Modern Masters: Erev Rosh Chodesh Kislev | Rabbi Sam Shor | November 20th 2025

[clears throat] Um today is Marashan which actually here in Israel um has become a very significant day and that is because today is what is is commemorated by our Ethiopian brethren as Kaga Sig. Now especially here in Arnona Armonie we actually really get to experience this. the the backstory of of Kaga Sig of course is that for for many centuries the Ethiopian Jewish community on in the small villages of Ethiopia would gather on the highest mountaintop in their area to look towards Jerusalem. They of course couldn't see us from Ethiopia. [snorts] But the concept was that on this day of Marashan for centuries they would gather and dream of that miracle of Kibgali out of the in gathering of the exiles that the Ethiopian Jewish community would be able to merit to make aliyah Israel. And of course since that miracle came true in numerous in numerous Slavim since the 19 late 1970s continuing to to today um the Ethiopian Jewish community here in Israel established the annual commemoration of Kaga on that same day of to be to be held here in our neighborhood because at the house prominad you have an overlook of the whole old city and for of course the centuries They dreamt of coming to the shale of our dreams and uh it's it's a fulfillment of the of prophecies of the kimal the in gathering the exiles and if you're here already in the neighborhood I encourage you to take a walk by the tayela today after the shar um it'll be really it'll be perfect timing it's really they're really getting started and and moving with whatever celebrations are going on there midm morning um it's really kadai to go see and to see this celebration and the literally experience unfolding before our very eyes. Now being that it's also it means that today's also which means that what is on our mind and what is what zone are we into? We are into that 25 that 25 you know that 30-day period before the 25th of um and that's of course the Y of Khan. Today we're going to talk about Kaneka and we're actually going to continue one of the modern masters that we've been hearing from in the past number of weeks in particular is the Rebu Hassatam. Okay. The Halakov of Hiat for those that weren't here in over the past couple of weeks. The Rebu Hassiatan is a a very very important figure and and unsung hero of mine. [clears throat] He made aliyah in 1938 from from Poland. lived the last 19 years of his life in downtown Tel Aviv, 1938, 1957. So we're talking about the kuf some of the most most difficult years of Jewish history, the Shawah, the battle both uh in warfare as well as diplomatically to establish the state of Israel, the early lean years of the state of Israel, not not when the state of Israel was is was a leader in technology like we are today, but when the state of Israel literally people were still living in 10 villages and um he is a fascinating personality because his Torah is not only always very positive towards Erit Israel and the experience of being here in Erit is but and also towards those who might not be classically religious but are committed to building up that enterprise the what we call the the secular Zionists. He speaks very positively of that whole that whole um enterprise. Um but also he often often will give a glimpse or a hint to what's going on in Jewish history at that moment. We're gonna he does in this piece he has a very subtle glimpse and of it which we'll talk about towards the end of this piece. So we're going to learn a beautiful piece from from the rebat today about Kaneka. We're then also going to learn a short piece of cook about Kaneka our second modern master. We're then going to hear a little bit from Rabbi Gaml Rabanovich who will speak about who whom he is whom he is um when we get to that piece. It's not on your sheet. is here in the seair and Rav Gamo is a leading muba leading cabalist in the line today and finally we're gonna hear from just a closing idea not on your Rabbi Mosha Wilson um the great the great of a blessed memory. So we're going to jump right in and we're going to begin with this piece of the oh the Yakov is going to begin by quoting a very very famous Ramban on Kum. This Ramban is on parala. Okay. In Paral begins with uh immediately [clears throat] following para naso. In the end of para naso the various the various heads of each of the team each of the tribes were given a role in the consecration of the Mishkan. They were all invited to offer a a a an offering on behalf of their repres to be the representative of their in the consecration of Mishkan. Well, there was only one that was left out and that was Shvet Levy. Shave Levy was not invited. Shave Levy of course at the time was comprised of the Kanim. They became the Kanim. And then as the Shvet spread there were a line that remained Kanim and another line that remained Levim. At the time it was Aron AoE was the ni of Levi and he's left he was left out of of the consecration and then we have para bala where iron is instru where Mosha is instructed to instruct iron that he should kindle the lights of the minora in the Mishkan