Parshat 11 Adar l 5779 / February 16,2019 Daf Yomi: Chulin 81, Nach Yomi: Tehillim 36 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG

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Humility - Key to the Aquisition of Torah Chaim Bausk Mara D'atra Emeritus, Young Israel of East Nortport, NY

The Torah tells us that the oil for the Menorah in the had to be pure obtained by pounding the olives in a mortar, making sure there was no sediment within it. In a symbolic sense, the Menorah has been viewed as representing Torah. Torah is our guiding light, showing us the way in which to lead our lives. The purity of the oil symbolizes the concept that we must approach Torah with purity of thought, always trying to see the Torah’s truth. From the fact that the Torah tells us the olives must be beaten, two symbolic ideas are derived: First, that a person must work very hard in order to extract the truth and essence of Torah. And second, the process of pressing the olives shows that a person must approach the study of Torah with humility. It is this last point into which I will delve.

The first Mishna in the Ethics of our Fathers states that Moshe received the Torah from Sinai. The Tiferes Yisroel is bothered by this statement. Moshe did not receive the Torah from the mountain of Sinai, but from HaShem at Sinai. This being the case, why did the Tanna say it the way he did? His answer is, just like the mountain of Sinai was chosen to be the place where the Torah would be given because it was a low mountain representing the concept of humility, so too Moshe was chosen to be the recipient of the Torah because of his exceptional quality of humility. The Tiferes Yisroel goes on to say that this teaches us a very important lesson – namely, that only by possessing the attribute of humility can a person properly acquire Torah.

Why is “humility” the quality that is so crucial in the process of acquiring Torah? I would like to offer some possibilities.

First, the quality of humility will enable a person to accept upon himself, with a full heart, the Chukim – mitzvos given to us without revealing their reasons. Possessing humility will prevent the person from saying, “I’m from Missouri! I need a logical reason before I do this mitvah.”

Second, to read “V’Chol Dirachanu Mishpat” (and all your ways should be just) and to accept it fully without an iota of reservation, demands humility.

Third, humility is necessary to see the truth of Torah. A person could learn a without fully understanding it. Without humility, a person might say that the Rashi doesn’t make sense so he will move on, or perhaps offer his own interpretation of the posuk. A person with humility, however, would say that his lack of understanding lies in his own shortcomings. He will read the Rashi over and over again, or ask another person to help him.

In a similar scenario, Shimon is learning with Reuven and Shimon offers an understanding of Rashi. Reuven disagrees and tries to convince Shimon that he is right. If Shimon is a person of humility he will listen with an open mind and consider whether Reuven’s approach is better than his. If it turns out that he is right, then Shimon will be accepting of Reuven’s insight. A person who lacks humility would not do this. The haughty person insists on winning, regardless of whether he is right or wrong.

Last, but not least, bowing to the Daas Torah (the decision of our Torah Sages) of our Rebbeim and Gedolei Yisroel is also predicated on humility.

If we all try to approach the study of Torah with humility, we will fulfill the biggest we have in the best manner possible. Shalom.

The Weekly Sidra Rabbi Moshe Greebel Z"L

In the scope of Halacha (Torah Law) there is a well known Rabbinic concept referred to as ‘M’hadrin Min HaM’hadrin,’ or, beautifying that which is (already) beautified, which deals with the performance of Mitzvos. Now, even though we see this expression of M’hadrin Min HaM’hadrin displayed prominently all over the literature of caterers, restaurants, T’fillin salesmen, and an entire slew of other commercial products and services, our Rabbanim of blessed memory applied this concept to only one thing- the kindling of the Ner Chanukah- the Chanukah lamp.

In the Gemarah Shabbos 21b, we are taught of the minimum method in which to kindle the Ner Chanukah:

“Our taught, ‘The precept of Chanukah (demands) one candle (on each of the eight nights), (kindled by only one) man for his (entire) household…..”

Quickly interrupting the Gemarah, the minimum Mitzvah of the Ner Chanukah is that regardless of how many reside in the house, only one man need kindle only one candle for everyone for the eight nights. The Gemarah continues:

“….. ‘Those who are M’hadrin kindle a candle for each member (of the household); and those who are M’hadrin Min HaM’hadrin — Bais maintain, “On the first day eight candles are kindled and thereafter they are gradually reduced.” But, Bais Hillel say, “On the first day one is kindled and thereafter they are progressively increased.”

