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ב"ה
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Thursday, 21 Kislev, 5782

Halachic Times (Zmanim)
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Jewish History

On Kislev 21 of the year 3448 from creation (313 BCE), there occurred the historic meeting between Shimon HaTzaddik and Alexander ('the Great") of Macedonia.

The Samarians, bitter enemies of the Jews, had convinced Alexander that the Jews' refusal to place his image in their Temple was a sign of rebellion against his sovereignty, and that the Holy Temple should be destroyed. The Kohen Gadol ("High Priest") at the time was Shimon HaTzaddik, the last of the "Men of the Great Assembly" who rebuilt the Holy Temple and revitalized Judaism under Ezra. On the 21st of Kislev Alexander marched on Jerusalem at the head of his army; Shimon, garbed in the vestments of the High Priest and accompanied with a delegation of Jewish dignitaries, went forth to greet him. The two groups walked towards each other all night; at the crack of dawn they met. As Alexander beheld the visage of the High Priest, he dismounted his horse and bowed respectfully; to his men he explained that he often had visions of a similar-looking man leading him into battle. Shimon HaTzaddik brought the emperor to the Holy Temple and explained that Judaism prohibits the display of any graven image; he offered to name all the male children born to priests that year "Alexander" as a demonstration of loyalty to the emperor (which is how "Alexander" became a common Jewish name). The Samarians plot was rebuffed, and Kislev 21 was declared a holiday. (Talmud Yoma 69a)

According to an alternative version, this episode occurred on the 25th of Tevet.

The Satmar Rebbe, Rabbi Joel Teitelbaum (1887-1979), was rescued from the Bergen-Belsen concentration camp, along with 1,368 other Jews, through the efforts of Rudulf Kastner, head of the Zionist rescue operation in Hungary (an earlier transport of 1,686 Jews had been rescued on Av 29). The Satmar community celebrates the 21st of Kislev as a day of thanksgiving.

Daily Thought

Joseph’s brothers called him a dreamer.

Jacob and Pharaoh were both closer to the truth. Joseph was not living in a dream. He was untangling it.

The dream is the world of human business, a mess of incongruent opposites in utter discord, seemingly void of meaning.

Joseph’s brothers retreated from the dream to the stillness of the pasture and the starry night sky. They scorned Joseph, who seemed obsessed with counting, managing, and organizing everything about him—whether in his father’s house, in Potiphar’s estate, in an Egyptian dungeon, or as viceroy of Egypt.

But in truth, Joseph stood beyond the dream.

So far beyond, he was able to envision all its disparate parts in harmony, as a patchwork of many colors in a single garment.

So far beyond, he did not need to run from the dream, because he knew it could not harm him.

So far beyond, he was capable of entering the confusion of the dream without losing his vision, rearranging its parts from within.

Today, we are all Joseph. We must rearrange the dream from within.

As you enter the dream each day, enter with divine purpose—to discover G‑d in all your ways and make this world His dwelling place.

Hold tight to the wisdom of the Torah you have learned, and to the mitzvahs you keep. They are your tools to sew the many colors of humanity into a beautiful world.

Master the dream from within.

Torat Chaim, Maamar Ben Porat Yosef. Likutei Sichot vol. 25, p. 193.