goblet. After denying the charge, implement his economic plan. Pharaoh gives Yosef they find the cup in Binyamin’s sack. They return to his ring, dresses him in regal clothes, changes his the palace. Yosef demands that Binyamin remain as name and gives him a lady called Asenat to marry. his slave, allowing the others to leave. Yehuda says They have two sons, Menashe and Ephraim. Yosef that they will all stay as slaves, not just Binyamin. organises mass grain storage during the seven years 7th Aliya (Shevi’i) – (Bemidbar 28:9-15) of plenty. The reading for Shabbat Rosh Chodesh is taken from (Revi’i) 4th Aliya – 41:53-42:1 parashat Pinchas and details the additional Shabbat The famine begins and the Egyptians are starving. and Rosh Chodesh offerings in the Temple. Yosef sells them spare provisions. There is also a Maftir (Bemidbar 7:42-47) famine in Cana’an. Yaakov tells his sons, apart from Binyamin, to go to buy food in Egypt. The sons arrive The special Maftir reading for Chanukah is taken from in Egypt. Yosef recognises them but they do not parashat Nasso, which details the offerings brought recognise him. Yosef accuses them of spying and by the tribal heads to celebrate the inauguration of imprisons them; they will only be released after one the Mishkan (see p.5 article). of them goes to fetch Binyamin. Haftarah 5th Aliya (Chamishi) – 42:19-43:15 Yehoshua was the Kohen Gadol (High Priest) at the time of the inauguration of the second Temple. Three days later, Yosef changes the conditions. One The prophet Zecharia describes an angel warning of the brothers must stay in prison; the others must Yehoshua to listen to God’s laws and perform go to Cana’an to bring Binyamin. Yosef imprisons the Temple services properly. The angel shows Shimon and sends back the brothers with grain in Yehoshua a Menorah with olive trees on either side of their bags. Yosef also plants money in the bags. it, symbolising prosperity and spirituality. During their journey, Levi discovers the money in

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2 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 3

Opportunity in Challenge by Rabbi Daniel Friedman, Hampstead Garden Suburb United Synagogue

You may be familiar with Whilst it might have appeared as though Yosef the story of the man whose did not deserve to be there, everything God town has been flooded. A orchestrates has a purpose. Shortly Yosef would truck comes by to rescue be elevated to the position of viceroy over Egypt. him. “No, thanks”, he He had been assigned to a special jail for political responds, “God will save prisoners, in order to learn from them how royal me”. Subsequent rescue ministers conduct themselves. This was a new attempts are made with a skill, which could (and did) prove to be very boat and a helicopter. Each time, however, useful. Yosef did not recognise that God was the response is the same. He finally drowns giving him an opportunity to learn a potentially and goes to Heaven. “Where were you in my time important lesson. of need?” he asks God. “Seriously?” God replies, “I sent you a truck! I sent you a boat! I sent you a helicopter! What more could I have done?” Sometimes we might find ourselves in dire straits. We wonder why God has ‘abandoned us’. This challenge may be a difficult colleague at This week’s sidrah begins with the words: “And it work, or a trying financial issue. Or perhaps it is came to pass, at the end of two years” that Yosef a demanding relative. However, if the Almighty was freed from prison, in order to interpret has sent the challenge our way, He has done so Pharaoh’s dreams (41:1). What is the significance on account of His love for us. He wants to make of mentioning these “two years?” The Midrash us better, stronger, wiser, more patient people. (see Rashi to 40:23) explains that Yosef should This, according to Rabbi Meir Simcha, is the have been freed two years earlier, but it was message of the Torah’s stressing the two years decreed by God that he remain in detention for that Yosef spent in prison. longer. This was because Yosef “failed to place his wholehearted trust in Him”. This refers to Yosef’s request to the butler to mention his plight to Pharaoh so as to facilitate his release (see 40:14-15).

What was the nature of Yosef’s error? Is it not incumbent upon us to make all efforts to ensure our physical security and wellbeing, without relying upon miracles? Seemingly Yosef saw in the butler his proverbial ‘truck/boat/helicopter’ and acted upon it. And even if the butler had become the vehicle of his redemption, surely Yosef would have thanked God for having sent that means of salvation.

Rabbi Meir Simcha of Dvinsk (d. 1926) explains that Yosef’s lack of faith was not requesting the butler’s assistance. Rather, it was his suggestion to the butler that he was sent to prison for no reason, as recorded in last week’s sidrah (ibid.).

