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Yaakov, Yosef, Chanukah ~ God's presence
(א) וַיֵּ֣שֶׁב יַעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן׃ (ב) אֵ֣לֶּה ׀ תֹּלְד֣וֹת יַעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַֽע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם׃ (ג) וְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים׃
(1) Now Jacob was settled in the land where his father had sojourned, the land of Canaan. (2) This, then, is the line of Jacob: At seventeen years of age, Joseph tended the flocks with his brothers, as a helper to the sons of his father’s wives Bilhah and Zilpah. And Joseph brought bad reports of them to their father. (3) Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamented tunic.

~ Why is Ya'akov preferring Yosef, in your opinion?

~ Thematically, how similar will Yosef's adventures be to Ya'akov?

(ח) וַיֹּ֥אמֶר פַּרְעֹ֖ה אֶֽל־יַעֲקֹ֑ב כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּֽיךָ׃ (ט) וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־פַּרְעֹ֔ה יְמֵי֙ שְׁנֵ֣י מְגוּרַ֔י שְׁלֹשִׁ֥ים וּמְאַ֖ת שָׁנָ֑ה מְעַ֣ט וְרָעִ֗ים הָיוּ֙ יְמֵי֙ שְׁנֵ֣י חַיַּ֔י וְלֹ֣א הִשִּׂ֗יגוּ אֶת־יְמֵי֙ שְׁנֵי֙ חַיֵּ֣י אֲבֹתַ֔י בִּימֵ֖י מְגוּרֵיהֶֽם׃
(8) Pharaoh asked Jacob, “How many are the years of your life?” (9) And Jacob answered Pharaoh, “The years of my sojourn [on earth] are one hundred and thirty. Few and hard have been the years of my life, nor do they come up to the life spans of my fathers during their sojourns.”

~ Look for the verb to sojourn and to dwell in these verses. How are they in tension with each other, even though at first glance they seem synonymous?

(ו) אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר כֵּן אֶלָּא אֵלֶּה תּוֹלְדוֹת יַעֲקֹב, רְאוּבֵן. אֶלָּא מַה תַּלְמוּד לוֹמַר יוֹסֵף, אֶלָּא שֶׁכָּל מַה שֶּׁאֵירַע לָזֶה אֵירַע לָזֶה, מַה זֶּה נוֹלַד מָהוּל, אַף זֶה נוֹלַד מָהוּל. מַה זֶּה אִמּוֹ עֲקָרָה, אַף זֶה אִמּוֹ עֲקָרָה. מַה זֶּה אִמּוֹ יָלְדָה שְׁנַיִם, אַף זֶה אִמּוֹ יָלְדָה שְׁנַיִם. מַה זֶּה בְּכוֹר, אַף זֶה בְּכוֹר. מַה זֶּה נִתְקַשָּׁה אִמּוֹ בַּלֵּדָה, אַף זֶה נִתְקַשָּׁה אִמּוֹ בִּשְׁעַת לֵדָה. מַה זֶּה אָחִיו שׂוֹנֵא אוֹתוֹ, אַף זֶה אֶחָיו שׂוֹנְאִים אוֹתוֹ. מַה זֶּה אָחִיו בִּקֵּשׁ לְהָרְגוֹ, אַף זֶה בִּקְּשׁוּ אֶחָיו לְהָרְגוֹ. מַה זֶּה רוֹעֶה, אַף זֶה רוֹעֶה. זֶה נִשְׂטַם, וְזֶה נִשְׂטַם. זֶה נִגְנַב שְׁתֵּי פְּעָמִים, וְזֶה נִגְנַב שְׁתֵּי פְּעָמִים. זֶה נִתְבָּרֵךְ בְּעשֶׁר, וְזֶה נִתְבָּרֵךְ בְּעשֶׁר. זֶה יָצָא לְחוּצָה לָאָרֶץ, וְזֶה יָצָא לְחוּצָה לָאָרֶץ. זֶה נָשָׂא אִשָּׁה מִחוּצָה לָאָרֶץ, וְזֶה נָשָׂא אִשָּׁה מִחוּצָה לָאָרֶץ. זֶה הוֹלִיד בָּנִים בְּחוּצָה לָאָרֶץ, וְזֶה הוֹלִיד בָּנִים בְּחוּצָה לָאָרֶץ. זֶה לִוּוּהוּ מַלְאָכִים, וְזֶה לִוּוּהוּ מַלְאָכִים. זֶה נִתְגַּדֵּל עַל יְדֵי חֲלוֹם, וְזֶה נִתְגַּדֵּל עַל יְדֵי חֲלוֹם. זֶה נִתְבָּרֵךְ בֵּית חָמִיו בִּשְׁבִילוֹ, וְזֶה נִתְבָּרֵךְ בֵּית חָמִיו בִּשְׁבִילוֹ. זֶה יָרַד לְמִצְרַיִם, וְזֶה יָרַד לְמִצְרַיִם. זֶה כִּלָּה אֶת הָרָעָב, וְזֶה כִּלָּה אֶת הָרָעָב. זֶה מַשְׁבִּיעַ, וְזֶה מַשְׁבִּיעַ. זֶה מְצַוֶּה, וְזֶה מְצַוֶּה. זֶה מֵת בְּמִצְרַיִם, וְזֶה מֵת בְּמִצְרַיִם. זֶה נֶחְנַט, וְזֶה נֶחְנַט. זֶה הֶעֱלוּ עַצְמוֹתָיו, וְזֶה הֶעֱלוּ עַצְמוֹתָיו.

