What’s in a Name?

Parashat Shemot
Printable Version

Your Name is Your Soul Root

I’ve always been Chana – that is its Danish version which is Hanne. Although I liked my name, it is known that changing your name can change your destiny as it states:

Four things cancel a person’s negative decree, namely, charity, crying out in prayer, change of name and change of conduct…Change of name, as it is written, “Your wife Sarai, you shall not call her name Sarai, for Sarah is her name” (Bereishit 17:15). It continues, “And I will bless her, and I will give you a son from her” (ibid. 16); (Babylonian Talmud, Rosh Hashana 16b).

I thought to add a second name, after suffering secondary infertility for many years. So, I sent my husband to Dayan Fisher z”l, who was known for helping people choose the right name, due to his deep kabbalistic knowledge of the essence of names. He told me to add another name that ended with the Hebrew letter ה/heh, which is known in the Torah to be the letter of fertility (Sefer Likutei Torah, Parashat Vayetze). He gave me two options: Bracha – ‘Blessing’ or Penina – ‘Pearl.’ Needless to say, I easily made my choice- to add more blessings to my life. Since becoming Chana Bracha and answering only to this name, my life has become filled with blessings: First of all, I was blessed with a second son. Hashem also blessed me to establish Midreshet B’erot Bat Ayin and to publish books. Guiding new converts in choosing their Jewish name is a great privilege which I enjoy, but also an immense responsibility, as each letter in their name can impact their destiny. It is interesting to note, that people sharing the same name have certain personality similarities. The Magid Mesharim (the book that documents the information revealed to Rav Yosef Karo by an angel) explains that whoever is called Avraham tends towards doing kindness, and whoever is called Yosef is either a master of self-control, or supports others in the way that Yosef supported his father and brothers. I experienced this in the names of my father and his brothers. My father’s name was Shlomo הכ"מ. He always was the person who was wiser and who knew better, while his brother Abraham was always mild and kindhearted. His other brother, Moshe, was always humble. 

Your Name Calls Out the Essence of Your Soul

Studying the layered meaning of our Hebrew names is fascinating. Our name is the vessel that holds the essence of our soul. The word שֵׁם/shem – ‘name,’ is actually the center of the word נְשָׁמָה/neshama –‘soul.’ Our mission in this world is determined by our name (Ba’al Hashem tov, Bereishit 135). According to Ramban, every person has his name hinted in the Torah. Our deeds, work, nature and character is based upon the place in the Torah where our name is alluded.

The name that one is called in Hebrew is a conduit for the life-force that is condensed into its letters... (Tanya, Sha’ar Ha’Yichud Ve’ha’Emunah, Chapter 1, p. 77a).

This is because, the numerical value of the word שֵׁם/shem – ‘name’ is identical with צִנּר/tzinor – ‘channel’ (340).  Therefore, it is important to call a person by their full Hebrew name rather than by a shortened nickname, or their secular name. It is something to keep in mind when naming children. If the name we choose is too long, it will be hard for people to call the full name. Although the names of both my sons have altogether five syllables, now, decades later, I recommend to give your children a name no longer than four syllables, since most people don’t call my sons their full two names, because they are a bit too long. Certainly if someone has more than two names, it will be nearly impossible to be consistently called by his or her full name. I’ve heard that at the very least, we must ensure to be called by our full Hebrew name once a day. So if our spouse and or child(ren) have multiple names, we can ignite their soul by calling them their full name at least once every day. My daughter-in-law consulted with Rabbi Mordechai Eliyahu before naming their first daughter. She reported that the Rav said to use just one name. I understand now that this was to ensure that she would always be called by her full name. The names that our parents give us are inspired by Ruach Hakodesh (prophetic insight) so that the name given matches our soul root. My first granddaughter is called Shira (song), and she truly loves to sing and praise Hashem in prayer! Based on his name as revealed in gematria and acrostics, the Vilna Gaon knew where the Torah hints at the name of every Jew, and his destined role in the redemption of Israel. “Every Israelite has a root above in his name, in accordance with his soul-root and family merit. For it is known that the name a child is given when born is not by accident. Rather, it is placed in the parents’ mind from heaven, in accordance with the soul-root of the child (Kol HaTor, Chapter 3, Paragraph 10). I definitely felt as a channel for Hashem’s will, when I was guided to choose the names of our sons.

The Nameless Parasha Called ‘Names’

This week’s parasha is called שֵׁמוֹת./Shemot – ‘names.’ It is interesting to note that most of the people described in Parashat Shemot are nameless. For example, when it comes to Moshe’s family, everyone is anonymous as it states,

ספר שמות פרק ב פסוק א וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי:

“A man went from the house of Levi and took a daughter of Levi” (Shemot 2:1).

