Part Two
Chanukah is a celebration of mesiras nefesh; an
acknowledgement of what mesiras nefesh can accomplish,
regardless of the odds, regardless of teva. In
response to our mesiras nefesh Hashem saved us with
miracles. Therefore, according to the Maharam MiRottenburg
celebrations of mishteh vesimchah do not adequately
express our gratitude to Hashem for the nes of
Chanukah. Hallel and hodo'oh can best publicize
the nes of Chanukah; the miracle of mesiras
nefesh.
*
Chanukah is the time when we celebrate mesiras nefesh
and, moreover, the fact that mesiras nefesh can
produce miracles. In his preface to the Ha'amek
Shailoh (Kedmas Ha'amek; 3), the Netziv writes
about mesiras nefesh. From what he writes we will
understand more about mesiras nefesh and how miracles
come about because of it. We will also understand how to
better fulfill our obligation of pirsumei nisoh during
Chanukah.
Beginning with the gemora in Bava Kama (61a)
the Netziv sets out to define the different expressions and
limits of mesiras nefesh. The gemora quotes
Dovid Hamelech as saying, based on the tradition that he
received from the Beis Din of Shmuel, "[If] anyone who
risks his life over divrei Torah, we do not mention
his name when quoting the halacha." Surprisingly, even
though a person endangered himself for the sake of Torah, we
do not give him credit for his mesiras nefesh.
The Netziv next mentions the Ran who quotes the Geonim's
explanation of why we do not quote the halacha in the
name of such a person: because his mesiras nefesh was
inappropriate. Apparently, mesiras nefesh is not
praiseworthy. However, according to the Netziv, this is very
difficult to understand for there are many gemoras
which contradict this explanation.
The gemora Shabbos (83b) states, "Divrei Torah
do not endure except with the person who kills himself over
it, as it is said, `This is the Torah of a man who has died
in a tent . . .' (Bamidbar 19:14)." The Netziv
cautions us not to understand this gemora out of
context. We should not compare the gemora Shabbos to
the gemora in Tomid (32a) which refers to the
eradication of gaivah; the death of the personality.
Gaivah is a destructive middoh because it
destroys the power of Torah to have a positive influence on
the individual.
The gemora Shabbos refers to real mesiras
nefesh — actual death. How? The Netziv explains
that the intensity of limud is so great that, as the
Netziv puts it, "The method of learning is such, that if it
would be applied to some other form of knowledge he would
almost die, except that the zchus [the special virtue]
of Torah sustains him." Thus, this gemora is to be
understood literally, "that a person puts himself in danger
for the sake of his learning."
The Netziv cites further proof from Hillel, who endangered
himself over divrei Torah. The gemora Yuma
(35b) describes how one wintry erev Shabbos Hillel was
not allowed into the beis medrash. He did not have
enough money to pay the entrance fee. Undaunted, Hillel
climbed to the roof and positioned himself in the skylight, a
place where he could hear the discussions of Shemayah and
Avtalyon. Snow began to fall, and by daybreak Hillel was
discovered frozen, buried under three amos of snow! He
was carried down, warmed and cared for. Eventually he was
brought back to life. Furthermore, Hillel ultimately rose to
the pinnacle of chachmei Yisroel.
The beginning of Pirkei deRebbe Eliezer describes how
Rabbi Eliezer Hagodol was moser nefesh for divrei
Torah. Without money or food, he left his family and came
to Yerushalayim to learn. He sat before Rabban Yochonon ben
Zakai and it was finally discovered that eight days had
passed without his having tasted a morsel of food. The Netziv
brings other proofs from Chazal that mesiras nefesh
for divrei Torah is appropriate, even to the point of
death.
If so, we are faced with an apparent contradiction between
what Dovid Hamelech said in the name of the Beis Din
of Shmuel — that one who risks his life over divrei
Torah is not given credit for his mesiras nefesh
— and the many instances when many gedolei
tanoim and amoroim were moser nefesh for
Torah. Their mesiras nefesh was not criticized and
moreover, even though they risked their lives, they became
great.
