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Parashat MiKeitz-Chanukah
Kisleiv 30 5776
Hakaras Hatov
by Gershon Distenfeld (93)
From the First Issue of Kol Torah
One of the major themes of Seifer BeReishit is to show the
strength of Hashem. Parashat MiKeitz is a prime example of this.
Mikeitz recounts Yosefs interpretation of Pharaohs dreams, and
the first time that the Egyptian world is made aware of Hashems
existence. Until this time, the Egyptians believed that the Nile, as
well as Pharaoh himself, was a god. But then along came Yosef,
and with the help of Hashem he was able to tell all of Egypt what
Hashem would do in the future. Yosef stressed that Hashem would
first cause the seven years of abundance and then Heand only
hewould cause the seven years of famine. This is shown when
Yosef says to Pharaoh: Biladai Elokim Yaaneh Et Shelom Paroh
(41:16). Since Yosef stressed this, all of Egypt knew who Hashem
was. As the Pasuk tells us: VaYomer Paroh El Avadav HaNimtzah
KaZeh Ish Asher Ruach Elokim Bo (41:38). In this Pasuk, Pharaoh
acknowledges that the interpretation of his dream could have come
only from Hashem.
It is certainly no coincidence that Parashat Mikeitz is usually
read on Chanukah. The theme previously mentioned can be found
in Chanukah too. We know that the jug had enough oil to burn
only one day. Yet Hashem made a Neis and it burned for eight
days. So the famous question is asked: why do we celebrate the
first day of Chanukah? The oil was able to burn that day without
requiring a Neis. One of the many answers given to this question
is that even the oil burning the first day is a Neis. The fact that oil
should ever burn is a Neis. This extra day of Chanukah teaches us
that we take too many things for granted. For example, when one
strikes a match, he takes for granted that it will light. We therefore
learn, that anything that happens in this world could not come
about if it were not for Hashem. This idea enhances the theme of
Seifer BeReishit.
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Vol. 25 No. 13
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Nisa falls by the wayside when the focus is turned inward, the
parallels to Purim and Pesach seem sufficiently compelling for us
to argue that Pirsumei Nisa is limited to the family or Jewishnational level.
This year, when Chanukah is neatly sandwiched between
Thanksgiving/Black Friday and Christmas, it is easy to lose sight
of the unique narratives and family importance that lie at
Chanukahs core. But amid the explosive sales and non-stop,
media-fueled holiday cheer, maybe Jimmy Fallons nod to
Chanukah in his holiday mashup with the all-star case of Rashida
Jones, Queen Latifah, and Ed McNally isnt something about which
we should be particularly excited.
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world. Why do all the billions and billions of parts all work
together? Is this a product of chance as well?
The same, he notes, can and should be said regarding the
history of the Jewish People. How could such a relentlessly
persecuted people not only survive but even thrive? How could
the state of Israel survive living among a sea of hostile neighbors
bent on its destruction? It is an ongoing sixty-eight year Chanukah
miracle of the many in the hands of the few, right before our eyes3!
Finally, Hashem revealed Himself not to an individual but to
an entire nation of our ancestors. This stands in stark contrast to
every other belief-system in the world.
Recognizing Hashem - Teviat Ayin vs. Simanim
Thus, if belief in Hashem and His Torah is so obvious, why
then is there a need for an extended discussion of Emunah in Kol
Torah? In order to answer this question, we cite Rav Yosef Dov
Soloveitchiks analysis presented in his magnificent work
Abrahams Journey, pages 29-31. Rav Soloveitchik notes that anyone
who studied the second chapter of Bava Metzia (Eilu Metziot)
knows that there are two means of identifying an object. One is to
describe the item by signs or marks, known as Simanim. The other
means of identification of an object is from a general impression of
its form without knowing its marks. This type of recognition, called
Teviat Ayin, is triggered by the apprehension of the configuration
or of the whole item as such.
Rav Soloveitchik also notes the following:
When asked why, for all his skepticism, he still believed in God, Voltaire
(cited in Rav Dr. Walter Wurzburgers God is Proof Enough, p. 62) replied:
Had it not been for the miracle of the survival of the Jewish People, I would
have given up this proof as well.
4 A full, eloquent and moving articulation of recognition of Hashem by
Teviat Ayin is presented by Rav Dr. Walter Wurburger, a leading student of
Rav Yosef Dov Soloveitchik, in his work God is Proof Enough. A more
brief but very compelling presentation of Emunah generated by Teviat Ayin
is Rav Aharon Lichtensteins beautiful essay The Source of Faith is Faith
Itself printed in Jewish Action 53:1 (Fall 1992) and Tradition 47:4 (Winter
2014). Rav Lichtenstein is the leading student of Rav Soloveitchik.
5 Referred to by Rambam (Hilchot Isurei Biah 21:32) as the
recognition of the crown of Torah. The ignorant Jew, writes
Rambam, is not acquainted with the crown of Torah. One of the
most important, if not the most important, goals of Jewish
educators is for their students to acquire the appreciation of the
crown of Torah.
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