אישה שהולכת בחוסר צניעות, היא גם מצד עצמה המפסידה הגדולה, כי היא מאבדת את השפע הגדול, שראויה היתה ל
Wednesday, March 30, 2011
Wednesday, March 23, 2011
Monday, March 14, 2011
We mourn and we cry but what else can we do?...In the merit of the righteous women we were redeemed from Egypt-In the merit of the righteous women we will be redeemed from THIS Galut(exile) as well...
| Chazal have taught that it is b'zchus nashim tzidkaniyot, in the merit of righteous women that we were redeemed from Egypt. The same is true today, it will be in the merit of righteous women that we will be redeemed from this Galus as well.How does one define a righteous woman. A righteous woman is one whose life is not a reflection of the times in which she lives, rather her life is a reflection of the Torah. Her beauty is in her piety and modesty; in the courage that it takes to live a life of Torah no matter what the situation in which she finds herself. A righteous woman carries within her the lessons of generations. She learns from Sarah the importance of building a home and making it a place for all to feel comfortable. From Rivkah that one act of kindness can lead you to an incredible life. From Rochel that selflessness can bring you great children. She learns piety and the anguish of motherhood from Channa who watched all of her seven sons be killed for not accepting the non-kosher meat Antiochos offered them. She learns bravery and courage from women like Yehudis, who slayed a Roman General and from Deborah the Prophetess who led her people into battle. And from Ruth that a life of modesty can bring you the greatest of descendants. Kol kevudah bas melech penima. The honor of the king's daughter is inside - in her home and inside herself. Her honor lies in her modesty. A true princess doesn’t need fanfare, her royalty is evident by the way she dresses, the way she carries herself. It’s the same with the daughters of Am Yisrael. They must also carry themselves modestly, in their way of dressing and in their approach to the world. We can probably learn a lot from our ancestors in terms of fashion, but I think we learn even more from them by studying their actions and deeds. Women in Jewish history, whether leaders of the nation or leaders of their homes, were never simple. They were proud, strong and courageous. They worked diligently to guide their families and the nation in the path of Torah. The purpose of this feature is to bring these women who lived so long ago, just a little bit closer to us. We will begin with Chava, the first woman and continue on following the timeline as much as possible. If there are any specific women you wish us to feature, please write to us. If there is information on a woman we profiled that you would like to share, please do so. In the merit of the righteous Jewish women in Egypt we were redeemed from slavery. It will be through the actions of righteous Jewish women today and in the years to come that will be redeemed from this exile and be brought to the light of Moshiach. Note: I have tried my best to give over the mefarshim the way they were written, any mistakes are my own. Please accept my apologies if I have inadvertently been incorrect in my interpretations. Chumi Friedman |
כיסוי ראש כהלכה - הרב אליהו אדיר שליט"א
כיסוי ראש כהלכה - הרב אליהו אדיר שליט"א
כיסוי ראש כהלכה - הרב אליהו אדיר שליט"א
Sunday, March 6, 2011
Tuesday, March 1, 2011
A Letter to a Dear Sister
http://charedish.net/?p=255
A Letter to a Dear Sister
בס"ד
This letter need Genizah
Wigs - According to all opinions it is forbidden for the wig to look as a person’s natural hair, whether it is a full `pe`ah’ or just a partial piece. It is quite known that there are no wigs today that do not perform the same act of beautifying as the natural hair does. Also, there is no bride in the entire world who buys a wig that is less beautiful that her own natural hair. And as we all know the majority of wigs are more stunning and attract attention in their performance of beautifying the person who is wearing it even more than her own hair would do for her.
HaRav Yisroel Salant would always say instructing against an outbreak of a calamity, that if one does not have any hope in correcting the disturbing problem, then the only possible way to correct it is to learn the laws concerning that particular calamity. To clarify the laws and the study of the wig you can call: 02 – 5825891.
It is written in the sefer, “P`er Hador” (3rd. book, page 223) that when the Chazon Ish Z”tl, arrived in Eretz Yisroel he found that our people were not keeping the `mitzvah’ of `Sh`mita'. He encouraged and strengthened the teaching and studying the laws of `Sh`mita’ in the study halls of the Yeshivas, because by the study of its laws that problem would eventually be corrected. And Baruch Hashem, it was corrected and today the laws of `Sh`mita’ are properly kept.
More is brought from the sefer, “P`er Hador” (2nd book, page 81) about how the Chazon Ish z”tl, answered a yeshiva student’s question. The student’s question was, “If it is forbidden to use electricity on the Shabbos, then why is electricity used on Shabbos in the Beis Medrash of the Yerushalmi Rav from the Adah Hachareidis?”
The Chazon Ish explained in the manner and fashion of a `m`chanech’. 1. Concerning a law and its rules, we never take into account what we see others do, even concerning a great Rav. We only have to be concerned with and know exactly what is written in the Torah. 2. The prohibition does not apply to the electric company of Yerushalayim, because its owners and workers work only by the hour and they are not Jewish. (This is how it was under the British mandate.)
The Chazon Ish, z”tl:
According to the greatness of caution a woman applies to the `tznius’ of the covering of her hair, so is the amount of greatness of her fear of Heaven.(P’er Hador, 3rd. book, page 18.)
This is the quotation from “Orchos Tzadikim”: “The woman, who adorns herself before men, inflames and excites their hearts with thoughts of desire,This becomes a very great sin for her, because her actions cause many others to become corrupt and sin.” (At the beginning of the "Gate of Pride".)
This is a quotation from Rabeinu Yonah, “The `tzniusdika' -modest woman must be careful not to attract the attention of others, but only that of her husband, and all other men who gaze at her face and hands will descend into `Geheinum’. Because she did not conduct herself modestly and caused others to become corrupt and sinful, she will be punished. She will be punished `midah k`neged midah', for each and every person that she caused to be punished, (Letter of T`shuva, 78, ובד"א – נ"ח))
Nissim Karelitz Chaim Pinchas Sheinberg Shmuel Halevi Vozner Shimeon Bendy
Shlomo Zilberstein M. Z. Luria Chaim Yechial Rotman
The `P`sak’ of all the Gedolei Yisroel
Concerning the wigs of our time that everyone knows and is aware of is that the perfection in the manufacturing of wigs improves from day to day. And they have already become more strikingly attractive than real hair, causing obscenity in our camp.
At a survey of the importers and distributors of wigs, they all unanimously said that there was not one single wig in the world that did not resemble human hair. The factory that produced such wigs would be closed down immediately with a lock and bar.
So wrote Hagaon, Hakodesh, The Steipler, Z”tl, ((קריינא דאגרתא ח"ב אגרת קכד ע"ש באריכות
…"And if it is true what is written concerning the instructions forbidding in the sefer of the Gaon, Rav Yehoshua Leib Diskin, Z”tl, (נמצא בסימן רי"ג that the wig that resembles human hair is forbidden according to everyone’s views, etc.) they should comply with the words of the Gaon, Rav Yehoshua Leib Diskin, z”tl, and they should contact the Rav, Reb….in Yerushalayim, She should be rebuilt, who is involved in correcting the short comings of our people….and here it had never been heard from anyone that there was a wig that didn’t look like a wig." And these are the words of our Rabonim, Gaonim, in their public announcements from the Gaon, Rav Shlomo Zalman Auerbach, and to a good long life, the Gaon, HaRav Yosef Shalom Eliyashiv, and the Gaon, Rav Shmuel Halevi Vozner, and the Gaon, Rav Nissim Karelitz and many other Gaonim and Rabonim who publicly announce against the wigs that resemble human hair. (In the booklet, “There is nothing more beautiful than the modesty” that was published by “The guarding of the Holiness and the Education” “And the Guarding of Life”, from the Beis Din Tzedek"ק קד Bnei Barak בנשיאות Hagaon HaRav Shmuel Halevi Vozner, Shlita, and Hagaon HaRav Nissim Karelitz, Shlita, page 12, in the educational `kovetz’ “Hatzneah Leches”, page 96.
And it says, “The obligation of covering the woman’s hair is a `D`reisa’. The Gaon Rabbi Avraham Teomim in his Sha`alos and T`shuvos, “Chesed L`Avraham” wrote: “The primary cause of the prohibition is the obscenity that is caused when she adorns and beautifies herself before men…From then until today, the covering of the head was used to promote modesty in the woman. However today the wigs… cause directly and straightforwardly the removal of shame from the woman’s natural modesty…”unintentionally changing the modest women of Yisroel to become enslaved to the designers of fashion. They make our Torah into a fraud .and abuse the thing that was especially made for the woman’s covering and modesty, as a means for attracting and receiving attention, ultimately causing failure among our people." (Column 13, page 97) Eight paragraphs are brought there from the above mentioned Rabonim, and in the third paragraph it is explicitly written that there is no `heter’- permission for any wig that resembles human hair.
Also the Gaon HaRav Chaim Kanievsky, Shlita, said, “If it resembles human hair, it is true that it is a simple deduction that it is definitely forbidden, there is no difference of opinion. And the Gaon Rav Gedaliah Nadl, Shlita, ((זצוק"ל said, “Even if not one `Posek’ of our past generations forbid, today in our time, not one of the `Poskim’ would permit the current wigs. Ask every little girl in the street and she will tell you if it is permitted or forbidden.
And there in the educational `kovetz’ at the end of page 103, according to the rulings of the Gaon HaRav Shlomo Zalman Auerbach, z”tl, who proved from the words of our teacher, HaRav Yeshoshua Leib Diskin,זצוק"ל that even those `Poskim’ who permit the wearing of wigs do not permit the wearing of those wigs which resemble human hair.
In the sefer “Om Ani Choma” of the Gaon HaRav M. Gross, Shlita, (אח"ע ח"א ס" נ"א ס"ב סקמ"ט ב"ברח נחמח" אות ב ס"ק תס"ב) he quotes the ruling of Hagaon Diskin, that there is absolutely no permission for the wearing of wigs that appear as human hair, the same as the above words of Hagaon the Steipler and Hagaon HaRav Shlomo Zalman Auerbach.
In “Moda`ah and Azhara”, all the Rabonim of Gur, י"ד רוסט חיפה ש.זילברשטיין ב"ב צ. אברמוביץ חצור מ. זילברשטיין י-ם נ. פייגנבים ת"א מ. וולקוביץ ערד י.ד. גרוס אשדוד י. פישביין פ.ת. א. זילברשטיין קרית גת פורסם בנל חבחמ" , ruled that all wigs worn by married women which cause them to look single and not married, are absolutely forbidden. This announcement was sent to all the Chassidic homes.
The Gaon HaRav Shlomo Zalman Auerbach, z”tl, always expressed (and also the Mashgiach, Hagaon HaRav D. Segal, Shlita, would mention this in his sermons): “Why are they complaining that in the previous generations our women wore wigs? Is it not so that in the previous generations the wigs resembled steel wool, stubble, and straw?
And to a good and long life, Hagaon HaRav Yosef Shalom Eliyashiv, Shlita, said to someone who was entreating him to reveal his opinion on the issue, “Why do you ask me for my opinion, will you heed what I say” And after that person had entreated him and explained that he really wanted to know, Hagaon HaRav Eliyashiv, Shlita, said, “The majority of `Poskim’ forbid, there are two or three that permit, but even they did not intend the permission of today’s wigs.
And this is the wording of the proclamation that was publicized on behalf of the `Gedolei Hador’ and the Chassidic Rabeiyim. Grand Rabbi Reb Yechial Yehoshua from Biyala, Grand Rabbi Reb Yosef Adler, Av Beis Din, Turdah, Grand Rabbi Binyamin Zilber, Grand Rabbi Reb Moshe Mordechai Bidderman, from Lelov, Grand Rabbi Yochanon Sofer, from Erloi, Grand Rabbi Reb Nachman Kahana from Tifinka, Grand Rabbi Reb Shmuel Halevi Vozner, Grand Rabbi Reb Yitzchok Tzvi, the son of Reb S. Y. Bernfeld, and Grand Rabbi Reb Yitzchok Shlomo Unger, Grand Rabbi Reb Noson Geshtetner, (the Beis Din Tzedek, Bnei Barak) Grand Rabbi Reb Moshe Yehoshua from Vishnitz, Grand Rabbi Reb Yisroel Alter from Gur): “And lately because of our many sins our generation has become spiritually weaker and consequently our married women have begun wearing wigs that appear as natural hair, different styles and types, that their mothers and grandmothers had never worn, and now it appears as if the women are going publicly with their own uncovered natural hair, `chas v`shalom! Behold we feel the obligation is upon us and we are obliged to announce and enlighten the people with the opinion of our Holy Torah, because the issue is forbidden by law. And even in the places where they permitted the wig to be worn, they never dreamt that women would be wearing wigs such as ours of today. One transgression pulls another transgression in its wake and in this situation there is no permission.”
And as every little baby knows, to our sorrow, there is no bride today who will don her wig the day after her wedding and appear more modestly dressed in it than she did in her own natural hair before her marriage ceremony. It happens to be just the opposite. Rachmono Litzlan
Saturday, February 26, 2011
Thursday, February 3, 2011
Дискуссия
Дискуссия двух раввинов - 9 отдельных вопросов и ответов.
1.) Вопрос: почему твоя жена носит только косынку, а не парик?2.) Известно, что уже в Талмуде написано, что женщины носили парики и на этом основано разрешающее мнение законоучителей прошлых поколений (Шилтей Гиборим, Рама и других). - Разве это так-?-!3.) Но ведь наши прабабушки в России и в Европе носили парики. У нас есть традиция, на которую мы полагаемся.4.) Парик запрещен из-за "мар'ит аин" как, например, запрещена кровь рыб (если могут подумать, что это кровь животных, которая запрещена). То есть весь смысл запрета на парики в том, что подумают, что это свои волосы, но сегодня нет этой проблемы, потому что все знают, что это парик.5.) Смысл требования покрывать голову в том, чтобы не подумали про замужнюю женщину, что она не замужем, но сегодня знают, что она замужем.6.) Есть в этом законе разные мнения, разрешающие и запрещающие, и те, кто носит парик, полагаются на разрешающие (а это главные законоучители своего поколения - Шилтей Гиборим, Рама и другие).7.) А что с "эмунат хахамим" - мы должны делать то, что говорят раввины, а все говорят: "мой раввин разрешил".8.) Что ты скажешь про скромный парик?9.) А что со "шлом-байт" - миром в семье - если муж хочет, чтобы жена носила парик?
1.) Вопрос: Почему твоя жена носит только косынку, а не парик?
Ответ: прежде всего: почему замужней женщине запрещено ходить с непокрытой головой?
Есть два разных запрета:
А.) "Прицут дегаврей" - запрет Торы - запрещено открывать волосы, если есть посторонний мужчина (Шулхан Арух Орах Хаим 75, Мишна Брура 10, Гедер Олам предисловие и первая глава) (Гедер Олам - книга Хофец Хаима про запрет ходить с непокрытой головой).
Б.) "Сеар баиша эрва" - запрет мудрецов - запрещено мужчине произносить "давар шебакдуша", например, Имя Б-га или молитву, если перед ним волосы замужней женщины, даже если это его жена. В такой ситуации он должен повернуться в другую сторону, недостаточно просто закрыть глаза (Шулхан Арух Орах Хаим 75:2 и Мишна Брура там 5).
“Эрва” (см. Талмуд трактат Брахот) - это часть тела, которая на улице должна быть закрыта. Поэтому парик - это не “эрва”, так как он не часть тела. Это запрет мудрецов.
