In Memory of Mr.

Max Glass

Likutei Ohr
Volume VI : Issue VI
Editor-in-Chief:
Jesse Hyman 16
Senior Editors:
Noam Gershov 17
Jack Levkowitz 17
Managing Editors:
Noah Hyman 18
Gidon Amsellem 18
Shawn Partovi 19
Layout Editor:
Eitan Tennenbaum 17
Distributors:
Yair Isaacs 16
Nathan Silberberg 16
Avishai Zarifpour 16
David Silverman 19
Mickey Piekarski 16
Nathan Bentolila 16
Benyamin Tarko 18
Staff Advisor:
Rabbi Arye Sufrin

The Flame of
Our
Ancestors

Upon three things

the world stands: On
Torah, Chessed, and
Divine service.
- Pirkei Avot 1:2

Tefillah Gems
Eytan Merkin 18

In Memory of Mr. Jack Gindi

The Pamphlet of Light

Parshat Vayeshev

A publication of YULA Boys High School

The Caravan of Sweet Smelling Spices

Rabbi Nachum Sauer

The Parsha discusses the sale of Yosef by his brothers because they were jealous of
him. The Torah describes that the brothers sold Yosef to a caravan of Yishmaelim that
was carrying spices, balsam, and lotus, all of which were sweet smelling. Rashi questions
why the Torah deemed it necessary to specify the exact goods that the caravan was
carrying. He answers that the Torah mentions the merchandise to teach us the reward for
being a Tzaddik. The Arab caravans usually carried oil and tar, items with pungent odors.
However, in Yosefs situation, Hashem orchestrated that the caravan would carry sweet
smelling spices in order to not harm Yosef HaTzaddik from the bad odor of oil and tar.
Rav Mordechai Progomonski from Telz asks an obvious question on Rashi.
Yosef's whole world seems to be falling apart. His brothers plotted to kill him, but
instead threw him into a pit of snakes and scorpions. Then, they sold Yosef as a slave to
the Yishmaelim. As a young boy of 17, Yosef is separated from his father and family and
does not know what will happen to him. Will he live or will he die and where will they
take him one Tzarah after another. Would Yosef really be so concerned about the smell
on the caravan in light of all the hardships he is about to face? And is this really the
reward for being a Tzaddik? What does Rashi really mean by saying that the caravan
smelled pleasant?
Rav Mordechai answers with a Mashal, a parable. In the Mashal, there was a
dangerously ill man who just experienced a very serious surgery in which there was a
risk of him not surviving. Family members waited anxiously to see the outcome of the
surgery. When the patient suddenly opened his eyes, his family was overjoyed with
boundless Simcha. Although they realized there would be a long road ahead to recovery,
they saw a sign of hope that he was healing so they did not despair.
So too, says Rav Mordechai, although Yosef's primary concern was certainly not
the bad odor, he saw the unusual merchandise that they were carrying as a sign from
heaven. With all of his difficulties, Hashem had not abandoned him. Yosef recognized
the Hashgacha Pratit, divine providence, that Hashem was with him through all of the
hardships he was soon to experience. This understanding gave Yosef the hope and
strength to face all of the unknown difficulties that would soon confront him. Yosef was
not alone. Hashem was with him every step of the way. That comfort is the reward Rashi
is referring to for being a Tzaddik the sign from heaven that Hashem has not
abandoned Yosef.
As we are about to celebrate Chanukah and the victory against the overwhelming
number and strength of our enemies, we have to internalize this message that Hashem is
always with us. This idea will give us the Emunah and Bitachon that will guarantee our
eternalsurvival under all circumstances.

The most known mitzvah of Chanukah is the lighting of the Menorahs candles. Both men and women are obligated in this Mitzvah. Women are
usually not required to perform time-bound Mitzvot, but since they were also involved in the many miracles of Chanukah, they must also light candles.
According to some Rishonim, women were saved along with the men, and that is how they participated in the miracle. According to other Rishonim, a woman
named Yehudis was a major protagonist in the battle against the Greeks and was responsible for the defeat of the Greek army. Children over the age of
Chinuch, those who understand the essence of the Mitzvah, should also light candles. At the bare minimum, the Baal HaBayit, or the head of the household,
should light one candle each night on behalf of the whole household. The Mehadrin practice is to enhance the Mitzvah by having each person light one candle
per night. However, the best way to enhance the Mitzvah differs for Ashkenazim and Sephardim. For Ashkenazim, the best manner is for every person to light
the number of candles corresponding to that night of Chanukah; for example lighting five candles on the fifth night. However, Sephardim hold that the best
way is for the Baal Habayit alone to light the number of candles corresponding to the particular day of Chanukah. On a separate note, when one sets up the
Chanukiah, he should place the candles starting from the right side of the Chanukiah. He should light the candles starting from the left-most candle, the
newest candle, and move towards the right. If one has a window facing the street, he should light candles in that window to publicize the miracle of
Chanukah in the most effective manner.