(6) Rabbi Shmu'el bar Nachman said: The text did not need to say "these are the generations of Yaakov, Yosef", rather "these are the generations of Yaakov, Reuven". And why is the text what it is? To teach you that everything that happened to this one, happened to that one: This one was born circumcised, that one was born circumcised. This one's mother was barren, that one's mother was barren. This one's mother bore two, so too that one's mother bore two. This one's mother had difficulty giving birth, that one's mother had difficulty giving birth. This one was hated by his brother, that one was hated by his brothers. Just like this one's brother sought to kill him, that one's brothers sought to kill him. This one was a shepherd, and that one a shepherd. This one was despised, that one was despised. This one was stolen twice, and that one was stolen twice. This one was blessed with wealth, that one was blessed with wealth; this one went out of the Land [of Israel], and that one went out of the Land. This one married a woman from outside the Land, and that one married a woman from outside the Land. This one fathered children outside the Land, and that one fathered children outside the Land. This one was accompanied by angels, and that one was accompanied by angels. This one was made great through a dream, that was made great through a dream. This one was the source of blessing for his father-in-law's house, that one was the source of blessing for his father-in-law's house. This one went to Egypt, that one went to Egypt. This one ended famine, and that one ended famine. This one satisfied others, this one satisfied others. This one commanded, that one commanded. This one died in Egypt, that one died in Egypt. This one was embalmed, that one was embalmed. This one had his bones taken up [to the Land] that one had his bones taken up.

~ What are the similarities that you came up with, and what are the ones that are most surprising to you?

(א) אלה תולדות יעקב. ... וְעוֹד נִדְרָשׁ בּוֹ וישב, בִּקֵּשׁ יַעֲקֹב לֵישֵׁב בְּשַׁלְוָה, קָפַץ עָלָיו רָגְזוֹ שֶׁל יוֹסֵף – צַדִּיקִים מְבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה, אָמַר הַקָּבָּ"ה לֹא דַיָּן לַצַּדִּיקִים מַה שֶּׁמְּתֻקָּן לָהֶם לָעוֹלָם הַבָּא, אֶלָּא שֶׁמְּבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה:

(1) אלה תלדות יעקב THESE ARE THE PROGENY OF JACOB — ... Another comment on this verse is: וישב AND HE ABODE — Jacob wished to live at ease, but this trouble in connection with Joseph suddenly came upon him. When the righteous wish to live at ease, the Holy one, blessed be He), says to them: “Are not the righteous satisfied with what is stored up for them in the world to come that they wish to live at ease in this world too! (Genesis Rabbah 84:3)

~ How do you feel about this midrash, as proposed by Rashi? What questions does it raise regarding Ya'akov, Yosef, and good people (tzadikim) looking for tranquility?