Но первый запрет - "Прицут дегаврей" - запрет Торы - относится к красоте и привлекательности волос - поэтому мужу можно смотреть на волосы жены, а постороннему мужчине нельзя. Поэтому, если в парике есть такая же сила привлекательности, как и в волосах, он запрещен так же, как и волосы. Вот что пишет Хесед Леавраам (Рав Авраам Азулай (1570-1643 годы), дедушка или прадедушка известного рава Хида): "поскольку вся суть запрета из-за "прицут дегаврей" - она привлекает внимание мужчин, нет никакой разницы между своими волосами и париком - это один и тот же запрет Торы, поскольку именно внешнюю привлекательность запретила Тора" и еще много законоучителей пишут то же самое.
То есть: дома, если нет посторонних мужчин, женщина может носить парик и ее муж может произносить "давар шебакдуша", например, Имя Б-га или молитву. Но нельзя в парике выходить на улицу.
Пример для сравнения: женщине запрещено носить одежду красного цвета - это нескромно (смотрите комментарии на Шулхан Арух Йоре Деа 178:1). Но ее муж может произносить "давар шебакдуша", если она в такой одежде, потому что одежда это не часть тела - не "эрва".
Для тех, кто знает иврит и хочет разобрать эти законы со всеми первоисточниками - телефон в Израиле (+972 25825891) - можно оставить сообщение.
2.) Вопрос: известно, что уже в Талмуде написано, что женщины носили парики и на этом основано разрешающее мнение законоучителей прошлых поколений (Шилтей Гиборим, Рама и других). - Разве это так-?-!Ответ: вот что пишут все Ришоним (первые и главные комментаторы Талмуда).
Женщины, у которых были свои хорошие, красивые, полноценные волосы, не носили парики вообще. В доме и во дворе они ходили с непокрытой головой (Ктубот 72:2 и в комментариях там, Маген Авраам 75:4), а на улице надевали косынку. В тех поколениях еще не была открыта книга Зоар, которая требует закрывать волосы также в доме и во дворе и еще не стало широко известно, что праведница Кимхит удостоилась семи сыновей первосвященников, потому что даже стены ее дома не видели ее волос (история Кимхит приводится в Талмуде в трактате Йома 47:1), поэтому у себя в доме и во дворе можно было не закрывать волосы.
Важное замечание: вокруг двора во времена Талмуда был забор, потому что во дворе, а не в доме, варили и стирали и посторонних мужчин обычно там не было (см. Раши начало трактата Бава Батра).
Женщины, у которых не было хороших, полноценных волос (т. е. лысые, седые и т. д.) носили парики в доме и во дворе, чтобы нравиться мужу. На улице они закрывали весь парик косынкой, чтобы выглядеть как все женщины - а все замужние ходили на улице с косынкой на голове. Именно в этом был весь смысл парика - "выглядеть как все" - и во дворе и на улице. Парик создавал эффект, что под косынкой есть хорошие, полноценные волосы, кроме того, в случае, если косынка случайно сдвинется, не увидят, что в волосах есть проблема. Вот что пишут многие комментаторы Талмуда - процитирую двух из них:
Ритва (трактат Шабат 65:1): "женщина надевает что-то ПОД косынку из-за дефекта в волосах". И это мнение всех Ришоним (первых и главных комментаторов Талмуда).
Виленский Гаон (Шнот Элияу трактат Шабат глава 6 мишна 5): "выходит женщина в парике - это значит НЕТ у нее своих волос, берет состриженные волосы и кладет их ПОД косынку, чтобы выглядеть как та, у которой свои хорошие волосы".
То есть: парик заменял не косынку, как сегодня, а свои волосы.
3.) Вопрос: но ведь наши прабабушки в России и в Европе носили парики. У нас есть традиция, на которую мы полагаемся. Ответ: обычай носить парики в "ришут арабим" (т. е. на улице) появился в последних поколениях примерно 150 лет назад по вине русского царя:
Арух Ашулхан Ор Ахаим 551:11: "в наше время из-за приказа властей мы поменяли форму одежды" - и еврейки вынуждены были ходить с непокрытой головой - это придумали и подсказали царю евреи-вероотступники (маскилим).
Рав Шломо Клюгер в книге Шнот Хаим 316: "В России была "гзера" (приказ властей), чтобы ходили с непокрытой головой - а в наше время многие злонамеренно так ходят". То есть: сначала была “гзера”, потом эта "традиция" распространялась из города в город и из страны в страну, из России в Европу. К сожалению, так же, с непокрытой головой, ходили даже жены раввинов.
Попытки объяснить (уже после того, как гзера была отменена), что эта "традиция" противоречит Торе, не дали результата - см. Арух Ашулхан 75:7, Каф Ахаим 75.
Еврейки-праведницы во время гзеры не могли ходить в косынке, как положено и не хотели ходить с непокрытой головой - выбрали меньшее из двух зол - носили парик и для царских жандармов они выглядели как женщины с непокрытой головой. Но специально делали парики такими, чтобы они не привлекали внимание, не как сегодняшние парики, которые красивее, чем свои волосы.
Теперь скажите: это традиция, на которую мы полагаемся? Это традиция, которую мы должны продолжать?
4.) Вопрос: парик запрещен из-за "мар'ит аин" как, например, запрещена кровь рыб (если могут подумать, что это кровь животных, которая запрещена). То есть весь смысл запрета на парики в том, что подумают, что это свои волосы, но сегодня нет этой проблемы, потому что все знают, что это парик. Ответ: те, кто пишет, что причина запрета на парики - "мар'ит аин", опираются на слова автора книги Беэр Шева (он первый, кто написал, что парик запрещен из-за "мар'ит аин").
Он пишет, что парик запрещен, и продолжает: "... потому что много вещей запретили мудрецы для женщин из-за "мар'ит аин"...". То есть: именно для женщин есть много запретов из-за "мар'ит аин".
Можно сделать вывод, что Беэр Шева имеет в виду "мар'ит аин" типа запрета на кровь рыб (она разрешена, но могут подумать, что это кровь животных, которая запрещена). Если это так, почему написано “для женщин”?. Нет нигде в законах не только “много”, но даже одного запрета "мар'ит аин" для женщин. Нужно было написать просто "... много вещей запретили мудрецы из-за "мар'ит аин"...".
Есть другие значения слов "мар'ит аин":
А.) Талмуд трактат Шабат 64:2
"... почему евреям в том поколении требовалось искупление - потому что "зану" (насыщали) свои глаза тем, на что запрещено смотреть..." - объясняет Раши: у евреев был "мар'ит аин" - здесь "мар'ит аин" - смотреть на то, на что смотреть запрещено.
Б.) Мишна трактат Бхорот глава 7 мишнайот 3 и 5: перечисляются физические дефекты тела коэнов, из-за которых они не могут работать в Храме. Причина запрета - "мар'ит аин" - пишет Тиферет Исраэль: "мар'ит аин", о котором говорит Мишна, это не то, что выглядит, как травма, а то, что имеет необычный внешний вид.
То есть: кроме привычного для нас понимания слов "мар'ит аин" - вызывать подозрение - есть как минимум еще два. Общее во всех них: "мар'ит аин" - смотреть на то, что привлекает внимание. Также и в нашем случае - Беэр Шева пишет: парик это "мар'ит аин" - привлекает внимание, это нескромно. Проблема в том, что парик это нескромно, а не в том, что его примут за свои волосы.
Иначе невозможно объяснить, почему он пишет "... много вещей запретили мудрецы для женщин из-за "мар'ит аин"...".
5.) Вопрос: смысл требования покрывать голову, чтобы не подумали про замужнюю женщину, что она не замужем, но сегодня знают, что она замужем. Ответ:
А.) Это неверно. Не в этом смысл закона "кисуй рош" (требование покрывать голову).
Представим себе школу для девочек, в которой учительницы носят парики. Если такие же парики наденут ученицы и тогда они будут выглядеть как замужние - кто нибудь скажет, что это противоречит закону из-за того, что теперь не увидят, кто замужем, а кто нет?
Если в школе, в которой учительницы носят косынки, такие же косынки наденут ученицы, очевидно, никто из раввинов не скажет: "Нельзя! Как теперь мы узнаем, кто замужем, кто нет?" Наоборот, скажут: "Очень хорошо. Так скромнее".
Кроме того, во многих восточных общинах и девушки и замужние ходили с косынками - по-твоему, это должно быть запрещено.
Б.) Если в этом смысл, Тора могла потребовать, чтобы замужние женщины делали специальный знак на одежде, как это делают полицейские, офицеры, как это делали кнаанейские рабы (см. Талмуд трактат Шабат 57:2). Зачем нужно отбирать у женщины всю ее красоту? И даже если Тора хочет, чтобы этот специальный знак был хорошо виден - чтобы он был именно на голове - достаточно надеть небольшую шляпу или косынку в середине головы - и уже будет хорошо видно, что она замужем. Зачем полностью закрывать волосы?
Вся суть запрета именно для замужних в том, что:
- наказание за нарушение запрета чужой жены значительно строже, чем за запрет незамужней;
- стремление к запрещенному - йецер-ара на чужую жену сильнее (потому что “запрещенная вода вкуснее” - см. Талмуд трактат Санедрин 75:1 и трактат Авода Зара 20:1);
- у нее нет никаких причин нравиться посторонним, а незамужняя может украшать себя, чтобы найти жениха (см. Талмуд трактат Таанит 13:2 - девушки украшаются даже в дни траура по отцу - чтобы понравиться потенциальному жениху). То, что девушки некоторых восточных общин носят косынки - это устрожение закона, для большей скромности.
Смотрите: Хофец Хаим в предисловии и в четвертой главе книги Гедер Олам пишет: “очевидно и понятно каждому, что смысл закона “кисуй рош” - "цниут" - скромность … одна из причин того, что ходят с непокрытой головой - "йецер-ара" подталкивает женщину украшать себя и привлекать внимание своими волосами и за это она в будущем даст ответ".
Из слов Хофец Хаима видим, что (1) смысл заповеди закрывать волосы - скромность и (2) что это очевидно и (3) что волосы замужней делают ее привлекательной и именно поэтому их надо закрыть. Парики сегодня красивее своих волос и то, что люди "знают", что это парик, никак не убивает "йецер-ара" на чужую жену, человек остается человеком.
Талмуд трактат Ктубот 72:2 и все комментаторы там, Трумат Адешен 10, Лвуш Эвен Аэзер 21:2: не должны еврейки ходить с непокрытой головой по улице - потому что это "прицут" (нескромно) для них и есть также в этом запрете кабалистический смысл. И (это уже написано в первой главе), как пишет Хесед Леавраам: "поскольку вся суть запрета из-за "Прицут дегаврей" - она привлекает внимание мужчин, нет никакой разницы между своими волосами и париком - это один и тот же запрет Торы, поскольку именно внешнюю привлекательность запретила Тора" и еще много авторов пишут тоже самое.
Вывод: женщина не обязана выглядеть замужней, но обязана выглядеть скромной.
6.) Вопрос: есть в этом законе разные мнения, разрешающие и запрещающие, и те, кто носит парик, полагаются на разрешающие (а это главные законоучители своего поколения - Шилтей Гиборим, Рама и другие). Ответ: вот основа всех разрешающих мнений:
- все, кто разрешает - и Рама и другие - опираются на книгу Шилтей Гиборим (автор рав Йеошуа Боаз, один из главных законоучителей Торы в своем поколении, жил примерно 450 лет назад);
- Шилтей Гиборим выводит свое разрешение из того, что в Талмуде три раза (в трактатах Шабат 64:2, Арахин 7:2, Назир 28:2) упоминается "пеа нахрит" - парик;
- принято считать, что он разрешает парик в "ришут арабим", т.е. на улице, хотя в самом первоисточнике - в тексте его книги нет слов "ришут арабим".
После появления его книги около ста законоучителей написали, что у них есть очень сильные возражения против этого - и так появились "разные мнения" - можно или нельзя носить парик.
Примерно 35 лет назад (точнее: с 1975 года) группа законоучителей стала разбирать подробно все законы,связанные с париками, и нашли в книге Макор Хаим (автор известен как "Ховот Яир", жил примерно 300 лет назад) и в других книгах, что нет никакого спора и что Шилтей Гиборим запрещает парик в ришут-арабим и в своем разрешении он имеет в виду двор. [И также поняли его разрешение Рама и еще несколько авторов - они тоже разрешают парик только в доме и во дворе].
Мы уже писали (подробнее - вторая глава книги): (1) двор во времена Талмуда был обнесен забором и посторонних мужчин обычно там не было, (2) только во дворе женщины ходили в парике без косынки на нем, (3) в ришут-арабим - на улице сверху на парик надевали косынку, которая закрывала его полностью.
Почему принято считать, что Шилтей Гиборим пишет про “ришут арабим”? Комментаторы Талмула пытались понять, что именно разрешает Шилтей Гиборим:
- если он разрешает парик с косынкой на нем сверху - понятно,что это разрешено - об этом не нужно писать;
- если он разрешает открытый парик во дворе - так же очевидно, что можно [они считали, что во дворе можно ходить и с непокрытой головой - зачем писать про парик].
Получается: Шилтей Гиборим разрешает открытый парик на улице (других вариантов не остается), хотя он сам ни разу не пишет в своей книге, что разрешает это. И с этим разрешением стали спорить десятки законоучителей последующих поколений: Талмуде нет никаких доказательств, что можно носить парик в "ришут арабим". Где три(!) доказательства, что можно, если нет даже одного? Более того, если и есть доказательство, то что парик в "ришут арабим" запрещен. И как может Шилтей Гиборим противоречить всем комментаторам, которые были до него?
Ховот Яир обращает внимание: Шилтей Гиборим считает, как и часть комментаторов до него, что уже во времена Талмуда женщины сами на себя приняли на себя дополнительное требование: покрывать голову не только на улице, но и во дворе. Это значит, что ответ на вопрос "можно ли носить парик во дворе" не является самоочевидным. Значит, надо понять, разрешен или зарешен парик во дворе. В своей книге Шилтей Гиборим доказывает, что тогда, когда они взяли на себя дополнительное ограничение - не ходить во дворе с непокрытой головой, они не распространили этот запрет на парики. То есть: если женщина до того ходила во дворе в парике, продолжала так ходить и после появления этого запрета.
В самом тексте Шилтей Гиборим есть много неясностей и непонятных мест, если считать, что он пишет про “ришут-арабим”, но если сказать, что он пишет про двор, все станет понятно. Вот один пример: Шилтей Гиборим строит все свое доказательство на Мишне из трактата Шабат 64:2, в которой написано: "... выходит женщина ... в парике во двор ...". Талмуд разрешает выходить в парике только во двор, но не на улицу. Мудрецы опасались, что женщина в шабат будет нести свой парик в руке на улице в таком месте, где нельзя носить вещи. Как это может быть - какой нормальный человек будет нести парик в руке, вместо того чтобы надеть его на голову?! Комментаторы Талмуда дают два ответа на этот вопрос:
- она захочет показать свой красивый парик подружке и для этого вытащит его из под косынки;
- косынка и парик вместе могут упасть с головы и тогда она сразу наденет косынку на голову, а парик понесет в руке, чтобы привести его в порядок и надеть в другой раз. В любом случае - если на голове был парик, то на нем была косынка.
Именно это пишет Ховот Яир: вывод, что Шилтей Гиборим пишет про двор - очевиден. То есть и он, и те кто с ним “спорит”, считают, что в ришут-арабим - на улице сверху на парик надевали косынку, которая закрывала его полностью.
Для тех, кто знает иврит и хочет разобрать эти законы со всеми первоисточниками - телефон в Израиле (+972 25825891) - можно оставить сообщение.