right that's how begins so that's the context of this famous Raman that the rebi is going to quote so let's just take a look right on our sheets in the lefth hand column The beginning of brings the famous. He says when saw the consecration the Mishkan and that each of the of the were invited to participate in that consecration and he was left out. He became saddened became depressed maybe okay cuz he wasn't included in that dedication today in today's language our coin experience what's called FOMO fear of missing out he was he was the only one left out right [clears throat] but Hashem says to him he says don't worry what I have in store for you what I have promised to you is going to be greater than what they what they were given because you're going to be the one who what who prepares and kindles the lights. Okay, that's the now comes the now he's gonna quote the he says the Raman asked a question that's very nice that that that Hashem says what you're what you're getting is greater but what does that mean that the lights are somehow greater than the carbonos okay shall be Okay. He says tells us that what does it mean that what I have in store for you is greater that you're going to kindle the lights that's greater than the carbonos. It's not just talking about the kindling of the lights in the the Mishkan at that moment. It's talking about what the future the miracle that's laid out. And that's the miracle that's going to the lights that are going to be kindled by the okay your descendants and and he says this is also explained in from the is the language there'll be Another Kaneka, okay, a more famous Kaneka, perhaps a more enduring Kaneka, dedication, rededication is going to happen. And that's going to involve the candles. And through your descendants, I'm going to bring miracles and salvation to the Jewish people through their actions. Okay? the Raman says, "And the dedication, the rededication, the the consecration that's going to be in their name through their name is going to be the Kaneka that we're all familiar with, the Kaneka, the Kaneka, the dedication that continues to be celebrated and commemorated and experienced metaphysically." Okay? and for all days. That's the Ramban. So now the Reb is gonna ask some questions about this Ramban. Okay, you can imagine I said the already. Don't worry. So here's let's go to the second paragraph. And you can ask questions on the medish that the Raman quotes that I'm going to make miracles to the Jewish people through the hands of your children. Israel. It's obvious a reference to what that through the c lighting of the candles the are going to bring salvation to the Jewish people. Okay. So now he has he asked a question. What does it mean that Ramban is telling Aaron what that what your when he says that what yours going to be given to you is greater than what's being given now okay how can it be because the the Y of the the the light which seems to be what's being referred to here is what only comes as a result of the miracle that is experienced so what does it mean that that what I'm giving to you Aaron okay and the kohanim is going to but is going to be greater. He says how do we understand that that doesn't happen till much centuries later. So now he's going to explain it. He says he says the whole the idea of this of this is is as follows. He says, "How can we understand the language of the midrash, the rash, he quotes that that what's given to you is going to be greater than than what's given to them." He says, "There's a dual meaning. There are two meanings. There's two uh messages being communicated. One is shot, the literal, and one is rem." So, listen to what he says here. Huil. What are the what's the mash the dual the dual meanings? The regular simple explanation and an allegorical illusion. Okay. The simple shot the regular interpretation who is okay that you meaning your task in the Mishkan is going to be what? To kindle the manora itself and to make sure it's prepared properly. Kilamar to say that you clean it up every every day. that from the ash and the soot and the dirt and any any filth that gathers as a result of that daily kindling you're you're responsible for the for the betabayas so to speak the cleanliness not only of the mishkan itself but specifically of the minora okay but what is the what is the raz what is the illusion the allegorical mystical message that's being communicated Wow. What is the word a reference to? The nishote of Israel, the souls of the Jewish people. What does it mean that you are going to to to prepare and and kindle the nerot? On a shot level, says the Rebi, it's talking about literally you're going to be responsible to prepare the manora and light those lights. But on a more mystical, metaphysical, you know, allegorical level, it's saying something much deeper. And that is what that you are on a Cohen and your descendants are going to be responsible to what? To light the proverbial lights of every single Jewish soul. And you think about the context of the story of Kaneka when there was a a a period of great assimilation. Okay? And it along comes the story of the of the mystical