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The Weekly Torah Publication of the Yeshiva University High School for Boys 28 Kislev 5772 ◊ December 24, 2011Volume XVII, Issue2,000
that we don’t necessarily enjoythem. While this is true, RavPincus is definitely correct also.The feeling that we must do some-thing detracts from the pleasure of an enjoyable activity and a leisurelyrelaxed feeling adds to the enjoy-ment of a less enjoyable activity.Rav Pincus goes on to point out that the Torah is referredto as a “sha’a’shua,” an object that we play with. Of course Hakadosh Baruch Hu gave us the Torah to teach ushow to conduct our lives; and of course we should setgoals to accomplish in our learning. But an equally im-portant aspect of 
limud hatorah
is that Hashem wants us tosimply enjoy sitting and learning. Tehillim describes To-rah as “more precious than gold and sweeter than honey.”It is said regarding the Chofetz Chaim, that when hewould begin learning a big Tosfos he would smack his lipstogether as if a delicious steak were placed before him.Once, someone asked the Steipler a question on a Tosfos.The Steipler responded and mentioned the words “theTosfos in Gitten and Bava Kama.” Those who heard himrelate that he said those words with a
and glee inhis eyes, resembling a drunkard speaking about wine.Such an
ahavas hatorah
is so awesome that we cannot accu-rately describe it in words.There is a machlokes tannaim regarding the extent of ourobligation to learn Torah. Rabbi Yishmael holds that wemust learn all day. Rabbi Shimon bar Yochai says it is suf-ficient to set a small time to learn every day and everynight. According to Rabbi Shimon bar Yochai should wetell people that they can fulfill their obligation so easily?Rabbi Yochanan and Abaye hold that we should not. If everyone were to know that they do not have to learn allthe time they will decrease their learning. Rava disagreesand suggests the following reasoning: If people think thatthe obligation to learn is full time they will think thatTalmidei Chachamim are always learning because they
 ———— \
Mikeitz /Chanuka
A number of years ago I spent the summer in a baseballcamp on Long Island. Most of the kids were not onlyplaying in little league, but were also hoping to eventuallyplay college ball, and of course, everyone was dreamingof playing professionally. The day began with a half hourof stretches and warm ups. Every day we played only onegame and the majority of the day was spent working ondrills: infield practice, turning two, fly balls, base run-ning, and batting cages. By the end of the day we were allexhausted. We enjoyed the drills and working on ourskills, but anyone could tell you, the highlight of the daywas the game.We chose to go to baseball camp because we took ourbaseball really seriously. We wanted to improve and thedrills contributed to our improvement significantly morethan the game. Not only that, but during the drills wewere involved in the action a lot more than during thegame.So why is it that the game was the highlight of the day?There are probably several reasons, but let’s focus on areason given by Rav Shimshon Pincus. He explains thatone of the reasons that sports is so pleasurable is thatwhen we play ball we are enjoying the moment and arenot working towards attaining some future goal. Howev-er, whenever we feel that we are doing something notbecause we inherently want to do it or enjoy it, but be-cause we think it will benefit us in the future, we tend toview the activity as a chore. When an activity is doneonly because we enjoy it in the moment, it takes on afeeling of leisure and we enjoy it.Of course, one could argue that we are confusing thecause and the effect. We do things that we enjoy eventhough they don’t serve a long term purpose and thingsthat serve a long term purpose we do, despite the fact
Page 2 Volume XVII, Issue2,000
view it as an obligatory chore. It isn’t because they loveor value learning but rather because they don’t think theyhave a choice. However, if everyone were to know that itis sufficient to learn just a little bit, they will view theTorah differently. They will look at the Talmid Chachamand say to themselves, “He doesn’t have to learn thatmuch, why does he do it? The Torah must be so valuableand so precious. He must love it so much.” This respectfor Torah will grow and ultimately, will result in a muchgreater appreciation for Torah. The Shulchan Aruchposkins like Rabbi Shimon bar Yochai that it is sufficientto set a short time for learning every day and every night.The Shach points out, that we
poskin like Rava; it is amitzvah to spread the word that the obligation can be eas-ily fulfilled and all the learning we do beyond that is be-cause of our love and respect for Torah.The gemara teaches that Chazal didn’t require putting theNer Chanukah above a specific height, because “if we bur-den people too much they will not do the mitzvah at all.”But there are many mitzvos that aren’t easy to fulfill, sowhy is it that this reasoning is only used when it comes toNer Chanukah?The Torah is compared to light. The gemara tells us thatone who wishes to become a Talmid Chacham shoulddaven facing south in the direction that the menorah wasplaced in the Bais Hamikdash. Many discuss the idea thatthe light of the menorah represents the ohr
. May-be this is why Chazal were so careful not to burden peo-ple specifically when it comes to Ner Chanukah: becauseit is so important that we all realize that the Torah is“more precious than gold and sweeter than honey.”
(P.S. This summer Morasha Kollel promises to bemore geshmak than ever. High level learning,serious ball, and geshmak fun together with awe-some rebbeim. Stay posted for details!!!!)