(ג) אִם שׁוֹט יָמִית פִּתְאֹם (איוב ט, כג), אַנְטוֹנִינוֹס שָׁאַל אֶת רַבֵּנוּ אָמַר לוֹ מַהוּ דִּכְתִיב: אִם שׁוֹט יָמִית פִּתְאֹם, אָמַר רַבִּי גְּזוֹר דִּיסַב מְאָה מַגְלְבִין וְהוּא יְהִיבִין מְאָה דִּינָרִים, דֵּין סָכוֹם לְדֵין וְדֵין סָכוֹם לְדֵין וְלָא מַפְקִין מִידֵיהּ כְּלוּם, כָּעִנְיָן הַזֶּה מַלְעִיג עַל הַמֻּכֶּה. (איוב ט, כג): לְמַסַּת נְקִיִּם יִלְעָג, אָמַר רַב אַחָא בְּשָׁעָה שֶׁהַצַּדִּיקִים יוֹשְׁבִים בְּשַׁלְוָה וּמְבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה הַשָֹּׂטָן בָּא וּמְקַטְרֵג, אָמַר, לֹא דַיָין שֶׁהוּא מְתֻקָּן לָהֶם לָעוֹלָם הַבָּא אֶלָּא שֶׁהֵם מְבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה. תֵּדַע לָךְ שֶׁהוּא כֵּן, יַעֲקֹב אָבִינוּ עַל יְדֵי שֶׁבִּקֵּשׁ לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה נִזְדַּוֵּוג לוֹ שִׂטְנוֹ שֶׁל יוֹסֵף. וַיֵּשֶׁב יַעֲקֹב (איוב ג, כו): לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי, לֹא שָׁלַוְתִּי מֵעֵשָׂו, וְלֹא שָׁקַטְתִּי מִלָּבָן, וְלֹא נָחְתִּי מִדִּינָה, וַיָּבֹא רֹגֶז, בָּא עָלַי רָגְזוֹ שֶׁל יוֹסֵף.

"... he mocks as the innocent fail." (Job 9:23). ... Rav Acha said: When the righteous sit in tranquillity and desire to sit in tranquility in this world, the Satan comes and accuses, saying: “Is that which is set for (the righteous) in the World to Come not enough that they seek serenity in this world?” Know that this is certainly the case. Yaakov Avinu sought to dwell in serenity in this world and the “Satan” [difficulty, impediment] of Yosef clung itself to Yaakov. “And Yaakov dwelt … etc.”(Gen 37:1) [actually is connected to]

“I had no repose, no quiet, no rest, and trouble came.” (Job 3:26)

I had no repose – from Esav,

No quiet – from Lavan,

No rest - from Dinah,

And trouble (lit. anger) came – the trouble of Yosef.

The appearance of Satan in times of calm is expressed here and also in another Midrash in Bereshit Rabba 38:7 – “Rabbi Yitzchak said: Every place in which there is “sitting - yeshiva” the Satan pounces.” This comment is certainly similar to ours.

Of course there are other ideas regarding circumstances in which we open ourselves up to the Satan (God’s critique?) For example: “And a tragedy befall him (Benjamin) on the journey: R. Eliezer b. Yaakov said - the Satan only accuses in moments of danger.” (Bereshit Rabba 91:38)

So for one opinion, idle stability invites criticism, and for another, it is a choice to personally endanger one’s life.

~ How do you understand this midrash? To whom is Ya'akov being compared to?

~ When does Ya'akov stop struggling?

Is settling good?
אמר רבי יוחנן כל מקום שנאמר וישב אינו אלא לשון צער שנא' (במדבר כה, א) וישב ישראל בשטים ויחל העם לזנות אל בנות מואב (בראשית לז, א) וישב יעקב בארץ מגורי אביו בארץ כנען ויבא יוסף את דבתם רעה אל אביהם ונאמר (בראשית מז, כז) וישב ישראל בארץ גשן ויקרבו ימי ישראל למות (מלכים א ה, ה) וישב יהודה וישראל לבטח איש תחת גפנו ותחת תאנתו (מלכים א יא, יד) ויקם ה' שטן לשלמה את הדד האדומי מזרע המלך הוא באדום
Rabbi Yoḥanan says: Everywhere that it is stated: And he dwelt, it is nothing other than an expression of pain, of an impending calamity, as it is stated: “And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab” (Numbers 25:1). It is stated: “And Jacob dwelt in the land where his father had sojourned in the land of Canaan” (Genesis 37:1), and it is stated thereafter: “And Joseph brought evil report of them to his father” (Genesis 37:2), which led to the sale of Joseph. And it is stated: “And Israel dwelt in the land of Egypt in the land of Goshen” (Genesis 47:27), and it is stated thereafter: “And the time drew near that Israel was to die” (Genesis 47:29). It is stated: “And Judah and Israel dwelt safely, every man under his vine and under his fig tree” (I Kings 5:5), and it is stated thereafter: “And the Lord raised up an adversary to Solomon, Hadad the Edomite; he was of the king’s seed in Edom” (I Kings 11:14).