the the nakashem and the little mystical you know miraculous event of the of the supernatural oil. So what is that all about? He says, "What does it mean that our what does it mean that the will will prepare or be responsible to prepare and cleanse the candles and light the candles? It means that they are going to look at every single Jew and help them what? cleanse themselves of inappropriate thoughts of of of bad of bad character traits and from the proverbial filth of their transgressions. What does it mean that that he's being that and his descendants are being given the task of lighting kindling the candles? It means to what? to light the proverbial aura of holy uh light of holiness within the minds and hearts of every single Jew. And that's the role of and his descendants. Okay. So that's the first part. So now let's continue the next column. Okay. And he says that we know in reality the war the battle that the waged against the Greeks was was in reality a war of holiness against um >> impurity. Good. A war of faith against um against um heresy. A war of modesty against against um inappropriate behavior. A war of restraint against desire because the Greeks, okay? They misled so many of our of our Jewish brethren, this idea of a hellenistic society, right? That so many of our Jewish brethren became Mity, became like Greeks. They assimilated into Hanistic society. They became influenced by the by the splendor of the out the outer splendor of Greek culture and the merit of this sacred task. Okay. of of preparing those candles and lighting those candles. That is to say, the removal, the influence and the impact of Greek society, Greek culture, Greek thought on the souls of the Jewish people. And because they were able to what? to restore the sanctity within the hearts of of of the of every single Jewish nishama to turn the Jewish nish away from the influence of Greek society the impurity of Greek thought of of the of the mythology idolatry etc of of the Greek way of life and bring them back the holiness of of of of belief in Hashem because we s the succeeded at that because our own descendant succeeded in that way, the the Jewish people experienced miracles. Okay? It's an idea we discussed many many times that in order for us sometimes we have to realize that in order for us to to experience and see see miraculous, we have to what? We have to even when we're in times of great despair and and trouble, we have to believe what Hashem can indeed bring that redemption at the blink of an eye. Because if we're close to it and we're not looking for it and longing for it, when those windows of opportunity to experience the miraculous, the supernatural come our way, what could happen? We'll miss the boat. Think about this in this whole story of the of the when they when they come to the base of Mikdash, they they see only one little bit of oil. They could have said, "This is this is gornish. This is nothing. We're it's not going to it's not going to work. We'll put a little drop in each of the in each of the candle candlesticks and it'll burn for for a second a minute. Okay, there was not there was not enough oil for one candle, okay? For 8 days. But what happens? They had enough for all the candles and not for one day, but for 8 days. >> And when they came there, they could have said, "What? We don't have any oil, so forget it. We're not going to kindle." But they didn't. When they got there, they saw it might not be might not it might not seem logical to us that this could last that this could be worthwhile but we're going to kindle those that she anyways. We're going to come back to that that idea in a few moments. Okay. So now and because they make that act and that's the point I wanted to make because they make that act of kindling that little tiny bit of oil what and didn't give up in despair and throw their hands up and say forget it. they experience m a miracle. Okay. And we're going to come back to this idea in a few moments when Rabenovich really talks talks up this idea. We're going to [clears throat] come back to it. The very the story itself of the miracle of the that alludes to this idea. Okay, we know the story. the ye made all the oil in the in the mikdash impure. So, and so what is it? [clears throat] And that whole story is very perplexing because the fact that the are the kohanim that they have to search high and low to find one jar of oil. Anyone would know that there where that jar of oil would be hidden if there was a stash of oil hidden away that could be used. Who would know? The kohan. So, it doesn't mean they had to search high and low and they only found one little jar of oil. What does that mean? It can't be taken literally seemingly. Okay. So now the Rebi is going to give us his interpretation of this story. What the deeper message, the meaning is behind this story. We learned last week, discussed last week that every single human being, every single barnach that we quoted the zoar is a microcosmic world. that everything that exists in the physical world exists exists exists exists metaphysically within the katan the microcosmic universe. Okay, that is