In the following verse, the “daughter of Levi” – Moshe’s mother is simply called, הָאִשָּׁה /ha’isha – “the woman.” Moshe, himself, is merely called, הַיֶּלֶד/hayeled – “the child,” his sister, Miriam, is only called, “his sister,” and his adoptive Mom, Bitya, is never called anything other than “daughter of Pharaoh’ (see Shemot 2:2-5). Even the names of the Jewish midwives, Shifra and Puah, are nicknames connected with proliferation, as Rashi states, SHIFRA- This was Yocheved, because she used to put the babe after its birth into good physical condition (משפרת) by the care she bestowed upon it (Sotah 11b). PUAH- This was Miriam, because she cried (פּוֹעָה), talked and cooed to the newborn infant in the manner of women who soothe a crying infant. פּוֹעָה is an expression of crying out, similar to Like a travailing woman will I cry (אֶפְעֶה)” (Yesha’yahu. 42:14); (Rashi, Shemot 1:15). Scripture used these nicknames in order to emphasize that they did not doubt the approaching redemption, and for that reason they refused to heed Pharaoh’s command. Puah refers to Miriam who spoke in prophesy as it said, “Miriam the prophetess, the sister of Aharon...” She prophesied saying: In the future my mother will give birth to a son who will redeem Israel.  Shifra is Yocheved because she was transformed to a beautiful (shofra) young girl when she was 130 years old. This miracle was a sign that she would give birth to the redeemer of Israel, because a miracle is never performed without a reason (Kli Yakar, Shemot 1:15).

Love of life and Procreation Create True Identity

Parashat Shemot opens up with no-names as a result of the Egyptian strategy, to deprive the Jews of identity. The Jewish response was to insist all the more upon identity expressed by their Hebrew names: “The Children of Israel were redeemed from Egypt because they would not change their names…” (Midrash Vayikra Rabbah 32:5).  Pharaoh wasn’t concerned about the birth rate. He wanted to kill only the males. He feared only personalities with individual identity expressed by their names – a people that might rebel against servitude. The Egyptians were willing to absorb numerous women because they believed they would be pliable and easy to control. Although Pharaoh was able to demoralize the men, he had totally underestimated the women, who dedicated their lives to raising numerous Jewish children. It was their commitment to life that brought redemption. By omitting the names of important people in the parasha called “Names,” the Torah teaches us that there is no contradiction between reproduction and individual significance- for Israel they are interdependent. The Torah definition of individuality is closely linked with love of life and procreation. It was the women whose passion for new life provided Israel’s identity. Despite the intensity of the exile and the despair in seeing children thrown into the Nile, there was not a single person in Israel who was willing to abort an unborn fetus. This was the reason they were delivered out of Egypt (Zohar part 2, 3b). It takes love and passion for life to create true identity. The greatness of the unique contribution of the individual is interdependent on his/her commitment to the general passion to fruitfulness and multiplication. The names in Sefer Shemot exist only by virtue of that passion (Rabbi Matis Weinberg).

Why is Blessing so Important in Judaism?

Parashat Vayechi
Printable Version

“You Shall be a Source of Blessing”

“I bless you to find your soulmate and establish a Torah home in Israel!” Words like these often emanate from my lips to students, clients and acquaintances alike. This blessing is also directed at you, dear reader, if applicable. Giving blessings is important in Judaism. It is one of the best ways to elevate our unique power of speech through prayerful communication with others. The ability to bestow blessings is integral to the very essence of the Jewish people. The very first Divine communication to Avraham, our father, established his mission to become a ‘blesser:’

“I will make you a great nation, and I will bless you; I will make your name great, and you shall be a blessing. I will bless those who bless you…and all the families of the earth shall be blessed by you” (Bereishit 12; 2-3).

“Until now blessings were in my power. I blessed Adam and Noach - but from now on you shall bless whoever you wish” (Rashi, Bereishit 12:2). Ever since Hashem entrusted the power of blessing to our father Avraham, we, Jews, bless Hashem, each other and everything on the earth. Through bestowing blessings, Avraham and the Children of Israel, after him, have the power to elevate the world. Rather than being separate from others, the role of being the chosen people entails bringing down G-d’s blessing to one and all. Yosef was a blessing to the whole of Egypt and when Ya’acov blessed Pharaoh the famine ceased. (Rabeinu Bachaya, Bereishit 12:3). We start in small ways by recognizing our own blessings and verbally thanking Hashem for them. We then look for every opportunity to bless others with health, happiness, safe travels, inspiring learning, good sleep,  peace etc. Accustoming ourselves to constantly bless each other and ourselves is a way to see the good points in life and expand them. I trained myself and my children to say, “Baruch Hashem!” (Blessed be Hashem) for whatever comes our way. When I ask my granddaughters, “How are you?” and they answer something like, “fine,” I wait silently until they remember to add, “Baruch Hashem!”