In order to answer this apparent contradiction, the Netziv
begins by citing the Ramban's commentary to the posuk
in parshas Acharei, ". . .observe My decrees and My
laws, for by observing them a person shall live . . ."
(Vayikra 18:4). The Ramban teaches us that there are
four basic ways of serving Hashem Yisborach, all
depending on the attitude we adopt in performing mitzvos.
There are people who serve Hashem shelo lishmoh. These
people wish to receive a reward in Olom Hazeh, and in
accordance with their desire they will be rewarded in Olom
Hazeh with long life and wealth.
Others do mitzvos in order to be privileged to Olom Habo.
They serve Hashem miyir'oh and quite
appropriately, they will be spared the punishments that are
reserved for the reshoim in Olom Habo.
Another way of doing mitzvos is mei'ahavoh, according
to the way Hashem expects us to fulfill His mitzvos in this
world; perfectly and lishmoh. Those who fulfill
mitzvos this way earn good comfortable life here in this
world and a perfect life is waiting for them in Olom
Habo.
Finally, there are people who completely disregard Olom
Hazeh. They ignore all physical concerns, acting as if
they are nonphysical. Their thoughts and motivations are
exclusively for the sake of their Creator. They are so
completely attached to Him that they will be zoche to
the great miracle of techiyas hameisim.
The Netziv learns from the Ramban two basic principles.
First, "that there are two types of lishmoh which are
ahavas Hashem: the first is to serve Hashem
Yisborach for His Glory, without any expectation of
reward. Nevertheless, the personality is not abolished; the
person remains human and [still possesses] human limitations
— teva enoshi. Even though this is a derech
hakodesh — ve'ashrei hazoche loh . . .
nonetheless, teva enoshi has not been overcome and the
mind has not yet been zoche to be [completely]
attached to HaKodosh Boruch Hu. Teva enoshi is
an obstacle.
"There is, however, another type of ahavas Hashem; a
bond, based on ahavas Hashem, which is so strong that
at the time of deveikus there is a complete
dissolution of all human consciousness. There is nothing
greater than this derech chassidus."
The Netziv explains they were zoche to this
ahavoh because they experienced the reality of
ruchniyus. They desired ruchniyus so much that
they stopped thinking about their physical existence, and
this allowed them to attain Ruach Hakodesh.
Nevertheless, even great, outstanding individuals who lived
in the earlier generations could not maintain this
madreigoh constantly. Sometimes they could be
zoche to Ruach Hakodesh, and sometimes not.
The second principle the Netziv learns from the Ramban is:
the direct intervention — hashgochoh — of
Hashem Yisborach over Klal Yisroel is dependent
upon our approach to serving Him. Consequently, it makes a
difference to our life in Olom Hazeh if we serve
Hashem mei'ahavoh, but still remain bound to teva
enoshi, the human limitations that Hashem created us
with. Hashem's Hashgochoh operates, but without a
complete suspension of teva. We will not be completely
subject to teva, but we will not be zoche to
open miracles — especially in dangerous situations.
If we jeopardize ourselves we cannot be certain that Hashem
will save us through miracles. Since we remain attached to
our human nature, nature itself is allowed to rule over us
— to the extent that Hashem Yisborach wishes to
allow teva to function automatically. On the other
hand, if we reach a madreigoh which is beyond teva
enoshi, if we triumph over our human limitations, then
Hashem's Hashgochoh operates regardless of all natural
laws. Teva is suspended.
In summation, the Netziv explains that this is all in regard
to the performance of mitzvos. In general most of us must be
wary not to jeopardize our lives for the sake of a mitzvah,
especially when danger prevails. Torah, the Netziv writes, is
different. Limud Torah can bring a person to a
madreigoh of ahavoh much greater than all other
mitzvos can, and this madreigoh will nullify all self
interests and concerns. It will also suspend teva.
With this, the Netziv resolves the contradictions in Chazal.