a human a human being. So therefore he says the Jewish people could be called what theem the the the sanctuary of God because the Jewish people every single Jew is a resting place for what? for Hashem within every single one of us. Hashem's presence that's that's what we call the Shabb is that there is a portion of divinity innate within every single one of us that rests within every single one of us. As the Pik says that I will dwell amongst them. Okay? Not I will dwell in the Mishkan, but I will dwell within every single Jewish Hashem is there. Okay. And sadly though, we know that the light of impurity and the influence of Greek culture had penetrated literally all corners of Jewish life. There was only one little jar, one little portion that remained that had the proverbial seal of the co. Now listen what what the Rebi the Rebi explains this concept. Okay. What was that little proverbial jar of oil? He says, "Don't take this story literally." Okay. What is the idea of that they found? It's what is the hashem that remained with themselves. Again, they're the descendants of Aaron who's promised centuries earlier what that something great they're what they're going to contribute to Jewish the Jewish people and the continuation of the Jewish people the survival of Jewish people is greater than the consecration of the Mishkan that the other Nim are participating in what they're going to bring to to to to am is going to be something great that's going to last and what so what was the pure proverbial p pure jar of oil says the The rebi ofatan is talking about theashim and again that pure jar of oil was sealed with the insignia of the coing. So they're the children theashim are the children the are the children of the co they're imprinted so to speak their DNA their spiritual DNA has that imprint that insignia of the coal they are the descendants of the co. So that proverbial jar of oil that remained was none other than the kashai and themselves. And because they took it upon themselves to purify, okay, and their purity and holiness was not was not um damaged. Therefore, from this small little group, okay, the small, the small group of band of brothers, so to speak, okay, they restored the holiness and the light to the Jewish people. Okay? that afterwards the Kashan came they they they reestab they they they cleaned up that the the temple they they they purified the the sanctuary they lit lights there in in the in that in its sacred space says that even those words that we say inim have a dual meaning. It's not just that they cleaned up the actual physical bas mikdash but rather okay the Jewish people as we said earlier every single one of us is a proverbial bas mikdash and therefore if the if the kashai came and they purified the physical bas mikdash in the physical world then so too as we said earlier that's mirrored within the metaphysical world of the nama of every single Jew and therefore not only did the kashion come and fix and purify and reanctify the physical BA mikdash. They also come and purify and fix and reanctify the proverbial BA mikdash inside every single Jew. Every single Jew is as we said is part of that is part of that B mikdash and they cleansed they cleaned up the Hashem's Hashem's dwelling place palace. This is the removal of the influence of Greek culture and Greek thought on the hearts of the Jew of the Jewish people. What does it mean? They lit candles in that sacred space. It is what the idea that they reignited. They rekindled the okay to with with love of Hashem and with the light of holiness. Okay, that we're going to take a break now in this mammar because we're going to see a parallel idea maybe taking even a step further uh in the thought of Rafkuk. Okay, I just want to show this and then we'll finish up the the piece from them from the oh that we're going to learn from two other modern masters to bring this all together. Okay. So if you flip your sheets over [snorts] Rook talks about and I'll just say that other also say that the letters it's not called the nan it's hash okay and the letter the word the word hash is the same letters of the as as the word nama okay which means the soul and also it's the idea that the candle burns for shimona 8 days so shimona is the same also is letter the letters of the shama okay it's all about what rekindling the soul and so talks about this within every single Jew there's an aspect of priesthood okay we're why because collectively because collectively the Jewish people are called a priestly people and a holy nation okay the inner desire for the holiness of life and for the wisdom of Torah that's buried hidden deep within the heart of every single Jew what we call the pint right it's an within us the that's the little cruise of oil okay the proverbial cruise of oil it's the the inner universe of the soul that's hidden within every Jew. It's sealed with the insignia of the high priest. What? Who's the high priest? The ultimate high priest. We're talking about whom the himself says. Okay. That that proverbial cr of oil theim could never can never render impure. So the the oh the piece before taught us what that the