The Blessing of Children

Whenever we have the privilege to have our son home from Yeshiva, or when graced by a visit from our married son and family, including our three granddaughters, I look forward to blessing them. It is a beautiful custom to bless our children every Friday night before Kiddush, and I treasure this enchanted, eternal moment of love and connection with our children and grandchildren. The origin of the custom can be traced all the way back to the Torah, Parashat Vayechi, when Ya’acov blessed his children and grandchildren.

ספר בראשית פרק מח פסוק יד וַיִּשְׁלַח יִשְׂרָאֵל אֶת יְמִינוֹ וַיָּשֶׁת עַל רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר וְאֶת שְׂמֹאלוֹ עַל רֹאשׁ מְנַשֶּׁה... פסוק כ וַיְבָרֲכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה...

“But Yisrael stretched out his right hand and laid it on Efraim’s head, though he was the younger, and his left hand on Menashe’s head… So he blessed them that day saying, ‘By you shall Israel invoke blessings, saying: G-d make you like Efraim and Menashe…’” (Bereishit 48: 14, 20).

בְּךָ/becha – “in you” has the numerical value of 22, corresponding to the Hebrew letters of the Torah. Ya’acov blessed them to merit Torah. Whoever merits Torah will lack nothing. All the goodness, blessings, redemption and healing including all the needs in the world are in the Torah, because it is the life force of everything Through it the world was created (Be’er Mayim Chaim, Bereishit 48:20). This blessing endures forever because it is given through the attribute of justice, by means of the divine nameאֱלֹקִים /Elokim. Throughout the century’s, we have been repeating Ya’acov’s blessing, “G-d make you like Efraim and Menashe” when blessing our sons. For daughters, we say, “G-d make you like Sarah, Rivkah, Rachel and Leah” (Rabbi Chaim Yair Bachrach, late 1600s, Germany). We then bless both boys and girls with the blessing of the Kohanim:

ספר במדבר פרק ו פסוק כד

יְבָרֶכְךָ הָשֵׁם וְיִשְׁמְרֶךָ: פסוק כה יָאֵר הָשֵׁם פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ: פסוק כו יִשָּׂא הָשֵׁם פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם:

Yevarech’echa Hashem v’yismerecha. Yair Hashem panav elecha vichuneka. Yisa Hashem panav elecha, v’yasem lecha shalom – “May Hashem bless you and watch over you. May Hashem shine His face toward you and be gracious to you. May Hashem bestow His favor upon you and grant you peace” (Bamidbar 6:24:26).

Afterward, it’s nice to whisper a personal message to the child, praising some accomplishment in his or her week. It’s our special moment with our child – let us use it as a way of connecting in our own personal way. Lori Palatnik shares how she continued to give the Shabbat bracha even after her children moved away from home. “Friday morning, we call our younger daughter and I give her a bracha. Later in the day, we do the same for our elder daughter in Manhattan” (Lori Palatnik, Friday Night and Beyond). I am inspired to take up this practice.

The Blessing of Children in Halacha

The custom of blessing the children Friday night is first mentioned by Rav Chaim ben Betzalel, the brother of the Maharal of Prague, who writes, “It is a worldwide custom that the father blesses his son and likewise the rabbi, his student during this holy day, when the channels of blessings are open. Do not take a blessing of a commoner lightly.” The minhag (custom) to bless our children Friday night is in the secret of the extra soul we receive then, which makes us more conducive to both give and receive blessings. Furthermore, the accusers have no power on Shabbat” (Ma’avar Yibuk, Siftei Rananot, chapter 43). Rabbi Aharon Barchia (17^th century) writes, “One shall put his hand on the head of the child being blessed, as it states, ‘Yisrael stretched forth his right hand and laid it on Efraim’s head…’ For our hand has 15 joints (the 14 joints of the fingers together with the palm). This corresponding to the 15 words in the blessing of the kohanim.” The Vilna Gaon would place only the right hand on the child. He held that the blessing given with both hands should be reserved for the kohanim” (Siddur HaGra). Rabbi Ya’akov Emden, however, instructs us to place both hands on the head of the child. Using all ten fingers when giving the blessing is beneficial, for kabbalistic reasons. In addition, blessing with only one hand appears as if one is being ‘stingy’ with his blessing (Siddur Ya’avetz 150:7). A tangible reason for blessing the children is that sometimes during the week, the parents may inadvertently curse their children out of anger. The Friday night blessing reverse that. Even the negative angel is forced to answer, “Amen,” when he hears how the father rectifies his relationship with his children at this auspicious moment (Siddur Ohr Zarua l’tzaddik). Almost every family concludes the blessing with a kiss or a hug. No matter what conflicts occurred during the week, at the moment of blessing, the child cannot help but feel very special and very loved.

May Mothers Bless their Children Friday Night?