If a person learns Torah lishmoh and be'ahavoh
but is still protective of his personal concerns and
considerations, then his learning is not able to elevate him
above the restrictions of teva. Under such
circumstances, if a person is moser nefesh the
halochoh cannot be quoted in his name because his
behavior was inappropriate for his madreigoh.
However, if the intensity of lishmoh and ahavoh
is so great that one is so completely engrossed in learning
that he has no other thoughts and considerations about life,
then his deveikus elevates him above teva,
above gashmiyus and above danger. When we, through
mesiras nefesh, completely detach ourselves from
Olom Hazeh, Hashem Yisborach makes Olom
Hazeh subservient to us; teva will serve us and
danger ceases to exist.
Hashem decrees that miracles should occur especially when
mesiras nefesh obstructs teva.
*
In the sefer Daas Chochmoh Umussar (I, 3) Rav Yeruchom
zt"l, the mashgiach of the Mirrer Yeshiva,
elaborates on the Bach's explanation of the Rav MiRottenburg
(Tur; Orach Chaim, Simon 670). The
hisrashlus be'avodoh was a hisrashlus of
mesiras nefesh. Therefore the wars of Chanukah had to
be wars of mesiras nefesh. Consequently, even though
all wars are fought with mesiras nefesh — combat
means risking one's life — the miraculous wars of
Chanukah were different. We did not simply fight to save
ourselves. We fought for something else.
The wars of Chanukah were wars fought for the avodoh
and not simply wars fought for the sake of victory, conquest
or security. Our battle and our mesiras nefesh were
for Hashem.
Rav Yeruchom cites the gemora Brochos (20b) which
quotes Rav Papa's question to Abaye: Why were earlier
generations zoche to miracles whereas the later
generations were not. The answer that Abaye gave, as we can
now well understand, was because the earlier generations were
moser nefesh for Kedushas Hashem whereas the
later generations were not moser nefesh for
Kedushas Hashem.
According to Rav Yeruchom, the obligation of mesiras
nefesh for Kedushas Hashem applies to all details
and aspects of our avodoh. "The obligation of
mesiras nefesh is divided into many forms and
categories, until it [culminates] with the obligation to die
al Kedushas Hashem . . . [that the earlier
generations] were zoche to miracles in this way; that
they fulfilled all aspects of their avodoh to the
point of mesiras nefesh." Nothing could interfere with
their avodas Hashem. They were not lax. They let
nothing stand in their way of serving Hashem.
Afterwards, Rav Yeruchom quotes the Siddur HaGra's,
explanation of the phrase "uma'aritzim umakdishim"
that we say during shacharis at the beginning of
bircas Krias Shema. The commentary Avnei
Eliyahu writes that the word arutz, "refers to the
one who abandons his guf for the sake of his Master,
and we too, in our avodoh for Hashem . . . This is
what we say [in the Kedushoh of Musaf for
Shabbos] `Na'aritzecho venakdishecho;' that through
our ma'aritzim . . . [that by forsaking all physical
concerns we bring honor and glory to Your Name]. Likewise,
all the prophets, when they could not achieve Ruach
Hakodesh, they were moser nafshom in order to
achieve it by abandoning their bodies and desires."
In conclusion Rav Yeruchom sums up by saying, "We see that
mesiras nefesh is relevant to every aspect of
avodoh . . ."
Mesiras nefesh to do a mitzva, especially limud
Torah — lishmoh, be'ahavoh and
belev sholeim — to put all personal concerns and
considerations aside, is an all-encompassing obligation and a
very high madreigoh. Kiddush Hashem will result
if we take this obligation seriously, if we strive to reach
this madreigoh. Kiddush Hashem is worth the
effort. Every effort we can muster.
This is the highest madreigoh of avodas Hashem
that the Ramban taught us about. It is the
madreigoh of mesiras nefesh that suspends
teva and creates miracles. It is the madreigoh
of mesiras nefesh that is exemplified by the
nes of Chanukah; the miracle of mesiras nefesh.
This is the miracle we must publicize during Chanukah;
avodas Hashem without bounds, unhampered by human
limitations — avodas Hashem that triumphs over
teva.