~ What is the problem with staying put?

~ Which characters in the Torah are described as walking or wandering?

Walking with God
(כא) וַֽיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃ (כב) וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹקִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ (כג) וַיְהִ֖י כָּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃ (כד) וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹקִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹקִֽים׃ (פ)
(21) When Enoch had lived 65 years, he begot Methuselah. (22) After the birth of Methuselah, Enoch walked with God 300 years; and he begot sons and daughters. (23) All the days of Enoch came to 365 years. (24) Enoch walked with God; then he was no more, for God took him.
(ח) וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י ה'׃ (פ) (ט) אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹקִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃
(8) But Noah found favor with the LORD. (9) This is the line of Noah.—Noah was a righteous man; he was blameless in his age; Noah walked with God.—
(א) וַיֹּ֤אמֶר ה' אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
(1) The LORD said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.
(א) וַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א ה' אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶהְיֵ֥ה תָמִֽים׃
(1) When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am El Shaddai. Walk in My ways and be blameless.
The Get Going as an Existential Quest

לך לך מארצך. כי אדם נקרא מהלך וצריך לעולם לילך ממדריגה למדריגה ולצאת מן ההרגל והטבע ואפילו כשזוכין לאיזה מדריגה בעבודת הבורא ית' מ"מ גם בזה ההרגל נעשה טבע שני. ולכן צריכין בכל עת לחדש דרכים בעבודת ה' בנפשו. ואברהם אבינו ע"ה נתנסה עשרה נסיונות ובכל נסיון נעשה כבריה חדשה ...

Go, to yourself, from your land. This is because a person is called "goer", and one needs to always be going from one level to another level, and even when one merits getting to a certain level in one's dedication to the Blessed Creator, even this becomes to the person a second nature. And therefore we always need to renew the ways of one's soul in the service of the Holy Name. And Avraham our father a"h was tested with ten tests, and in every test he was made into a new being/creation...

~ How does the Sefat Emet see the walking with God? What symbol does walking continuously mean? What kind of religious experience does the Sefat Emet propose?

Chanukah and growth
עַד שֶׁתִּכְלֶה רֶגֶל מִן הַשּׁוּק. וְעַד כַּמָּה? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: עַד דְּכָלְיָא רִיגְלָא דְתַרְמוֹדָאֵי.

The Chanukah candles have to be lit until the foot in the marketplace ceases. Until when exactly is this time? Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Until the foot of the tarmodaei ceases.

ושם חנוכה מלשון התחדשות וכן איתא שהיה אז חנוכת המזבח. והענין הוא דאיתא קבעום בהלל והודאה. ואיתא במדרשים לא כל מי שרוצה לומר שירה אומר רק מי שנעשה לו נס ואומר שירה בידוע שנמחלו לו עונותיו ונעשה ברי' חדשה ע"ש בשירת דבורה בשופטים. וכמו כן בימים אלו שזכו להלל ולהודות על הנס נמצא בו התחדשות וזה ההתחדשות נשאר לעולם. והטעם שע"י השירה יש ההתחדשות כי הנס הוא פתיחת השורש שלמעלה מן הטבע ושם יש תמיד התחדשות דאין כל חדש תחת השמש ולמעלה מן השמש יש. ומי שאומר שירה על הנס הוא הוראה שיש לו שייכות ודביקות אל הנס ולכן נמצא בו ההתחדשות. וכן שמעתי מפי מו"ז ז"ל עד שתכלה רגל מן השוק שעל ידי נר חנוכה מתבטל הרגילות ויכולין לצאת מן ההרגל והטבע לבוא להתחדשות: עוד בשם חנוכה שהוא על שם החינוך כי הוא הכנה וחינוך לגאולה העתידה. ...

