Vol 24.11 - Re'eh 2                  Spanish French Audio  Video

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Translation:

1. Regarding the Mitzvah of Hanaka (the bestowal of a parting gift)

(to a Hebrew servant and a Hebrew maidservant),

Scripture (Deut. 15:15) states:

“And you shall remember that you were a slave in the land of Egypt, and the L-rd, your G-d, redeemed you; therefore, I am commanding you this thing today”.

The Sifrei states on this:

“And you shall remember that you were a slave in the land of Egypt": I bestowed upon you (the spoils of Egypt upon your leaving Egypt), and again (at the splitting of the Sea) — so too, you bestow upon him (once) and then, again. Just as in Egypt I bestowed upon you with a lavish hand, so too, you. And thus is it written (Ps. 68:14) "Even for those of you who lie among the sheepfolds, there are wings of a dove sheathed in silver" — the spoils of Egypt. "and its pinions of fine gold" — the spoils of the sea. (Song of Songs 1:11). "Wreaths of gold shall we make for you" — the spoils of the Sea; "with spangles of silver" — the spoils of Egypt.”

In other words, the verse:

“And you shall remember that you were a slave in the land of Egypt, and the L-rd, your G-d, redeemed you”,

means that since G-d redeemed the Yidden from Egypt and in so doing, gave them (a second) “Hanaka” (“the spoils of Egypt” and “the spoils of the Sea”), “therefore, I am commanding you this thing today” - the Mitzvah of Hanaka to a Hebrew servant and Hebrew maidservant.

According to this it is problematic.

The main aspect is missing from the verse – the primary aspect – the giving of Hanaka at the exodus of Egypt is completely not mentioned?

2. This can be understood by prefacing an explanation in the words of the aforementioned Sifrei, in the details of the Halacha.

To preface:

Since one derives the law of Hanaka and its details (from the manner of Yetziat Mitzrayim) as it states:

“So too, you bestow upon him (once) and then, again etc.”,

it is understood that the spoils of Egypt and the spoils of the Sea are an aspect of actual “Hanaka”, and not just a simple gift to a servant when he goes out of servitude.

It is puzzling:

1. The law of Hanaka is specifically with things that are “fit for blessing" (i.e. only things that can increase, and so forth). However, not with money etc.

Yet the spoils of Egypt and the spoils of the Sea were mainly comprised of silver, gold and clothing (as it states in many verses and in the Midrashim of the Sages).

2. Regarding a servant who was sold to a non-Jew, there is entirely no law of Hanaka. Therefore, how can one say that the spoils that the Yidden received from the Egyptians should have the scope of Hanaka?
3. The obligation of Hanaka is on the master (אדון). Yet here in the Sifrei, it emphasizes that the Hanaka at Yetziat Mitzrayim was from G-d (who caused that the Egyptians should give the Yidden the articles of silver etc.) as it states, “I bestowed . . and I again . . I gave”?

3. Just as we find, according to the Sifrei, that the Yidden received Hanaka when they left Egypt, similarly it also states regarding Yosef, who was a servant of Potiphar – that when he went out to freedom, he received Hanaka.

This is as my father, in his notes on Tractate Kiddushin (in the section discussing Hanaka) writes:

“Yosef who was at the beginning a Hebrew servant, as it states, ‘With us there was a lad, a Hebrew, a slave’, when he went out to freedom and independence, was required to received Hanaka. The Hanaka that was given to him, besides that which Pharoah gave him the ring and gold necklace . . and linen clothing – the main Hanaka is what G-d gave him. This was that G-d sent him Gavriel and taught him seventy languages . . Do not ask that Hanaka must be from the master, to whom he is a servant .. for one could answer that he also received from Potiphar. This was by his giving to him, his daughter – Asnath.”

This is seemingly puzzling:

1. Yosef was indeed a Hebrew servant. However, his master was a non-Jew. Therefore, how can one say that “he was required to give him Hanaka”, as aforementioned?
2. Since “Hanaka must be from the master, to whom he is a servant”, therefore:

1. Why was it that “the main Hanaka is what G-d gave him”?
2. How is it relevant to say that Pharoah‘s giving of the ring and gold necklace etc., is the aspect of Hanaka that Yosef needed to receive for his servitude to Potiphar?

3. With all these things that Yosef received, (the ring, the gold necklace etc., the seventy languages and Asnath) one has not fulfilled the Mitzvah of Hanaka, as aforementioned.

Although this aforementioned note, is according to Kabbalah, nevertheless, it is known of the endeavor (in many aspects) to correlate Kabbalah and Niglah (the revealed part of Torah). Especially according to what is known, that Kabbalah and Niglah of Torah is “One Torah” (תורה אחת), like a body and soul to each other. Kabbalah reveals the depth and secret which is hidden in the revealed part of Torah.