7.) Вопрос: а что с "эмунат хахамим" - мы должны делать то, что говорят раввины, а все говорят: мой раввин разрешил. Ответ: конечно. И я всю жизнь действовал в соответствии с этим правилом. Делай то, что скажут мудрецы Торы, даже если тебе скажут на правое, что это левое и на левое,что это правое. Но в Талмуде прямо открытым текстом написано, что из этого правила есть исключение. Трактат Орайот в начале разбирает такую ситуацию: Санедрин - главный еврейский орган власти - постановил, что определенная вещь разрешена. Но один из мудрецов Торы знает, что Санедрин ошибся. Этот человек не может разрешить себе и другим то, что разрешил Санедрин.: А если он разрешил, хоть и знал, что нельзя, что Санедрин ошибся, то (пишет Раши) неправильно(!) понял заповедь "эмунат хахамим" - делать то, что говорят раввины.
Вот что пишет Рамбам (законы Шгагот глава 13 закон 5): ... например, Санедрин разрешил есть жир, который на желудке коровы и один из мудрецов Торы знал, что это ошибка, что этот жир есть нельзя, но он считал, что и в этом случае можно делать то, что разрешают мудрецы и ел запрещенный жир - он нарушил закон. Две важные детали:
- знал, что нельзя это есть;
- не знал, что в такой ситуации он не может полагаться даже на разрешение Санедрина.
Получается противоречие: с одной стороны мы обязаны делать то, что говорят мудрецы, с другой стороны мы не принимаем их разрешение. Пишет Рамбан (см. в начале Сефер Амицвот и в книге Сефер Ахинух мицва 496): только после того, как Санедрин рассмотрел все аргументы этого мудреца и показал их несостоятельность, для нас становится обязательным решение Санедрина. Смотрите также комментарий Хазон Иша на начало гемары Орайот - этот закон действует и в наших поколениях.
Если мы знаем, что нельзя, запрещено слушать не только нашего раввина, но даже Санедрин.
Есть раввины, которые разрешают носить парик. Все они - все без исключения - опираются в своем разрешении на книгу Шилтей Гиборим (или на Рама, который приводит в своей книге мнение Шилтей Гиборим). Но в их понимании этой книги есть ошибка - Шилтей Гиборим разрешает носить парик в доме и во дворе, но никак не на улице. Поэтому - в полном соответствии с законом Торы - запрещено полагаться на это разрешение.
8.) Вопрос: что ты скажешь про скромный парик? Ответ: все согласны, что нескромные, красивые парики запрещены, но, говорят, мой парик скромный.
Спросим себя: можно ли выйти на улицу с непокрытой головой, если свои волосы скромные?
И есть ли в наше время "скромный" парик?
В запрете "прицут дегаврей" - запрет замужней женщине привлекать внимание посторонних мужчин - нет разницы между своими волосами и париком и даже самые скромные, непривлекательные волосы запрещены. У кого свои волосы длинные и у кого свои волосы короткие, старые и молодые - все должны надевать косынку или шляпу. Тем более сегодняшний скромный парик - он значительно красивее, чем свои волосы многих женщин, у которых свои волосы не очень красивые. И только потому, что технологии производства париков постоянно совершенствуются, думают,что парик, который не из самых новых - скромный. То есть: парик, который 30 лет назад считался самым красивым и привлекательным, сегодня называется "скромный".
Сегодняшний скромный парик (короткий, аккуратный и пусть даже синтетический) безусловно привлекает внимание. Тем более он более красивый, чем свои волосы многих женщин (всех, у кого неудачные свои волосы, всех пожилых, старых, седых).
Одно из доказательств, что синтетические парики в этом законе как свои волосы: если женщина надела парик, в котором есть и настоящие и синтетические волосы, кто нибудь отличит, где настоящие, где синтетические? И даже если "специалисты" могут отличить, разве это что-то меняет для большей части людей (тем более, что мужчина не может “внимательно посмотреть" на женщину, это запрещено - Рамбам Алахот Исурей Бия 21:2 - Эвен Аэзер 21:1 - как он определит, что у нее на голове)?
Рав Гедалия Надель (один из больших раввинов литовского направления, Хазон Иш очень ценил его) написал примерно 40 лет назад: "по моему, даже если бы в прошлом все законоучители разрешали носить парик, сегодня все бы запретили". Это написано в то время, когда парики были гораздо проще, чем сегодняшние "скромные".
Есть ли хоть один мудрец в мире, который может объяснить: если вся суть запрета - "прицут дегаврей" - не привлекать внимание посторонних мужчин, как может быть парик разрешен, а свои волосы запрещены - когда все видят, что парик, даже "скромный", как минимум такой же привлекательный, как свои волосы, а часто и больше.
Рав Дон Сегал в одном из выступлений говорил: "...Ко мне приходят люди и говорят, что для них харедимные женщины гораздо привлекательнее, чем нерелигиозные ... сегодняшние парики создают больше проблем, чем свои волосы...”
Часто говорят: но ведь мужчины уже привыкли, много женщин носят парики, а человек не обращает внимания на вещь, которую он видит часто и поэтому привык.
Если это так, пусть Тора вообще не запрещает ходить с непокрытой головой. Ведь женщины до свадьбы ходят с непокрытой головой - пусть продолжают так ходить до конца жизни, ведь все "привыкли" к их волосам - значит и нет проблемы. Почему именно после свадьбы Тора требует покрывать голову, несмотря на то, что все привыкли?
Если это так, почему, когда в России и в Европе 100 - 150 лет назад женщины ходили с непокрытой головой (подробнее - третья глава книги) и дети и взрослые постоянно видели волосы замужних женщин все(.) законоучители говорили: нельзя. Запрет Торы. Смотрите, например, что пишет Хофец Хаим в Мишне Бруре 75:10 и в его книге Гедер Олам. Почему? Скажем: все привыкли к волосам замужних женщин - и нет проблемы.
Поэтому ровно ничего не меняет тот факт, что привыкли к парикам. Тора запрещает замужней женщине открывать волосы, чтобы не привлекать внимание посторонних мужчин, даже если они "привыкли" видеть волосы женщин. Чтобы женщина чувствовала, что она замужем (обратите внимание на точное русское слово: замужем = за-Мужем), что она должна нравиться мужу, а не посторонним мужчинам. Поэтому парик в наше время запрещен так же, как и свои волосы и даже больше.
Есть, кто возражает: из под косынки иногда вылезают края волос, а парик закрывает все полностью. Простой ответ на это - парики запрещены так же, как полностью открытые свои волосы. Кроме того, каждый может сам посмотреть Бейт Йосеф законы Крият Шма глава 75 и Шулхан Арух там пункт 2 и увидит, что это возражение неправильно.
9.) А что со "шлом-байт" - миром в семье - если муж хочет, чтобы жена носила парик? Ответ: разве должна женщина на улице носить парик - чтобы нравиться мужу и чтобы он не смотрел на других женщин - когда на нее смотрят другие мужчины? Получается: она "спасает" свою семью, но в то же время разрушает другие - это допустимо?
Рабейну Йона в Игерет Тшува пишет: "обязана женщина быть скромной и осторожной, чтобы не смотрели на нее мужчины, кроме мужа. Потому что те, кто смотрит, спускаются в геином (ад), а она получает наказание всех их вместе, так как не вела себя скромно и из-за нее это происходит".
Орхот Цадиким: "женщина, украшающая себя перед мужчинами, зажигает огонь в их сердцах и вводит запрещенные мысли в сердце и поэтому наказание ее очень велико". Разве для этого она вышла замуж?
В Талмуде приводятся истории о том, как женщина украшалась дома - для мужа, но выходя на улицу она одевалась скромно (жена Аба Хилкии и другие). Подробно об этом пишет Рав Хаим Каневский в книге "Орхот Йошер" стр.77.
Иногда женщины говорят: "Мои намерения чистые, я хочу быть красивой для мужа и на улице, а то, что смотрят на меня другие мужчины - это ИХ проблема. Пусть не смотрят. " По сути своей этот аргумент - полное непонимание закона. Ведь она может ходить с непокрытой головой и также говорить: "то, что смотрят на меня другие - это ИХ проблема. Пусть не смотрят. " Но Тора не принимает это. В законах скромности (подробнее - первая глава книги) парик запрещен так же, как и свои волосы. Смотрите, что пишет Хафец Хаим в четвертой главе книги "Гедер Олам" (когда в России и в Европе ходили с непокрытой головой): "Пусть не обманывает себя, что спасется от наказания, потому что должна была украшать себя в глазах мужа, это ошибка, потому что это нужно делать дома, но не на улице".
[Интересно было бы проверить, действительно ли те женщины, которые носят парик, потому что так хочет муж, удостоились мира и любви?].
Для тех, кто знает иврит и хочет разобрать эти законы со всеми первоисточниками - телефон в Израиле (+972 25825891) - можно оставить сообщение.
Перевод (с сокращениями и небольшими изменениями - согласовано с автором) на русский язык:
Keter Kodesh keter.kodesh@gmail.com
Wednesday, February 2, 2011
Tuesday, February 1, 2011
ייאוש זה לא המקום-עולמה של אשה- מפי הרב יעקב בן חנן שליט"א
שיעור מחזק לא ליפול ברשת של הייצר הרע לא להגיע לידי דיכאון אחיי היקרים רק שמחה אחים שלי!!!
Monday, January 24, 2011
Friday, January 21, 2011
Rav Mutzafi - Hadassa Ein Karem kids...
as per Rav Ben Tzion Mutafi on parashat Balak [http://doresh-tzion.co.il/LessonPlay.aspx?fn=fid003029-%D7%A4%D7%A8%D7%A9%D7%AA+%D7%91%D7%9C%D7%A7+%D7%94%D7%AA%D7%A9%D7%A2.wmv] 0:36 minutes into the shiur: spoke to Rav Eliashiv who forbid sheitls, &who said, they don't listen to me ... They say that their wigs do not come from Hodu-Tibet India which is a CLEAR AVODA ZARA GMURA- TOTAL IDOLWORSHIP ..that they bring their hair from Britain, Russia, France, Holland... but it's all SHEKER=LIES > it's all the same ZERA-SEED, same family-they're all the same Chinese and Indian Sources, there's NO FIXING it but through BURNING IT-EIN LA TAKANA EILA SREIFA! .............and ...after there was a BIG REVELATION OF INDIAN WIGS BEING AVODA ZARA ABOUT 3 years AGO, at the time when all frum women took down the wigs for scarves,HOSPITAL IN JERUSLALEM -HADASSAH EIN KAREM in some special radiology mahlaka department as per Professor there, all their kids got cured, the place was empty at the time..!
--
Rav Mutzafi, shlita:
"
אשה צנועה מכפרת על בני ביתה וזוכה לאור עצום בעולם הזה ובעולם הבא. לא
צנועה השכינה מסתלקת ממנה, ובגלל זה יש אסונות וחולאים נוראים ומעל
כולם זו הפיאה נכרית. שמעתי מפי מנהל מחלקה אנקולוגית במכון שרת הדסה
עין כרם שאמר שבתקופה בה התגלה כי הפיאות משיער של עבודה זרה בהודו
ורבים עברו למטפחות ירד מספר ילדים חולים במחלקה לשנים עד שהיה צורך
לפטר את כל עובדי המחלקה, ומיד שחזרו לפיאות יש היום למעלה מחמישים
ילדים חולים מאושפזים במחלקה מחוץ לנמצאים בחופשה בבתיהם. השם ירחם. "
--
Rav Mutzafi, shlita:
"
אשה צנועה מכפרת על בני ביתה וזוכה לאור עצום בעולם הזה ובעולם הבא. לא
צנועה השכינה מסתלקת ממנה, ובגלל זה יש אסונות וחולאים נוראים ומעל
כולם זו הפיאה נכרית. שמעתי מפי מנהל מחלקה אנקולוגית במכון שרת הדסה
עין כרם שאמר שבתקופה בה התגלה כי הפיאות משיער של עבודה זרה בהודו
ורבים עברו למטפחות ירד מספר ילדים חולים במחלקה לשנים עד שהיה צורך
לפטר את כל עובדי המחלקה, ומיד שחזרו לפיאות יש היום למעלה מחמישים
ילדים חולים מאושפזים במחלקה מחוץ לנמצאים בחופשה בבתיהם. השם ירחם. "
Thursday, January 6, 2011
האישה הירושלמית שחוותה מוות קליני
סיפור מרגש ומרתק של אישה שמספרת אודות המפגש שלה בעולמות עליונים והסיבה שהסכימו להחזירה פה לעולם הזה
Thursday, December 30, 2010
Sunday, December 12, 2010
special note on current events
...ABOUT THE MEDIA'S NEWEST CAMPAIGN... ''WOMEN OF THE TALIBAN''
FIRST OF ALL...
DO YOU KNOW THAT THE TALIBANS ARE ''SWORN Enemies of Israel,'' a gang of murderers and robbers...?
AND THAT THEIR WOMEN COVER THEIR FACES AND OURS DON'T...?!!
DO YOU KNOW THAT AROUND 60 YEARS AGO, ALL JEWISH WOMEN FROM EASTERN COUNTRIES DRESSED THIS WAY ?
FINALLY, ARE YOU AWARE THAT ONE WHO NICKNAMES HIS FELLOW [ESPECIALLY SUCH A DEROGATORY TERM AS SUCH] has no part in the world TO COME!!!
OHH, I FORGOT - THAT ISN'T SOMETHING YOU''LL LEARN FROM THOSE MONSTROUS ''MEDIA'' CLOWNS!!!
חבל שאתה גורם לעצמך הרס בידים , גם קורא דברי שטנה , גם כותב אותם , גם מנסה לפרסם אותם .
הידעת ? כי מי שמכנה שם רע לחבירו אין לו חלק לעולם הבא ? וכל שכן לקבוצה מעם ישראל . ועוד לכנותם בשם של שונאי ישראל , בשם של כנופית מרצחים ושודדים , ולא רעה עיניך באותם המזלזלים בקדושה ובצניעות , אלא באותם שלפי הבנתן הולכות בצניעות כמו שהלכו בנות ישראל לפני חמש מאות שנה ומעלה . חוץ מלכסות את הפנים .
כתבתי זאת מתוך תחושת קיום מצות תוכחה , ולהצילך מדין שמים , וחבל שאתה נגרר אחרי המסיתים והמדיחים למיניהם וכת ליצים שאינה מקבלת פני שכינה . והייתי יכול להתעלם משאלתך , שעד עתה לא הבנתי לאן חתרת בה , אלא שמצד ההלכה הייתי עושה איסור בשתיקה כהודאה
Monday, November 29, 2010
THE HIDDEN POWER OF THE JEWISH HOME
B"H
Ilona Magaseyeva
Judaic Studies 83.1.
Prof.Leiman
Spring 2000
THE HIDDEN POWER OF THE JEWISH HOME
Subtopic: Lighting Candles
“Kol kvod bat melech pnima...-- all of the honor of the daughter of the King is within” (Psalms 45:14).
And truly so, the Jewish home has always been a fortress of holiness, and the one who is called a home is the woman. As Rabbi Yossi said, “... I called my wife my home and my home I called my wife” (Gittin 52a).
She is the one who creates and preserves an island of holiness within it, protecting everyone in her household.
Our foremothers showed us the way to build the ideal home. When Yitzchak took Rivkah for a wife, he first "brought her into his mother’s tent and took Rivkah and she became his wife and he loved her and was comforted after [the death of] his mother" (Bereishit 24:67).
Yitzchak began building his home by bringing Rivkah into his mother’s tent to show her the kind of home he grew up in and wanted to have when he was married. There were three very special characteristics which distinguished this tent. When Sarah lit the candles for Shabbat, they burned from one Shabbat to the next. When she kneaded the dough, there was such a blessing in the bread that whoever ate even the smallest piece was satisfied. And the Cloud of Glory was always present, showing that the Divine Presence rested on the tent.
