Shabbat Parshat VAYEISHEV-CHANUKA (m’vorchim) This Shabbat is the 85th day (of 355) and the 13th Shabbat (of 51) of 5767 V'SAMU ET SH'MI AL B'NEI YISRA'EL VA’ANI AVORACHEIM: (Bamidbar 6:27, Maftir for first Shabbat Chanuka) HALACHIC TIMES Candle lighting and Havdala - Standard (winter) time, Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times WORD OF THE MONTH This Shabbat, we bench Rosh Chodesh Tevet, which is THU and FRI during Chanuka. When Kislev has 30 days (its regular count), there are two days RCh Tevet (74.5% of years, including this year). The 6th candle is always Rosh Chodesh. ROSH CHODESH TEVET YIH-YEH B'YOM CHAMISHI UVYOM SHISHI HABA The molad of Tevet is WED 9h 49m 9p HAMOLAD YIH-YEH BYOM RVII, ARBAIIM V’TEISHA DAKOT V’TISHA CHALAKIM This corresponds to WED Dec.20, 9:29am Subtle Built-in Features Take, for example, the original, preferred placement of the Chanukiya. Once upon a time, the Chanukiya was to be placed outside one's door facing the public street. If one's door opened to a private yard, the Chanuka lights were to be placed at the entrance to the yard, facing the public street. And the timing: from when the Chanuka lights are visible to a passerby until the "last footfall leaves the market place". Why? Publicizing the miracle. The mitzva of Chanuka lights, as we know, is to be performed in a public manner. Timing, location, and several other details all make that fact obvious. But why the emphasis on the public observance of this mitzva? No other mitzva has that emphasis. Even Megilat Esther, which is preferable to be read in a multitude - for the same reason of publicizing the miracle - does not reach the level of public display that belongs to Chanuka lights. Why? Because Chanuka celebrates more than the victory of the Chashmona'im over the Greek-Syrians and their culture. It celebrates more than the miracle of oil and the rededication of the Beit HaMikdash. It celebrates even more that the restoration of the ability to learn Torah and keep mitzvot - things that had been banned under penalty of death during the pre- Chanuka period. It celebrates the ability to bring our Judaism out of hiding and into the public. No doubt, many Jews stopped learning Torah and keeping mitzvot during the dark days of Greek oppression. Also without doubt, there were Jews who tenaciously clung to Torah, learning and practicing Judaism in secret. In hiding. And the miracles of Chanuka freed us to be full Jews in full view of everyone. That is part of the message of the Chanuka lights. And perhaps, the practice of lighting together as a family - MITZVAT NER ISH U’VEITO is part of the whole picture. In pre-Chanuka times, one couldn't even do mitzvot in front of his own family, for fear of it being found out. Imagine - but we don't really need to imagine it, because we know that it happened at different times in Jewish History - that a person's spouse, child, sibling, parent might be an informer, or at least a sympathizer, with the Greek authorities. As much as you would want to do a mitzva or study Torah, you would have to take extreme care not to let it be known what you were doing. To anyone. And then - a miracle! Miracles! A stunning military victory of the few over the many, the weak over the mighty. And then, the difficult task of cleaning up the Beit HaMikdash, purification, resumption of Temple service. The miracle of the oil. The miracle that proclaims that G-d has smiled upon the Jewish People, has helped them (us) out of their darkness into the dazzling light of the Menora, of the Beit HaMikdash, of a Judaism that can be practiced the way it should be. No more hiding. No more fear to be Jewish. Our Sages were right on the mark. They were truly the B'NEI VINA, men of deep understanding, to make the commemoration and celebration of Chanuka be a family experience - MITZVAT NER ISH UVEITO, and a communal one - PIRSUMEI NISA. Ashkenazim (most, not all) developed the practice of individuals within the same home lighting their own set of Chanuka lights. This shows a great love of the mitzva, but we should not lose the flavor and message of the family experience. It should not be (this is a suggestion, not at all a halachic opinion) everyone for himself. Each person who lights should gather the members of his family around his Chanukiya for a group experience. This is especially so of the head of the household. Even if his wife and children have already lit candles on a particular night, he should gather the family for his lighting. And then the family should spend some quality time - singing, learning, playing... celebrating the restoration of the healthy, functioning, Jewish family. Vayeishev STATS MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 11 p'sukim - 37:1-11 17 year old Yosef brings bad reports about his brothers to Yaakov. Yaakov loves Yosef above his brothers and gives him a special (striped) coat. As a result, the brothers hate Yosef and cannot talk civilly to him. Yosef's two dreams (and especially, his telling his brothers about them) increases their hatred and jealousy, and this alarms Yaakov. SDT: These are the TO'L'DOT of Yaakov: Yosef... Should not the Torah have started with Reuven? This comes to show us, says the Gemara, that Yosef should have been Yaakov's firstborn, but G-d's mercy for Leah put her before Rachel in giving birth. SDT: Talmud Yerushalmi wonders what Yosef reported about the brothers to Yaakov. R. Meir says, that they ate "limb from a living animal"; R. Yehuda says that they belittled the sons of Bilha and Zilpa and mistreated them; R. Shimon says that they cast their gaze upon the local women. R. Yehuda b. Pazi quotes the pasuk from Mishlei: "The scales and weighing stones of justice are HaShem's..." (the name-pasuk for Pinchas), meaning that a person is punished (or rewarded) measure for measure. Sources explain that the brothers did not do these things; Yosef misinterpreted what he saw.) In Yosef's case, the slaughter of a goat was instrumental in his abduction and the deception of his father; he was belittled and enslaved; he was accused of immoral behavior with Potifar's wife. Yosef's second dream, of the Sun, Moon, and stars bowing to him, added fuel to his brothers' hatred. Yaakov pointed out the absurdity of the dream, since Rachel, the Moon, had already died and would therefore not be bowing to Yosef. Rashi says two different things: (1) The dream was referring to Bilha who raised Yosef in Rachel's absence; and (2) even "true" dreams have an element of nonsense. These seem to be mutually exclusive statements - if the Moon represents Bilha, then the dream contained no nonsense. Yaakov seems to have purposely voiced the second option in order to diffuse some of the brothers' anger. SDT: Why did the scholars of Bavel dress up so grandly? The Gemara in Shabbat asks. And it answers that they were not "Bnei Torah". External polish to compensate for internal lack. Says the Chatam Sofer, Yaakov gave Yosef a fancy coat so that the brothers would NOT be jealous of him, that they would view Yaakov's pampering of Yosef as a sign of his inferiority. Others suggest that the brothers were supposed to realize that the special treatment of Yosef was because his mother had died, and they should be sympathetic, rather than jealous. (P.S. It didn't work.) Levi - Second Aliya - 11 p'sukim - 37:12-22 (In the whole story of Yosef and his brothers, one can see that G-d has a plan which proceeds with the unknowing help of the brothers and other individuals. And yet, each person involved acts of his own free will, and is therefore accountable for his actions.) When the brothers see Yosef coming, they (some say, Shimon and Levi) suggest killing him. Reuven talks them out of it by suggesting that they not spill his blood, but throw him into a pit instead. The Torah testifies that Reuven really intended to save Yosef. A point must be made about the concluding pasuk of this Aliya, which gives credit to Reuven for saving Yosef. Commentaries say that Reuven could have talked the brother out of