STORY OF
CHANNAH: 9 So Hannah rose up after they had eaten in Shiloh, and
after they had drunk--now Eli the priest sat upon his seat by the door-post of
the temple of the LORD;
QUALITY OF THOSE
THAT STUDY TORAH FOR ITS OWN SAKE: The Torah enclothes him with
humility
PROVERBS: Chapter
9
TZADIKKIM: Rebbe
Yaakov Leiser, the second Pshevorsker Rebbe (27th of Cheshvan), and Rebbe
Tzvi Hirsh, the second Riminover Rebbe (29th of
Cheshvan)
Week 9 at times is the week of Rosh Chodesh
Kislev, and sometimes is contained completely within Cheshvan. The
verse from the story of Hannah is divided into two parts. It
continues to relate Hannah’s actions, and then introduces the next major figure
to play a role in the story: Eli the Kohen Gadol, the High Priest. It
is worth remembering that the month of Kislev, and Chanukah in
particular, is very much related to the Kohen Gadol, and to Kohanim in
general. Rashi explains that Eli had been appointed judge over all of
Israel. Similarly, in the times of Chanukah, the Chashmona’im were
not only Kohanim, but were also kings over Israel. (See Book 2,
where it explains that Eli is the prophet of this week) Eli is also
sitting by the door-post (literally, Mezuzah) of the Temple. This is the
exact location where one is to place and light the Chanukah Menorah!
The Pirkei Avot adjective associated to
this week is, “the Torah enclothes him with humility.” This is a very
interesting word combination – because one would think that clothes, and
especially the kind of beautiful clothes one would associate with the Torah,
would bring honor and elevation, not humility. The Torah portion of Tetzaveh,
which describes the clothes of the High Priest, state that they are “L’Chavod
uLeTifaret,” for honor and beauty. Is this not a contradiction? It is not a
contradiction, because the honor and beauty are not for the sake of the
individual. On the contrary, the honor and beauty are for Hashem, as well as
for the position of the High Priest, not the high priest himself. In fact, the
beauty and splendor of the clothes of the high priest, make the priest himself
feel extremely small and humble. The same is true of the Torah. The more we
learn and realize how great Hashem is and how profound is His Torah, the more
we feel small and humble.
Rashi’s comments on the above verse also help
clarify this point:
and
Eli the priest was sitting on the chair: The defective
spelling denotes that on that day, he was seated on a huge chair, for he was
appointed judge over Israel.
The fact that Eli was sitting on a huge chair makes
his position as judge feel very great and important, but it makes Eli himself
feel very small, to the point that even the spelling of the word “sat” (Yoshev) is
missing a letter. It hints to how humble it made him feel. The fact that he sat
outside, ready to greet all that came in, is also a great sign of humility.
Chapter 9 of the Book of Proverbs is also divided
into two parts. The first part, encompasses many of the basic ideas of how the
Torah’s honor and beauty can uplift us, and yet also enclothe us with humility
at the same time:
1. Wisdom has built her
house; she has hewn her seven
pillars.
2. She has prepared her
meat; she has mingled her wine; she has even set her table.
3. She has sent her
maidens, she calls on the wings of the heights of the
city,
4. "Whoever is
simple, let him turn in here." To the one devoid of sense, she says to
him,
5. "Come, partake
of my bread and drink of the wine I have
mingled.
6. Leave, you
simpletons, and live, and step in the way of understanding."
Rashi explains that “her house,” is the world
itself, and that the seven pillars are the seven days of Creation.
The latter part of the chapter continues the themes
associated with the Flood – corruption, and the temptation of adultery. Hidden
within the chapter is the verse at the root of the Jewish response to Greek
corrupting ideas:
10. The beginning of
wisdom is the fear of the Lord, and the knowledge of the holy ones is
understanding.
The Greeks were known for their wisdom, but
unfortunately not for their fear of the Lord. King Solomon explains that the
very beginning of wisdom is the fear of G-d, and that true knowledge and
understanding are intrinsically linked with holiness, Kedushah.
This week is the yahrzeit of Reb
Yaakov Leizer, the second Rebbe of Pshevorsk, on the 27th of Cheshvan.
His father-in-law, Rabbi Moshe Yitzchak Gevirzman, was the great-grandson of
Rebbe Elimelech of Lizhensk. He based himself in Antwerp, Belgium, and was well
known for his Divine inspiration and miracles.[1] The
following excerpt also indicates his tremendous humility:
Although he was a Rebbe of hundreds of chassidim and
was respected worldwide, he never deviated from his humble, simple ways. He
respected the lowliest Jews, comforting them with warm words and helping with
their needs. He would often sleep on a bench in the ezras nashim, offering his
own bed to wandering beggars. He slept in his sukkah with tens of others who
did not have a sukkah of their own.
His gemilus chassadim and tzedakah were legendary.
He collected funds and supported the needy and downtrodden with incomparable
humility.[2]
This week is also often the yahrzeit of
the second Rebbe of a chassidic line closely tied to Rebbe Elimelech of
Lizhensk. The 29th of Cheshvan is the yahrzeit of
Rebbe Tzvi-Hirsch of Riminov the personal attendant of Rebbe Menachem Mendel of
Riminov, and later his successor. Rebbe Menachem Mendel Riminover was one of
the main disciples of Rebbe Elimelech of Lizhensk, along with the Maggid of
Koznitz, the Apter Rav, and the Chozeh of Lublin. He also studied under Reb
Shmelke of Nikolsburg as a child. Rebbe Tzvi-Hirsh of Riminov was a devoted chassid and
humble assistant, earning the title of Rav Tzvi Hersch Meshares (helper). As
Rebbe, he had reputation as a miracle worker and was known for his Divrei
Torah, later collected and published in the holy book Be’erot HaMayim, as
well as many others.
Other yahrzeits this week include Rabbi
Abba son of Rabbi Yitzchak Abuchatzeira (26th of Cheshvan), and
(sometimes) Rabbeinu Yonah of Gerondi (28th of Cheshvan) and Rabbi
Eliezer Yehudah Waldenberg, the Tzitz Eliezer (30th of Cheshvan).