The name Chanukah comes from the expression of renewal, and so there was the inauguration of the altar. And the point is there through the affixing of Halel and Thanksgiving [to those days]. And the midrashim state: "not everyone who wants is able to say a song, only someone for whom a miracle was done can, and if one says a song it is known that all one's sins were forgiven, and one is made into a new creation, see the Song of Deborah in Judges. And so too in these days, that they merited to sing Halel and to give thanks for the miracle in which there is renewal, and that renewal remains forever. And the reason is that through the song there is renewal because a miracle is a door to the Root Above Nature, and in there, there is always renewal, since "there is nothing new under the sun" - but above the sun there is. And one who says a song about a miracle makes known that one belongs to and clings to the miracle, and there is renewal in that person. And so too I heard from my elder, my teacher, z"l, "until the foot (regel) stops in the marketplace": through the Chanukah candles the repetition [regilut] is cancelled, and we can come out of the and nature and come into renewal: and more, through the name Chanukah comes intruction [chinukh], which is preparedness for future redemption.

... וזה עד שתכלה רגל מן השוק, שלא לאמר שהוא חס ושלום ההרגל, רק אנו מודים שהוא מלך עולם ועד ולעדי עד ימלוך והוא המחדש ובזה מאמין שהנסים נסתרים אינם טבעים, דק שהוא מחדש את העולם תמיד בכל עת ובכל שעה, רק לפעמים מחדש את הטבע כמו כשקבע בהעולם בששת ימי בראשית ולפעמים מחדש דבר חדש כגון נס נגלה, רק המודה בנס נסתד אזי הוא מודה שהוא מחדש תמיד ואפילו הטבע הקבוע בעולם. וזה חנוכה, לשון חנוכת הבית, לשון חדש שאנו מודים בנסים הנסתרים ושהוא מחדש תמיד אפילו הטבע הקבוע בעולם ואין העולם מתנהג על צד ההרגל חס ושלום. וזה להדליק נר חנוכה, כלומר שיאיר זה הבחינה שהוא מחדש תמיד העולם בכל עת ובכל שעה וזה הבחינה יאיר תמיד בתוך מחשבותינו ויטהר לבנו לעבודתו אחר שהיינו מסורים בידו יתברך שמו. והבחינה שכתבתי לעיל הוא שהוא ברא וחדש את העולם. ומה שכתבתי עכשיו שאפילו אחר שברא את העולם הוא מחדש תמיד הטבע הקבוע בו. וזה אתה הוא עד שלא נברא העולם ואתה הוא משנברא העולם, אתה הוא המלך המחדש את הטבע תמיד וזה ה' מלך ה' מלך והבן:

And this, that [the time of the mitzvah is] "until the foot/regel stops in the market" is that we accept that the Holy One rules everything, for all times, and that God is the Renewer and that we believe that the hidden miracles are not just part of nature, but that God renews the world at all times and moments. What happens is that sometimes God renews nature as the six days of Creation, and sometimes God renews something completely new, like a revealed miracle. The person who accepts hidden miracles has to accept that God renews everything, even the fixed natural world. And this is Chanukah, an expression that comes from "renew of the altar", from the word "new" - that we accept hidden miracles and that God renews even the fixed nature in the world, and that the world does not follow [regel] fixed rules, God forbid. And this is lightning Chanukah candles, that is to say that this aspect, that God renews the world constantly at every moment and time will be brought to light. And that this aspect will illuminate our consciousness and purify our hearts to be of service to the Holy One of Blessing, in Whose hands we are. And [also] the aspect I wrote above, that God continuously created and renewed the world. And what I wrote now, that even after the Creation of the world God renews constantly what seems immutable in nature. And this is [what we say in morning prayers] "You are the One before the world was created, and You are the One since the world was created": You are the Ruler that renews nature at all times. And this is "Hashem melech, Hashem malach etc [God is ruler, God ruled]" - sit with this and understand.

All that is gold does not glitter,
Not all those who wander are lost;
The old that is strong does not wither,
Deep roots are not reached by the frost.

From the ashes a fire shall be woken,
A light from the shadows shall spring;
Renewed shall be blade that was broken,
The crownless again shall be king.

— J.R.R. Tolkien, The Riddle of Strider, The Lord of the Rings: The Fellowship of the Ring

Elie Weisel on the Dangers of Reassurance (Settling in your mind on answers)

"When will you understand that a beautiful answer is nothing? Nothing more than illusion! Man [sic] defines himself by what disturbs him and not by what reassures him.

When will you understand that you are living and searching in error, because God means movement and not explanation."

[The Wandering Jew. Elie Wiesel. Legends of Our Time pg.126]

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