the whole thing; instead, he suggested the snake- and scorpion-infested pit. Nonetheless, Reuven is credited for his intention to save Yosef. Rashi says that Reuven truly intended to come back and save Yosef - that's good - but his reason was that he, as oldest, would be blamed - that's not really a nice reason. Nonetheless, he gets the credit for the good deed he planned on doing - even though it wasn't accomplished AND even though his motives were not pure. This gives us something to think about. How much credit must there be for proper motives, and for actual success. Shlishi - Third Aliya - 14 p'sukim - 37:23-36 SDT: Commentaries point out that just as Yaakov had deceived his father with a goat and a garment (goat & coat), so too was he deceived with a goat and a garment. The dish prepared by Rivka for Yaakov to serve his father was made from goat-meat. Rivka dressed Yaakov in goat- skins and in Eisav's special garment. The brothers took Yosef's special garment - the K'tonet Pasim - and smeared it with goat's blood. This is a stark example of "Mida k'neged mida" - measure for measure, mentioned earlier. Yaakov is inconsolable. (This is considered an indication that Yaakov subconsciously knew that Yosef was alive; one naturally accepts consolation for the dead after a time, but not for the missing.) Think of the terrible anguish of the families of Israel's missing and kidnapped soldiers. Because of Yosef's story, Vayeishev is designated each year as SHABBAT SH'VUYEI V'NE'EDA- REI TZAHA"L. SDT: Rashi gives us another aspect of the "Measure for Measure" punishment of Yaakov. The pasuk says that he "mourned for his son MANY DAYS." Rashi says that it was 22 years! Yosef was 17 when he was sold. He was 30 when he stood before Par'o. That's 13. Seven years of plenty and the first two years of famine before father and son were reunited. That makes 22 years that Yaakov was without Yosef. This, says Rashi, is the exact length of time that Yaakov was away from Yitzchak. It includes the 20 years with Lavan, a year and a half in Sukkot, and six months in Bet El before Yaakov returned to his father's house. Remember that Yaakov had various good excuses, nonetheless... The measure for measure idea continues to the next generation. Baal HaTurim points out that just as Yehuda asked his father HAKEIR NA, recognize this garment as Yosef's, so too was he asked HAKEIR NA by his daughter-in-law Tamar. He was deceived exactly the way he deceived Yaakov. And there was a goat and garment in the Yehuda-Tamar story too. See further. R'vi'i - Fourth Aliya - 30 p'sukim - 38:1-30 SDT: Why is the story of Yosef interrupted to tell us about Yehuda's situation? Rashi tells us that Yehuda was no longer looked up to by his brothers. After they saw the terrible effect on Yaakov of the Yosef business, they blamed Yehuda for not talking them out of the whole idea. Hence the term "And Yehuda went down from his brothers..." has a double meaning. There he meets and marries the daughter of Shu'a, who bears him three sons. He marries off his eldest, Er to Tamar. When Er dies, the next brother Onan, marries his brother's widow. The Torah tells us that Onan refused to have a child with Tamar, because that child would "belong" (so to speak) to Er. This G-d took seriously (so to speak) and Onan also dies, Tamar is left to wait for the third son, Shela. Then Yehuda's wife dies. Yehuda travels to the area where Tamar lives. When she hears of his arrival and realizes that she has not been given to Shela yet, she disguises herself. Yehuda, thinking she is a prostitute, sleeps with her. She asks and receives three items as security that he will send her payment (a goat). When it becomes known that Tamar is pregnant, Yehuda is summoned. Assuming that she has acted sinfully, he is prepared to have her punished. Tamar produces the three items and announces that she is pregnant by their owner. SDT: The Gemara teaches that one must avoid embarrassing another at all costs - it is better to be thrown into a fiery furnace than embarrass someone. We learn this from Tamar, who did not denounce Yehuda, even though she would have been considered guilty of immorality had Yehuda not owned up to his actions. [Commentaries explain that prior to Matan Torah, any close relative could take the childless wife of the deceased; after the Torah was given, only a brother qualifies for YIBUM.] Yehuda recognizes that he is the guilty one, not Tamar, and he admits it. She gives birth to twins (one extending his hand first, the other actually being born first). They are named Peretz (ancestor of King David) and Zerach. Note the repeat of the confused firstborn theme. It pervades the Book of B'reishit. OBSERVATION... Yaakov deceives his father with a garment (Eisav's) and fans the jealousy of his son's against Yosef with the "coat of many colors". He is deceived (and devastated) by that same coat when the brothers bring it back to him all bloodied. Yehuda is "troubled" by his garment which he gave to Tamar as one of the three securities for his promise to pay her with goats. (P'tilim, says Rashi, refers to Yehuda's cloak.) Yosef, the victim (but not free of guilt in the matter) has his coat grabbed by Potifar's wife. Yosef leaves it in her hands as he runs from the house; the coat becomes the damning piece of evidence against him. Interesting, no? Chamishi - Fifth Aliya - 6 p'sukim - 39:1-6 SDT: The Midrash says that Yosef was aware of his looks and became too comfortable in Potifar's house. Things were going well, he had good food and drink, and he began "curling his hair". G-d (so to speak) said to Yosef: Your father is in agony over your disappearance and sup- posed demise and you are enjoying your- self? I shall make things rough for you too. SDT: The portion of Yosef in Potifar's house is juxtaposed to the episode of Yehuda and Tamar, and is further linked because the parsha of Yosef is S'tuma, meaning it continues on the same line (in a Sefer Torah) as the previous parsha (Yehuda & Tamar) ends. The standard explanation is that the sale of Yosef caused Yehuda to lose the respect of his brothers. Rashi gives another, intriguing, explanation. He says that it is to equate Tamar and Potifar's wife - both of whom acted "for the sake of Heaven". Potifar's wife, says Rashi, saw via astrology that she was destined to have descendants that came from Yosef. She thought that she was the one to produce them and so she tried to seduce him. She was just a bit off; it was, in fact, her daughter As'nat that would bear Yosef's children. Shishi - Sixth Aliya - 17 p'sukim - 39:7-23 She grabs him on a day when no one else is in the house. Yosef flees, leaving his coat behind. (This is the second time his coat has been left in the hands of others!) Potifar's wife denounces Yosef to all who will listen, and Potifar has no choice but to have Yosef imprisoned. He probably believed that Yosef was innocent, so at least he didn't have him killed. G-d "favors" Yosef in prison, and Yosef becomes well-liked and respected there too. Even in his troubled circumstances, Yosef is watched over favor- ably by G-d. SDT: Commentaries see the episode of Potifar's wife as an appropriate punishment for Yosef: (a) having been vain about his good looks, (b) having reported to his father that his brothers had been "lifting their eyes" to the local girls, and (c) experiencing libelous accusations against himself, as he had reported the "evil- doings" of the brothers to their father. Baal HaTurim adds that Yosef spent 10 years in prison corresponding to the 10 brothers he reported on. Sh'vi'i - Seventh Aliya - 23 p'sukim - 40:1-23 Rashi tells us that Yosef was to spend another two years in prison for relying on the Wine Steward to get him out of prison. This raises the question in our minds of the line between BITACHON, trust in G-d, and HISHTADLUS, effort a person expends to get himself out of a tough situation. Could it not have been viewed that G-d set up the whole dream situation with the Wine Steward and the Baker, so that Yosef would