The home that Sarah created reminds us of another place where all these characteristics were found: the Beit HaMikdash (The Holy Temple) , the dwelling place of the Shechina (Divine Presence). In the Beit HaMikdash, when the kohen lit the candles of the Golden Menorah on erev Shabbat, they burned till the following erev Shabbat. Every Friday, the twelve loaves of bread were replaced with newly baked ones. The bread from the previous week, which had miraculously stayed fresh, was then divided among the kohanim; our Sages tell us that even if a kohen received a small piece, he felt satisfied.
So we see here that Yitzchak was actually asking Rivkah if she was capable of building a Beit HaMikdash. Before the Holy One, Blessed is He, caused Sarah’s sun to set, he caused Rivka’s sun to rise (Bereishit Rabba 58:2).
After he showed her the tent and she agreed to follow in his mother’s ways, their home was a Beit HaMikdash, just as every Jewish home is a miniature Beit HaMikdash — and the builder of this Beit HaMikdash is the woman.
The woman is the one that makes sure that her home is a place of happiness, sanctity, and joy, a place of shalom bayit. And Shabbat candles are the symbols of the shalom bayit.
As the gateways to Shabbat open wide and the pure and holy serenity descends upon the home, the glowing candles illuminate the home, the family, and the world as a whole. It is a time when we are exalted, standing in our own Beit HaMikdash, like a Kohen Gadol lighting the golden Menorah.
There is a mitzvah to light candles on late Friday afternoon, which will burn into Friday evening. This is derived from Shulchan Arukh 263:2, and Mishnah Berurah. Three reasons are given for the mitzvah of Candle-lighting: Light maintains family harmony by helping people to avoid accidents in the dark; lighting candles in the dining room honors Shabbat; and dining by the light of the candles increases the diner’s enjoyment of the food, fulfilling Oneg Shabbat.
That the mitzvah of Candle-lighting is connected to both Kavod and Oneg Shabbat can be seen from the Rambam’s discussion of these mitzvot (commandments). In Hilchot Shabbat 5:1, he states, “Men and women are obligated to have candle burning in their homes on Shabbat... This is included in the mitzvah to enjoy Shabbat (Oneg Shabbat).” In Hilchot Shabbat 30:2-5, he discusses the mitzvah of Kavod Shabbat: ”How is the mitzvah of honoring Shabbat [fulfilled] ? The sages have said that it is a mitzvah for a person to bathe ... in hot water on Friday to honor Shabbat ... . The table should be set, candles lit, and the beds made ... . All these things express the honor of Shabbat.”
So, we learn from Rambam that candles must be lit before sunset in order to honor Shabbat. In like manner, when a Queen comes into a house, the house is already prepared to welcome the Queen and the light is already there.
It is evident from the Rambam’s words that two mitzvot are fulfilled through the Shabbat candles:
• lighting candles before Shabbat is part of Kavod Shabbat,
• while having them burn on Shabbat is part of Oneg Shabbat.
In general, Oneg Shabbat is fulfilled by enjoying Shabbat on Shabbat and Kavod Shabbat is fulfilled through actions done in anticipation of Shabbat. See the Beit HaLevy, Vol.1, No.11, and the novellae of haGaon Rav Chayim of Brisk(stensil) in the name of HaGaon Rav Yitzchak Ze’ev Soloveitchik.
According to those authorities who maintain that the mitzvot of Kavod and Oneg are prescribed by Torah Law, candle-lighting is part of both Torah obligations. See the Sha’ar HaTziyum 242:1 and the Eliahu Rabbah 671:2.
In addition, the Gemorah (Shabbat 23B) states one more reason for why candles must be lit before Shabbat is. That is because the Pillar of Fire, which hovered at night always appeared with the Pillar of Cloud (a herald of rain) before sunset. This idea awakens us to try to delve into and understand the meaning and the secret of light.
“In the beginning of G-d’s creation ... G-d said, let there be light; and there was light.”(Rashi, Bereishit 1-3).
So, according to the very first passage of the Torah, we see the major principle of life, that G-d’s first creation, light , is the source of all that follows. Hence, we infer that darkness, which represents unhappiness, loneliness, illness, poverty, sadness, death, etc., - is bogus, it only exists to accommodate light. A mere shell embodying and serving the light.
The Torah continues (ibid.) , “ ... and it was evening and it was morning, one day”, emphasizing that evening precedes morning. What other nation begins the day at nightfall? The idea to perceive the night as a harbinger of day can only so closely associate with the unique nation that bears the yoke of One G-d, the Children of Israel.
Even the words in the principal Jewish prayer of Shema :
“Shema Israel, Hashem Elokeinu, Hashem Echad,” in other words, “Listen, Jewish People, the Lord is our G-d, the Lord is One” reveal the meaning of unity between darkness and light. Where darkness (signifying the judgment incurred upon a person, like death or illness, etc.) and light (signifying G-d’s mercy leading to a person’s joyous state) stem from One Source, G-d, the Creator. And we infer this from the names of G-d denoted in the verse mentioned above. We know that G-d has seventy-two names. And each of the names refers to a distinct way that G-d manifests Himself to us , which gives us a way to relate to Him. The name “Lord (Hashem or Yud Keh Vav Keh)” refers to the Creator when He manifests His compassion. “Our G-d (Elokeinu)” refers to the Creator when He acts as a Ruler who metes out justice. The third mention of G-d is again “Lord (Hashem or Yud Keh Vav Keh)” , which suggests that G-d is one and the same loving divinity, whether He reveals Himself to us as a G-d of compassion or as a G-d of justice. All He does comes from His love for us, although He must sometimes act in the way that seems harsh with us in order to effect justice.(Aiken, L.,The Hidden Beauty of the Shema)
Anything that ever happens to people, good, or khas veshalom (G-d forbid) - not good, is G-d's great urge for us (all of klal Israel) and helping us, to grow individually as well as a whole. [I heard a couple of wonderful quotes pertaining to this idea: "G-d loves you, please call home" or “If you feel that G-d is far away, know that He was not the one who moved”]. So He sits there waiting for us to contact him, sometimes He needs to give us a hand, but that help comes in different forms. And whatever may seem bitter, it is the best way for salvation. Like a bitter medicine that a trustworthy Doctor prescribes, and we have no choice but follow him and accept the required treatment.
There's a verse in tehilim twenty-three sang by King David:
‘ A psalm by David.
Hashem is my shepherd, I shall not lack.
In lush meadows He lays me down,
beside tranquil waters He leads me.
He restores my soul.
He leads me on paths of justice for His Name’s sake.
Though I walk in the valley overshadowed by death,
I will fear no evil, for You are with me.
Your rod and Your staff, they comfort me.
You prepare a table before me in view of my tormentors.
You anointed my head with oil, my cup overflows.
May only goodness and kindness pursue me all the days of
my life,
and I shall dwell in the House of Hashem for long days.’
“Gam ki eilech bgei tzalmavet, lo yira ra ki ata imadi, shivtecha umishantecha heima yenachamuni - Though I walk in the valley overshadowed by death, I fear no evil, for You are with me. Your rod and Your staff, they comfort me." (Psalm 23, the 4th sentence) The rod, also serves as a staff. The same stick that hits us also serves to support us whenever we need to lean on it. Also, the beginning of the same psalm (23), “Hashem Royee, lo echsar...”, or “Hashem is my shepherd, I will not lack,” describes G-d as a shepherd, who uses his staff to hit the helpless sheep to keep them from going off the right track, to keep them away from the wolves; and just like sheep feel no worry, because their shepherd sees to their every need, so should we feel content knowing that G-d will provide us with what we truly need.
In the desert , the Pillar of Fire (that gave light to enable Jews to travel at night) constantly appeared by day while the Pillar of Cloud that (protected the Jews) was always visible at night time. Daily they paired off to manifest their union. They were one because they came forth from the One Source.
The Shabbat candles also express this concept. Rabbi Shmuel E. Brog conveys in his overview, The Shabbos Candles, that darkness itself gives rise to the Shabbat candles, which are necessary in order to see. In this, they are like the Pillar of Fire , which was also required to make travel at night possible. But there is yet a deeper parallel. The Shabbat candles are a mitzvah, they are lit because of a Divine command, thus they are similar to the Pillar of Fire , which was also a Divine light.
The Pillar of Fire , which illuminated the night was invariably seen before sunset together with the Pillar of Cloud in order to demonstrate that its radiance at night was daylight in a different form. Its miraculous rays were consequently a lesser manifestation of the original all-encompassing Light of Creation. Undoubtedly, the exuberant bliss of those who beheld it is indescribable in human terms.
But the Shabbat candles are sacred; a Divine light was also unveiling the inner Radiance of Creation. For that reason, they , like the Pillar of Fire , must be lit before sunset to attest that they, too extend the light of day beyond its natural limits.
The Shabbat candles are not characteristic of any fire lit during the week, even the Havdalah, we thank Hashem for teaching us how to make the light through , which we overcome the obstacles imposed by darkness. On Erev Shabbat we thank Him for revealing that darkness itself is merely another form of light.
Since every Jewish home, as mentioned earlier, is a miniature Beit Hamikdash, the glorious epitome of the Jewish home, we need to look deeper into its structure.
Three times a year – on Passover, Shavuot and Sukkot – all Jews went to Jerusalem to celebrate the holidays during the Beit HaMikdash, which was central to the spiritual life of the Jewish people.
Our nation gathered there, together as one, to deepen both their personal and national sense of connectedness to G-d. It was a place of concentrated spiritual power and electrifying inspiration.
A centerpiece of our Temple was the Menorah which was lit daily. Since then buildings were illuminated by the natural light of the sun, windows were designed to be narrower on the outer side of the wall and wider on the inside. This design served as a type of funnel that captured the rays of the sun and dispersed the light inside the building.
Curiously, the windows in the Temple had the opposite design. They were narrow on the inside and wide on the outside. Why?
The light of the Menorah represents Torah wisdom. Shimon Apisdorf explains that the seemingly backward design of the windows signified that this wisdom was to radiate out to the entire world. More than the Temple needed the light of the sun, the world needed the enlightening wisdom of the Torah.
Another distinguished and important item, the Ark, in the Temple represented the Torah even more clearly than the Menorah. The Ark contained the tablets of the Ten Commandments, and the very first Torah scroll, written by Moshe. But the question lies, if the Ark contained the Torah, how did the Menorah also represent Torah?
Since the Torah actually has two parts : One part being the Written Torah, commonly called the Five Books of Moshe, and known to mankind as the Bible whose text is written on every Torah scroll.
The second part of the Torah known as the "Oral Torah" given at Mount Sinai to the Jews, which was studied, memorized and carefully transmitted directly from teacher to student.
Going back to the Menorah, the Ark and the Temple windows: beautiful lights shone from the Menorah represented the Oral Torah since it liberates the meaning and the wisdom contained in the Written Torah. Meanwhile, the tablets and the Torah scroll were kept in a closed Ark – because without the benefit of the Oral Torah, the Bible is a mere closed book!
The windows of the Temple were backward to signify that more than the Temple needed the light of the sun, an often darkened world needed and still needs the light of Torah.
In the book of Rut, Ruth said [to Naomi], “Don’t ask me to leave you and to stop following you, for where you go, I will go... . Your people shall be my people and your G-d, my G-d... . Thus shall Hashem do to me and even more [literally: and thus shall He increase], if anything but death[literally: for death] shall part us.(Rut 1:16-17)”
In this statement of Rut’s acceptance of Judaism, we focus on the clause: “Thus (khaf hei) shall Hashem do to me and thus (khaf hei) shall He increase”. The numerical value of the word “thus” (khaf hei) is twenty-five, and the twenty-fifth word in the Torah is ohr, “light.” Koh therefore alludes to light. Rut was saying: As a gentile, I was in the dark. But now Hashem will make light for me and increase it because I have become a member of Israel.
Similarly, the Torah says, (Shemot 10:22-23) “ There was a thick darkness in all the land of Egypt..., but all the Children of Israel had light”. And Scripture says, (Ishayah 9:1) “The people who walked in darkness have seen a great light; those who dwell in the land of the shadow of death, the light has shined upon them”; and (Ishayah 60:1) “Arise, shine, for your light has come, and the glory of Hashem shines upon you”.(Ben Ish Chai (Em HaMelekh): Israel & the Nations: Light, p27)
Chanukah candles breaking through the night of galut (exile) provide another powerful insight to this idea.
Chanukah is about two ever present forces: darkness and light. It’s about a struggle between two world shaping ideologies: Hellenism and Judaism.
The Festival of Lights, takes place at the darkest time of the year, which represents the darkest time of our history. The time when, unfortunately, the seventy nations of the world did not understand the nature of the sacrifices in the Temple. For that reason, the Jewish People have suffered countless pogroms throughout the ages and the destruction of two Holy Temples.
It occurred in Israel during the Hellenistic oppression called galut Yavan. This third exile lasted one hundred and eighty years, and was dubbed the exile of darkness due to the fact that the Greeks made every effort to make Jews see and understand the world in a way which was alien to the Torah.
The Greeks were conquering the world, with their ideas as well as their armies, and were bringing a modern, practical, "enlightened" philosophy to the world. Resistance to this force came from where one would have least expected it. A small group of people, without military power, without weapons, went into the streets against the Greek rule, and were victorious! As the psukim 8-9 in tehilim 20 state: ”eile barechev ve’eile basusim, va’anachnu besheim Hashem Elokeinu nazkir. Heima kar’u venafalu, va’anachnu kamnu vanit’odad. -- Some with chariots, and some with horses, but we - in the Name of Hashem, our G-d - call out. They slumped and fell, but we arose and were invigorated.”
Although the Greeks did not actually destroy our Temple, they contaminated it. Chanukah celebrates the return of holiness to the Temple after the contamination of the Greeks.
It was the exile of darkness, for the reason that nothing is as dark as the enslavement of the human mind. The galut Yavan is always referred to as darkness since it took away the light of Torah.
Chanukah is about the awesome subtleness of life. It’s about how little things can make a profound difference, and it’s about discovering the soul in the flame, the soul in everyday life and the power of the Jewish soul in history.
The holiday of Chanukah is about the imperceptible human spark that enables people to reach far beyond their perceived limitations. It’s about the power in a diminutive flame to banish an enormous darkness. It’s about a tiny people that is able to overcome the most daunting of foes. The purpose of kindling the menorah is to rekindle in ourselves the light of the triumph over darkness.
There is a custom, among some people, of turning off the lights at the time of lighting the menorah on Chanukah. This emphasizes the idea of light coming forth from darkness, and holiness appearing where it is least expected.
It is customary on Shabbat , during Kiddush, to look at the candles when reciting a prayer Va’ychulu. Indeed, Va’ychulu describes how G-d completed creation; the Shabbat candles enable us see it.
The Rambam’s statement can now be better understood in the profundity that the Shabbat candles must be lit early to honor Shabbat.
By lighting candles early we testify that there is no real darkness on Shabbat and hence give a great honor to the Sacred Shabbat. Shabbat is an absolute radiance! It’s heaven! Shabbat reflects the Sublime Joy that set creation in motion, and the Infinite Bliss of its culmination.
On the passage (Eicha 3:17) “And my soul despaired of having peace,” the Talmud (Shabbat 25B) expounds, “[Because it lacked] Shabbat candles.” Rashi clarifies “ ... without light there can be no peace because they [people] will constantly stumble and be compelled to eat in the dark.”
But the question is why do Chazal, the Sages, suggest that only an absence of light on Shabbat mars the peace? According to Rashi’s explanation, it seems that an absence of light on any day would be equally disruptive.
In order to answer this, it is necessary first to define the word peace. The Hebrew word for peace, Shalom, originates from the word Shlamut, which means complete, totally integrated. In Shalom, people relate to each other in the manner that cells and limbs of the human body relate to each other – in total harmony. Harmony is the vessel that transforms material conveniences into blessings. Enjoyment is within reach, even in the physical sense, only in the presence of peace. Precisely as all the elements that compose the human organism are part of one totality, so too, people in Shalom are perfectly united in the Source of All Being.