The level of M’hadrin then, is that every male in the household kindles his own Ner Chanukah, while the level of Min HaM’hadrin is a dispute between the Yeshivos of Bais Shammai and Bais Hillel. But, a very rudimentary question remains. Why in fact, did our Rabbanim of blessed memory apply this theme of M’hadrin Min HaM’hadrin specifically to Chanukah, and to nowhere else? And, even more basically, what has all this to do with this week’s Sidra? In addition to these questions, the renown Admur (Chassidic master) the Imrei Emes (Rav Avraham Mordechai Alter of Ger 1866- 1948) of blessed memory, posed a query from our earlier Gemarah in Shabbos 21a, which, in regard to the Chashmonai (family of Kohanim) entering the Bais HaMikdash defiled by the Y’vanim (Greeks), states:

“For, when the Y’vanim entered the Bais HaMikdash, they defiled all the oils therein, and when the Chashmonai dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the Kohain Gadol (high Kohain), but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit therewith for eight days.”

As for this expression of the Gemarah ‘With the seal of the Kohain Gadol,’ asked the Imrei Emes, what does the oil designated for the kindling of the M’norah have to do with the Kohain Gadol? Nowhere in the incomprehensible vastness of Torah can it be found that the production or preparation for this M’norah oil had any affiliation with the Kohain Gadol.

As a matter of fact, posed the Imrei Emes, just to show how unrelated this oil and kindling were to the Kohain HaGadol, the daily preparation of the M’norah candles could be executed by a Kohain Hedyot (a regular Kohain, not a Kohain Gadol), and the daily kindling of the M’norah could even be accomplished by a non Kohain. What then, does the Gemarah mean by ‘With the seal of the Kohain Gadol’?

Now that we have an entire slew of questions, the Imrei Emes will resolve them all for us in the following manner.

In the time of a Bais HaMikdash (Temple), the Torah instructs as to the preparation of the olive oil that was used for kindling the M’norah through the words of Moshe in this week's Sidra:

“And, you shall command the B’nai Yisroel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.” (Sh’mos 27:20)

As for this expression ‘crushed for lighting,’ paraphrasing the Gemarah of M’nachos 86a, Rashi explains the process of preparing this oil for the M’norah in the following manner:

“Crushed….. He must crush the olives in a mortar, but he may not grind them in a mill, so that they will not contain sediment. After he has extracted the first drop (of oil), he places them (the olives) into a mill and grinds them. The (resulting) second oil is unfit for the M’norah but is fit for meal offerings, as it is said, ‘Crushed for lighting,’ but not crushed for meal offerings.”

That is, the olives are crushed in a mortar for the first drop of oil, which is specifically designated for the kindling of the M’norah. The subsequent oil from the remaining olives is not crushed, but rather milled, and may be utilized for M’nachos (meal offerings of grain and oil). Now, one of these M’nachos of the Bais HaMikdash, was given twice a day by the Kohain HaGadol, as the Torah instructs:

“This is the offering of Aharon and of his sons, which they shall offer to HaShem in the day when he is anointed (Kohain Gadol); the tenth part of an Ephah of fine flour for an everlasting , half of it in the morning, and half of it at night.” ( 6:13)

This particular Mincha is referred to as ‘Minchas Chavitim’ (griddle meal offering), as it was baked on a griddle. Twice daily the Kohain Gadol would offer this Mincha, which consisted of twelve baked and fried loaves.

Now then, surmised the Imrei Emes, since the Minchas Chavitim was offered twice daily by the Kohain Gadol, it stands to reason that unlike the oil for the M’norah kindling which wasn’t under the auspices of the Kohain Gadol, this oil for this Minchas Chavitim was under the auspices of the Kohain Gadol. And, this oil for the Minchas Chavitim would in fact, have the seal of the Kohain Gadol affixed to it.

Hence, concluded the Imrei Emes, there must have been a Kohain Gadol in the Bais HaMikdash at one time, who was well aware that the Minchas Chavitim did not require the first drop of oil from crushed olives, as did the M’norah. Yet, this particular Kohain Gadol wanted to be M’hader (to make beautiful) the Mitzvah of his Minchas Chavitim by also using only the first drop of oil of crushed olives. And, it was this oil for Minchas Chavitim, with the seal of the Kohain Gadol affixed, which the Chashmonai found upon their return to the Bais HaMikdash, and not the oil for the M’norah kindling.