The Angels Lesson

Nathan Silberberg 16
The Parsha mentions that Yaakov sends Yosef to investigate how his
brothers are handling his fathers flock of sheep. Yosef searches for his
brothers, but is not able to find them. Suddenly, a mysterious man informs
Yosef that his brothers Left from here and wandered to Dotan (Bereishit
37:15) with their flock. Later, the brothers see Yosef approaching, and they
begin to conspire against him. They decide to throw Yosef into a pit and sell
him to the Yishmaelim as a slave. Yosef is consequently taken to Egypt as a
slave, and experiences many Tzarot, pains, until he is finally freed and
appointed ruler of Egypt.
The story of Yosef HaTzadiks life is well known and can easily be
recited by most Jewish elementary students. An obvious question, however,
can be asked: Who was the man that told Yosef where his brothers were? It is
understood that the Torah never writes any irrelevant information because
every single word and even every letter mentioned in the Torah contains
some importance. There must be a reason for describing this strange figure.
Rashi explains that this mysterious man was actually the Malach
Gavriel. The Medrash Tanchuma states, VaYimtzaihu Ish and a man
discovered him, which implies that the man had intended to encounter
Yosef; it was divine providence. The name of the Malach, Gavriel, consists of
two words: Gever, a man, and Kel, Hashem. Therefore, the Pasuk writes
Ish instead of the Malachs actual name because Ish is a synonym of Gever,
which represents Gavriel.
An even broader question can be asked on this episode. Why did
Hashem have to make this entire occurrence happen? It could have been
completed in a much simpler fashion. The Pasuk writes that Yosef asked
where his brothers went and the angel responded, They left from here and
wandered to Dotan! Instead, the Pasuk should have left out the phrase,
They left from here, and just written that the brothers went to Dotan. It
seems superfluous to write that they left from here, if they are currently
somewhere else.
Rashi answers this by explaining that the brothers had ventured
away from the brotherhood of the twelve tribes. The Roman edition of Rashi
includes the point that the generation of Zeh this, the word that the
man used to describe the place the brothers passed through, is twelve in
numerical value in accordance with its letters. Therefore, by moving away
from Zeh, the brothers were breaking ties with Yosef completely and
excluding him from their group.
From this encounter, we find that their brotherly hatred was even
more intense than previously imagined. One dream can truly change an
entire world. In the end, the story of Yosef brought together his family and
ultimately Klal Yisrael. Without all of the brotherly hatred, we might not be
here today. We must all come together in these times of tragedy and loss and
unite as one true and complete nation as the children of Hashem.

Constantly on the Move

Halachic Illuminations

From Rabbi Nachum Sauer

The blessing of Yaaleh Vyavo is said on three
occasions: in Birchat Hamazon, in Shmoneh Esrei of Yom
Tov/Chol Hamoed, and on Rosh Chodesh. With Rosh
Chodesh Cheshvan just passed, we must look into the
Halachot of the special blessing of Yaaleh Vyavo. It is a
mitzvah to say the prayer, but what should someone do
if they forgot to say it? The answer depends on a few
factors. If the person forgets to say Yaaleh Vyavo in the
Shmoneh Esrei, but remembers before ending the
Bracha of Hamachazir Shechinato Letziyon, they can
go back and say Yaaleh Vyavo. If one did not remember
to say Yaaleh Vyavo until after the Bracha of
Hamachazir Shechinato Letziyon, then he must go
back to Retzeh, say Yaaleh Veyavo, and then Cinish
Shmoneh Esrei. However, if one completely forgets and
doesnt realize his mistake until after Cinishing the
Shmoneh Esrei of Shacharit or Mincha, then he must
repeat the whole Shmoneh Esrei and include Yaaleh
Vyavo. However, if he forgot the blessing in Maariv,
then he does not need to repeat. Why is Maariv
different than Shacharit and Mincha? The reason for
this is that in the time of the Beit Hamikdash, witnesses
had to go to the Sanhedrin Hagadol, and testify that
they saw the new moon. Based on this testimony, the
Sanhedrin would declare that day as Rosh Chodesh. The
declaration of Rosh Chodesh, called Kiddush Hachodesh,
could only take place in the day, since the Sanhedrin did
not sit in session at night. Therefore if one forgot
Yaaleh Vyavo at Maariv one does not need to repeat
the Shmoneh Esrei. If one forgot to say Yaaleh Vyavo on
the second night of Rosh Chodesh the Halacha is the
same because we celebrate the second day based on the
Sfeikah dyoma, a doubt concerning which day is the
real day of Rosh Chodesh. Therefore, the Halacha for the
Cirst day is the same as the second day.

Compiled By Ari Willner 19

David Gao 19

This weeks Parsha, Parshat Vayeishev, begins, Vayeishev Yaakov Beretz Mgurei Aviv And Yaakov settled in the land that his
father stayed temporarily (Bereshit 37:1). It is interesting to note that the Pasuk writes that Yaakov settled, while his fathers,
Avraham and Yitzchak, lived there only temporarily. Why does the Torah highlight that Yaakov was specifically settling down?
Yaakov went through many hardships in his life prior to this point in time. He had to flee from his murderous brother
Esav, and after his escape, Yaakov had to deal with the devious trickery of Lavan. Further, Yaakovs daughter, Dinah, was
assaulted by Shchem, and his wife, Rachel, died while giving birth to Binyamin. After facing so many tragic events, many people
would likely desire to settle down and live a peaceful life, exactly what Yaakov wanted to do. However, Yaakovs vision of
finding tranquility in settling down was not what Hashem had in mind. Subsequent to Yaakovs short period of peace in Israel,
Hashem created more disruption by causing his son, Yosef, to be sent to Egypt and sold as a slave. To intensify the situation, the
brothers even sent rumors to their father that a wild animal had murdered Yosef. So, why did Hashem always end Yaakovs brief
periods of calm?
To answer this question, a famous story is told about the Chafetz Chaim. Once, a businessman was passing through
Radin, the town where the Chafetz Chaim dwelled. The traveler maximized his stopover by visiting the Chafetz Chaims house.
However, once he entered the house, the visitor noticed a glaring lack of furniture or decorations in the house. Unable to keep
his curiosity down, the businessman asked the Rabbi, Where is your furniture? Why dont you have any decorations in your
house? The Chafetz Chaim countered, Why dont you have any furniture on you? Surprised, the businessman answered that
he did not have anything on him because he was just passing by. Hearing this, the Rabbi smiled, answering that he was only
passing by this world as well.

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