Shimon Apisdorf in his book on Chanukah sets down an interesting perception that within the lights of the Chanukah Menorah there is a spiritual energy that is able to help us reconnect with that , which is inspiring and uplifting in life. “The dancing flames of the menorah are there to spark a sense of innovation in life.”
Each of us is considered a precious source of light, and when G-d told the Jewish people that the little lights of the Menorah are more precious to Him than the lights of all the stars [He placed] in the sky, He was telling us not to evaluate beauty and radiance of our inner lights in terms of anything else but ourselves. In the realm of the soul, in the realm of the deepest human accomplishment, there is no room for competition, yet room enough for a world full of winners- a world full of little precious lights.
To experience the oneness of Shalom, man has to first sublimate his material nature due to the fact that matter is exclusive; It’s not possible for two physical beings to occupy the same place at the same time; one necessarily excludes the other.
Scripture (Iyov 12:11) writes that Hashem invested man with all the wild characteristics of beast and then decreed that he harness and channel them until he transforms himself into a civilized, moral being. Throughout the time that Noah was in the ark, he had to give each animal its particular food at proper time. All th while in the ark he had to work on developing his character , on his capability to give and care for other beings.
There is an astounding parable about a king who had a wonderful map of the world. The map was his most treasured possession because it made possible the conquest of every land. Once, the precious map fell into the hands of his young son who unintentionally tore it to pieces. The king, speechless, verged on collapse. Seeing his father’s despairing condition, the child jumped up and cried, “Don’t worry, Father, I’ll put it all together.”
Surely so, the boy fulfilled his promise. With diligent care and effort he fitted every little piece together.
Amazed at his son’s accomplishment, the king exclaimed, “Where did you learn this secret? How were you able to possibly remember where all the pieces belong?”
“There is no big secret,” the boy replied. “I noticed a picture of a man on the back of the map. Once I put the man together, the world automatically fell into place.”
Indeed, the map of the world, and with it the map of family life, is ripped and shredded. To paste all the parts together is an impossible undertaking. All one can do is begin to work on his/her own character. Once the person mends himself, he will automatically mend everything.
The Torah’s (Iyov 5:7) precept that “Man was created to toil,” was given to Adam when he resided in Gan Eden, where all his material needs were acquired without labor. Therefore, this passage obviously means that his sole occupation was to strive for an ever greater degree of unity with the One Source of All Being. (In other words, to toil in Torah. See Targum Yonatan Bereishit 2:15).
After his sin, his obligation to achieve Divine union became extremely more difficult because Adam was forced to provide his own physical sustenance. He was diminished and made to serve that part of his being , which divorces him from the whole; he was forced to toil and invest time in that segment of his nature, which is selfish, which is limiting, which makes him arrogant and angry.
Rabbi Yeruchim Levovitz , zichrono levracha, the late world renowned mashgiach of the Mirrer Yeshiva, once said,
“Man is like a compass. Although the arrow always faces north, it can easily be pointed elsewhere. However, it will remain in place only as long as it is held; remove the finger and it quickly reverts to its original position.
“The same is true of man. His arrow, i.e., the essence of his soul, is always pointed heavenward. By virtue of his very nature, man seeks only good and reverence for G-d. It is only here, in his physical form, that his true essence is distorted by outside forces which lead him astray. Therefore, man is not required to seek new virtues he does not already possess. No, he is only called upon to refrain from doing what for him is perverted and unnatural. If only he could flee the influences which corrupt him, he would automatically turn to kedusha and to G-d.”
Unfortunately, for six days that men are instructed to work, they are still beset with this difficulty. Of course, there is a substantial difference between the righteous, who are minimally affected, and the wicked, who have become horribly deformed. Nonetheless, during the six days of toil for bread everyone is too fearful and too worried to integrate totally with others.
Perfect Shalom is attainable only to an individual who is freed of Adam’s curse; to an individual liberated from fear of want; to an individual whose body does not crave fulfillment of every desire any longer. He must be at rest; serene, tender and genial. In other words, he must return to Gan Eden.
Shabbat is this Gan Eden. Therefore, not only all manner of creative physical work is forbidden on the Holy Day, but even the necessity for it must be avoided. As Rashi states: “When Shabbat comes you should view all your work as being finished in order to free your mind of all physical concerns.” (Shemot 20:9)
Thus the first prerequisite of total Shalom is tranquility. Our sages write: “Peace is wonderful. It is the only container Hashem found to store Israel's blessings (Uktzin 3:12).” Even the most beautiful home, furnished elegantly and with every modern convenience , is worthless if it does not have tranquility.
As the passage in Mishlei(17:1) states: “Better a piece of dry bread with tranquility than a home full of sacrifices of strife.” If one eats his “dry bread” primarily to keep healthy, there can be “tranquility”, i.e., if the individual has made peace with himself, he can get along with others. But if he eats not to satisfy his own needs but to fulfill the desires and/or expectations of his neighbors, if he must feed himself to impress others, then his fine china, brand-new car, and expensive house are also inadequate. This is where the trouble begins. It does not take much to support oneself, under normal circumstances, a garment and a portion of bread suffice. When one however, must dress and eat to excite others, then there are no limits.
Tranquility enables to let go of the anxiety, the conceit, and the greed that disrupts it .
However, total Shalom requires one other condition which is the light. Since light stimulates the intellect to differentiate and to perceive the uniqueness of each and every being, the Talmud (ibid.) for that reason refers to it as Shalom. To treasure these differences is the sign of Shalom.
Shlamut, the unqualified affirmation of humility, entails diversity to the point of inequality. In Shalom, each individual perceives the unique excellence that all others possess to the extent that he views everyone as greater than himself (see Igeret haRamban). This is possible because he understands the oneness that unites all Jews, therefore, their excellence is really his excellence.
Darkness is called erev in the lashon hakodesh (Holy Tongue), because it mixes (orav) things together and destroys diversity. Darkness is the terrific equalizer that turns distinctiveness into nothingness.
On the other hand, light is known as boker fore the reason that it gives rise to beekur, the careful examination that discovers value everywhere.
To contemplate further (from Rabbi Shraga Simmons) , the Jews in Egypt had sunk to the forty-ninth level of spiritual impurity, and only when they hit rock-bottom did they turn to G-d and cry out. It was at that moment that they were redeemed. Redemption can be as quick as the blink of an eye. Our Egyptian experience began with Yoseph sitting in the dungeon prison -- and rising to the position of prime minister in the span of one day! When we see the evil being set to an end, the Egyptians drowning at the Sea, we are grateful to the One who arranged the turnaround! G-d delivers us from slavery unto freedom. The Seder is the only one of the six-hundred and thirteen mitzvot that is performed specifically at night, for on Passover, we turn the darkness into light.
The night before Passover, at the beginning of the night of the fourteenth of Nissan, we search for chametz by the light of a candle immediately after stars emerge. Since chametz alludes to the yetzer hara (evil inclination) , and the candle signifies the mitzvot, as it says: “For a commandment is a candle and the Torah is light” — through the strength of the mitzvot, one will be able to eradicate evil within him and thus uncover his greatness.
Also, by looking at a candle, we can learn how to overcome the yetzer hara and how to root out the chametz from within us. While the candle burns, it sheds light around it. But when it is extinguished, it becomes completely dark. Not only this, but its wick is then left as black as ashes, leaving dirt on the hands of whoever touches it. So too, a man should realize that as long as he is alive, he can be successful and wealthy, and it is still within his power to add to his record more mitzvot and good deeds. However, once his “candle” has been extinguished, and he passes from this world, his opportunity to perform mitzvot and good deeds is dark as the night (Ben Ish Chayil, Section 4, 160)
People in Shalom cannot possibly intrude upon each other because they clearly see the Divine beauty of every being. Unbound by want, they are free to be themselves and free to esteem others.
So, to the extent that the individual liberates himself from the pursuit of selfish, egotistical, material needs (Shabbat rest) he obtains an open mind, broad enough and sharp enough to discern (by the light of the candles) the sublime qualities that distinguish each and every family member, guest, and even each object.
Anyone who has ever experienced the Kedusha of Shabbat can testify that the harmony that is present at the Shabbat table cannot be duplicated on a regular weekday. At other times light can minimize friction, but on Shabbat it generates Gan Eden.
The intensity of union manifest in Kiddush and the HaMotzee, when all are gathered become one with the reciter, when Halachically his lips become their lips, visibly gives emphasis on the uniqueness of even the youngest child who must cooperate in silence for the Kiddush to proceed. And when it is over, he also must partake of the wine and challah together with all present.
Oneness gives rise to individuality! To penetrate this knowledge is to try the indescribable rapture of Oneg Shabbat. To attain it we light Shabbat candles!
To experience Oneg Shabbat – the Heavenly Oneness, the ecstasy of Gan Eden – is a Divine gift unobtainable by human effort alone. It is bestowed by the Almighty as a reward for Shalom Bayit.
Shalom Bayit is based on the principle that union is the essence of life. If union is central then man is eternal; if, khas veshalom, Heaven forbid, it isn’t, man is no more than a piece of clay.
The knowledge of this is precious to all who comprehend that a man/woman without a spouse is nothing but a semi-being. As Rabbi Eliezer said, “He who has no wife is not called ‘Adam’ (a man)” (Yevamot 63). Why is that? Man is incomplete and as long as he is alone man is blemished because he cannot fulfill his goal. The Zohar explains that the Shechina cannot rest on something that is not perfect, for something that is imperfect is incomplete.
Marriage is a chance for perfection since it’s said:“Male and female He created them, and called them ‘Adam’ ” (Bereishit 5:2). The Vilna Gaon explains (Vilna Gaon, Mishlei 9:10) this strange structure of the pasuk (sentence) that because Hashem wanted the woman to be a helpmate to the man, He created them as one and then divided them – only if the woman is part of her mate will she be able to truly help him. Alone, neither of them is complete. Both halves are needed to create one whole. Completeness comes when these two halves join together into one unit; when a husband and a wife complement each other; when two help each other, and give to each other. The love and harmony between them becomes greater than that between people in any other relationship. They’re like one body. And when these two halves are joined, bringing completeness, the Shechina becomes a partner with with them.
Shalom Bayit exists only in families which despise the concept that marriage is a partnership of convenience. Marriage means union, oneness. It means courtesy, respect and consideration. So, instead, they perceive it as a Divine creation , which transforms two partial-beings into one whole entity. “And they shall be one being (basar echad)” (Bereishit 2:24). Two total strangers, absolutely opposite in character and temperament – a male and a female – unite making a home.
They comprehend wedlock (the union of ish with his yud and isha with her hay) as a living real-life manifestation of the Yud and the Hay that spell the Name with , which Hashem creates the world. They clearly see their “One Soul” in the “One Flesh” of each and every child. Their kedusha grows in union with their family. In turn, the glory of Hashem is more obvious because there is a greater sphere of Shalom – the primary Name of G-d.
In lashon hakodesh, the word “father” is spelled with the first two letters of the Hebrew alphabet, alef and bet. This implies that he must lead and set the family’s pace. On the other hand, the word “mother” is spelled with alef and mem, the first and middle letters. This indicates that she must unify the family as the center unifies the whole. Father’s task is responsibility and mother’s task, devotion.
Shalom Bayit accordingly sets roles for man and for woman. It requires a husband who is creative, unafraid of toil, dedicated to enhancing the Divine nature of his family and the world. A husband fulfills his first obligation to intensify his own G-dliness by loving his wife as he loves himself, and by honoring her more than he honors himself.
The Rambam (Hilchot Ishut, Chap.15: 19, 20) puts it this way: “...The husband must honor his wife more than he does his own person and he must love her as he loves himself; he must add to her comforts according to his means; he may not be domineering, but must speak softly; he may not appear [to her] depressed or irate.” Without her he has no continuity; no strength to conquer the world; and no real self.
In turn, Shalom Bayit requires a wife who is dedicated to loving kindness; to building a home , which is a haven of comfort and inspiration for her husband and her children. A wife fulfills her first obligation to make herself Divine by uniting with her husband in fulfilling his wishes as she would a monarch’s .
Rambam continues: “...The wife must honor her husband in extreme measure and revere him; everything she does must be in accord with his wishes; he should be as a king in her eyes; she should walk in the desires of his heart and reject whatever he despises.” This oneness make her embodiment of Shechinah. Without him she is void of Torah. Without him she is mortal.
“This is the way Jewish daughters, and Jewish sons, those who are sacred and eternal, act in marriage. In this way their life together will be beautiful and exalted.”(ibid.)
We see all this manifested in the act of lighting Shabbat candles. The completeness Shalom of Shabbat does not appear only with the lighting of candles, but is brought in by the attitude of the husband and wife. As we see in the following example of Rabbi Brog. First, the husband honors his wife by placing the candles on the table and preparing them to be lit. Afterwards, in a voice filled with love he gently reminds her to light them.
Gladly she hurries to do his bidding and to usher in the Shabbat. Because she perpetuates the home, she was chosen to be the hostess to greet the Divine Guest who weekly visits their earthly abode.
As she prepares to light the candles, she meditates: “I am His agent. This makes us One. Now I have the strength to kindle the only light capable of absorbing darkness – the Divine light of Oneness, the Shabbat lights.”
She kindles them and instantly Oneness appears before her eyes.
“True, I see two candles, even two flames – but there is only one light! No longer will our two distinct bodies blind us to the fact that my husband and I are one. No longer will our physical differences come between us. Indeed, how this One light urges me to focus on the Divine Image that all men possess.”
Although both men and women are obligated to light candles (Shulchan Arukh 263:2), the women of the household light on behalf of the family. Because their principle work is inside the home, and they are primarily responsible for its care, women were chosen to perform this mitzvah (Shulchan Arukh 263:3). They were also chosen because lighting candles rectifies Chava’s sin, which caused “the light of the world” to be extinguished (Mishnah Berurah 263:12). This refers to the tradition that death came to the world as a result of Adam’s sin.
We are well acquainted with the story. G-d commanded man saying, 'Of all trees of the Garden you shall eat. And from the Tree of Knowledge of Good and Evil you will not eat, for on the day you eat from it you will surely die.' (Bereishit 2:16-17) Man’s body is earth as verse follows ”And G-d made man, dust from ground” (Bereishit 2:7). A man’s body consists of the most simple element of Earth. Hence we infer, he is simple. And he had to be clearly told that if he eats what is forbidden, he will die.
Chava , blinded listened to the seductive and cunning snake, which is also compared to our Evil inclination that incited her. The tireless yetzer hara is always ready to attack the unsuspecting; As it is said, “The evil one is on watch for the righteous and seeks to destroy him”(Tehilim 37:32).
Her mind was dulled and “she took of the fruit and ate ... . And she gave some to her husband.” Sin is contageous. Just as a ‘mitzva goreret mitzva’, a good deed triggers another (opportunity for a) good deed. Same is,unfortunately, true for the opposite, ‘aveira goreret aveira’, a bad deed, khas veshalom, follows another bad deed. Immediately after, they gained their consciences , they awakened. They regretted and “Adam and his wife hid from G-d” – they were disturbed.
According to commentators, through eating of the fruit from the Tree of Knowledge, the tendency to do evil was internalized within the human psyche. Before the sin, man and woman had an intellectual choice between good and evil, but evil was outside of the body, not an inner pull or an emotional desire.
Previously, a person's soul expressed itself through its body. Body and soul were in concordance with each other. For instance, whenever the soul wanted to pray to G-d, the body rose early and prayed. Whenever the soul wanted to study and grow most effectively, the body ate healthy foods and took care of itself to provide the necessary fuel and energy for the demanding task.