And, to always remember that the miracle of the M’norah came about only because some unknown Kohain Gadol wanted to be M’hader his Minchas Chavitim, our Rabbanim of blessed memory, fused the concept of M’hadrin Min HaM’hadrin to Chanukah. And so, all our prior queries are resolved with this very informative and enlightening explanation of the Imrei Emes.

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos.

The Gift of Chutzpah Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis

In his famous quote regarding the , Clemens (a.k.a. Mark Twain) marveled over our mysterious ability to survive the travails of history and outlive our various adversaries. He concludes in wonderment “The Jew saw them all, survived them all, and is now what he always was… what is the secret of his immortality?”

Clearly the secret to our survival is the fact that we are Hashem’s chosen nation and He wants us to endure and flourish. To ensure our survival Hashem implanted within us certain midos (character traits) that would enable us to not only survive, but to thrive in the harsh environment of golus. Among these midos, writes the Chasam Sofer, Hashem imbued His chosen people with a generous portion of azus (brazenness) also known as chutzpah which gives us the courage to resist the physical pressures and the moral and spiritual challenges that surround us on a daily basis.

This week’s parsha, Parshas Tetzaveh, describes the bigdei kehunah, the special garments worn by the gadol when he served in the Beis Hamikdash. The (Arachin 16a) teaches us that each of the garments worn by the kohen gadol was a kapara (atonement) for a certain type of sin. The Choshen (breastplate) atoned for monetary injustice, the avneit (belt) atoned for improper thoughts etc…The tzitz, (golden headband) atoned for acts done with brazenness as the posuk writes v’haya al meitzach Aharon…” Apparently, azus is a bad midah as the mishna tells us “Az panim l’gehinom - a brazen person will end up in gehinom". We actually needed a special garment of the kohen gadol in order to atone for this sin. Yet as we mentioned earlier, Hashem gave us this midah as a gift for our survival implying that it good! Is brazenness a good midah or a bad mida? Should it be cultivated or eradicated?

The answer is an unambiguous “both”. Most midos can be good or bad depending on how they are used. Brazenness, when fueled by righteous conviction, can be wonderful midah. It gives one the confidence to resist those (Jews or non-Jews) who scorn and ridicule him for doing and standing up for what is right. On the other hand, fear of embarrassment can prevent one from sinning. Although it should not be a person’s primary motivation, peer pressure does have a prominent influence on our behavior. When azus generates an arrogant self-confidence which causes one to dismiss the justified disapproval of his peers, it becomes a bad midah, depriving him of an effective deterrent to sin.

The gemara tells us that every person is implanted with a unique set of midos and personality traits. Although one can't change these initial predispositions, his task in this world is to take his unique set of midos - his personality - and utilize them in a productive manner, thereby elevating his unique abilities to perfection. The gemara gives an example of a person who is born with an innate attraction to blood. Although he can’t change that starting point, it is up to him to decide whether he will use that passion to become a murderer, a shochet, or a mohel. Similarly, an extrovert will remain an extrovert; he is not expected to transform himself into an introvert. His choices will determine whether his gregarious nature will propel him towards self-serving narcissism, or toward advocating for important causes and participating in public service.

Although we are often busy with more tangible endeavors such as learning and davening, the Vilna Gaon writes that improving one’s midos is his most important mission in life. He comments “If one is not working on his midos what is the purpose of his life?” (Sefer Even Shleima 1:2)

Despite its importance, tikun hamidos is uniquely challenging for two reasons. Firstly, the nature of its mission is unique to each person. Since each person is assigned a unique personality, his battles, expectations, and measure of success vary. One person’s shortfall is another’s success. An impatient individual who works successfully to become a bit more patient, may still be less patient than one whose patience comes naturally. Success is not measured by any objective standard other than how hard you tried to refine the particular set of midos that Hashem has given you.

A second challenge is that the striving for growth in the realm of midos is primarily a private struggle. One who learns Torah can measure his success by the number of blatt he learns and by the number of times he reviewed them. He can commemorate a benchmark of his accomplishment with a celebratory siyum. Not so in the arena of midos where the struggle takes place in the heart and the battle between one's instincts and willpower rages in the recesses of the heart and mind. It can be difficult to measure his successes and failures, and his triumphs and inevitable setbacks are difficult to share with others.

While challenging, these factors can also be reassuring for one who is determined to grow and refine his midos. In a culture that is quick to judge us by objective standards and measure our success against the performance of our peers, it is refreshing to realize that true success is not about where you are but where you have come from and where are going. Far more important than what you are today is how much you are determined to grow. And, at the end of the day, the only one who will judge you is Hashem, and He will only measure you against what you could have become. Good Shabbos.