Throughout the generations, the traditional blessing of sons and daughters Friday night has been a privilege reserved mainly for the father. In the Torah, it was Ya’acov and Moshe who imparted blessings. Besides Avigail, who blessed King David, “the soul of my lord shall be bound in the bundle of life with Hashem your G-d” (I Shemuel 25:29), I cannot recall any reference to a woman in the Bible bestowing blessings. The halachic sources regarding the blessing of the children, quoted above, only mentions fathers and rabbis. It is, therefore, not surprising that when our first son was born, my husband alone would give him his Friday night blessing, since that was the most prevalent custom. Many years later, when our second son was born, I too desired to bless him Friday nights. It seemed obvious to me that there could be no restrictions on bestowing a blessing, since anyone is allowed to bless anyone. I inquired, anyway, and learned that, indeed, in some communities, it was the tradition for also the mother to impart the Friday night blessing to her children. According to Rav Yitzchak Yosef, both parents should always bless their children, particularly on Shabbat eve, and, on the night of Yom Kippur (Yalkut Yosef, Honoring Parents, pp. 431-432). Among Sephardim, there is a widespread custom for children to kiss their parents’ hands on Friday night and then receive their blessing. As we quoted above from Siddur Ohr Zarua l’tzaddik, children may perhaps have angered their mother or father during the week. Therefore, they should receive the blessing from both their father and mother on Shabbat eve (based on Rabbi Jacob S. Kassin, Daily Halacha). In fact, the Arizal teaches sons to kiss their mother’s hand upon arriving home Friday night, in order to prepare it for bestowing the blessing (Arizal, Sha’ar Hakavanot, Aravit Leil Shabbat, drush 2). My daughter-in-law, of Iraqi descent, reported that in her family, the grandmother blesses the grandchildren Friday nights, so I’m happy to continue her family tradition.

Why Efrayim and Menashe?

In Parashat Vayechi, on his deathbed, Ya’acov called all of his sons for a final blessing. The first ones to receive his blessing were Yosef’s two sons: “On that day Ya’acov blessed them. He said, ‘In time to come, the Jewish people will use you as a blessing. They will say, May G-d make you like Ephraim and Menashe” (Beresishit 48:20). Rashi explains that when one wishes to bless his sons, will bless them by reciting the formula: a man will say to his son, “G-d make you as Efraim and Menashe.” From that day forward, they would become role models for Jewish children everywhere. What were their special qualities that make them worthy to emulate and be mentioned in the blessing of parents throughout the generations?  Unlike the patriarchs and the rest of the tribes, Efraim and Menashe grew up in exile – in the decadent Egypt. Yet despite great odds, they still remained faithful to Judaism. We cannot always guarantee that our children will not be exposed to a negative environment. We, therefore, give them the blessing to be like those who were not tempted by their immoral surroundings and maintained their distinct Jewish identities (Rabbi Shimshon Raphael Hirsch, 19th century Germany). Moreover, in contrast to their ancestors, Efraim and Menashe, were the first brothers among our forefathers to live without rivalry (Rav David Ish-Shalom). Menashe did not harbor jealousy when Ya’acov bestowed his younger brother, Efraim, with the double blessing, and Efraim did not become arrogant (Sefer Derech Pekudecha 55). By blessing our children to be like Efraim and Menashe, we strive to bestow upon our children the legacy of peace and harmony between brothers –that ultimately leads to redemption. The ability to maintain Jewish values in a non-Jewish environment and having a loving, noncompetitive relationship with siblings became the benchmark for raising Jewish children for millennia later.

My Father’s Last Blessing

Since, I did not grow up in a Torah-observant environment; I never merited receiving this Friday night blessing. However, as an adult, when I would visit my parents in Denmark, they were happy to keep the Shabbat meals together as a family with Kiddush, handwashing and everything. During one of the last Friday night meals together with both of my parents, I had the idea to ask my father to bless my sister and me with the traditional blessing of children. As he was not fluent in Hebrew, I recited each word very slowly for my father to repeat. The blessings took a very long time, but receiving my father’s blessing that Friday night was one of the most memorable moments in my life. I felt the intensity of my father’s effort in reciting the blessing as if the light of that one blessing included all the Friday night blessings throughout the years and made up for all the blessings I had missed as a child.

Who Says Serach Played the Harp?

Parashat Vayigash
Printable Version

How did the brothers break the news to Ya’acov that his favorite son, Yosef, was still alive, without causing a shock that could lead to a heart attack, G-d forbid?  Everybody knows that Serach, daughter of Asher, played the harp for her grandfather while gently singing, “Yosef is still alive; he rules over all Egypt…” Each year, during the week of Parashat Vayigash, kids in every religious school– in all parts of the world, come home with a coloring page of Serach playing the harp. How do we know it is true that Serach was the one who told Ya’acov about Yosef being alive? Moreover, how do we know that she played the harp while breaking the news to Ya’acov? You would expect such a famous biblical tale to be written directly in the Torah. Yet, Serach is only mentioned twice in the Torah, once in the list of Ya’acov's descendants as they enter Egypt:

ספר בראשית פרק מו פסוק יז וּבְנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְשֶׂרַח אֲחֹתָם...