Now, the body is no longer in the service of the soul, it’s no longer in a rush to do its bidding. When a soul wants to pray, a body groans, turns over and shuts off the alarm clock. When the soul strives to perfect itself, the body craves to eat chocolate cake, watch television and lie on the beach. Now, not only is the body not a reflection of the soul, but they are now working at cross-purposes.
Chava and Adam ate from the tree, and although death was not the immediate result of their transgression, they were driven from Paradise and became mortal. While wrongdoing may seem innocent, one quite often has to pay up the price with interest for the consequences incurred.
Adam is referred to as “the light of the world”; by bringing him to sin, Chava caused this “light” to be extinguished. By fulfilling the mitzvah of lighting Shabbat candles, a woman helps to rectify this sin. Husbands help participate in the mitzvah by preparing the wicks and singeing them (Ibid.)
Since we have discussed earlier that darkness is bogus and thus conclude that there is no absolute evil. We, therefore derive a lesson that destruction (brought by sin, for example: Adam and Chava) cannot be the end. We learn from our imahot, Mothers, who built an eternal nation from hopeless circumstances.
Hashem made our Mothers barren. Sarah, Rivkah, Rachel and Leah were all unable to have children by nature. And the reason brought by our Sages is that it is because G-d longed to hear their prayers.(Yevamot 62)
Prayer alone made them fertile and brought our nation into being. Thus, even devastation and barrenness, is, nevertheless, beneficial and must bring us closer to G-d. That is the basis of our existance.
We are taught that “all generations are redeemed only in the merit of the righteous women, the nashim tzidkaniot, of each generation.”(Midrash Zuta, Rut 4:11)
In all generations, Jewish women have had a remarkable share in the redemption and the salvation of their people. As it says, “In every place where the men broke the wall, the women fenced and repaired it.”(Midrash Tanchuma, parshat Pinchas) When the men made the Golden Calf, the women refused to contribute their gold and jewelry. Later, when the spies returned and spoke disparagingly about Eretz Israel, saying it was a land that destroys its people, the daughters of Zelofchad came to Moshe and said, “ we want an inheritance in Eretz Israel.”
In Egypt, the midwives Shifrah and Puah rescued and cared for the newborn infants, although Pharaoh could have had them killed for disobeying his command. Because they feared Hashem more than fresh-and-blood king, they were rewarded with the monarchy and priesthood for their descendants.
All women in Egypt were faced with terrible decrees. Their husbands worked as slave laborers. Men would be so worn out they never even came home - they just fell down in the field as they worked, slept a little, were beaten, and got up to work again, too tired after a day of slave labor to be involved with their wives. When women went to the well to draw water, they would search for small fish , which they then cooked into a meal for their husbands. To ensure the future of the Jewish people, the women beautified themselves for their husbands and used the mirrors to allure them.
The mirrors that conventionally would characterize a physical action was raised to represent something spiritual, pure, and hopeful; they brought continuity.
The same mirrors that were used by the women in Egypt to adorn themselves to entice their husbands were later used in the desert to construct a wash basin for the Mishkan, the portable Sanctuary (Shemot 38:8). It is by the means of this basin that the priests purify their hands and feet in preparation for performing the holy service symbolizing the pure intentions of those righteous women. Rabbi Shimshon Rafael Hirsch (20th century Germany) explains that: The washing symbolizes, the moral "keeping holy" of one's actions and efforts.
And Rashi adds, "G-d said to Moshe, 'Take those mirrors. They are the dearest to Me of all, for with these mirrors the women brought the Jewish people into being...'" (Rashi 38:8).
According to Judaism, women, share a special trait called binah, a deep understanding. In the Torah, women are exemplified as having a rich inner world, endowed with a unique power to influence people's character; they are described as having insight and perception beyond logic, external facts and superficial facades.
At the time when Bilaam wanted to curse Jewish people, he noticed that the doorways to their tents did not face opposite each other, and no one could look into his neighbor’s house. Even though there were three million people in tents, not even one tent faced the doorway of the other. So great is the modesty of the Jewish people that the blessing Bilaam gave became famous: “Ma tovu ohalecha, Yaakov...- How good are your dwelling places, your tents...”(Rashi, Bamidbar 24:5)
Chafetz Chaim says that one of the reasons that Hashem watches and guards over the Jewish people is because of modesty (Dvarim 23:15). Our sages tell us that the first Beit HaMikdash was destroyed because of three sins: bloodshed, adultery, and idolatry (Yoma 9b). They explain that the “Adultery” referred to here was lack of tzniut, modesty.
The modest behavior of a Jewish woman has a tremendous power in controlling her own personal destiny as well as the destiny of the Jewish people.
Our Sages said: “ All flour(kemach) is flour (i.e. most flour is mixed with coarse bran, like the personal motives mixed into most people’s behavior), but Kimchit’s flour is finely sifted (i.e. her actions are done purely for the sake of Heaven).” To Kimchit, the Sages applied the verse (Tehilim 45:14), “All the honor of the king’s daughter remains within; she will be adorned with squares of gold.(Vaikra Rabba 20:11)”
Kimchis who’s been a paragon of modesty had seven sons. Each one, at one time or another served as a High Priest. The remarkable fact here is that this came about without any of her sons dying in order for this to happen. In every case, there was a special reason why the brother currently serving as High Priest needed a temporary replacement. Since in Judaism nothing just “happens” in life, all is Divine Providence, the Sages went to ask Kimchis in what merit she had the priveledge of seeing each of her seven sons serve as a High Priest. Her answer became familiar to all: “The walls od my house have never seen the hair of my head”(Yerushalmi, Yoma 1:1).
The Zohar says that a woman who is very particular with covering her hair, allowing no hair to show, is promised that her children will be endowed with graciousness and will be among the most important people of their generation. Also, she is promised that her children will be like an olive tree, which stands above all trees for its leaves never fall and always stay green. In the same way the children of a modest woman will be more important than all other people in the world, and her husband will be granted blessings from above and below: riches, children and grandchildren, and will be blessed from Zion and merit to see the good of Yerushalayim and peace.
The hidden power of the jewish home is the woman’s ability to create and preserve holiness within it. And modesty is her crown, revealing the woman’s true beauty. The saying that a princess’s greatest honor is within, and is more noteworthy than her golden embroidered garments – means that a modest woman is worthy of producing high priests who are clothed in gold embroidered garments. A princess wears her precious jeweled crown, no matter how heavy or uncomfortable it is because she recognizes its great value. She knows what it’s worth.
A daughter of the King of all kings, a Jewish woman bears in mind that extent of her modest behavior will cause the greater possibility of having sons who are Torah scholars who will enlighten the world with their Torah and righteousness. She recognizes the certainty that modesty is a guarantee of holy, righteous children(Chafetz Chaim, Mishnah Berurah1).
In the merit of the righteous women, the Children of Israel were redeemed from Egypt. They converted the darkness of Pharaoh into the Light of Deliverance and Torah.
Every week, the daughters of those righteous women carry on the tradition of lighting the hallowed candles. The Shabbat candles signify the eternal light shining through the dark to show hope and eternity of the Jewish nation. Their faithful devotion to the kindling of this Divine Light of Union will soon, certainly, transform the darkness of Exile, into the Eternal Light of Moshiach(Based on the Maharal). Amen.
Current Location:jerusalem
Current Mood:
thoughtful
brakhavshalom
Ilona Magaseyeva
Judaic Studies 83.1.
Prof.Leiman
Spring 2000
THE HIDDEN POWER OF THE JEWISH HOME
Subtopic: Lighting Candles
“Kol kvod bat melech pnima...-- all of the honor of the daughter of the King is within” (Psalms 45:14).
And truly so, the Jewish home has always been a fortress of holiness, and the one who is called a home is the woman. As Rabbi Yossi said, “... I called my wife my home and my home I called my wife” (Gittin 52a).
She is the one who creates and preserves an island of holiness within it, protecting everyone in her household.
Our foremothers showed us the way to build the ideal home. When Yitzchak took Rivkah for a wife, he first "brought her into his mother’s tent and took Rivkah and she became his wife and he loved her and was comforted after [the death of] his mother" (Bereishit 24:67).
Yitzchak began building his home by bringing Rivkah into his mother’s tent to show her the kind of home he grew up in and wanted to have when he was married. There were three very special characteristics which distinguished this tent. When Sarah lit the candles for Shabbat, they burned from one Shabbat to the next. When she kneaded the dough, there was such a blessing in the bread that whoever ate even the smallest piece was satisfied. And the Cloud of Glory was always present, showing that the Divine Presence rested on the tent.
The home that Sarah created reminds us of another place where all these characteristics were found: the Beit HaMikdash (The Holy Temple) , the dwelling place of the Shechina (Divine Presence). In the Beit HaMikdash, when the kohen lit the candles of the Golden Menorah on erev Shabbat, they burned till the following erev Shabbat. Every Friday, the twelve loaves of bread were replaced with newly baked ones. The bread from the previous week, which had miraculously stayed fresh, was then divided among the kohanim; our Sages tell us that even if a kohen received a small piece, he felt satisfied.
So we see here that Yitzchak was actually asking Rivkah if she was capable of building a Beit HaMikdash. Before the Holy One, Blessed is He, caused Sarah’s sun to set, he caused Rivka’s sun to rise (Bereishit Rabba 58:2).
After he showed her the tent and she agreed to follow in his mother’s ways, their home was a Beit HaMikdash, just as every Jewish home is a miniature Beit HaMikdash — and the builder of this Beit HaMikdash is the woman.
The woman is the one that makes sure that her home is a place of happiness, sanctity, and joy, a place of shalom bayit. And Shabbat candles are the symbols of the shalom bayit.
As the gateways to Shabbat open wide and the pure and holy serenity descends upon the home, the glowing candles illuminate the home, the family, and the world as a whole. It is a time when we are exalted, standing in our own Beit HaMikdash, like a Kohen Gadol lighting the golden Menorah.
There is a mitzvah to light candles on late Friday afternoon, which will burn into Friday evening. This is derived from Shulchan Arukh 263:2, and Mishnah Berurah. Three reasons are given for the mitzvah of Candle-lighting: Light maintains family harmony by helping people to avoid accidents in the dark; lighting candles in the dining room honors Shabbat; and dining by the light of the candles increases the diner’s enjoyment of the food, fulfilling Oneg Shabbat.
That the mitzvah of Candle-lighting is connected to both Kavod and Oneg Shabbat can be seen from the Rambam’s discussion of these mitzvot (commandments). In Hilchot Shabbat 5:1, he states, “Men and women are obligated to have candle burning in their homes on Shabbat... This is included in the mitzvah to enjoy Shabbat (Oneg Shabbat).” In Hilchot Shabbat 30:2-5, he discusses the mitzvah of Kavod Shabbat: ”How is the mitzvah of honoring Shabbat [fulfilled] ? The sages have said that it is a mitzvah for a person to bathe ... in hot water on Friday to honor Shabbat ... . The table should be set, candles lit, and the beds made ... . All these things express the honor of Shabbat.”
So, we learn from Rambam that candles must be lit before sunset in order to honor Shabbat. In like manner, when a Queen comes into a house, the house is already prepared to welcome the Queen and the light is already there.
It is evident from the Rambam’s words that two mitzvot are fulfilled through the Shabbat candles:
• lighting candles before Shabbat is part of Kavod Shabbat,
• while having them burn on Shabbat is part of Oneg Shabbat.
In general, Oneg Shabbat is fulfilled by enjoying Shabbat on Shabbat and Kavod Shabbat is fulfilled through actions done in anticipation of Shabbat. See the Beit HaLevy, Vol.1, No.11, and the novellae of haGaon Rav Chayim of Brisk(stensil) in the name of HaGaon Rav Yitzchak Ze’ev Soloveitchik.
According to those authorities who maintain that the mitzvot of Kavod and Oneg are prescribed by Torah Law, candle-lighting is part of both Torah obligations. See the Sha’ar HaTziyum 242:1 and the Eliahu Rabbah 671:2.
In addition, the Gemorah (Shabbat 23B) states one more reason for why candles must be lit before Shabbat is. That is because the Pillar of Fire, which hovered at night always appeared with the Pillar of Cloud (a herald of rain) before sunset. This idea awakens us to try to delve into and understand the meaning and the secret of light.
“In the beginning of G-d’s creation ... G-d said, let there be light; and there was light.”(Rashi, Bereishit 1-3).
So, according to the very first passage of the Torah, we see the major principle of life, that G-d’s first creation, light , is the source of all that follows. Hence, we infer that darkness, which represents unhappiness, loneliness, illness, poverty, sadness, death, etc., - is bogus, it only exists to accommodate light. A mere shell embodying and serving the light.
The Torah continues (ibid.) , “ ... and it was evening and it was morning, one day”, emphasizing that evening precedes morning. What other nation begins the day at nightfall? The idea to perceive the night as a harbinger of day can only so closely associate with the unique nation that bears the yoke of One G-d, the Children of Israel.
Even the words in the principal Jewish prayer of Shema :
“Shema Israel, Hashem Elokeinu, Hashem Echad,” in other words, “Listen, Jewish People, the Lord is our G-d, the Lord is One” reveal the meaning of unity between darkness and light. Where darkness (signifying the judgment incurred upon a person, like death or illness, etc.) and light (signifying G-d’s mercy leading to a person’s joyous state) stem from One Source, G-d, the Creator. And we infer this from the names of G-d denoted in the verse mentioned above. We know that G-d has seventy-two names. And each of the names refers to a distinct way that G-d manifests Himself to us , which gives us a way to relate to Him. The name “Lord (Hashem or Yud Keh Vav Keh)” refers to the Creator when He manifests His compassion. “Our G-d (Elokeinu)” refers to the Creator when He acts as a Ruler who metes out justice. The third mention of G-d is again “Lord (Hashem or Yud Keh Vav Keh)” , which suggests that G-d is one and the same loving divinity, whether He reveals Himself to us as a G-d of compassion or as a G-d of justice. All He does comes from His love for us, although He must sometimes act in the way that seems harsh with us in order to effect justice.(Aiken, L.,The Hidden Beauty of the Shema)
Anything that ever happens to people, good, or khas veshalom (G-d forbid) - not good, is G-d's great urge for us (all of klal Israel) and helping us, to grow individually as well as a whole. [I heard a couple of wonderful quotes pertaining to this idea: "G-d loves you, please call home" or “If you feel that G-d is far away, know that He was not the one who moved”]. So He sits there waiting for us to contact him, sometimes He needs to give us a hand, but that help comes in different forms. And whatever may seem bitter, it is the best way for salvation. Like a bitter medicine that a trustworthy Doctor prescribes, and we have no choice but follow him and accept the required treatment.
There's a verse in tehilim twenty-three sang by King David:
‘ A psalm by David.
Hashem is my shepherd, I shall not lack.
In lush meadows He lays me down,
beside tranquil waters He leads me.
He restores my soul.
He leads me on paths of justice for His Name’s sake.
Though I walk in the valley overshadowed by death,
I will fear no evil, for You are with me.
Your rod and Your staff, they comfort me.
You prepare a table before me in view of my tormentors.
You anointed my head with oil, my cup overflows.
May only goodness and kindness pursue me all the days of
my life,
and I shall dwell in the House of Hashem for long days.’
“Gam ki eilech bgei tzalmavet, lo yira ra ki ata imadi, shivtecha umishantecha heima yenachamuni - Though I walk in the valley overshadowed by death, I fear no evil, for You are with me. Your rod and Your staff, they comfort me." (Psalm 23, the 4th sentence) The rod, also serves as a staff. The same stick that hits us also serves to support us whenever we need to lean on it. Also, the beginning of the same psalm (23), “Hashem Royee, lo echsar...”, or “Hashem is my shepherd, I will not lack,” describes G-d as a shepherd, who uses his staff to hit the helpless sheep to keep them from going off the right track, to keep them away from the wolves; and just like sheep feel no worry, because their shepherd sees to their every need, so should we feel content knowing that G-d will provide us with what we truly need.