Crushing But Not Crushed Rabbi Sochet Associate Member, Young Israel Council of Rabbis

– זבחי אלקים רוח נשברה, לב נשבר ונדכה אלקים לא תבזה [Dovid HaMelech – King David- writes in Tehillim [1 the offerings of Hashem are a broken spirit; a heart broken and crushed, Hashem, You will not despise. An explanation of this pasuk can be gleaned by an oft quoted ‘vort’ in our parsha.

,they shall take for you clear olive oil – ויקחו אליך שמן זית זך כתית למאור להעלות נר תמיד The pasuk [2] tells us crushed for illumination, to light a lamp continuously. The Gemarah [3] quoted by Rashi teaches us that it was prohibited for the oil used for the Menorah to contain any sediment in it. In order to obtain oil so pure, olives were crushed in a mortar rather than ground in a mill. Once the first drop of oil was pressed out they would then take the olive and grind it in a mill and use the subsequent oil produced from the olive for the Korban Menachos – meal offerings. Chazal deduced this from the words ‘crushing for illumination’ that only the oil for the menorah needed to be produced in this fashion but crushing is not necessary for Menachos – meal offerings.

The sefarim tell us that the Torah is imparting an important lesson. When a person, heaven forbid commits a sin, his repentance must cause him to feel crushed but there is a clause added: he is to feel crushed only to the extent the candle is a mitzvah and the Torah is - כי נר מצוה ותורה אור) that it brings clarity - "la-maor" - to illuminate light [4]) compelling one to increase his service of Hashem through Torah and mitzvohs with positive feeling; V’lo laMenachos - and not for menachos (the word mincha which is the singular term for menachos is the same root word hanacha-rest) meaning that we are only permitted to feel crushed when we continue to develop this feeling positively i.e. to increase our service to Hashem and not merely to feel crushed and to fall into despair.

The [5] teaches that ‘the calculation of gematria adds flavor to ’. Each letter in the possesses a numeric value. This is known as gematria. All Hebrew words and phrases contain corresponding values, many times a profound significance is found in these calculations of the numerical equivalence of the letters, words, or phrases, giving us added insight into the relation of different concepts and exploring the cross relationship between words and ideas. The words ‘leiv nishbar venidke – a heart broken and crushed’- end with the Hebrew letters beis, reish, and hei, which when their numerical value is combined they total 207; the Hebrew word ‘ohr - light’ also has the numerical value of 207. (In summary beis =2, reish =200, and hei =5. The word ohr is spelled aleph vav reish. Aleph = 1, vav =6, and reish =200.)

What the pasuk in Tehillim is suggesting is this same lesson that we learned from our parsha- ‘the offerings of Hashem are a broken spirit’. The menachos are meal offerings, which as stated above, allude to a broken spirit that cause one to fall into melancholy due to his spiritual inadequacies. However, ‘leiv nishbar venidke – a heart broken and crushed’- which signify ‘ohr’ illumination is what is desired by Hashem and therefore ‘Hashem, You will not despise’, the broken heart that does not merely falter but moves on to attain greater spiritual heights; that is what Hashem admires.

The Baal Haturim [6] says that this parsha, Parshas Tetzavah, is unique. From when Moshe's birth is reported in Parshas Shemos until the end of the Torah this is the only parsha where Moshe's name is not mentioned. This was and‘ – ועתה אם תשא חטאתכם ואם אין מחני נא מספרך אשר כתבת in fulfillment of Moshe's plea [7] to Hashem now, if You would but bear their sin if not wipe me out of the Book that You wrote’. Moshe was pleading for forgiveness on behalf of the Jewish people for the sin of the . He offered himself as a sacrifice in lieu of the destruction of Israel. The curse of a righteous person comes true even if it was only uttered conditionally. Thus, Moshe's words, although uttered conditionally (if You do not forgive the people), did not go totally unfulfilled, even though the Jewish people were in fact forgiven. In this small way, by the omission of Moshe's name from one Parsha of the Torah, it is the fulfillment of Moshe's utterance to be erased from Hashem's book.

This idea can be further understood to mean that Moshe achieved an even loftier level of humility at that time in order to beseech Hashem on behalf of Klal Yisroel after they succumbed to the sin of the Golden Calf. He therefore is not mentioned in this parsha at all to emphasize that he utterly and totally gave himself up for the people.