One could say that the innovation of this note (that regarding Yosef, there was the aspect of Hanaka) is based on the aforementioned Sifrei, where one sees that that there is Hanaka also in a case:

1. Of a Hebrew servant that is sold to a non-Jew.
2. Also, when the Hanaka is comprised from things that “are not in the scope of blessing“.
3. Even when it does not come from the master.

Similarly, regarding Yosef:

1. Although he was a servant sold to a non-Jew, and:

1. The Hanaka was comprised of “the ring, the gold necklace etc., the seventy languages and Asnath”, and
2. It was received not just from his master but mainly from Pharoah and “what G-d gave him” - nevertheless, this was considered “Hanaka”.

4. One could say that the explanation of this is:

Regarding Hanaka there are two parts:

1. The giving of the master.
2. The receiving of the servant – that which is accomplished through the gift, within the servant.

The reason that the master must give Hanaka is connected with the (previous) servitude. The gift is gratitude (הכרת טובה) to the servant for his work as a servant.

(So much so that there is a reasoning, that Hanaka (is not just as a matter of Tzedakah (בתורת צדקה), but rather, that it) has a scope of recompense for deed (שכר פעולה).

Whereas the enjoyment and benefit that the servant receives from the Hanaka, is a part and portion of his freeing (שחרור). The completeness of his freedom is when (he does not go out penniless, but rather) he then receives a special gift, which nullifies, and is the opposite of - servitude. It becomes, and is a condition of, freedom, breadth of hand etc.

The second aspect of Hanaka – the completeness of the freedom of the servant – is emphasized in the reason:

“And you shall remember that you were a slave in the land of Egypt, and the L-rd, your G-d, redeemed you; therefore, I am commanding you etc”.

Since Yisroel were servants and “the L-rd, your G-d, redeemed you”, therefore they are obligated to ensure that a servant‘s redemption and freeing should be proper.

5. According to this it is understood why the Sifrei states that the spoils of Egypt and the spoils of the Sea were an aspect of Hanaka:

Since the verse speaks (not regarding the obligation of the giving of the master, but rather) regarding the redeeming of the servant, that his freedom should be complete, there is in this:

1. No difference regarding to whom he was, beforehand, a servant.
2. It is not (so much) relevant from whom the Hanaka comes from (that is must specifically be from the master). Rather – that which, the past servant, receives the Hanaka now and in the future – the condition of freedom.

With this, it is also answered why the Hanaka (at Yetziat Mitzrayim) could (also) be from things that are not in the realm of blessing:

The stipulation, that the Hanaka must be from things that are in the realm of blessing, is applicable due to the obligation of the Hanaka that is upon the master (that he must give such a Hanaka, that even, after time, his gratitude should be recognized etc.)

However, regarding the effect of the Hanaka on the servant (the completeness of freedom and his independence) – that comes at the moment of the giving of the gift, must afterward not have a continuous effect – since is a free person.

6. According to this, one could say that the innovation of the law derived in the Sifrei:

“I bestowed upon you, (once) and again – so too, you bestow upon him (once) and then, again. Just as in Egypt I bestowed upon you with a lavish hand, so too, you bestow upon him with a lavish hand”,

is not an innovation in the obligation of the master to give Hanaka. Rather, this is an additional aspect (which is related to the freedom of the servant):

Due to the obligation of Hanaka that is upon the master, there is also an upper amount, regarding how much one fulfills, even at the onset (לכתחילה), the obligation (which is sufficient as a sign of his gratitude according to the magnitude of his service).

However, due to the detail in Hanaka which accomplishes the completeness of the redeeming of the servant, there is no limit. However more gifts he receives, personal articles,

(it could be in the form poor articles, or wealthy, or an increase of articles),

whatever more, adds to his freedom.

Therefore, “bestow upon him (once) and then, again . . with a lavish hand”.

From this reason the verse does not (expressly) mention the “great wealth” that G-d gave the Yidden when they left Egypt. Rather just that “the L-rd, your G-d, redeemed you”.

The derivation from Yetziat Mitzrayim is

(not regarding the amount of the Hanaka – ““I bestowed upon you, and again etc.” – which occurred then, but rather) -

that just as - at that time - the freeing of servitude in Egypt was in a manner of complete “redemption”, which automatically means with the receiving of great wealth.

(So much so, that I even “bestowed upon you (once) and then, again etc.”)

Similarly, the Yidden must fulfill, that the freeing of their servants should be complete. Therefore, they must also give Hanaka, “and then, again” and “with a lavish hand”.

7. According to this, one can also understand the aforementioned precise words, in my father’s notes:

Since Yosef was a Hebrew servant that was freed, notwithstanding that his master was a non-Jew, nevertheless “one must give him Hanaka” in order that his freedom should be in a complete (פולקאמען) manner.