do exactly what he did, and the Wine Steward would then be in a position and willing state of mind to help Yosef and put in the good word to Par'o? Why is Yosef faulted for taking the opportunity to try to get out of prison via the Wine Steward, when one can claim that G-d had sent the Wine Steward to Yosef (so to speak) for exactly that purpose. It is possible that the spiritual level of Yosef required different behavior than would be reasonable and proper for "the rest of us". It is possible that under the circumstances, namely that Yosef had just credited G-d repeatedly for his ability to interpret dreams, that the Wine Steward received the "wrong message" from Yosef when Yosef asks him to remember Yosef favorably. Maybe like: "Hey, your G-d can interpret dreams but can't even get you out of this dump without you asking me for a favor". Maybe there is a Chilul HaShem factor to consider here. The specific situation can sometimes dictate or indicate that a specific behavior is called for, even though in other circumstances, the opposite behavior would be appropriate. Maftir from second Torah - 17 p’sukim - Bamidbar 7:1-17 Some shuls begin the reading of the first day six p’sukim earlier, to include the portion of Birkat Kohanim in the Chanuka reading. The reason (or one of the reasons) is to identify and acknowledge the Chashmona’im as Kohanim. Haftara - 21 p'sukim - Zacharya 2:14-4:7 The opening words of the Haftara are G-d's promise to dwell among us. This is the purpose of having built the Mishkan and the Beit HaMikdash in the first place, and this is the purpose of rededicating it, as we did on Chanuka. The Haftara contains the vision of olive oil miraculously flowing into the gold menora flanked by olive trees. This vision is the basis of the emblem of the State of Israel. This is particularly significant in light of the interpretation of the vision. The message to the king, to Jewish leaders in general, is that our success is not measured by might and power, but rather by the spirit of G-d. This was an important message for the Chashmona'im and it remains a vital message for the leaders of the modern State of Israel. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean There is a passage in the Talmud (T. Gitin 88b) from which we derive the following principles with regard to this matter: First, according to Torah law only ordained judges can compel a man to divorce his wife when the law requires such a result; second, non-ordained judges have at present been given jurisdiction over this matter. One reason that some of the commentators advance for this jurisdictional extension to non-ordained judges is the compelling need to protect a Jewish woman who might not, without this divorce, ever be able to be free to remarry. But regardless of the reason given, the authorities agree that where circumstances are such that the law requires it, non-ordained judges have the jurisdiction to compel a man to give his wife a divorce. The second marital matter over which the jurisdiction of non-ordained judges extends deals with marriage settlement contracts (ketubot). It has been stated if the non-ordained judges did not have jurisdiction over marriage contracts and the debts arising therefrom, a wife would be at her husband’s mercy. That is, he would be able to divorce her with impunity since she would have no Beit Din to turn to in order to collect the sum provided for in the marriage contract. This might in some cases lead to “closing the door to marriage”. In addition, it has been pointed out that cases involving collecting the money provided for in the marriage contracts are a frequent occurrence and certainly entail a loss of money to the wife if she cannot collect the marriage contract moneys. Consequently non-ordained judges were give jurisdiction over marriage contract settlements. In addition to their extensive judicial authority, the non-ordained judges also perform an important nonjudicial function - that of accepting converts. The Talmud states that the ritual of accepting converts requires that it be performed before three persons. The reason given is that the Torah speaks of conversion as a judgment (Bamidbar 15:16; Vayikra 24:22) and as Rashi explains, whenever the Torah refers to a judgment it means that at least three persons (i.e. a Beit Din) are required to effectuate the judgment. Rambam, in discussing the acceptance of converts, only states that three persons are required. But he does not mention whether the three need be ordained or not. Had the acceptance of converts only been a thing of the past, the entire question whether or not non-ordained judges have jurisdiction over the matter would be a moot question. But it is a fact that from time to time converts are accepted, albeit hesitatingly and only after considerable inquiry, before being accepted into Judaism. On what authority do the religious courts, which of course consist of non-ordained judges act in accepting converts? Tosafot, in several places, clearly states that the acceptance of converts was originally intended to be limited to ordained judges. How could then non-ordained judges accept converts? Until now, the test for determining the jurisdiction of non-ordained judges have been (1) frequency of the occurrence of the case; and (2) involvement of monetary loss. The latter test is not applicable to cases of conversion, but apparently the test of frequency must be met. The authorities disagree whether or not conversion cases are frequent in nature. But according to those authorities who hold that the matter is not frequent, how may non-ordained judges act in such cases? Tosafot, returning to the source of the law and to the basic reason for the law, offers two solutions. First, in referring to the case of the convert, the Torah (Bamidbar 15:15) uses the words “a statute forever throughout your generations”. From this we may infer that present day courts of non-ordained judges are authorized to preside over cases of conversion. A second reason offered by Tosafot is that just as the non-ordained judges do the bidding of the ordained judges of old in commercial matters, so as “not to close the door to borrowers”, so too do the non-ordained judges do the bidding of the ordained judges of old, “so as not to close the door to those who wish to enter into the Divine covenant”. Thus the second answer to the dilemma is that the non- ordained judges may exercise the function of accepting converts, despite the infrequent nature of such cases, since the overriding importance of not shutting the door to converts obviates the necessity for this type of case to be one that occurs frequently. It remains important to summarize and emphasize those matters over which the non-ordained judges have not acquired jurisdiction. The first among those is in the area of personal and property damage. When one maims another person there are five types of compensation for which he may be liable. The first is for injury, that is, damages for permanent injury resulting from the occurrence. The second is compensation for pain and suffering. The third is for loss of earnings, that is, estimating the earning capacity that has been diminished by the permanent injury. The fourth is for medical expenses. The fifth type of compensation is for embarrassment caused by the very happening of the occurrence. Of course all five types of compensation will not necessarily be present in every case. The question arises whether non-ordained judges may adjudicate cases involving physical injuries and award judgments for those categories. In other words, when ordained judges were give jurisdiction over certain types of damage cases, were these particular cases included in the Talmudic source (Baba Kama 84a) which forms the basis for the laws answering this question. It is derived from a case in which an ox bit a child’s hand. The Talmud, after a lengthy discussion enunciates the two pronged test as stated above: (1) loss of money; and (2) frequency of occurrence. All of the authorities accordingly