Parshas Tetzavah is located between two other parshios whose names allude to elevation. Parshas : the word terumah means to lift up and Ki sisa means to raise up. This is to teach us the lesson with which we began. Although we see that Moshe Rabbeinu totally effaced himself it resulted in his ability to rise to even greater and more exalted heights.

[1] Tehillim / 51:19 [2] Shemos / Exodus 27:20 [3] Tractate Menachos 86A [4] Mishlei / Proverbs 6:23 [5] Tractate Avos / Ethics of the Fathers 3:18 [6]Rabbi Yaakov the son of Rabbeinu Asher, the Rosh (Circa 1269-1340). He authored a the Arbah Turim a colossal work on Jewish law, which is the basis of the Shulchan Aruch, the standard code of Jewish law throughout the world and through the ages. He is simply known as "Baal Haturim" meaning "Author of the Turim". Rabbi Yaakov ben Asher also wrote a commentary on the Torah, which shows his deep knowledge of the secrets of the Torah. His commentary, in abbreviated form, is generally printed together with most standard Chumashim, under the name of "Baal Haturim." It is a treasure chest of hidden meanings which he discovered in the letters and words of the holy text through combinations, numerical additions, etc., showing the profound depth of the Torah. [7] Shemos / Exodus 32:32

Meafar Kumi Rabbi Ronen Shaharabany Graduate, Young Israel Rabbinic Training Program

כתוב בפרשתנו" :ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך כתית למאור להעלת נר תמיד) "שמות יז ,כ .(כתב על זה המדרש )תנחומא תצוה ,א ,(ילמדנו רבינו ,קטן לכמה נימול ,כך שנו רבותינו קטן נימול לשמונה .מה טעם ,כשם שנימול יצחק אבינו ,ע"ש .הקשו המפרשים ,מה ?הקשר בין פסוק זה למצוות מילה ?ועוד ,מדוע באמת נצטוונו על המילה ביום השמיני ,שונה משאר מצוות התורה שנצטוונו בהיותנו י"ג שנה

כתוב בליקוטי מוהר"ן )תורה רפב :(יסוד גדול לכל מי שרוצה להתקרב לה 'יתברך ,הוא להיות בשמחה תמיד ,ולהרחיק מעצמו את העצבות מאוד מאוד .כי הסיבה העיקרית שרוב בני אדם רחוקים מה 'יתברך היא מחמת עצבות .אדם הרואה שהוא מלא חטאים ,ופגם פעמים אין ספור ,נופל לעצבות ומתיאש לגמרי ,ואינו עושה מצוות אפילו שעדיין ביכלתו לעשות .אבל האמת היא ,שאפילו אם הרבה לחטוא ולפגום ,העצבות והיאוש שבאו לו מחמת חטאיו הם מעצת היצר ,החפץ להחליש את דעתו ולהפילו לגמרי .על כן העצה היא לחפש ולמצוא בעצמו מעט טוב ,איזה נקודה טובה ,ועל ידה להחיות ולשמח את עצמו ,כדי שיוכל להמשיך בעבודת ה .'ואף כשמתחיל להסתכל באותו דבר הטוב שעשה ,ורואה שהוא גם כן .מלא פניות ומחשבות זרות ,עם כל זה חייב להיות באותה המצוה איזה מעט טוב ,ומזה יחיה וישמח את עצמו ,ע"ש