In the desert , the Pillar of Fire (that gave light to enable Jews to travel at night) constantly appeared by day while the Pillar of Cloud that (protected the Jews) was always visible at night time. Daily they paired off to manifest their union. They were one because they came forth from the One Source.
The Shabbat candles also express this concept. Rabbi Shmuel E. Brog conveys in his overview, The Shabbos Candles, that darkness itself gives rise to the Shabbat candles, which are necessary in order to see. In this, they are like the Pillar of Fire , which was also required to make travel at night possible. But there is yet a deeper parallel. The Shabbat candles are a mitzvah, they are lit because of a Divine command, thus they are similar to the Pillar of Fire , which was also a Divine light.
The Pillar of Fire , which illuminated the night was invariably seen before sunset together with the Pillar of Cloud in order to demonstrate that its radiance at night was daylight in a different form. Its miraculous rays were consequently a lesser manifestation of the original all-encompassing Light of Creation. Undoubtedly, the exuberant bliss of those who beheld it is indescribable in human terms.
But the Shabbat candles are sacred; a Divine light was also unveiling the inner Radiance of Creation. For that reason, they , like the Pillar of Fire , must be lit before sunset to attest that they, too extend the light of day beyond its natural limits.
The Shabbat candles are not characteristic of any fire lit during the week, even the Havdalah, we thank Hashem for teaching us how to make the light through , which we overcome the obstacles imposed by darkness. On Erev Shabbat we thank Him for revealing that darkness itself is merely another form of light.
Since every Jewish home, as mentioned earlier, is a miniature Beit Hamikdash, the glorious epitome of the Jewish home, we need to look deeper into its structure.
Three times a year – on Passover, Shavuot and Sukkot – all Jews went to Jerusalem to celebrate the holidays during the Beit HaMikdash, which was central to the spiritual life of the Jewish people.
Our nation gathered there, together as one, to deepen both their personal and national sense of connectedness to G-d. It was a place of concentrated spiritual power and electrifying inspiration.
A centerpiece of our Temple was the Menorah which was lit daily. Since then buildings were illuminated by the natural light of the sun, windows were designed to be narrower on the outer side of the wall and wider on the inside. This design served as a type of funnel that captured the rays of the sun and dispersed the light inside the building.
Curiously, the windows in the Temple had the opposite design. They were narrow on the inside and wide on the outside. Why?
The light of the Menorah represents Torah wisdom. Shimon Apisdorf explains that the seemingly backward design of the windows signified that this wisdom was to radiate out to the entire world. More than the Temple needed the light of the sun, the world needed the enlightening wisdom of the Torah.
Another distinguished and important item, the Ark, in the Temple represented the Torah even more clearly than the Menorah. The Ark contained the tablets of the Ten Commandments, and the very first Torah scroll, written by Moshe. But the question lies, if the Ark contained the Torah, how did the Menorah also represent Torah?
Since the Torah actually has two parts : One part being the Written Torah, commonly called the Five Books of Moshe, and known to mankind as the Bible whose text is written on every Torah scroll.
The second part of the Torah known as the "Oral Torah" given at Mount Sinai to the Jews, which was studied, memorized and carefully transmitted directly from teacher to student.
Going back to the Menorah, the Ark and the Temple windows: beautiful lights shone from the Menorah represented the Oral Torah since it liberates the meaning and the wisdom contained in the Written Torah. Meanwhile, the tablets and the Torah scroll were kept in a closed Ark – because without the benefit of the Oral Torah, the Bible is a mere closed book!
The windows of the Temple were backward to signify that more than the Temple needed the light of the sun, an often darkened world needed and still needs the light of Torah.
In the book of Rut, Ruth said [to Naomi], “Don’t ask me to leave you and to stop following you, for where you go, I will go... . Your people shall be my people and your G-d, my G-d... . Thus shall Hashem do to me and even more [literally: and thus shall He increase], if anything but death[literally: for death] shall part us.(Rut 1:16-17)”
In this statement of Rut’s acceptance of Judaism, we focus on the clause: “Thus (khaf hei) shall Hashem do to me and thus (khaf hei) shall He increase”. The numerical value of the word “thus” (khaf hei) is twenty-five, and the twenty-fifth word in the Torah is ohr, “light.” Koh therefore alludes to light. Rut was saying: As a gentile, I was in the dark. But now Hashem will make light for me and increase it because I have become a member of Israel.
Similarly, the Torah says, (Shemot 10:22-23) “ There was a thick darkness in all the land of Egypt..., but all the Children of Israel had light”. And Scripture says, (Ishayah 9:1) “The people who walked in darkness have seen a great light; those who dwell in the land of the shadow of death, the light has shined upon them”; and (Ishayah 60:1) “Arise, shine, for your light has come, and the glory of Hashem shines upon you”.(Ben Ish Chai (Em HaMelekh): Israel & the Nations: Light, p27)
Chanukah candles breaking through the night of galut (exile) provide another powerful insight to this idea.
Chanukah is about two ever present forces: darkness and light. It’s about a struggle between two world shaping ideologies: Hellenism and Judaism.
The Festival of Lights, takes place at the darkest time of the year, which represents the darkest time of our history. The time when, unfortunately, the seventy nations of the world did not understand the nature of the sacrifices in the Temple. For that reason, the Jewish People have suffered countless pogroms throughout the ages and the destruction of two Holy Temples.
It occurred in Israel during the Hellenistic oppression called galut Yavan. This third exile lasted one hundred and eighty years, and was dubbed the exile of darkness due to the fact that the Greeks made every effort to make Jews see and understand the world in a way which was alien to the Torah.
The Greeks were conquering the world, with their ideas as well as their armies, and were bringing a modern, practical, "enlightened" philosophy to the world. Resistance to this force came from where one would have least expected it. A small group of people, without military power, without weapons, went into the streets against the Greek rule, and were victorious! As the psukim 8-9 in tehilim 20 state: ”eile barechev ve’eile basusim, va’anachnu besheim Hashem Elokeinu nazkir. Heima kar’u venafalu, va’anachnu kamnu vanit’odad. -- Some with chariots, and some with horses, but we - in the Name of Hashem, our G-d - call out. They slumped and fell, but we arose and were invigorated.”
Although the Greeks did not actually destroy our Temple, they contaminated it. Chanukah celebrates the return of holiness to the Temple after the contamination of the Greeks.
It was the exile of darkness, for the reason that nothing is as dark as the enslavement of the human mind. The galut Yavan is always referred to as darkness since it took away the light of Torah.
Chanukah is about the awesome subtleness of life. It’s about how little things can make a profound difference, and it’s about discovering the soul in the flame, the soul in everyday life and the power of the Jewish soul in history.
The holiday of Chanukah is about the imperceptible human spark that enables people to reach far beyond their perceived limitations. It’s about the power in a diminutive flame to banish an enormous darkness. It’s about a tiny people that is able to overcome the most daunting of foes. The purpose of kindling the menorah is to rekindle in ourselves the light of the triumph over darkness.
There is a custom, among some people, of turning off the lights at the time of lighting the menorah on Chanukah. This emphasizes the idea of light coming forth from darkness, and holiness appearing where it is least expected.
It is customary on Shabbat , during Kiddush, to look at the candles when reciting a prayer Va’ychulu. Indeed, Va’ychulu describes how G-d completed creation; the Shabbat candles enable us see it.
The Rambam’s statement can now be better understood in the profundity that the Shabbat candles must be lit early to honor Shabbat.
By lighting candles early we testify that there is no real darkness on Shabbat and hence give a great honor to the Sacred Shabbat. Shabbat is an absolute radiance! It’s heaven! Shabbat reflects the Sublime Joy that set creation in motion, and the Infinite Bliss of its culmination.
On the passage (Eicha 3:17) “And my soul despaired of having peace,” the Talmud (Shabbat 25B) expounds, “[Because it lacked] Shabbat candles.” Rashi clarifies “ ... without light there can be no peace because they [people] will constantly stumble and be compelled to eat in the dark.”
But the question is why do Chazal, the Sages, suggest that only an absence of light on Shabbat mars the peace? According to Rashi’s explanation, it seems that an absence of light on any day would be equally disruptive.
In order to answer this, it is necessary first to define the word peace. The Hebrew word for peace, Shalom, originates from the word Shlamut, which means complete, totally integrated. In Shalom, people relate to each other in the manner that cells and limbs of the human body relate to each other – in total harmony. Harmony is the vessel that transforms material conveniences into blessings. Enjoyment is within reach, even in the physical sense, only in the presence of peace. Precisely as all the elements that compose the human organism are part of one totality, so too, people in Shalom are perfectly united in the Source of All Being.
Shimon Apisdorf in his book on Chanukah sets down an interesting perception that within the lights of the Chanukah Menorah there is a spiritual energy that is able to help us reconnect with that , which is inspiring and uplifting in life. “The dancing flames of the menorah are there to spark a sense of innovation in life.”
Each of us is considered a precious source of light, and when G-d told the Jewish people that the little lights of the Menorah are more precious to Him than the lights of all the stars [He placed] in the sky, He was telling us not to evaluate beauty and radiance of our inner lights in terms of anything else but ourselves. In the realm of the soul, in the realm of the deepest human accomplishment, there is no room for competition, yet room enough for a world full of winners- a world full of little precious lights.
To experience the oneness of Shalom, man has to first sublimate his material nature due to the fact that matter is exclusive; It’s not possible for two physical beings to occupy the same place at the same time; one necessarily excludes the other.
Scripture (Iyov 12:11) writes that Hashem invested man with all the wild characteristics of beast and then decreed that he harness and channel them until he transforms himself into a civilized, moral being. Throughout the time that Noah was in the ark, he had to give each animal its particular food at proper time. All th while in the ark he had to work on developing his character , on his capability to give and care for other beings.
There is an astounding parable about a king who had a wonderful map of the world. The map was his most treasured possession because it made possible the conquest of every land. Once, the precious map fell into the hands of his young son who unintentionally tore it to pieces. The king, speechless, verged on collapse. Seeing his father’s despairing condition, the child jumped up and cried, “Don’t worry, Father, I’ll put it all together.”
Surely so, the boy fulfilled his promise. With diligent care and effort he fitted every little piece together.
Amazed at his son’s accomplishment, the king exclaimed, “Where did you learn this secret? How were you able to possibly remember where all the pieces belong?”
“There is no big secret,” the boy replied. “I noticed a picture of a man on the back of the map. Once I put the man together, the world automatically fell into place.”
Indeed, the map of the world, and with it the map of family life, is ripped and shredded. To paste all the parts together is an impossible undertaking. All one can do is begin to work on his/her own character. Once the person mends himself, he will automatically mend everything.
The Torah’s (Iyov 5:7) precept that “Man was created to toil,” was given to Adam when he resided in Gan Eden, where all his material needs were acquired without labor. Therefore, this passage obviously means that his sole occupation was to strive for an ever greater degree of unity with the One Source of All Being. (In other words, to toil in Torah. See Targum Yonatan Bereishit 2:15).
After his sin, his obligation to achieve Divine union became extremely more difficult because Adam was forced to provide his own physical sustenance. He was diminished and made to serve that part of his being , which divorces him from the whole; he was forced to toil and invest time in that segment of his nature, which is selfish, which is limiting, which makes him arrogant and angry.
Rabbi Yeruchim Levovitz , zichrono levracha, the late world renowned mashgiach of the Mirrer Yeshiva, once said,
“Man is like a compass. Although the arrow always faces north, it can easily be pointed elsewhere. However, it will remain in place only as long as it is held; remove the finger and it quickly reverts to its original position.
“The same is true of man. His arrow, i.e., the essence of his soul, is always pointed heavenward. By virtue of his very nature, man seeks only good and reverence for G-d. It is only here, in his physical form, that his true essence is distorted by outside forces which lead him astray. Therefore, man is not required to seek new virtues he does not already possess. No, he is only called upon to refrain from doing what for him is perverted and unnatural. If only he could flee the influences which corrupt him, he would automatically turn to kedusha and to G-d.”
Unfortunately, for six days that men are instructed to work, they are still beset with this difficulty. Of course, there is a substantial difference between the righteous, who are minimally affected, and the wicked, who have become horribly deformed. Nonetheless, during the six days of toil for bread everyone is too fearful and too worried to integrate totally with others.
Perfect Shalom is attainable only to an individual who is freed of Adam’s curse; to an individual liberated from fear of want; to an individual whose body does not crave fulfillment of every desire any longer. He must be at rest; serene, tender and genial. In other words, he must return to Gan Eden.
Shabbat is this Gan Eden. Therefore, not only all manner of creative physical work is forbidden on the Holy Day, but even the necessity for it must be avoided. As Rashi states: “When Shabbat comes you should view all your work as being finished in order to free your mind of all physical concerns.” (Shemot 20:9)
Thus the first prerequisite of total Shalom is tranquility. Our sages write: “Peace is wonderful. It is the only container Hashem found to store Israel's blessings (Uktzin 3:12).” Even the most beautiful home, furnished elegantly and with every modern convenience , is worthless if it does not have tranquility.
As the passage in Mishlei(17:1) states: “Better a piece of dry bread with tranquility than a home full of sacrifices of strife.” If one eats his “dry bread” primarily to keep healthy, there can be “tranquility”, i.e., if the individual has made peace with himself, he can get along with others. But if he eats not to satisfy his own needs but to fulfill the desires and/or expectations of his neighbors, if he must feed himself to impress others, then his fine china, brand-new car, and expensive house are also inadequate. This is where the trouble begins. It does not take much to support oneself, under normal circumstances, a garment and a portion of bread suffice. When one however, must dress and eat to excite others, then there are no limits.
Tranquility enables to let go of the anxiety, the conceit, and the greed that disrupts it .
However, total Shalom requires one other condition which is the light. Since light stimulates the intellect to differentiate and to perceive the uniqueness of each and every being, the Talmud (ibid.) for that reason refers to it as Shalom. To treasure these differences is the sign of Shalom.
Shlamut, the unqualified affirmation of humility, entails diversity to the point of inequality. In Shalom, each individual perceives the unique excellence that all others possess to the extent that he views everyone as greater than himself (see Igeret haRamban). This is possible because he understands the oneness that unites all Jews, therefore, their excellence is really his excellence.
Darkness is called erev in the lashon hakodesh (Holy Tongue), because it mixes (orav) things together and destroys diversity. Darkness is the terrific equalizer that turns distinctiveness into nothingness.
On the other hand, light is known as boker fore the reason that it gives rise to beekur, the careful examination that discovers value everywhere.
To contemplate further (from Rabbi Shraga Simmons) , the Jews in Egypt had sunk to the forty-ninth level of spiritual impurity, and only when they hit rock-bottom did they turn to G-d and cry out. It was at that moment that they were redeemed. Redemption can be as quick as the blink of an eye. Our Egyptian experience began with Yoseph sitting in the dungeon prison -- and rising to the position of prime minister in the span of one day! When we see the evil being set to an end, the Egyptians drowning at the Sea, we are grateful to the One who arranged the turnaround! G-d delivers us from slavery unto freedom. The Seder is the only one of the six-hundred and thirteen mitzvot that is performed specifically at night, for on Passover, we turn the darkness into light.
The night before Passover, at the beginning of the night of the fourteenth of Nissan, we search for chametz by the light of a candle immediately after stars emerge. Since chametz alludes to the yetzer hara (evil inclination) , and the candle signifies the mitzvot, as it says: “For a commandment is a candle and the Torah is light” — through the strength of the mitzvot, one will be able to eradicate evil within him and thus uncover his greatness.