hold that in case of injury by one person to another, non- ordained judges do not have jurisdiction to award a judgment for three of the five categories of compensation, that is, for permanent injury, pain, and embarrassment. By contrast, the other two categories, loss of earnings and medical expenses, involve a loss of money and occur frequently. Accordingly, non-ordained judges are granted jurisdiction to award compensation in these two situations. Non-ordained judges also do not have jurisdiction over cases to sue the owner of animal that caused injury, no matter how the injury was caused. In halacha, an animal may cause injury “with its horn”, “with its tooth”, or “with its foot”. The non-ordained judges do not have jurisdiction in any of these cases. IYH next lesson will begin by listing a few other cases over which the non-ordained judges do not have jurisdiction. The subject matter of this lesson is more fully discussed in volume 1 chapter 1 of Jewish Jurisprudence by Emanuel Quint & Neil Hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il Religious and Ethical Challenges of Money [7] by Dr. Meir Tamari ANSWER: If they do not have a minyan they may definitely force Shimon to come to the minyan or to pay a tax so that they can hire somebody else, as we learnt in the B'raita that they can coerce each other to fund all the needs of the community; (Choshen Mishpat 163:1-3). That they may coerce each other to contribute to the community funds to hire the necessary number of men to constitute a minyan, is an accepted custom in all the communities of the galut. This is similar to the ruling [a form of taxation] in the case of the bathhouse keeper, the barber and the baker, who may not leave town to go home to his village just before a festival, when they have a need for his services. However, if there are ten people without him, they cannot compel him on the chance that one of the minyan would need to leave, since there is no end to such scenarios. Should some of the minyan wish to leave before the end of the prayers, they are coerced to pay for the hire of people to take their place. Even though it is clear that all have to participate, the question still remains how the tax burden has to be shared, [whether it is a poll tax or one that is levied according to wealth, a form of progressive taxation]. It seems to me that the tax has to be shared, so that the rich pay a greater share. This is because to the rich, the cost of going to participate in a minyan in another town is greater. They have to leave their money idle and that is costly; so the bother is also a cost". Shalom, Meir ben Barukh The answer of the Maharam makes it quite clear that a community-state has the moral right to tax its citizens to fund the costs recognized by halakha necessary for it to function. Some of these needs, the community may determine according to the wishes of the majority, whereas some of them are mandated by the Torah. Mandatory needs - building a synagogue, buying a Sefer Torah, building a mikva and paying for torah education for boys - have to be financed communally, even against the will of the majority. They include maintaining a minyan, as we see from our responsum. Halachically, tax money is to be levied either on the basis of wealth or a per capita basis, or a combination of the two. When the use of the tax money was mandated by the Torah, the concept of utility is introduced. All are obligated to share equally in the tasks allotted, however, there is often an additional factor, namely the pleasure or benefit derived from the hidur mitzva or beautifying it. In our case, the benefit that the rich had from having their obligation of communal prayer fulfilled locally rather than their having to go to the nearby town or village, meant that they had to pay for it. In the case of the mikva in Monsey, their benefit was the more luxurious facility demanded; therefore, the additional costs, over and above the simplest mikva which had to be financed equally, was to be borne by the rich (Iggrot Moshe, Choshen Mishpat 80). In the same way, this idea would make the construction of toll roads, in addition to a slower general system, a halakhically based fiscal policy. This idea of a utility function is based on the principle that one should not have a benefit from other people's money without paying for it. The idea that the costs of defense or infrastructure should be funded by tax money is generally readily accepted; this is not the case with religious services, health, education or welfare. However, halakha makes all these social costs not a subject only of philanthropy but predominantly part of the communal fiscal responsibility and therefore tax evasion akin to theft. "Bet Din seizes assets of tax evaders, even on the eve of Shabbat" (Shulchan Arukh, Yoreh Deah, Hilkhot Tzedaka 248:1-2). It should not be surprising therefore, for us to find that throughout the ages, most Jewish ritual needs, charity to the poor, education and medical services were funded through tax money. The reliance on tzedaka is a recent phenomenon. In Israel welfare has always been tax-funded until a decade or two ago when searching for freer markets caused a shift to reliance on tzedaka; however, that is very much still a matter for political debate. In the Anglo-Saxon galut where kehilot are voluntary Jewish associations, there is only charity. In most European countries, however, Jews are still bound by secular law to contribute to the Jewish communal funds and religious and educational needs are financed by the tax on kosher meat. Is it fanciful to suggest that a similar communal share in the billion dollar kosher food industry would solve many financial problems facing the Anglo-Saxon golah? That would necessitate solving the conflicts of interest inherent in the existence of some 500 kosher authorities, many of them not communal, but rather private concerns. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I am nervous this year, with the first day of Chanuka on Shabbat, that my Chanuka light may go out too early. Is there a halachic solution to the problem? A: Indeed, the Chanuka lights must last quite a while on Friday evening. There are two opinions as to whether the mitzva to light normally begins at sheki'a (sunset) or tzeit hakochavim (stars out). Chanuka lights should remain lit half an hour past that time. The Terumat Hadeshen (I, 102, accepted by the Shulchan Aruch, ibid.) makes an interesting argument on the matter. Although the purpose of the lighting on Friday is for the lights to burn into the night, the lighting itself is an important part of the mitzva, specifically the hechsher mitzva (the necessary facilitator). He notes that we recite the b'racha at this time, although it is still not the mitzva’s classic time. This is so because this is the necessary time to perform the lighting, considering the approaching Shabbat. Thus, however long the lights end up shining, even before Shabbat, is sufficient. The Terumat Hadeshen’s main proof is from the gemara (Shabbat 21b). The gemara says that the reason Rav allows one to use low-quality wicks or oil for the Chanuka lights of Shabbat-Chanuka is that it is not a problem if they go out. Even if it is possible to relight the extinguished lights before Shabbat, it is unnecessary. (We note that several poskim say that although it is not necessary, it is worthwhile to relight the lights, even during the week and certainly before Shabbat (see Mishna Berura 673:27)). Certainly then, you should not feel you have failed halachically if the lights accidentally go out sometime after Shabbat has begun when you cannot relight them. The Taz (673:9) does take issue on the Terumat Hadeshen and requires relighting an extinguished Chanuka light if one has not yet accepted Shabbat. However, he does not reject the Terumat Hadeshen’s entire thesis. Rather, he says that the fulfillment of the mitzva begins with the acceptance of Shabbat. If the lights are still burning at that point, it is equivalent to their being