נראה לבאר בס"ד ,בכל איש יהודי ישנה נקודה טובה ,והיא הברית מילה שלו .אמרו חז"ל )מנחות מג (:בשעה שנכנס דוד לבית המרחץ וראה עצמו עומד ערום ,אמר :אוי לי שאעמוד ערום בלא מצוה .וכיון שנזכר במילה שבבשרו נתיישבה דעתו .לאחר שיצא ,אמר עליה שירה ,שנאמר למנצח על השמינית מזמור לדוד) "תהלים יב ,א ,(על מילה שניתנה בשמיני ,עכ"ל .פירש הבעל שם טוב ,על ידי שדוד ראה את עצמו ערום ,עלה " במחשבתו שכך הוא באמת יעמוד בעולם הבא ערום בלא לבושי מצוות ,כי ברוב ענוותנותו חשד את עצמו שלא קיים את המצוות לשמה ,אלא עם מחשבות זרות ופניות שלא לשם שמים .וזה שאמר "אוי לי שאעמוד ,"דהיינו לעתיד בעולם הבא" ,ערום בלא מצוה ,"דהיינו שאינם בשלמות .אך כיון שנזכר במילה שבבשרו שנימול בקטנותו ,ואז לא היו לו שום פניות או מחשבות זרות שלא לשם שמים ,נתיישבה דעתו שיש לו על כל פנים מצוה אחת שהיא בשלמות .לכן לאחר שיצא מבית המרחץ אמר "למנצח על השמינית מזמור לדוד "– להודות על זה שניתנה המילה ליום השמיני ,כי בזה נמצא מצוות מילה טהורה ונקיה מכל פניה שלא לשם שמים .מה שאין כן אם היו מקיימים את מצות המילה כשמתבגרים ,אז היה .אפשר שיהיה מעורב בה איזושהי פנייה שלא לשם שמים ,כגון להראות לבריות את צדקתו שמוסר את נפשו להשי"ת וכדומה ,ע"ש הרי שהברית מילה היא הנקודה הטובה שיש לכולנו ,המלווה אותנו בכל ימי חיינו ,ועומדת בטהרתה אפילו אם נעבור על כל התורה כולה וניפול .לאן שניפול .ממצוות המילה נוכל להחיות ולשמח את עצמנו בכל מצב ,כמו שעשה דוד המלך בכבודו ובעצמו בזמן שחלשה דעתו

ראיתי מהאדמו"ר מסקוליע שליט"א שביאר את המושג "שמח בחלקו "על פי הליקוטי מוהר"ן הנ"ל ,דהיינו שהדרך לאדם להשיג שמחה היא על ידי חלקו הטוב ,אותה נקודה הטובה שבקרבו .ונראה לי להוסיף שהדבר בא לרמוז כדברינו ,שהאות ו 'היא כנגד ברית מילה ,כידוע .וזהו "שמח .בחלקו ,"דהיינו "בחלק – ו ,"שהדרך להשיג שמחה היא על ידי חלקנו הטוב ,שהוא הברית מילה )האות ו('

ואולי לפי דברינו נוכל להסביר מדוע נתן לנו הקב"ה את מצוות מילה דווקא ליום השמיני ,ולא לי"ג שנה כשאר המצוות .מרוב אהבתו יתברך אלינו , אבינו שבשמים רצה שתהיה לנו נקודה טובה וטהורה שתלווה אותנו כל ימי חיינו ,כדי לשמח ולהחיות את עצמנו בזמנים הקשים .ועל ידי נקודה זו נוכל להתחזק ולהתחבר לה 'אפילו כשנופלים לשפל המדרגות ,שהרי היא עומדת בקדושתה .ולא פלא שנקודה טובה זו היא מצוות "ברית "מילה , !המהווה ברית וחיבור תמידי ביננו לבין אבינו שבשמים בכל מצב שיהיה .עד כדי כך דואג לנו ה 'יתברך שלא ניפול ליאוש ולעצבות

בזה ניתן לפרש את הקשר שבין מצוות מילה לבין הפסוק "ואתה תצוה את בני ישראל ויקחו אליך שמן זית זך וכו ."'כתוב במדרש )קהלת רבה פ"ט ס"ח (ששמן זית רומז לתורה ,שנאמר "ושמן על ראשך אל יחסר) "קהלת ט ,ח .(ממילא הכתוב מזהיר את כל איש ישראל לקחת שמן זית , דהיינו לקיים את דברי תורתנו הקדושה .אבל למעשה יש קושי גדול בדבר ,שפעמים רבות היצר הרע מראה לנו את כל חטאינו ופגמנו ברצון להפילנו לעצבות וליאוש .ומה נעשה כדי להתחזק ולהלחם נגד טענות אלו של יצרנו הרע ?על זה אומר המדרש "קטן לכמה נימול ,כך שנו רבותינו קטן נימול לשמונה ."דהיינו העצה היא להתחזק ולהחיות את עצמנו על ידי הנקודה טובה והטהורה שבנו ,שהיא מצוות מילה הניתנה !לשמונה .דרכה נוכל להתחזק ולקום מכל ירידה ונפילה ,בחזרה למחיצתו של אבינו שבשמים

מאמר החכם

העצבות אינה עברה ,והשמחה אינה מצוה .אולם טמטום הלב שהעצבות גורמת – שום עברה לא תוכל להביאו .ולמקום שהשמחה יכולה להביאו .שום מצוה לא תביאנו –

רבי אהרן מקרלין

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