story of the nashan might be allegorical and he suggested it's a reference to what what's the pashm it's a reference to to the the kanim themselves they're the proverbial they're the proverbial small jar of oil that remain pure and from that pure jar of oil they're able to rekindle all the nishmo takes it a step further says No, it's not it's not the kim because collectively every single one of us okay we're has an aspect of kuna of priesthood within us cuz we are collectively a nation of priests and therefore it's the nama that is the pure jar of oil and that within every single Jew as much as their outer uh their outer workings and trappings may have beencome influenced by Greek society ultimately what and the help bring this out. Ultimately they rediscover that within every single one of them >> there is a pit a spark of divinity that no outside influence could ever ever ever render impure. We we our vision might get tempor temporarily clouded and we don't see it and we don't feel it and experience it but we just have to be reminded by the way that's the idea that's the whole concept of chuva right we believe that every single Jew no matter where they're holding in the has the capacity sometimes it might be a difficult process sometimes it might be instantaneous but there is we believe wholeheartedly in the concept of chuva that every single nishama has the capacity what to find their reality. It's why it's called chuva to return to their source to return to whom we're meant to be. So this idea Rook is what Rufuk says is alluded to in this that the that according to Rafuk much like the Rebat and he sees this story as being allegorical that and the clues are not and these are all and that's Rkook says is that's the proverbial pakan is the okay so now we're going to go back to the Yakov and finish up this on our sheets the last the message from the Yakov And now he's going to context the Reb is going to contextualize we said earlier that he often gives us a context in terms of what he's experiencing in Jewish history at that moment. Right? So now the Reb is going to contextualize this idea. He says, "Okay, he says that not not only is this a was this an illusion to the story of Kaneka itself of themselves, but it's also what an illusion to our reality in the present. We're still surrounded by a foreign culture. has the capacity what to dwell to a strong capacity to draw Jewish souls towards it. And sadly many have been misled by this this inappropriate misleading light the outer shine and superficial light of secular society. Okay. Hashem instructs us what? Sorry. instructs us to kindle the ways of the sadikim, the path of sadikim, the glorious light continues to shine the way the of clarity to this very day. It may be true that we see what we're experiencing now seems like a period of of night and darkness. Okay, but in the morning we'll see Hashem's will acknowledge Hashem's kindnesses because the morning will come. We'll be able to acknowledge and see Hashem's and we'll stay faithful even in this these times of darkness. Why? And anytime that we're experiencing darkness, a Jew has to hold tight, okay, to that. As we said earlier, if we have continue to have faith, okay, even when things seem bleak or difficult or challenging, then it's in those moments when we hold on to that faith that we can experience great salvation and great miracles. If you think about this context that he's suggesting, he says that now even now again this is in 1938. This is his first Kaneka here. He comes to Israel and he says that you know even now we see the influence of of secular society and it's how how it's impacted the the connection to to to Jewish life. If you think about our reality now 80 87 [clears throat] years later right 1938 is 80 right it's 70 no yeah 87 years later 87 years later you as soon asar is over with donuts appear everywhere in this country people are focused on Kaneka the very rhythm of the calendar despite what maybe the secular zionists thought were going was in the 30s 20s 19 teens 20s and 30s thought was going to transpire. The reality is that the the rhythm of our calendar life of our cultural life here in the state of Israel is indeed very much connected. It may not be connected to minutia that one day will get to please God. But at least the the the spiritual, metaphysical, cultural attachment and the rhythm of day-to-day Jewish life is very much rooted in emis and re in the truth in the Torah. And it's a very powerful message that we can't we can't negate, we can't ignore that even though yes, it's not all the way there yet, you can't be blind to it, says says the Rebi of Hiat. He said this 87 years ago. We look around and we see see darkness but we rather see darkness we should what we should see the capacity for for change and growth and light and 87 years later we see that that has actually been the mahalik that has actually been the p path we see a a a proliferation of a connection to Jewish life may not be wholehearted commitment but certainly it's a commitment to who we are a Jewish identity of being committed to amarel, connected to amusel and connected to our