lit a little into a regular night of Chanuka and it is not necessary to rekindle them. However, according to the Taz, one cannot be credited with the mitzva before accepting Shabbat and must light again. Not only do we not accept the Taz’s opinion, but the Taz agrees to the Terumat Hadeshen in the case you are certainly concerned about, when the lights go out after one accepted Shabbat, that the mitzva has been fulfilled. If you would still feel better to ensure that Chanuka lights do make it to their desired time, we present two suggestions. Again, these are in no way halachically required but may give you a better feeling. After the first day, you would pretty safely assume that at least one light will survive long enough, which is sufficient according to the basic halacha (see Mishna Berura 679:2). Even on the first night, if more than one adult is lighting, you can have everyone intend that if some lights go out prematurely, the remaining one(s) should count as a household Chanuka lighting. (After all, the basic halacha is to have one light per household - Shabbat 21b). Another possibility is to light a wax candle rather than olive oil this night (the usual preferences are beyond our present scope), as wax is generally more reliable. More general advice is to do a trial run to see that your wick/oil combinations work well. Just as importantly, get used to following halacha normally and not being more nervous than halacha expects. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) The Midrash appears to be a non sequitur. How does the fact that Ya'akov's father and grandfather desired to live in Eretz Israel make someone who lives outside of Israel comparable to an idolator? The Midrash is teaching us a fundamental lesson. To have dreams, desires, and priorities that are different from those of the many generations of Jews that came before us is tantamount to heresy. A good gauge of our commitment to true Torah values is the extent to which we yearn for that which our forbears yearned. For centuries Jews worldwide prayed and yearned for the day that would herald the possibility of returning to Eretz Yisrael. If we do not long for the same, we are forsaking the value system of Judaism. The Rambam in Hilkhot Melakhim 5:11 states: "The great Sages used to kiss the borders of Eretz Israel, kiss its stones, and roll around in its dust." In this "halakha", the Rambam is teaching us that we are supposed to develop a love for Eretz Israel. Just as those who came before us kissed its stones and rolled around in its dust, so too must we cultivate that love and yearning. Rabbi Pesach Wolicki, Beit Shemesh TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] Wisdom and Wit One day, the Chafetz Chayim’s wife came to Vilna to buy merchandise. The Chafetz Chayim accompanied her on her various errands. When he arrived back in the Beis Midrash, he found food waiting for him but he refused to eat it. “I did not learn here today, and thus I am not entitled to eat of the food,” he insisted. Even when the donor told him clearly that she would be happy if he ate, he refused to do so. ### If one studies mussar without any emotion, it is like a blacksmith without a bellows. - R’ Avraham Zalmans Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il In Tractate Shabbat (22a) it says: "Rav Tanchum taught that Chanuka lights that were placed higher then 20 amot are not kosher... And Rav Tanchum taught the verse says " the pit was empty; there was no water in it (B'reishit 37:24) If it says that it was empty, isn't it obvious that there was no water in it? What does it come to teach us? There was no water, but there were snakes and scorpions." At first glance there doesn't seem to be any connection between how high one is allowed to place their chanukiya and what was actually in the pit that Yosef was thrown into by his brothers. A simple answer is that both things were said by the same Rabbi, Rav Tanchum. But there must be some greater connection. The drasha about the pit is taken from the Torah portion that is sometimes read on Chanuka. It seems probable that Rav Tanchum chose to elaborate on this particular verse from the parsha in his Chanuka speech because he saw a connection between it and Chanuka. Torah Temima says that the pit was 20 amot deep. Reuven didn't want to actively kill Yosef, that's why he chose to throw Yosef into a pit that didn't have water in it, so Yosef wouldn't drown. Reuven didn't know that Yosef was in greater danger because the well was filled with snakes and scorpions. Reuven didn't know this because the well was 20 amot deep and he wasn't able to see the snakes and scorpions. This is one simple connection, but it points to an even bigger connection between both the story of Yosef and the miracle of Chanuka. It has to do with types of miracles and blessings over miracles. People always ask what are we celebrating on Chanuka, the miracle of the flask of oil, or the few beating the many in battle? The answer is that we are celebrating both a hidden miracle - the battle, and an open miracle - the oil. The blessing of AL HANISIM is said on the obvious miracle, the NES GALU'I. The Abudarham says that this bracha is said on miracles that include a change of nature. That was the miracle of the oil. People could say that the Jews won the battle against the Greeks because they had a stronger army, not because G-d intervened on their behalf, but the oil lasting eight days was an obvious miracle that people couldn't argue with. The same is the case with Yosef. The Midrash says that he returned to the location of the pit to say the blessing SHE'ASA LI NES BAMAKOM HAZEH, "...Who made a miracle for me in this place." Why did he say the blessing there and not in Egypt where he became the second to the Par'o? The Meshech Chochma says that Yosef was grateful to G-d for letting him reach such heights in Egypt but the blessing could only be said on an obvious miracle - being saved from the snakes and scorpions. As the Maharal teaches, in both cases, Yosef and Chanuka, the miracle that gets the blessing isn't necessarily the most important miracle in the story, but we say the blessing only on the part where there is an obvious change in nature and where no one can argue with the fact that there was a miracle. Moroccan Chanuka doughnuts [6] Parsha Points to Ponder - VAYEISHEV 2) Reuven is credited with saving Yosef’s life by advising the brothers to throw him into a pit, according to our Sages, contained snakes and scorpions. (see 37:21-22 and Rashi). How can Reuven receive such credit, considering the halacha that a man who falls into a pit with snakes and scorpions is presumed dead and his wife can remarry? Furthermore, Yehuda convinced the brothers to remove Yosef from the pit to sell him into slavery and our Sages teach (Sanhedrin 6a) that Yehuda should not be praised. Why not? After all, didn’t Yehuda save Yosef from death in the pit? 3) When Yosef refuses the advances of the wife of Potifar, he says HOW THEN COULD I DO THIS GREAT ACT OF WICKEDNESS AND I WOULD THEREBY BE SINNING AGAINST G-D. (39:9) Why didn’t Yosef say anything about this relationship being improper for her as well since adultery is prohibited for a Noahide? THESE ARE THE ANSWERS 2) Rav Chaim Volozhin answers with that despite the fact that that Reuven caused Yosef to be in danger, his plan kept Yosef in Eretz Yisrael. While Yehuda might have removed Yosef from immediate danger, he caused Yosef to be taken out of Eretz Yisrael. It is better, Rav Chaim teaches, to be in danger in Eretz Yisrael than to be safe outside of Eretz Yisrael. 3) Rav Gifter answered that Yosef didn't view this challenge as simple happenstance. Rather, he assessed that this situation came about because he had failed to maintain the level of holiness and purity which was expected of him as a child of Yaakov. Since he attributed the entire challenge to his own shortcomings he focused on himself despite the fact that it was prohibited for her as well. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah KidBits Everyone knows that a rasha is a wicked person, but there's another kind of wickedness which we don't usually think about or pay attention to. It's when a person is "k'fui tova" - ungrateful. Someone who doesn't appreciate the tova - the goodness that Hashem and other people create for him. How many times have you forgotten to say "Thank you"? How many times has someone done you a favor for which you replied "Thank you", but when the time came to do a favor in return, you forgot all about the favor you received? Do you ever sit down and think of all the things you have to be thankful for? Parents, family, a home? Food, clothing, friends? Health, school, camp? A new pair of shoes, a digital camera, a bike? When Yosef was thrown into prison in Egypt, two of Par'o's ministers - the head baker and the cupbearer of Par'o's wine - were also imprisoned. (Par'o had found a stone in his bread and a fly in his winecup.) Both men dreamt strange dreams which Yosef offered to explain and what he explained is exactly what happened. He told the cupbearer that in three days he would be released from prison and reassigned to Par'o's service, while the baker would be killed. The cupbearer was, of course, very grateful and Yosef asked him for a favor in return: "Please remember me when your fortune improves and remember me to Par'o so that I can be released from prison." Yosef repeats the word remember twice, to make sure the cupbearer wouldn't forget. Now wouldn't you think the grateful cupbearer would mention Yosef at the first opportunity? But no, the Torah tells us, "He did not remember Yosef; he forgot him." The Torah repeats itself too. He forgot about Yosef the day he was freed, and later on, he forgot about him completely! Only much later, when Par'o himself began having strange dreams and the entire kingdom was looking for someone to interpret them, did the cupbearer suddenly remember Yosef. And even then, he was nasty. He called Yosef "a Hebrew slave boy". The Torah doesn't think very much of the cupbearer. Someone who only accepts favors and gifts but who isn't thankful and doesn't reciprocate is a selfish, self-centered person who cannot possibly serve Hashem or do good in the world. [8] Dvar Torah from a Seminary girl Rav Aron Soloveitchik explains that the water represents Torah learning and spirituality. We live our lives in a vacuum; whatever time and space is not filled with one thing will be filled with another. Whatever time we do not spend learning Torah will be filled with activities and thoughts that are not necessarily conducive to our own spiritual growth. When we do not educate ourselves about our religion and do not spend the appropriate amount of time on Torah study, we put ourselves into a frighteningly realistic risk of assimilation. We need the knowledge of our heritage in order to apply its basics into our daily lives, and in order to gain the most from it’s teachings. During the times of the Chashmona'im, the Greeks banned many Jewish practices, and many Jews were not careful about continuous Torah study. They were impressed by the ways of the Greeks ran their government, and were eager to be just like them; Assimilation was at its peak. The Maccabees, however, stood strong. They believed in God and in keeping the Jewish religion alive. They fought hard for what they believed in, because they knew that it was their fighting and their dedication that would eventually save the Jewish people. From the noble fight of the Maccabees, Judaism was sustained. A light was found amidst the darkness that was beginning to surround our nation, and the holiday of Chanuka was formed. Chanuka is a holiday that celebrates the victory of the Maccabees and gives us light during the dark winter months. It is a time for us to be proud of our religion, and to display our Chanukiyot in our windows in a way that shows the world that we are not ashamed of our heritage, nor would we ever again dream of ignoring it. By celebrating Chanuka, learning Torah, and doing other Mitzvot, we can fill our lives with positive substance to fill the spiritual pits within us. by Elana Q. Wenner – MMY Michlelet Mevaseret Yerushalayim (MMY) is an institution of advanced women's Torah education with a unique approach that has made it one of the foremost options for English-speaking post-high school students in Israel. MMY students are a small, select and diverse group of Bnot Torah from across the United States, Canada, England and other countries. They come to MMY to study Torah on the highest academic level in an environment uniquely suited to growth in Yirat Shamayim, intellectual stimulation and an intense Eretz Yisrael experience. [9] MicroUlpan [10] Divrei Menachem Yes - Yehuda marries a Canaanite woman, something his fathers despised. Then two of his sons are evil in the eyes of Hashem and are "taken early". And Tamar - rebuffed by Yehuda's refusal to let her marry his third son Shela - resorts to prostitution to entice Yehuda. Our rabbis, however, explain that Tamar was a beautiful and righteous woman who, as a descendant of Shem, wanted to fulfill her holy mission to become the ancestress of the Davidic dynasty. Rambam, moreover, notes that before Sinai, harlotry was not essentially forbidden. Furthermore, the Midrash cites that Yehuda would never have consorted with Tamar without the Divine intervention of the "angel of lust". Interestingly, positive attributes of both Tamar and Yehuda emerge from this episode. For Tamar consciously avoids shaming Yehuda in public (cf. Breishit 38:25) and Yehuda does not refrain from publicly admitting his guilt. Clearly, from these perspectives, we might better comprehend the pitfalls of superficial readings of Scripture. SHEYIBANEH BEIT HAMIKDASH... The Much Maligned Later Chashmona'im We all recall the "Chanuka story": the "wicked Greek kingdom" banned the observance of Mitzvot (Shabbat, Mila, Limud Torah etc.) upon pain of death and introduced Avoda Zara into the Beit Hamikdash. Inspired by the venerable Matityahu and emboldened by the military genius of his illustrious son Yehuda HaMakabi, Am Yisrael took up arms and G-d "delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure and the wicked into the hands of the righteous". Yehuda and his army, "came to the Holy of Holies, cleansed the Temple and kindled lights in the courtyards of the Sanctuary." Once again, Am Yisrael could study Torah and observe Mitzvot without fear. However, Yehuda's sterling victory was not the end; it was only the beginning. By no means did Yehuda HaMakabi's lighting the Menora in the re-sanctified Beit Hamikdash, as important as it was, conclude the "Chanukah story". On the contrary! We are still fighting the exact same battle for Torah and Eretz Yisrael that our intrepid and heroic ancestors did 2200 years before we were born! Another brother, Simon, seized Beit Zur the key fortress in the south, Gezer and most important, the port of Jaffa. Yehuda would no longer be landlocked and would enjoy the commercial advantages to having "an outlet to the islands of the sea". However, it was the much-maligned three later Chasmona'im, Yochanan Hyrcanus, Yehuda Aristobulus and Alexander Yannai who, for all their faults, transformed "Palestine" into Eretz Yisrael. The Jewish historian Joseph Klausner wrote, "But for these victories, a Jewish Eretz Yisrael could never have come into being: the Jewish state must have remained a tiny district called 'Judea' lost within the greater expanse of Syria… It was through these Maccabeans alone that 'Philistia' became the Land of Israel." As a result of their military prowess and political savvy, the renascent Jewish nation surged out of the Harei Yehuda redoubt and spread throughout the entire country. Their ideology was encapsulated in the words of their dauntless predecessor Simon HaMakabi. Ordered to "return" newly liberated Jaffa and Ekron, Simon did not prattle about "security needs" at stage- managed press confrences in front of bevies of sycophants. His manly retort was, "We