09 Dec CHANUKAH – FORGETTING THE TORAH IN LIGHT OF RAV SHIMSHON OF OSTROPOLI

During the rule of
the Greeks, they
decreed three
f u n d a m e n t a l
prohibitions upon
Israel: the
abolition of
circumcision, Shabbat, and Rosh
Chodesh. It is easy to understand their
opposition to circumcision, for it
symbolizes the seal of Israel’s holiness,
expressing purity from forbidden
relationships and the separation between
Israel and the surrounding nations and
cultures. The decree against Shabbat is
likewise clear, for the essence of the
Jewish people is their living and inner
connection to the Creator, which is
revealed most strongly on Shabbat, when
a Jew rises above worldly activity and
cleaves to the Source of life.
Yet one point remains in need of
explanation: why did the Greeks target
Rosh Chodesh? What was it about this
day that they found threatening to their
rule and their culture?
To probe this, consider the story in the

Gemara (Shabbat 147b). Rabbi Elazar
ben Arach—one of the greatest sages of
all time, whom the Mishnah in Avot (2:8)
describes as “outweighing all the Sages of
Israel”—once visited a city whose
inhabitants were immersed in a culture of
pleasure and physical indulgence. Living
among them, he was drawn slightly after
their ways, and as a result, his Torah
knowledge faded. When he returned
home and attempted to read the pasuk
“HaChodesh hazeh lachem” (“This
month shall be unto you”), he mistakenly
read: “HaCheresh hayah libam” (“Their
heart was deafened”).
The commentators struggled to explain
how such a towering sage could forget to
this extent, and what meaning lies in the
words he misread.
Rav Shimshon of Ostropoli, writes
wondrous insights on this matter (Likutei
Shoshanim 9), quoted by the Chida in
Pnei David (Parashat Bo):
There is a spiritual force that causes
forgetting of Torah, called RIV (רי״ב(,
which has the numerical value of 212. On
the forehead of Mashiach ben David is

written Kadat (כד״ת(, whose
numerical value of 424- twice
that of 212- which nullifies the
former, as taught by the
Kabbalists. Rav Shimshon
explains that the force of Riv
overpowered Rabbi Elazar ben
Arach, which is why he read
‘HaCheresh hayah libam’—
letters related to RIV. But
‘HaChodesh hazeh lachem’ has

the numerical value of Kadat-
424, which nullifies it. Since the

force had gained hold of him, he erred
and read the verse connected to forgetting.
Mashiach ben David, whose gematria is
424, nullifies it. This clarifies Rav
Shimshon’s words.
According to this, one may hint why a
Torah sage ordained to teach is called
Rabbi—to nullify the force of RIV that
causes forgetting.
Rabbi (רבי (is simply RIV (רי״ב (with the
letters rearranged.
It is clear why this spiritual force is called
RIV (“strife”), for its purpose is to create
strife between Israel and their Father in
Heaven—by drawing them into worldly
delights and leading them to diminish or
abandon the study of the holy Torah. The
remedy is the reversed form of the
letters, Rabi, for the role of the teacher is
to guide a person back to truth, encourage
Torah study, and distance him from the
empty distractions that sever him from
holiness.
Based on Rav Shimshon’s explanation—
that this spiritual secret is rooted in the
mitzvah of sanctifying the new month—
we understand why the Greeks sought to
abolish that mitzvah in particular. For
through its nullification, Torah is
forgotten, overtaken by the force of RIV,
strengthened through Greek culture:
athletic competitions, bodily indulgence,
and the pursuit of Greek philosophy that
pulls the heart away from Torah wisdom.
Thus our Sages taught (Menachot 99b):
Ben Dama, the nephew of Rabbi
Yishmael, asked his uncle:
“Since I have learned the entire Torah,
may I now study Greek wisdom?”
Rabbi Yishmael recited the pasuk: “This
Torah shall not depart from your mouth,
and you shall meditate upon it day and
night.” Then he told him: “Go and find a
time that is neither day nor night—and
in that time, learn Greek wisdom.”
At first glance, this is puzzling. If he had

already mastered all Torah, why not
broaden his horizons with a little Greek
thought? And what is the meaning of
seeking a moment that is neither day nor
night?
The explanation is that Greek wisdom
stands in fundamental opposition to the
wisdom of the Torah. Torah’s purpose is
to sanctify a person, elevate his mind, and
draw him closer to his Creator. Greek
wisdom, in its essence and cultural root,
defiles and distances, planting division
and conflict between a person and his
Hashem.
Therefore Rabbi Yishmael answered:
If you can find a moment that is not part
of time, you may learn it.
Meaning: since time itself is part of
creation, it is spiritually vulnerable. Any
part of creation is harmed by neglect of
Torah. Thus no true moment exists for
Greek wisdom.
The days of Hanukkah teach us that the
true battle between Israel and Greece was
not over territory or political power, but
over identity, holiness, and the meaning
of life. Greece sought to blur Torah
wisdom, to erase eternity, and replace it
with fleeting pleasure. Israel rose instead
to rekindle the light of the soul, the light
of Torah, the light of connection to the
Creator.
The Hanukkah light reminds us that in
every generation this struggle reappears—
between the spiritual force of RIV, pulling
toward materiality, and the power of Rabi,
guiding a person toward his true purpose.
Above all, Hanukkah teaches that “a little
light dispels much darkness.” When a Jew
kindles the light of Torah in his life, the
darkness—no matter how vast—retreats.
This is the essence of the Maccabean
victory:
Not their strength prevailed—
but their light.