This is the pirsumei nisoh, the public proclamation of
Chanukah: that when it comes to avodas Hashem there is
a praiseworthy and appropriate madreigoh of mesiras
nefesh which we are all able to achieve. The more
mesiras nefesh, the greater the miracles. We can do
it, because we are a miraculous people — alive today
because of miracles, because of mesiras nefesh.
Throughout our history, the leaders of Klal Yisroel
were elevated to greatness because of their mesiras
nefesh. Those who were zoche to be mekadesh
Hashem were able to do so because of their mesiras
nefesh; the commendable madreigoh of mesiras
nefesh is so great that it is lema'aloh miderech
hateva. A madreigoh of mesiras nefesh which
remains subject to teva cannot produce extraordinary
Hashgochoh.
If we hope for Hashem's direct intervention in our lives, we
must direct our lives, with mesiras nefesh, to Him.
Our avodoh must be pure. It must be lema'aloh
miderech hateva.
During Chanukah, because of our mesiras nefesh lema'aloh
miderech hateva — mesiras nefesh for
avodas Hashem — we were privileged to all the
miracles that we mention in Al Hanissim: the
tremendous victory of the weak over the mighty, the few over
the many, the tehorim over the temei'im, the
tzaddikim over the reshoim, and the bnei
Torah over the rebellious.
The zchus of Torah is different from all other
mitzvos. Torah demands greater mesiras nefesh: "This
is the derech of Torah: Eat bread with salt and drink
water in measure, sleep on the ground and live a life of
deprivation, and in Torah you shall toil. If you do this, you
are fortunate, and it is good for you; you are fortunate in
Olom Hazeh, and it is good for you in Olom
Habo" (Ovos 6:4). We can be zoche to
Olom Habo, as the Rambam taught us bederech
hateva, but there is another method; mesiras nefesh
lema'aloh miderech hateva.
With mesiras nefesh lema'aloh miderech hateva, as the
Netziv taught us, one can attain Ruach Hakodesh. The
Tanna Devei Eliyahu Rabboh (9) bears witness before
Heaven and Earth: "Whether a Jew, whether a goy,
whether a man, whether a woman, whether a slave or whether a
maidservant — each one, according to what they do, so
will be the degree that ruach hakodesh will rest upon
them." Ruach Hakodesh depends on the madreigoh
of mesiras nefesh that we achieve. Mesiras
nefesh for Hashem, for Torah, for avodoh.
Teva will change because of it. The world will change
because of it.
We must be honest with ourselves. We can not fool ourselves.
Our aspirations must be pure. Hashem requires avodoh
which is pure, that our limud Torah and
performance of mitzvos should be lishmoh,
be'ahavoh and beleiv sholem. Even then we can
not take unnecessary risks, face certain dangers and openly
defy teva. Nonetheless, we must learn Torah with all
our might. We will be zoche to miracles, miracles for
Torah. We can all become gedolei Torah.
During Chanukah, teva was thrown against us. Our
enemies overwhelmed us and we responded with unrestrained
mesiras nefesh. It was the proper response, it was the
only response. It was what Hashem wanted and expected.
Miracles followed automatically. It happened then and it can
happen again.
Teva contradicts avodas Hashem. It is almost
impossible to serve Hashem properly while harboring personal
concerns and considerations, especially on Chanukah. This is
why mishteh vesimchah, according to the Rav
MiRottenburg are inadequate expressions of our gratitude to
Hashem for the nes of Chanukah. Hashem gave us back
the avodoh; He gave us back the Beis
Hamikdosh.
Everyone saw the nes of Chanukah. The nes of
Chanukah shines and illuminates the world from one generation
to the next. The nes of Chanukah announces that
avodas Hashem must be lema'aloh miderech
hateva. Avodas Hashem requires mesiras
nefesh; we cannot properly serve Hashem without it. The
pleasures of gashmiyus interfere with the high
madreigoh of ruchniyus we can achieve through
mesiras nefesh. The choice is ours.