In memory of Harav Binyamin ben Harav Shalom 3 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 4

Jewish Contemporary Ethics Part 12: The Written and Oral Torah IV by Rabbi Dr Moshe Freedman, New West End Synagogue

The previous article that concepts contained in the Oral Torah are discussed the nature also alluded to in the Written Torah in various of God’s revelation at ways, according to various techniques known to Mount Sinai and the them”. method by which His Divine message has The Ramchal attests to the importance of both been transmitted through the Written and the Oral Torah as well as the each generation up to fundamental relationship between the two. There the present day. It is important to understand could be aspects of the Torah which initially seem precisely what this message included. difficult to comprehend; yet when looked at together with the Oral Torah, the picture may Apart from the Ten Commandments (Shemot 20), appear different than at first glance. the Torah tells us that “Chukim (statutes), Mishpatim (ordinances) and Torot (laws)” were all The charge is often made that Torah laws given given by God at Mount Sinai (Vayikra 26:46). The over 3,300 years ago are archaic and outdated. Midrash explains that ‘statues’ actually refers to Some even justify this approach by applying the midrashim – ideas related through stories, the bogus reasons to laws they view to be obsolete. ‘ordinances’ are the commandments themselves They argue that since the reasons no longer and the word Torot implies that two ‘laws’ were apply in contemporary times, the law can be given, one written, the other oral. ignored. Apart from being dishonest and wrong, this simply makes no sense. God knows The Written Torah contains references to laws everything, including the future of mankind and that are not elucidated or explained, which He is eternal, unrestricted by time. Therefore, implies that their details were taught orally to 3,300 years ago God knew precisely the kind of Moshe. The importance of this cannot be technological, social and cultural norms that overstated. It is appropriate for a Torah scholar would exist for Jewish people today. It seems to derive general spiritual and ethical teachings both illogical and absurd that the eternal wisdom from the Written Torah - these are called of the eternal God should have some sort of use- derashot, from the Hebrew word wvrdl, meaning by date. to expound or interpret. However, deriving actual laws (halachot) from the Written Torah is entirely As we continue our journey, the next article will different. The idea that God gave Moshe the explain why God chose to reveal His wisdom in Written Torah and then allowed mankind free rein this way. to interpret each verse as one sees fit is a fallacy that risks undermining the true message of God’s wisdom.

When it comes to matters of Jewish law, it is the Oral Torah given by God to Moshe on Mount Sinai which is the foundation stone of Jewish practice. Rabbi Moshe Chaim Luzzatto (d. 1746) explains that: “It is necessary to know that the main laws involved in both the positive and the negative commandments were received from Moshe. Nevertheless, our Sages had a tradition

In memory of Bayla Bat Gershon 4 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 5

Chanukah: More than one Inauguration by Rebbetzen Lauren Levin, South Hampstead United Synagogue

The Torah readings for each How was lighting the Menorah superior to the weekday of Chanukah are dedication offerings of the princes? intriguing (see green siddur, p. ). The verses are taken Rashi considers the superior value of the from the Book of Bemidbar Menorah to be its consistency. Whereas the and describe the offerings contribution of the princes was unique and brought when the Mishkan carried great fanfare, it was a one-off occasion. was inaugurated in the The imperative to light the Menorah was a daily desert. At first glance, the readings seem to have privilege, stressing the need to appreciate the nothing to do with the Chanukah story, which meaningful moments in daily routine. took place centuries later. The Ramban (Nachmanides d. 1260) The connection is in the name ‘Chanukah’ itself. understands the Midrash differently. God was The word ‘chanukah’ means ‘dedication’. The comparing two ‘one-off wonder’ moments. Just ceremony of using a particular sacred space for as the princes had a moment in time to offer their the first time is always termed a chanukah. A gifts, Aharon’s descendants would also have housewarming party is a ‘chanukat habayit’, and such a moment, that would be part of a similarly the inaugural ceremonies in the Mishkan dedication and would be truly historic. God was and the First and Second Temples were known hinting to Aharon that the mitzvah he was going as ‘chanukat ha’mizbeach’ – the dedication of the to modestly begin now, would become a central Altar. On Chanukah, the climax of the story was feature of an inauguration in the future, when the the Hasmoneans’ re-dedication of the Temple Hasmoneans rededicated the Temple by lighting and kindling of the Menorah. the Menorah. That would be greater than the princes’ gifts, as it would become an eternal Therefore the Torah reading is taken from the fixture in every household once a year, during first ‘Chanukah’ that we find in the Torah, the Chanukah. Aharon was being placated by the inauguration of the Mishkan. knowledge that whilst he was not centre stage at the first ‘Chanukah’, his descendants would be When the Altar was anointed, God commanded the protagonists of a future one that would a prince from each tribe to bring an offering, become part of the Jewish calendar forever. one prince each day. The culmination was on the twelfth day when each tribe had been By connecting our Chanukah festival to the represented. It was at this point that God original Chanukah of the Mishkan, we think back commanded Aharon to light the Menorah to the original fervour palpable in the dedication (Bemidbar 8:2). of the Tabernacle. It was that same type of passion that drove the Maccabees’ rededication The Midrash questions the timing of the lighting of the Temple and this same fervour that is of the Menorah, which does not seem connected imperative for Jewish continuity. to the inauguration ceremony. It answers that the command regarding the Menorah was God’s response to Aharon feeling disappointed:

“When Aharon saw the dedication [offerings] of the tribal heads, he felt distressed over not joining them in this dedication – neither he nor his tribe. So God said to him, “Yours is greater than theirs, for you will kindle and prepare The Menorah in the lights”. the Temple

In memory of Devorah Bat Avraham 5 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 6

Inside or Outside? by Rabbi Garry Wayland, US Living & Learning Educator

One of the key themes of window facing the street, in order to maximise as Chanukah is pirsumei nisa – much as possible the mitzvah of publicising the publicising the miracle. miracle. Every day in the Amidah prayer, we acknowledge that In Israel, however, neither of these justifications our personal and national existed. There was never originally a practice survival is dependent on to light indoors, and there is often less concern miracles, large and small: of theft. Therefore in many neighbourhoods “thanking You for Your miracles that are with us one will see Menorot lit in wind-proof boxes every day; and for Your wonders and favours at all outside buildings. times, evening, morning and midday” (see green siddur, p.90). The miracle of the Temple Menorah was internal: the Menorah was not in public view; it was in Nevertheless, at specific times in the year, we feel the inner Sanctuary, only visible to those few a special debt of gratitude for miracles that were allowed access. Yet Chanukah is a distinctively keenly felt and which shaped our national destiny. public festival. This indicates that the light of Thus on Chanukah we kindle the Menorah, on the Temple – the historic and future source of Purim we read the Megillah, and on Pesach we our spiritual sustenance – reached far beyond drink the Four Cups of wine. the confines of the Temple structure. Indeed, when we light our Menorah in our home, we are The Talmud (Shabbat 21b) therefore mandates recalling the refined light that came back into that the Chanukah candles should be ‘lit in the the world through the self-sacrifice and street, close to the doorpost, and, if one dwells dedication of the Maccabees. Perhaps one in an upper storey, one lights by the window’. could suggest that outside of Israel, we are By lighting the Menorah outside for eight nights, limited in how far we can spread this light, and it we place a visual reminder for all passers-by may reach only just beyond our windows. to see, publicising the miracle of the oil. However, in Israel, the power of the mitzvot reaches further, beyond the confines of homes, The Talmud, however, gives a special illuminating the streets with a palpable dispensation to those who live in dangerous spirituality (see commentary of Ramban to times, that one may ‘place it on the table [in the Devarim 11:17-18). house]’.

Despite this originally being a special dispensation, lighting indoors has become normative practice for many generations. The commentaries offer various explanations, including that once the custom to light indoors became widespread, there was no need to revert to lighting outdoors, even when the danger abated. Others explain that the fear of theft justifies lighting indoors. Today, it is universally accepted to light indoors. Many people follow the directive of the Chafetz Chaim (Rabbi Yisrael Meir Chanukiot outside a Jerusalem apartment

Kagan d. 1933) that that one should light by a Answer: shaved and changed his clothes his changed and shaved Answer:

In memory of Harav Avraham Yitzchak Yaakov ben Harav Nata Gershon 6 Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 7

Tribe’s All New YYeeaar 9 Social Responsibility Trip

Sunday 17th – Sunday 24t th February 2019 ((Half TTeerm)

Join us on a life changing School YeYear 9 (ages 13-14) journey and share emotional For this year only, also open to and inspiring experiences with YYeear 10 (aages 14 - 15) your fellow Tribe members. This is the ﬁrst of a series of Cost: £999* L2L trips that will enable you to discover so much about yourself, your history and For further info call your community in addition 020 8343 5656 or email to making a difference to so [email protected] many people around you. Book online at .www tribeuk.com/ This is not just about Israel, Jerusalem2019 it’s abou ut going beyond the familiar. *Bursaries available, email chesed@theus. g.ukor Miketz Vol.31 No.14.qxp_Layout 1 31/10/2018 10:51 Page 8