“The sons of Asher were Yimnah, Yishvah, Yishvi, and Briah, and Serach, their sister…” (Bereishit 46:17), and once among the families of Asher who were to receive a portion in the land of Israel:  “The name of the daughter of Asher, Serach” (Bamidbar 26:46). Only her name is mentioned and of whom she was a sister and daughter. That’s all. Well, if the story about Serach and her harp is not in the Torah then you would think that it would at least be found in the midrash. I have an extensive Torah library program with an excellent search engine, which I use perpetually for my research in preparation for articles and teachings. Among all the well-known Midrashim such as Midrash Rabbah, Midrash Tanchuma, Yalkut Shimoni, Pirkei d’Rabbi Eliezer and more- not one of them mentions Serach playing the harp.

Torah Sources for Serach Breaking the News to Ya’acov

There is no mention in the Talmud or early Midrash about Serach bringing the good news to Ya’acov that his favorite son Yosef was still alive. Besides Rashi, who writes, “…I told Ya’acov that Yosef was alive. (Rashi, II Shmuel 20:19), the earliest source that mentions Serach being the harbinger of the good news to Ya’acov is Targum Yonatan on Bereishit 46:17. However, after doing some research, it turns out that Targum Yonatan on the Chumash (Pentateuch) is not Rabbi Yonatan ben Uziel from the time of the Roman occupation from 2000 years ago. His translation and commentary was exclusively on the Nach (Prophets and Writings). The commentary on the Chumash was not by Rabbi Yonatan at all but actually Targum Yerushalmi! Most likely, the names got mixed up because both abbreviate as ת"י/T”Y. The timeframe of this commentary is disputed. Since Rashi doesn’t mention it at all, but Rabbi Menachem Recanti from the late thirteenth century refers to it, Targum (Pseudo) Yonatan must be from around the 13^th century. If Targum Yonatan lived after Rashi the question still remains what was Rashi’s source for stating that Serach told Ya’acov that Yosef was alive?

Here is what Targum Yonatan writes:

תרגום יונתן על בראשית פרק מו פסוק יז
… ושרח אחתהון דאידברית כד היא קיימא לגינוניתא על דבשרת ליעקב דיוסף קיים...

 …Serach, their sister, she was brought when she was alive in the Garden of Eden because she told Ya’acov that Yosef was still alive... (Targum Pseudo Yonatan, Bereishit 46:17). 

On which source this medieval commentary bases himself is a mystery since there is no mention of Serach being the bearer of the good news to Ya’acov in known earlier sources. Note that this Targum Yonatan does not indicate that Serach plays the harp. There is an anthology of small Midrashim called Otzar Midrashim published in 1915 by Yehuda David Eizenstein. Its collection of Midrashim spans a time period from year 400-1200. Otzar Midrashim explains that since Serach revived Ya’acov’s soul by telling him that Yosef was alive, she was blessed with eternal life:

אוצר המדרשים עמוד תל"ג ד"ה פרשה ב': או אוצר המדרשים עמוד לה

ויש אומרים אנשים מבני אדם נכנסו בחיים בגן עדן. אמר לו מי הם? אמר לו חנוך וסרח בת אשר, ובתיה בת פרעה וחירם מלך צור, ועליעזר עבד אברהם, ועבד מלך הכושי, ועבדו של רבי יהודה, ויעבץ, ורבי יהושוע בן לוי... סרח בת אשר בעבור שאמרה ליעקב יוסף חי אמר לה יעקב זה הפה שבשרתני על יוסף שהוא חי לא יטעום טעם מות.

There are those who say, there are people who entered the Garden of Eden alive. Who are they? Chanoch, Serach bat Asher, Bitya the daughter of Pharaoh, Chiram the king of Zur, Eliezer the servant of Avraham, the servant of the Black king, the servant of Rebbi Yehuda, Ya’avetz, and Rabbi Yehoshua son of Levi… Serach daughter of Asher because she told Ya’acov, Yosef is alive, Ya’acov said, the mouth that told me the good tidings that Yosef is alive shall not taste the taste of death (Otzar Hamidrashim p. 133).

Additionally there is another late ‘Midrash’ – Midrash Hagadol, Vayigash, Bereishit 45:26, which mentions Serach giving over the good news to Ya’acov. Midrash Hagadol is attributed to Rabbi David ben Amram Adani, from Yemen during the early 14th century.  Again, none of these earliest sources – of Serach’s telling Ya’acov that Yosef is alive – as much as hints to her playing any instrument in general or a harp in particular.