(This Dvar torah originated from the Sefer
 Avi Mori
writ-ten by my Uncle Rabbi Daniel Kunstler,
Chanuka is a holiday where we celebrate our victory overthe Greeks. The Greeks wished to destroy us spirituallyand break our belief in Hashem and his Torah, they didn’tcare so much about the lives of the Jews but they didn’twant us to continue following Hashem and his Torah. Incomparison, on Purim we also celebrate our victory overour enemies, but by Purim our enemy wanted to harm usphysically by eradicating us, his goal was not to ruin usspiritually. Haman was less concerned with our spirituali-ty and more concerned with our lives. As we know, thefight against the Greeks was a physical one, the Chash-monaim formed an army to combat the Greeks physical-ly, and yet the Greeks wished to demolish our spirituali-ty; so why then would we fight back in a way that is fitfor people who are being attacked physically? Why didn’twe fight back with “spiritual” weapons to directly combattheir assault on our spirituality?My uncle writes that “spiritual” weapons such as fastingand
don’t have a direct effect on our enemies;rather
listens to our requests and does the actionhimself. The Chashmonaim went to war against theGreeks in order to make a clear, and bold statement thatwe the Jews will not follow in their ways; therefore“spiritual” weapons weren’t enough. The Chashmonaimwanted a more powerful, dramatic and effective protest.Granted, that the victory in the war was miraculous andwas achieved because of 
and other “spiritual”weapons of the sort, but the Chashmonaim went to warto make a clear statement; we are Jewish and will stay Jewish without influence of the Greeks, and the only wayto do this was with physical force.The
begins with the story of Pharoah's dream.Yosef interpreted that the seven thin cows swallowing upthe seven fat cows symbolized seven good years thatwould be followed by seven lean years. To prepare forthis impending famine, Yosef suggested the establishment
QuesƟons? Comments?Email: shemakoleinu1@gmail.comComplaints?Email: avi.lent@optonline.net
WÉä|w bÜà 
 ]ÉÜwtÇ TâxÜutv{ 
Page 3Volume XVII, Issue2,000
of a governmental agency to collect food during the yearsof plenty and distribute food during the years of famine.The specific language of the suggestion was "Now letPharoah seek out a 'discerning and wise man' and set himover the land of Egypt" [Bereshis 41:33].The author of Shay Le'Torah asks the following question.Why did Yosef stress the attributes of wisdom and under-standing in describing the individual who should be incharge of the new agency? The task required a bureaucratpar excellence. It would seem that the most importantqualifying attribute for the director of the new agencyshould have been excellent organizational skills, ratherthan wisdom or intelligence.The answer is that Yosef felt that this situation requiredsomeone who was a
[wise person]. "What is thedefinition of a
? One who foresees what willbe." [Tamid 32a] When a country is enjoying seven yearsof plenty, rare is the person who can imagine that the bub-ble is going to burst -- that products, which are now inabundance, will become scarce commodities.People who lived through the "boom years" of the 1980swhen it was so easy to make money in real estate, havedifficulty imagining a market where one cannot sell any-thing, or even rent anything. In the "good old days" whengas was 35 cents or 40 cents a gallon, surplus oil wasburned off at the oil wells. They had too much. They didnot know what to do with it all. "Unproductive wells"which were not producing 100 barrels a day, were aban-doned. Later, when we all stood in the gas lines, welooked back and thought, "We remember the fish that weate..." [Bamidbar 11:5]. We remembered the good olddays when we could just pull up and the attendant wouldwash our windows and check our oil.The same thing was true in Egypt. When grain was soplentiful, it was very difficult to convince people that itwas necessary to save, to put away for tomorrow. Whowould be able to inspire the people that the "good times"would not last forever? It could not be done with a bu-reaucrat. Only a "wise and discerning individual" mightprove equal to the task. The task required a "
"who could see the future, help others perceive the future,and convince them of the reality of that future. That iswhy only someone of the caliber of Yosef met the qualifi-cations for the job.
Weekly Chasidishe Mayseh
 WÉä| ÇxâuâÜzxÜ 
Known throughout chasidus as the “baal b’nai yisa-schar” Rebtvielimelechshapirah was the grandson of Reb Elimelech Ma’Lishinsk’s (“Noam elimelech”) sis-ter, and a Talmud of the famous Chozeh milublin. Of all the famous woks put out by Reb Tzvi Elimelech hismost famous without a doubt is his safer on themoadim the “B’nai yisoscher.” The interesting storyhowever, is how Reb Tzvi decided to name his bookthe “Bnai yisoscher.” Reb Tzvi was once on his waytraveling to his rebbe, the chozeh when he began tocontemplate and wonder what shevet he came from.He remembered his unusual feeling that he gets of extra kedusha when Chanuka came around andthought he must be from the chashmonaim. Thishowever would be impossible considering he was nota cohen. When he got to his Rebbe he told him whatwas troubling and asked him what the answer was.The Chozeh answered that he was from the shevet of yisoscher and the reason he felt a special connectionto chanuka was because he was a descendant of thepeople on the Sanhedrin that established Chanukah. Itwas for this reason that he decided to call his sefer the“Bnai yisoscher” as it has come be known amongst allof klalyisroel as one of the great seforim on themoadim.
aÉtÅ mÉÄàç 
In English the expressions “it was a nightmare” or a“dream come true” are often used to display one’s feelingsabout a series of events. We often use these expressionsto describe events that seem unreal to us. Frequently, theevents that precipitate such expressions lead us to won-der, “Who's in charge here?” It's a legitimate question toask whenever things are - or seem - topsy-turvy. It's thequestion Pharaoh asked when he dreamt his dreams, andit's a question we ask when we take a look at the eventsaround us and the events within us. Let's look at the an-swer.The Torah relates to us the two dreams of Pharaoh, andtheir meaning seems to be very puzzling to Pharaoh and

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