Moreover, in this Hanaka itself, there are two details:

• The completeness of the freedom, simply and actually, was through that which Pharoah appointed him as viceroy (the opposite and complete opposite extreme of servitude) - through the giving of the ring and gold necklace etc.
• However, the possibility and preparation that he should be viceroy, which would remove the claim of Pharaoh’s astrologers who said: “will a slave whose master bought him for twenty silver coins rule over us? . . he should know the seventy languages” - came through a second gift – where “Gavriel came and taught him the seventy languages”.

Therefore, this was the “primary Hanaka“. For this gave to Yosef (on his own) the preparation and the completeness of the condition of freedom.

Whereas the giving of the ring and gold necklace etc. which he received from Pharoah was the result and the outcome of this.

Afterward, he innovates, in the note, another aspect:

“Hanaka must be from the master, to whom he was a servant”

This means, that even in the completeness of the freedom of the servant, it comes through a Hanaka which the master himself gives. For when one receives a gift from the same person that previously held him as a servant, his condition of freedom is in a much stronger manner.

Therefore, Yosef also received the Hanaka from Potiphar (Asnath). Yet, nevertheless this is just a secondary aspect (טפל). The main aspect is that which he received from Pharoah and the seventy languages. For these gifts effected within him the completeness of his redemption and freedom, as aforementioned.

8. This aforementioned explanation (according to Niglah) in the scope of the Hanaka - that this is also connected with the freedom of a servant – also pertains to the explanation of my father – of the Mitzvah of Hanaka according to Kabbalah:

In the aforementioned note, he explains that,

“A Hebrew servant is . . just the level of Mochin d’Katnut (Note: intellect used only to influence Middot) . . and when he completes his servitude . . he is made a “free person” – “Chorin/ בן חורין “. Chorin is Chochmah and Bina . . and when he goes free . . there must also be Hanaka . . one could say that the double wording “You shall surely bestow” (העניק תעניק) corresponds to Chochmah and Bina. This is because the reason that he becomes a free person is due to Chochmah and Bina, as aforementioned. From Chochmah and Bina, the Hanaka is also drawn down to him”.

Thus, one sees that the Hanaka, when he goes out to freedom, is not a separate, side aspect (as a reward for the servitude). Rather the Hanaka has within it the essence of his going free – the revelation of the level of Chochmah and Bina. This fits with the aforementioned explanation (according to Niglah) that the Hanaka accomplishes the completeness of the freedom of the servant.

9. According to all the aforementioned, one could (possibly) say the (inner) reason why the Mitzvah of Hanaka is just regarding a Hebrew servant and Hebrew maidservant, and not regarding an Eved Canaani - a non-Jewish servant.

One could say, simply, that this is because regarding an Eved Canaani there is the Biblical obligation of,

“You shall will them as inheritance to your children after you . . you shall keep them in servitude permanently”.

Therefore, one may not free an Eved Canaani,

(unless it is for the purpose of a Mitzvah, and so forth).

Therefore, since “Torah speaks to the majority” the Torah did not state the Mitzvah of Hanaka in remote cases that are outside the norm – where one may free the servant.

However, according to the Pnimiyut of the aspect, it still requires explanation.

On the contrary:

If a Hebrew servant and Hebrew maidservant, who correspond to the world of Yetzirah and world of Beriah, as is known – must have Hanaka – the revelation of Mochin/intellect. Then an Eved Canaani, who corresponds to the world of Asiyah – should certainly receive (Hanaka -) the revelation of Mochin?

However, according to the aforementioned, that the aspect of Hanaka and the aspect of freedom are dependent upon each other (in their context), and they bring the same effect – it is understood. For a Yid whose servitude is in the level of a Eved Canaani, nevertheless always remains, in his (spiritual) being – a servant, as will be explained.

10. It is explained in Chassidut, that the aspect of a Hebrew servant and Hebrew maidservant in Avodat HaAdam is the Avodah of the refining of the Middot. Whereas the aspect of an Eved Canaani is - Kaballat Ol - which is similar to an actual servant (Canaani) who (of his own accord) “would rather be free”. However, he serves his master solely because “of his fear of his master”.

However, even though the level of an Eved Canaani is lower than the level of a “Hebrew servant” and “Hebrew maidservant” who serve G-d with feeling and enjoyment/ געשמאק (Middot) – nevertheless the servitude of an “Eved Canaani” has more (of the virtue of) Bitul.

A “Hebrew servant” and “Hebrew maidservant” whose service is connected with Middot – although they are also servants who serve G-d with Kaballat Ol and Bitul (the servitude of a servant). Nevertheless, there is also intermingled within this a feeling of their own being (מציאות).