What is the Origin of the Well Known Story of Serach Playing the Harp?

So did the Serach harp story derive out of thin air? Actually, there is one and only one source that mentions Serach playing the כינור/kinor – ‘harp.’ This is Sefer HaYashar, printed in Venice, year 1625. The printer Yosèf ben Samuel claimed the work was copied by a scribe named Ya’acov ben Atyah, from an ancient manuscript whose letters could hardly be made out. Here is the original text with English translation, which I adapted from https://archive.org/stream/cu31924088174754/cu31924088174754_djvu.txt.

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They came to the borders of the land, and they said to each other, what shall we do in this matter before our father, for if we come suddenly to him and tell him the matter, he will be greatly alarmed at our words and will not believe us. They went along until they came close to their houses, and they found Serach, daughter of Asher, going forth to meet them.  The young woman was very good and wise, and knew how to play the harp.  They called her and she came before them, and kissed them. They took her and gave her a harp, saying, go now before our father, and sit before him, strike the harp, and speak these words. They commanded her to go to their house, she then took the harp and hastened before them, and she came and sat near Ya’acov. She played well and sang, in sweetness her words: “Yosef my uncle is alive. He rules throughout the land of Egypt, and is not dead. She continued to repeat these words, and Ya’acov heard her words and they were sweet to him. He listened while she repeated them twice and thrice, and joy entered the heart of Ya’acov at the sweetness of her words, and the spirit of G-d was upon him, and he knew all her words to be true. Ya’acov blessed Serach when she spoke these words before him, and he said to her, my daughter, may death never prevail over you, for you have revived my spirit; only speak yet before me as you have spoken, for you have gladdened me with all your words. She continued to sing these words, and Ya’acov listened and it pleased him, and he rejoiced, and the spirit of G-d was upon him (Sefer Ha’Yashar, p. 200).

Eliyahu Fink dismisses Sefer HaYashar, claiming, “The book is full of fantastic legends that would never be considered “Torah True™” in frum circles. I don’t think there are any frum rabbis or laypeople that take this book as a serious book of Torah.” Based on his extensive research he concludes, “We have to question whether the legend of Serach and her harp should be a basic part of the way we teach and learn Vayigash.” The question remains why has the story from only one questionable source become so well known and accepted by all?

Instrumental in Israel’s Transitional Moments

I do not believe that it is by chance that Serach’s harp made its way into the hearts of children and adults alike, as well as into many reputable modern Torah commentaries including, The Little Midrash Says. Could it really be that Serach’s harp story was invented by the creative author of Sefer HaYashar in the seventeenth century? Serach is an enigmatic woman who peeks out unexpectedly at times of transitions for the Jewish people. She was the last person to complete the seventy souls of Ya’acov’s house that went down into Egypt (Midrash Bereshit Rabbah 94:9). Serach was also instrumental in bringing the Israelites up from Egypt as she was the one who confirmed that Moshe indeed was the redeemer when he pronounced the password “Pakod Pakadti” which had been passed down to her:

 “And Aaron spoke all these things... and the people believed...” They heard that Hashem remembered, by the tidings they believed, and not by seeing the wonders... They had a tradition from Ya’acov, Ya’acov handed the secret over to Yosef, Yosef to his brothers and Asher the son of Ya’acov handed the secret over to his daughter Serach, and she was still alive.  This is what he said to her: Any redeemer who will come and say to my children “I have surely visited you”, (Pakod Pakadti etchem) he is a true redeemer.  When Moshe came and said pakod pakadeti etchem the people immediately believed... (Shemot 3:16 and 4:31); (Midrash Shemot Rabbah 5:13).

Transmitting the Melody of Life, Unity and Redemption

Serach facilitated the redemption from Egypt by revealing to Moshe the whereabouts of Yosef’s casket, without which the Israelites were unable to leave Egypt, as they had made an oath to bring Yosef’s bones back with them to Israel (Midrash Tanchuma, Beshalach Chapter 2). Many generations later, the persona of Serach appears as the wise woman who unifies the fractions of Israel and prevents a civil war, thus enabling the establishment of David’s kingdom, without excessive bloodshed. She, who revealed Od Yosef Chai (Yosef is still alive) is the one who supports the eternity of the throne of Mashiach, son of David from the house of Yehuda (Midrash Bereshit Rabbah 94:9). Serach completed the numbers of the people who went to Egypt. She announced the right time for leaving Egypt, and she crushed the resistance against King David. Just as Serach pops out at pivotal historical redemptive moments for Israel, it could not be more in line with her character to reconnect Ya’acov and Yosef through the spiritual harp transmitting the melody of life, unity and redemption during transitional times for Israel. A story so essentially true does not need a written source. It naturally resonates in the hearts of everyone who hears it as the story is passed on from grandmother to granddaughter throughout the generations. 