destiny. Okay, with this I want to share a few lines from a beautiful safer from Rabbi Gabl. Raban Novich Gaml Rabanovich is a great makuba living in in the area of what's called Zikra Mosha which is in one of the neighborhoods behind Gula inim. Um I have a brother-in-law who's a videographer who every year goes one night. He's invited by a group to go one night to to to Kaneka by Rav Gaml and Rav Gaml maybe in the weeks ahead we'll talk about the importance of of of the the the game of playing drrele. We think of it as as child's play. Rav Gaml actually has a whole teaching in in the safer about the significance of playing drreel. And um every year at this at this event that my brother-in-law films, Rav Gaml actually sits and spins dozens and dozens of drreidles and he and he talks about the drreel. My brother-in-law actually has a video I can actually share with you if you want to see it. This great makubal spinning drrele and clapping and and singing and and um and he gives out guilts. He gives out like a little I have a one year he gave out a dime, one year he gave out five shekele coins. He gives out guilts with a bra for him. My brother-in-law brings me the guilt from the event. Anyways, Kiter, this is what Rav Gaml has to say. Just a couple of lines about what he has to >> Yeah. Yeah. what he has to say what he has to say about the story of the and he says the following through the miracle it's possible to be strengthened very much in our faith and in the and in the character trait of putting our trust in Hashem Because when they found that little bit of oil, there was a big question whether they should light the manora or not. Why? Should they light with that little as we said earlier, right? We allude this earlier, whether we should light with that little bit of oil or should we wait till there's enough pure oil to guarantee it's going to really burn successfully. It was decided that what at that moment they had to light. Why? speak. Even if the oil that they found was not enough, even only burn for one day. And if we light it today, what's going to be tomorrow? Despite this, they decided what? It was decided they it was agreed they should light. Now listen to his words. Because if God gave them a miracle and sent them one little jar of oil, then it must mean that it's Hashem's will and desire that we should use that oil and light the manora now. And if tomorrow there's not any oil, this is not our worry, our concern. Okay? Because if we believe that Hashem can send oil for one day, then certainly we should believe what? That Hashem can send oil. Okay? and bring a miracle for the oil to burn for eight days. Now listen what he does with this concept. Every single one of us has difficult periods in our lives. And it appears then at that moment that the wicked the evil is is going to the bad is going to befall him. And in those moments of difficulty, we have to be strong. We have to ask of ourselves, what is it that Hashem is asking of me? What does Hashem want from me at that moment? Yeshua. And if we contemplate and we take that step back and we ask, what is it that Hashem is asking of me at that moment? And we can see that maybe, just maybe, there is one avenue or one possible way for us to experience a Yeshua salvation. Then we have to hold on to that with all our strength. We have to believe in that with all our capacity. Even if we only see this as a temporary salvation, we have to recognize and and remember that it's not upon us to complete the task. It's only upon us to what? To do our best to do the task. and through his compassion will do the rest. And from this we see and we'll be reminded that even a little bit of oil can indeed burn for eight days if we put our trust in our even in the darkest of moments. That's the message of the nakash says Rab Mosha Wolson the great mash the great mashani ofas in Brooklyn New York he said the very word is a is is a very important message to every single one of us is comprised of the letters kohhane okay for eight days every single one of us becomes a cohane when we light those candles In our manuras for those eight days in our for those eight days we are metaphysically every single one of us becoming the proverbial kanim who are not only restoring the light of faith within the hearts of those in our own households but collectively we're restoring that light of faith within the hearts of every single Jew and ultimately not only lifting up the namas of the Jewish people but lifting up the entire world by every single one of us in this area of Rokish as we begin to look ahead to Khaneka as we take to heart these beautiful messages of the of the allegorical significance the story of Ara being told don't worry what is what I have in store for you is going to be greater than what the nim are experiencing and understanding that we collectively are which means that collectively is inherited that great gift from our and that we have the capacity Not only to restore the light and faith in Hashem within our own hearts, within the hearts of our own families, within all of Kalis, but ultimately to bring that light to the entire world.