Which is not so regarding an “Eved Canaani”, where there is no heartfelt feeling in his service. Therefore, his service to G-d is through (דורכאויס) Kaballat Ol and Bitul to the Supernal Will (without intermingling of his own being).

One could say that this is the inner reason why it states regarding an Eved Canaani,

“You shall will them as inheritance. . you shall keep them in servitude permanently”,

they cannot be freed:

The Avodah of refining Middot by a “Hebrew servant” and “Hebrew maidservant”, is connected with the being of the person, therefore:

1. They have a limit to their Avodah, and therefore there is an end.
2. Moreover: the completeness of the Avodah itself is, when one goes out (from it) to freedom – going out and lifting himself up from the Avodah in the aspect of Middot - and coming to the level of Avodat HaShem according to Mochin/intellect – reason and comprehension (טעם ודעת).

However, the Avodah of an Eved Canaani – Kaballat Ol - is complete Bitul. He loses his individual being. He has no independent desires, pleasures or Middot. Rather he gives himself over completely to the master.

Therefore, the aspect of freedom is not applicable for:

1. This very Avodah (complete Bitul) is unlimited, and does not give room for “freedom”.

2. Moreover: In this Avodah, the Mochin (reason and comprehension of the person) is confused (מבלבל). It is understood that therefore, any aspect of “Hanaka” is not applicable to the person, whose aspect is the revelation of his Mochin, as aforementioned.

Rather, Mochin of the master, as it is from the master. Like the statement of the Sages, “the Shechinah speaks from within his throat”. Studying (including understanding and comprehension) in a manner of
“Itamar (ben Aharon)” (Note: see Likkutei Torah that “Itamar” represents something that is “self-learned”).

11. Despite the virtue of Bitul which is in the Avodah of an “Eved Canaani”, the general Avodah of the Jewish people is specifically compared to a Hebrew servant.

This is as it states in Chassidut, that the verse,

“For six years he shall serve, but in the seventh (year) he is to go out free, for naught”,

is an allusion for,

“Avodah that the servants, who are the Yisroelim, need to serve for the six-thousand years that are the world, and in the seventh thousandth year, there is the true receiving of reward. Then they go out free, free without Mitzvot”.

(Just as this is in general Avodah, similarly it pertains to the individual Avodah of each Yid:

In the six days of the week, one’s Avodah must be with bother and labor. And afterward comes the resting of the day of Shabbat – when he is “freed” from the work and labor).

One could say the reasoning of this:

Despite the tremendous advantage that is in the complete Bitul of an Eved Canaani. Nevertheless, the epitome of intent is that there be both Avodot - both Bitul, as well as the powers of the soul.

(moreover, the Bitul should draw the powers).

One should have enjoyment (געשמאק), understanding, and feeling in one’s Avodah. It is not sufficient to just have Bitul without vitality (חיות). Rather one must have enjoyment.

Therefore, the Avodah must be in the level of a “Hebrew servant”. This is a servitude which is connected with the Middot (and feeling) of a person.

Until one attains the “going out to freedom“ – the elevation from the Avodah of Middot to the Avodah of Mochin - Avodah which is according to reason and comprehension.

So much so, that it comes to the completeness of the freedom, which comes through the “Hanaka” – the revelation of the Mochin that is given to Yidden, from Above – which brings a completeness in the Avodah which is according to reason and comprehension.

12. The saying of the Midrash on the verse,

“He tells His words to Jacob, His statutes and His judgments to Israel”,

is known that:

“What He (G-d) does, He says to Yisroel to do”

Therefore, it is understood that this also applies to the Mitzvah of Hanaka, that G-d fulfills and gives, as a Master, to the Yidden – his servants.

According to this, one could say that in addition to that which in the seven thousandth year, the Yidden will merit the fulfillment of “in the seventh (year) he is to go out free, for naught”.

They will also receive the “You shall surely bestow to him” (העניק תעניק) - an additional Hanaka from G-d.

Since on Erev Shabbat, one must taste “from each and every dish” of the foods of Shabbat - it is also understood in our aspect, that, in addition to that which even now, erev Shabbat one must “taste” from the “resting” (מנוחה) which will be in the seven thousandth year – there must also be the “taste” of this Hanaka.

May it be His will, that after we have the “taste” of the “reward”; and from the “Hanaka” and from the “resting” - that we soon mamosh merit to eat each and every dish (and it should become the blood and flesh of our flesh) – the days of Moshiach and the Resurrection of the Dead, who are “the purpose and completeness of the Creation of this world, which is why it was created in the beginning”.

So much so, that we attain the “primary aspect” of “receiving the reward“ which is “in the seven thousandth year”.

M’Sichas Shabbat Parshat Re’eh 5736, 5740