Serach’s Song

C            G                       F6    Esus

Grandpa lighten up your tired eyes

F6             Esus

Let in the light

       F                   G

For I have a great secret to share

Esus              F6

To give you renewed life

Am  G       F6

Od Yosef Chai

C         Dm  F          G

Ay dididay Ay diddiday

Am      G     Am      G

Yosef Chai Yosef Chai        

C        G                      F6    Esus

Israel lighten up your tired eyes

       F                    G

For I have a great secret to share

Esus                    F6

To give you renewed life

Am          G           F6

Pakod Pakadeti Etchem

C        Dm  F          G

Ei dididay Ey diddidem

Am           G          Am          G

Pakadeti Etchem  Pakadeti Etchem   

F                G        Am

Pakadeti Etchem

Listen to Serach’s Song by Rebbetzin Chana Bracha (for women only)

Fumbling to Find the Light

Parashat Miketz-Shabbat Chanukah 
Printable Version

Igniting Our Chanukah Vision

All my life I’ve been a searcher; searching for meaning, searching for truth – looking for light. I was born to be a dreamer. Dreams of light always seem greater than their fulfillment. The weekly Torah reading during Chanukah records the fulfillment of Yosef’s dreams. Chanukah and Jewish dreams are inseparable. In order to have a meaningful, spiritual life, we must be dreamers. Without a vision it is difficult to appreciate the light of Chanukah. For Chanukah not only commemorates our past – it is meant to educate us for the future. It gives hope for the fulfillment of all our dreams (Rabbi Berel Wein). I wrote a poem about searching for this light in the recesses of our darkest times, which I share with you at the end of this article. I’m also excited to share with you my thought on a beautiful article by Rabbanit Yemima Mizrachi that I learned with my advanced students in preparation for Chanukah. As difficult as it is for me to stop ‘doing’ and just ‘being’ this article inspired me to really try to spend ½ an hour in meditation and prayer by the candles every night of Chanukah.

Rectifying ‘Seeing’ by Looking at the Chanukah Light

In the ‘HaNerot Hallalu’ prayer, that we recite after lighting the Chanukah candles, we mention, “…these lights are sacred, and we are not permitted to make ordinary use of them, only to look at them alone…” From here we learn that it is a mitzvah to gaze at the Chanukah lights:

שפת אמת ספר בראשית - לחנוכה - שנת [תרל”ב]

(ליל ו) ואין לנו רשות להשתמש בהם רק לראותם כו’. וכן איתא שמצוה לראות נר חנוכה:

We do not have permission to use them only to look at them alone… Thus, it is a mitzvah to look at the Chanukah candle (Sefat Emet, on Chanukah, Year 5632).

There is great healing power in gazing at the Chanukah candles. Rav Tzaddok of Lublin explains that looking at the Chanukah lights rectifies any improper ‘seeing’ which may have occurred throughout the year. For example, if we looked at what belongs to others with jealous eyes, or we lusted after our eyes in other ways. The process of fixing our eyes during Chanukah, leads us to the month of Tevet with which the Hebrew letter ע/ayin – ‘the eye’ is associated.

ספר עבודת ישראל - לחנוכה

על פי הסתכלות בנר חנוכה לראותם בלבד לתקן כל אחד מה שפגם מעודו בראיית עין:

By means of gazing at the Chanukah candles and “only seeing them,” each person can rectify what he blemished through the vision of the eye (Avodat Yisrael for Chanukah).

Our Prayer Facing the Chanukah lights Pierces through the Gate of Heaven

Women have a special connection to Chanukah. The Shulchan Aruch (Chapter 670) brings down the minhag (custom) that women do not engage in work for half an hour after the lighting of the Chanukah lights. The primary melacha that we must refrain from is washing and drying laundry. Also prohibited are weaving, sewing, knitting and needlepoint. It is permissible for women to bake, cook and fry. Washing dishes is also permissible during this time. However, the Chavat Yair requires even more than the essential halacha. “Sit for half an hour facing the Chaukah lights! Look at the flames and relax. Sit! Don’t fry sufganiot (doughnuts). Don’t change diapers. Don’t serve any food. Simply sit!” What do we mostly lack in the world? A settled mind. Hashem said, “Sit and gaze during this half an hour and see what you have! See all what I sent you. Stop running around thinking that the light exists outside of your home.” Stop thinking, “If I only work a little everything will be good.” If I only buy another five things, I will have light in my eyes…” No, sit facing what you already have. Your prayers facing the menorah are sent off with express mail to heaven and pierce through the gates! How does that work?

ספר ישעיה פרק ו פסוק ב שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ...

“Serafim (burning angels) stand above לוֹ/lo – Him…” (Yeshay’ahu 6:2).