Also, by looking at a candle, we can learn how to overcome the yetzer hara and how to root out the chametz from within us. While the candle burns, it sheds light around it. But when it is extinguished, it becomes completely dark. Not only this, but its wick is then left as black as ashes, leaving dirt on the hands of whoever touches it. So too, a man should realize that as long as he is alive, he can be successful and wealthy, and it is still within his power to add to his record more mitzvot and good deeds. However, once his “candle” has been extinguished, and he passes from this world, his opportunity to perform mitzvot and good deeds is dark as the night (Ben Ish Chayil, Section 4, 160)
People in Shalom cannot possibly intrude upon each other because they clearly see the Divine beauty of every being. Unbound by want, they are free to be themselves and free to esteem others.
So, to the extent that the individual liberates himself from the pursuit of selfish, egotistical, material needs (Shabbat rest) he obtains an open mind, broad enough and sharp enough to discern (by the light of the candles) the sublime qualities that distinguish each and every family member, guest, and even each object.
Anyone who has ever experienced the Kedusha of Shabbat can testify that the harmony that is present at the Shabbat table cannot be duplicated on a regular weekday. At other times light can minimize friction, but on Shabbat it generates Gan Eden.
The intensity of union manifest in Kiddush and the HaMotzee, when all are gathered become one with the reciter, when Halachically his lips become their lips, visibly gives emphasis on the uniqueness of even the youngest child who must cooperate in silence for the Kiddush to proceed. And when it is over, he also must partake of the wine and challah together with all present.
Oneness gives rise to individuality! To penetrate this knowledge is to try the indescribable rapture of Oneg Shabbat. To attain it we light Shabbat candles!
To experience Oneg Shabbat – the Heavenly Oneness, the ecstasy of Gan Eden – is a Divine gift unobtainable by human effort alone. It is bestowed by the Almighty as a reward for Shalom Bayit.
Shalom Bayit is based on the principle that union is the essence of life. If union is central then man is eternal; if, khas veshalom, Heaven forbid, it isn’t, man is no more than a piece of clay.
The knowledge of this is precious to all who comprehend that a man/woman without a spouse is nothing but a semi-being. As Rabbi Eliezer said, “He who has no wife is not called ‘Adam’ (a man)” (Yevamot 63). Why is that? Man is incomplete and as long as he is alone man is blemished because he cannot fulfill his goal. The Zohar explains that the Shechina cannot rest on something that is not perfect, for something that is imperfect is incomplete.
Marriage is a chance for perfection since it’s said:“Male and female He created them, and called them ‘Adam’ ” (Bereishit 5:2). The Vilna Gaon explains (Vilna Gaon, Mishlei 9:10) this strange structure of the pasuk (sentence) that because Hashem wanted the woman to be a helpmate to the man, He created them as one and then divided them – only if the woman is part of her mate will she be able to truly help him. Alone, neither of them is complete. Both halves are needed to create one whole. Completeness comes when these two halves join together into one unit; when a husband and a wife complement each other; when two help each other, and give to each other. The love and harmony between them becomes greater than that between people in any other relationship. They’re like one body. And when these two halves are joined, bringing completeness, the Shechina becomes a partner with with them.
Shalom Bayit exists only in families which despise the concept that marriage is a partnership of convenience. Marriage means union, oneness. It means courtesy, respect and consideration. So, instead, they perceive it as a Divine creation , which transforms two partial-beings into one whole entity. “And they shall be one being (basar echad)” (Bereishit 2:24). Two total strangers, absolutely opposite in character and temperament – a male and a female – unite making a home.
They comprehend wedlock (the union of ish with his yud and isha with her hay) as a living real-life manifestation of the Yud and the Hay that spell the Name with , which Hashem creates the world. They clearly see their “One Soul” in the “One Flesh” of each and every child. Their kedusha grows in union with their family. In turn, the glory of Hashem is more obvious because there is a greater sphere of Shalom – the primary Name of G-d.
In lashon hakodesh, the word “father” is spelled with the first two letters of the Hebrew alphabet, alef and bet. This implies that he must lead and set the family’s pace. On the other hand, the word “mother” is spelled with alef and mem, the first and middle letters. This indicates that she must unify the family as the center unifies the whole. Father’s task is responsibility and mother’s task, devotion.
Shalom Bayit accordingly sets roles for man and for woman. It requires a husband who is creative, unafraid of toil, dedicated to enhancing the Divine nature of his family and the world. A husband fulfills his first obligation to intensify his own G-dliness by loving his wife as he loves himself, and by honoring her more than he honors himself.
The Rambam (Hilchot Ishut, Chap.15: 19, 20) puts it this way: “...The husband must honor his wife more than he does his own person and he must love her as he loves himself; he must add to her comforts according to his means; he may not be domineering, but must speak softly; he may not appear [to her] depressed or irate.” Without her he has no continuity; no strength to conquer the world; and no real self.
In turn, Shalom Bayit requires a wife who is dedicated to loving kindness; to building a home , which is a haven of comfort and inspiration for her husband and her children. A wife fulfills her first obligation to make herself Divine by uniting with her husband in fulfilling his wishes as she would a monarch’s .
Rambam continues: “...The wife must honor her husband in extreme measure and revere him; everything she does must be in accord with his wishes; he should be as a king in her eyes; she should walk in the desires of his heart and reject whatever he despises.” This oneness make her embodiment of Shechinah. Without him she is void of Torah. Without him she is mortal.
“This is the way Jewish daughters, and Jewish sons, those who are sacred and eternal, act in marriage. In this way their life together will be beautiful and exalted.”(ibid.)
We see all this manifested in the act of lighting Shabbat candles. The completeness Shalom of Shabbat does not appear only with the lighting of candles, but is brought in by the attitude of the husband and wife. As we see in the following example of Rabbi Brog. First, the husband honors his wife by placing the candles on the table and preparing them to be lit. Afterwards, in a voice filled with love he gently reminds her to light them.
Gladly she hurries to do his bidding and to usher in the Shabbat. Because she perpetuates the home, she was chosen to be the hostess to greet the Divine Guest who weekly visits their earthly abode.
As she prepares to light the candles, she meditates: “I am His agent. This makes us One. Now I have the strength to kindle the only light capable of absorbing darkness – the Divine light of Oneness, the Shabbat lights.”
She kindles them and instantly Oneness appears before her eyes.
“True, I see two candles, even two flames – but there is only one light! No longer will our two distinct bodies blind us to the fact that my husband and I are one. No longer will our physical differences come between us. Indeed, how this One light urges me to focus on the Divine Image that all men possess.”
Although both men and women are obligated to light candles (Shulchan Arukh 263:2), the women of the household light on behalf of the family. Because their principle work is inside the home, and they are primarily responsible for its care, women were chosen to perform this mitzvah (Shulchan Arukh 263:3). They were also chosen because lighting candles rectifies Chava’s sin, which caused “the light of the world” to be extinguished (Mishnah Berurah 263:12). This refers to the tradition that death came to the world as a result of Adam’s sin.
We are well acquainted with the story. G-d commanded man saying, 'Of all trees of the Garden you shall eat. And from the Tree of Knowledge of Good and Evil you will not eat, for on the day you eat from it you will surely die.' (Bereishit 2:16-17) Man’s body is earth as verse follows ”And G-d made man, dust from ground” (Bereishit 2:7). A man’s body consists of the most simple element of Earth. Hence we infer, he is simple. And he had to be clearly told that if he eats what is forbidden, he will die.
Chava , blinded listened to the seductive and cunning snake, which is also compared to our Evil inclination that incited her. The tireless yetzer hara is always ready to attack the unsuspecting; As it is said, “The evil one is on watch for the righteous and seeks to destroy him”(Tehilim 37:32).
Her mind was dulled and “she took of the fruit and ate ... . And she gave some to her husband.” Sin is contageous. Just as a ‘mitzva goreret mitzva’, a good deed triggers another (opportunity for a) good deed. Same is,unfortunately, true for the opposite, ‘aveira goreret aveira’, a bad deed, khas veshalom, follows another bad deed. Immediately after, they gained their consciences , they awakened. They regretted and “Adam and his wife hid from G-d” – they were disturbed.
According to commentators, through eating of the fruit from the Tree of Knowledge, the tendency to do evil was internalized within the human psyche. Before the sin, man and woman had an intellectual choice between good and evil, but evil was outside of the body, not an inner pull or an emotional desire.
Previously, a person's soul expressed itself through its body. Body and soul were in concordance with each other. For instance, whenever the soul wanted to pray to G-d, the body rose early and prayed. Whenever the soul wanted to study and grow most effectively, the body ate healthy foods and took care of itself to provide the necessary fuel and energy for the demanding task.
Now, the body is no longer in the service of the soul, it’s no longer in a rush to do its bidding. When a soul wants to pray, a body groans, turns over and shuts off the alarm clock. When the soul strives to perfect itself, the body craves to eat chocolate cake, watch television and lie on the beach. Now, not only is the body not a reflection of the soul, but they are now working at cross-purposes.
Chava and Adam ate from the tree, and although death was not the immediate result of their transgression, they were driven from Paradise and became mortal. While wrongdoing may seem innocent, one quite often has to pay up the price with interest for the consequences incurred.
Adam is referred to as “the light of the world”; by bringing him to sin, Chava caused this “light” to be extinguished. By fulfilling the mitzvah of lighting Shabbat candles, a woman helps to rectify this sin. Husbands help participate in the mitzvah by preparing the wicks and singeing them (Ibid.)
Since we have discussed earlier that darkness is bogus and thus conclude that there is no absolute evil. We, therefore derive a lesson that destruction (brought by sin, for example: Adam and Chava) cannot be the end. We learn from our imahot, Mothers, who built an eternal nation from hopeless circumstances.
Hashem made our Mothers barren. Sarah, Rivkah, Rachel and Leah were all unable to have children by nature. And the reason brought by our Sages is that it is because G-d longed to hear their prayers.(Yevamot 62)
Prayer alone made them fertile and brought our nation into being. Thus, even devastation and barrenness, is, nevertheless, beneficial and must bring us closer to G-d. That is the basis of our existance.
We are taught that “all generations are redeemed only in the merit of the righteous women, the nashim tzidkaniot, of each generation.”(Midrash Zuta, Rut 4:11)
In all generations, Jewish women have had a remarkable share in the redemption and the salvation of their people. As it says, “In every place where the men broke the wall, the women fenced and repaired it.”(Midrash Tanchuma, parshat Pinchas) When the men made the Golden Calf, the women refused to contribute their gold and jewelry. Later, when the spies returned and spoke disparagingly about Eretz Israel, saying it was a land that destroys its people, the daughters of Zelofchad came to Moshe and said, “ we want an inheritance in Eretz Israel.”
In Egypt, the midwives Shifrah and Puah rescued and cared for the newborn infants, although Pharaoh could have had them killed for disobeying his command. Because they feared Hashem more than fresh-and-blood king, they were rewarded with the monarchy and priesthood for their descendants.
All women in Egypt were faced with terrible decrees. Their husbands worked as slave laborers. Men would be so worn out they never even came home - they just fell down in the field as they worked, slept a little, were beaten, and got up to work again, too tired after a day of slave labor to be involved with their wives. When women went to the well to draw water, they would search for small fish , which they then cooked into a meal for their husbands. To ensure the future of the Jewish people, the women beautified themselves for their husbands and used the mirrors to allure them.
The mirrors that conventionally would characterize a physical action was raised to represent something spiritual, pure, and hopeful; they brought continuity.
The same mirrors that were used by the women in Egypt to adorn themselves to entice their husbands were later used in the desert to construct a wash basin for the Mishkan, the portable Sanctuary (Shemot 38:8). It is by the means of this basin that the priests purify their hands and feet in preparation for performing the holy service symbolizing the pure intentions of those righteous women. Rabbi Shimshon Rafael Hirsch (20th century Germany) explains that: The washing symbolizes, the moral "keeping holy" of one's actions and efforts.
And Rashi adds, "G-d said to Moshe, 'Take those mirrors. They are the dearest to Me of all, for with these mirrors the women brought the Jewish people into being...'" (Rashi 38:8).
According to Judaism, women, share a special trait called binah, a deep understanding. In the Torah, women are exemplified as having a rich inner world, endowed with a unique power to influence people's character; they are described as having insight and perception beyond logic, external facts and superficial facades.
At the time when Bilaam wanted to curse Jewish people, he noticed that the doorways to their tents did not face opposite each other, and no one could look into his neighbor’s house. Even though there were three million people in tents, not even one tent faced the doorway of the other. So great is the modesty of the Jewish people that the blessing Bilaam gave became famous: “Ma tovu ohalecha, Yaakov...- How good are your dwelling places, your tents...”(Rashi, Bamidbar 24:5)
Chafetz Chaim says that one of the reasons that Hashem watches and guards over the Jewish people is because of modesty (Dvarim 23:15). Our sages tell us that the first Beit HaMikdash was destroyed because of three sins: bloodshed, adultery, and idolatry (Yoma 9b). They explain that the “Adultery” referred to here was lack of tzniut, modesty.
The modest behavior of a Jewish woman has a tremendous power in controlling her own personal destiny as well as the destiny of the Jewish people.
Our Sages said: “ All flour(kemach) is flour (i.e. most flour is mixed with coarse bran, like the personal motives mixed into most people’s behavior), but Kimchit’s flour is finely sifted (i.e. her actions are done purely for the sake of Heaven).” To Kimchit, the Sages applied the verse (Tehilim 45:14), “All the honor of the king’s daughter remains within; she will be adorned with squares of gold.(Vaikra Rabba 20:11)”
Kimchis who’s been a paragon of modesty had seven sons. Each one, at one time or another served as a High Priest. The remarkable fact here is that this came about without any of her sons dying in order for this to happen. In every case, there was a special reason why the brother currently serving as High Priest needed a temporary replacement. Since in Judaism nothing just “happens” in life, all is Divine Providence, the Sages went to ask Kimchis in what merit she had the priveledge of seeing each of her seven sons serve as a High Priest. Her answer became familiar to all: “The walls od my house have never seen the hair of my head”(Yerushalmi, Yoma 1:1).
The Zohar says that a woman who is very particular with covering her hair, allowing no hair to show, is promised that her children will be endowed with graciousness and will be among the most important people of their generation. Also, she is promised that her children will be like an olive tree, which stands above all trees for its leaves never fall and always stay green. In the same way the children of a modest woman will be more important than all other people in the world, and her husband will be granted blessings from above and below: riches, children and grandchildren, and will be blessed from Zion and merit to see the good of Yerushalayim and peace.
The hidden power of the jewish home is the woman’s ability to create and preserve holiness within it. And modesty is her crown, revealing the woman’s true beauty. The saying that a princess’s greatest honor is within, and is more noteworthy than her golden embroidered garments – means that a modest woman is worthy of producing high priests who are clothed in gold embroidered garments. A princess wears her precious jeweled crown, no matter how heavy or uncomfortable it is because she recognizes its great value. She knows what it’s worth.
A daughter of the King of all kings, a Jewish woman bears in mind that extent of her modest behavior will cause the greater possibility of having sons who are Torah scholars who will enlighten the world with their Torah and righteousness. She recognizes the certainty that modesty is a guarantee of holy, righteous children(Chafetz Chaim, Mishnah Berurah1).
In the merit of the righteous women, the Children of Israel were redeemed from Egypt. They converted the darkness of Pharaoh into the Light of Deliverance and Torah.
Every week, the daughters of those righteous women carry on the tradition of lighting the hallowed candles. The Shabbat candles signify the eternal light shining through the dark to show hope and eternity of the Jewish nation. Their faithful devotion to the kindling of this Divine Light of Union will soon, certainly, transform the darkness of Exile, into the Eternal Light of Moshiach(Based on the Maharal). Amen.
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