The word לוֹ/lo  which means “Him” has the numerical value of 36, this corresponds to the 36 candles that we light on Chanukah. The Serafim angels stand above our Chanukah lights, eager to perform their mission of carrying our prayers with lightning speed through the gate of heaven. It is permitted to light the Chanukah candles until the last passerby leaves the marketplace (Shulchan Aruch 772:2). In Hebrew   עַד שֶׁתִּכְלֶה רֶגֶל... /Ad shetichleh regel… – ‘until the last passerby leaves…’ is the acronym for שער/sha’ar – ‘gate’ (Rabbanit Yemima Mizrachi).

Tuning into the Hidden Light

Hashem said, “Let there be light,” and there was light” (Bereishit 1:3). This light shone for only one and a half days before Hashem hid it for the tzaddikkim in the World-to-Come (Rashi, Bereishit 1:4). “The Primordial Light served for 36 hours …and the first Adam was able to see by it from one end of this world to the other” (Yerushalmi, Berachot 8:5). Ever since the dimming of that Primordial Light, we yearn for it, search for it and pursue it- in our prayers, studies and meditations. We ask to see Hashem in every aspect of our lives. This Primordial Light of Creation is hidden in the 36 candles of Chanukah (B’nei Yissachar, Kislev). Therefore, even in our darkest hours, we can access this memory, born of the 36 hours when we, humanity as a whole, were bathed in this Light. While staring at the candle flames, since we are glancing at a reflection of the Ohr Haganuz (the hidden light of creation) we ask that we be gifted with the ability to see things clearly and see Hashem’s compassionate hand in all that occurs.. This light enabled Adam and Chava to see from one end of the world to the other and detect Hashem’s presence and Divine energy in everything. So too, today, as we kindle our own lights, we call forth a revelation of this now hidden and intense light (12th century Kabbalist, R. Eliezer of Worms). Chanukah,  the Festival of Lights, invites us to turn our senses inward to find, cultivate and rededicate our own inner light. It is a time to empty accumulated garbage, to create an open and receptive space, and to cultivate an intimate relationship with our emotions as the sensory system of our soul. As we gaze at the Chanukah light, we become more and more peaceful inside, one candle at a time. The more supportive and nurturing our inner container, the more the Primordial Light of Creation becomes available to us during this time of year. By gazing into the Chanukah lights we encounter the sparks of this Light which give us the ability to perceive what Hashem is asking of us. We can get clarity on certain issues and suddenly have insight on issues that we are perplexed about. By touching the spark of the Ohr HaGanuz through prayer, while facing the menorah, we will get a mini glance into the ‘reflection of Hashem’ in the lights of Chanukah. Daven next to these lights and do not miss this opportunity to achieve the ability to better understand things in your life…. (Rabbanit Yemima Mizrachi)

Removing the Dusty Blockages Covering Our Hidden Light

Rav Shlomo explains that each one of us is in possession of a ‘holy of holies,’ inside the Temple that Hashem asked us to establish for Him in our hearts. However, as we wrestle in life, the dust rises and blurs our vision u d we lose sight of our connection with each other. Yet, within the darkness of our lives, the spark of our inner light hides. The Chanukah candles act like a magnet to draw out this hidden light within each of us. On Chanukah, we have the ability to remove all the dusty blockages that cover our special sparkle and make our light shine. When the Greeks defiled everything, they brought this thick darkness into our lives. It was the miracle of the oil that made it clear once again that we possess something so pure: a light that is so pure, a neshamah that is always pure, a connection with Hashem that cannot be severed. This light will shine through the darkness of our long galut (exile) until ntil we no longer have clarity of faith. Consequently, we lose sight of our connection to Hashem, an Mashiach comes.

The Deepest, Gloomy Darkness Makes Us Shine

When we are down and low,

as if we have lost our glow.

Everything seems to go wrong

and there is no more song.

No joy anywhere to find.

Nobody helpful and kind,

as if  no-one ever cared.

We feel lonely and scared.

My people have gone astray.

There is nothing I can say.

Bombs are thrown every day.

Oh G-d how I want to pray.

Everything is so dark and cold,

seems to be so out of control.

I can’t get anything right.

Fumbling to find the light.

There is no other way and course.

I must turn to my inner resource.

What can I hold on to?

Hashem where are you?

Who am I and what am I here for?

I need to dig deep and get to the core.

Where is the spirit emanating from You?

My holy neshamah so pure and so true.

Just like a caterpillar spins her cocoon,

we will be colorful butterflies soon.

As they bring forth their evil schemes,

we emerge from the darkness of dreams.

Without the wicked Kingdom of Greece,

we would have had no model for Peace.

How to stand up for our belief and fight,

to search for truth until finding the light.

The deepest, gloomy darkness makes us shine.

Like grapes trampled we have become wine.

There is reward for our extensive toil.

Like olives pressed we become pure oil.

When we are down and low,

That’s when we can learn to glow.

When everything seems to go wrong,

that’s when we must sing a new song.