have not taken foreign soil, but only the inheritance of our fathers, which fell into the hands of our foes unjustly, now the land has returned to its first owners" (I Mac. 15:33,34). Klausner noted, "But for the heroism of the Maccabees, the heathen must, finally, have swallowed up the Jews." The Chashmona'im have never been particularly popular among historians. The cultural and theological prejudices of these erudite gentlemen are often all too obvious. The horrendous crimes committed by their favorites such as Alexander the Great who wantonly sacked major cities like Tyre, Gaza, Persepolis and sold the few pitiful survivors into slavery, or the Romans who destroyed Carthage and Jerusalem and who delighted in crucifying thousands, somehow pale into insignificance when compared to the "wars of fire and sword" waged by the Maccabees. E.R. Bevan, in his historical study, Jerusalem Under the High Priests, is deeply disappointed, even saddened, that the Jews would stoop so low as to fight for their lives and actively defend what was most holy to them against savage attack. He laments, "It appears to me a question whether it was not at great spiritual cost that the Jewish people allowed itself to be launched by the sons of Hasmon upon a career of carnal strife. For the Jewish community could not be amenable to the same laws as ordinary nations…" (p.98). "Under the blasts of the Jewish conquests, civilization in Palestine withered away. Where there had been prosperous cities were heaps of ruins, fields went back to brushwood, and roaming bands of marauders had free course in the land…" (p.128). In The Harvest of Hellenism, one of the real classics in the field, F.E. Peters sees the Chashmona'im's heroic struggle as proof that "the Maccabees were partisans who thrived on factionalism; every Seleucid attempt at the reconciliation of parties was thwarted by the Maccabees' unwillingness to compromise on the religious question." (p. 288). Paul Johnson, a well-known contemporary scholar, wrote a fascinating best seller entitled A History of the Jews. "Pro-Jewish" in many respects, even Johnson could not restrain himself when he "confronted" the Maccabean era. "The Hasmoneans spoke for a deeply reactionary spirit within Judaism. Their strength lay in atavism and superstition, drawn from the remote Israelite past of taboo and brutal physical intervention of the deity... Against this background of intellectual terror by the religious mob, the secular spirit and the intellectual freedom which had flourished… were banished from Jewish centers of learning"(pg. 105). This kind of grandiloquence from such celebrated scholars who simply "don't get it", should only make us appreciate and cherish all the more the familiar words of thanksgiving. "These lights we kindle 'upon' the miracles and wonders, the salvations and the battles which You performed for our forefathers in those days in this time…" Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (VAYISHLACH) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Please help - They lost everything! Young couple whose house burned down! A young couple who became Ba’alei Teshuva through the Israel Center’s Bayit Yehudi in Tiberias. They were married only three months ago. Now they are homeless! We made their Sheva Brachot. Now we cannot abandon them! Please help to provide NEW household utensils and linen. Or send check to “Chessed Fund” c/o Menachem Persoff, OU Israel Center, P.O.Box 37015 Jerusalem 91370 Please help light a “Chanuka candle” for those who are too sick to do so for themselves. Please make a generous contribution to our Chessed Fund to help people close to the poverty line. Who's Who and What's What - The People and Programs of OU Israel by Rabbi Avi Baumol Nowadays this ancient community is more noteworthy for its successful restaurant called Gavna, couched in the hills of Gush Etzion, but behind the cafe Rafi lives and continues his holy work for the Jewish people. Rafi is one of the longest serving members at OU Israel, now in his tenth year. He has been involved in Youth education as well as informal adult education all his life and specifically at the OU he has contributed greatly to the creation of programs, and their expansion over the years. One of the intriguing components of his activities is the work he does with secular Israeli soldiers throughout the year. As an outgrowth of the Kiruv he and his wife Keren Or do in their home, OU Israel invested in Rafi and his ability to attract members of the IDF to his home, and from there to learning sessions in Yeshivat Har Etzion and tours of Kfar Etzion. During Rabbi Weinreb’s visit to his home to talk with soldiers, one was so impressed he asked to learn more, and more, and more until today he is thinking of becoming a totally observant Jew. Rafi started a fascinating program called Lichyot Beyachad, which over the last 8 years has joined secular Israeli high school kids with religious kids for seminars, workshops and learning sessions. Each group learns about each other and learns how to create a common ground, with respect and open-mindedness. Over the years, 20,000 kids have learned about Judaism in this unique atmosphere through Rafi’s and the OU’s efforts. Rafi tells me of a story of a boy named Uri who grew up secular in Petach Tikva. Through our programs, he visited the Gush and was entranced by the openness, the love, and the spirituality. This boy was a national Judo champion, well respected in Petach Tikva, but he felt something missing and he asked Rafi if he could learn more. He was sent to a camp under the OU’s guidance and ultimately he went to Yeshivat Hesder leading a religious, spiritual life. There are many stories, some inspiring, others heartbreaking, but the feeling Rafi and Keren Or receive from being able to touch the lives of so many Jews in the country makes all the hardships, sacrifices, and challenges worth overcoming. Whether it is his pivotal role in setting up the Zula, or his non-stop work in Kiruv in the northern city of Nazareth Ilit, Rafi Even Denan is truly an inspirational personality at the OU. When asked what gives him the strength to surge forward, Rafi responds: OU Israel is at a critical juncture in Israel today. Many Jews are in despair, many are searching, there is a need to raise spirits, to offer meaning, and to bring joy and excitement to people’s lives. As OU continues becoming a leader in Kiruv on the Israeli scene; Rafi Even Denan will definitely be part of that journey. NESTO Native English-Speaking Teen Olim NESTO Efrat - NESTO is very proud to announce that our very first activity in Efrat was a big success! The kids had an amazing time playing live clue and eating pizza! NESTO has recently opened up a new chapter properly named: NESTO Efrat; The program is for all olim from the Gush Etzion area, and is geared for Junior High Schoolers through the 10th grade. Our "awesome" activities are every Wednesday night at 7:30 in the Orot Etzion high school. We are always more than glad to welcome any child who wishes to join us! NESTO Jerusalem - More than 50 chanichim viewed the powerful picture "School Ties", which dealt with Anti-Semitism in top American schools. Popcorn and snacks were served as the kids watched the film on our big screen TV (the wall). We hope to show many more meaningful movies throughout the year in the Teichman Youth Center. NEstore - Our newly elected Senior+ NESTO board members carried out their first project for the benefit of all NESTOers! The NEstore is NESTO's new candy store, where we sell all sorts of delicious candy and chocolates at very very low prices. Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 IY"H our next Israel Center In-House Shabbaton will be on Shabbat Parshat Sh'mot, January 12-13, '07 - Special guests for Shabbat: Rabbi Jeff & Yocheved Bienenfeld - watch for further details. Sign-up before Chanuka and pay only 220NIS per person, During Chanuka - 240NIS p.p., After Chanuka - 260NIS p.p. Hotel Specials from Travel Deal Israel and the Israel Center ISRAEL CENTER FAMILY CHANUKA TIYUL - Chanuka in the city of Modiin with fabulous licensed tour guide, JOLIE SCHOCKETT - Modiin resident, See and learn all about ANCIENT AND MODERN MODIIN, the city of the Macabees - Sunday, Dec. 17, 9:00-3:00, 90/100nis LAST CALL: Monday of Chanuka, December 18th from 10:00-1:30 (approx.) - Tour the Jerusalem Municipality, learn how the city functions, see gigantic model of entire city. Also: visit the Museum of the British Prison of the Jewish Underground, view new exhibit - sketches about the legendary Reb Aryeh Levine zt”l, 18NIS for members (25NIS for non-members) LAST CALL: The Palmach Museum, Tel Aviv with Nachman Kupietzky; Wednesday, December 20th Chanuka - Check-in 10:15am, Leave Center 10:30am PROMPTLY, Return 3:30pm (approx.), See the newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 85NIS (100NIS non-members), must pay in advance, Limit: 25 people, Call Travel Desk (ext. 261) to reserve 5 DAY VACATION with INVIGORATING MINERAL BATHS - Once again we are going to EIN GEDI; You will be in the midst of one of the world's most magnificent botanical gardens right outside your door - Sunday-Thursday, Jan 7-11, Kashrut Badatz Eida Chareidit & Rabbi Landau, Indoor heated pool, Internationally famous spa, Lectures, Shiurim, Evening Programs, Exercises, Scholar-in-Residence, Sumptuous Rich Cuisine: Breakfast & Supper Buffet, H/B - This is the one winter Mehadrin date for this year at Ein Gedi; Do not lose out on this fantabulous opportunity, Deluxe room: 1440NIS p.p. dbl occ, New Desert rooms: 1292NIS, Call the Travel Desk immediately and reserve now before the rooms are booked - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! A DREAM COME TRUE JUST FOR YOU on the shore of the Dead Sea at the brand new, 5-star MAJESTIC NOVOTEL THALASSA HOTEL; 4 days of luxury, Sun-Wed, Feb 4-7 - FOR WOMEN ONLY - Reserve immediately to guarantee your room! Relaxing exotic religious atmosphere with most modern spa, exciting programs throughout - scholar in residence, Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! OU Israel and NCSY are proud to announce Pesach 5767 in the Kinar Classic - A Heimishe hotel experience on the shores of the Kinneret with a great view, Surrounded by breathtaking landscapes of the Golan Heights, Kinneret and Mount Hermon, Magnificent Glatt Mehadrin cuisine of the highest caliber and Kashrut, Unique and outstanding Tiyulim-day trips, Half size Olympic pool, separate swimming, Three minute walk to Kinneret beach (no charge for guests, Separate swimming in Kinneret, Different packages and selection of rooms to meet your budget and family needs, Modern Health club and machines, Sauna and Jacuzzi, Special program and playroom for children inside and many grassy areas outside, Hemishe OU davening and atmosphere, Basketball court and Tennis court, Top Quality Live Entertainment each evening, Daily Shiurim by some of the top OU Rabbis in the world including Rabbi Sholom Gold, Rabbi Dovid Cohen, Rabbi avi Berman...8 nights from $999 per person (not including VAT), For more information please call... In Israel: 050-201-4448 or 052-525-5015 The Back Page of TT744 Schedule for Erev Shabbat to Erev Shabbat, 24 Kislev - 1 Tevet (DEC 15-22) Friday Friday Dec. 15 and 22 - 12:10pm - Mincha Gedola for Erev Shabbat Chanuka (both) to facilitate lighting the candles after having davened (preferred) Friday NIGHT Shabbat day Motza'ei Shabbat Motza'ei Shabbat Chanuka, December 16th, 8:30pm - David Kilimnick's 'Find Me a Wife'; His First Plea of the Year-Again - starring: David Kilimnick (as seen on JDate, Dosidate & Frumster.com) You will walk away entertained, enlightened, or with David - in the Teichman Family Youth Center 22 Keren HaYesod, 35nis (students 30nis) / 050-875-5688 or www.israelcomedy.com SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Four Torah & Science Lectures celebrating Vol. 16 of B’OR HA’TORAH JOURNAL OF Monday Tuesday Wednesday Thursday Upcoming at the Israel Center Live Group Therapy at the OU! Top International Trainers Demonstrate EFT: Emotional Freedom Techniques and NLP: Neuro Linguistic Programming • MONDAY NIGHT- 4th Tevet, Dec. 25th - 7:30-10:30pm • www.IsraelTraumaCare.org, www.emofree.com Tuesday, December 26, 7:00pm - Gentleman’s Agreement - A film classic, considered by many critics and viewers to be one of the best movies ever made. Gregory Peck as a Christian journalist wishing to report on anti-Semitism. He assumes the identity of a Jew in Back by popular demand! Friends and relatives of singles! Educators of young adults! Members of shidduch committees and matchmakers! People who want to make a difference in another Jew’s life! The Art of Being a Dating Mentor with Tips on How To Be A Better Shadchan Motza"Sh, Dec 30th, 8:30pm, Dr. Henry R. Hashkes, renowned for his great expertise in hypertention, will speak on a very important topic: The Triple Threat: High Blood Pressure, Diabetes, Obesity and the latest Medical news, Everyone is invites, Special refreshments SING ALONG with HOWiE KAhN - Evenings of Music, Humor and Nostalgia, Motza'ei Shabbat, January 6th, 8:30pm, Songs from Israel, (Chasidic Song Festival/Naomi Shemer), American Folk Music (Peter, Paul & Mary/Bob Dylan) and a bit of SHLOMO CARLEBACH, Motza"Sh, Feb. 10th, 8:30pm, American Chasidic Music (Ruach Revival/Neginah Orchestra), Popular Hits from the 60s, (The Beatles, Simon & Garfunkel) and a bit of SHLOMO CARLEBACH, Each show: 40NIS members,45 NIS, n/m, "A Splendid Time is Guaranteed for All" CHANUKA Step-by-Step Chanuka Some have the custom of preparing the Chanukiya in the morning for the evening (this goes for every day, except Shabbat, of course). This not only serves the practical purpose of being ready to light on time without delaying to set up later, but it also commemorates the practice in the Beit HaMikdash called Hatavat HaNeirot, whereby the Kohen (Gadol) tended the Menora and prepared it in the morning for kindling in the late, late afternoon. Since our lighting on Chanuka directly commemorates the lighting of the Menora in the Beit HaMikdash, this suggestion provides a nice "added touch" to the mitzva and symbolism of Chanuka lighting. In addition to preparing for the first candle of Friday evening, it is a good idea to also prepare for the second candle which will be lit on Motza’ei Shabbat, on Friday. This will allow lighting on Motza”Sh without any unnecessary delay, especially since the Motza”Sh lighting is already delayed until after Shabbat. One can set up two candles in another Chanukiya, or even at the other end of the same Chanukiya (or in positions 2 and 3) he/she will be lighting on Friday. (Don’t worry about the left-right business; it is more important to be ready to light as soon as possible after Shabbat.) Also, have your Motza”Sh Shamash and matches ready nearby. Something else that one should try to do on the two Fridays Erev Chanuka, is to daven Mincha before candle lighting. This is so because Mincha “belongs” to Friday and candle lighting “belongs” to Shabbat (even though we are lighting when it is still Friday). Furthermore, the lighting of the Menora in the Beit HaMikdash was done after the Tamid sacrifice of the afternoon. All this said, if it means not davening Mincha with a Minyan, it is better to light and then go to shul for Mincha and Kabbalat Shabbat & Maariv. However, one should try to daven at a Mincha Gedola Minyan. To that end, we will be davening Mincha at the Israel Center on Fridays, December 15th and 22nd at 12:10pm, in the Wolinetz Family Shul Ohel Shmuel, on the ground floor of the Center. (Men and women are invited.) We cannot follow the standard weekday timing (sunset or stars-out - see further) on Erev Shabbat, because of the prohibition of kindling and handling fire on Shabbat. So we will have to light early. And this will require longer (or fatter) candles or more oil than usual. Furthermore, the rule is that Chanuka candles are lit before Shabbat candles. Shabbat candle lighting in most places is 18-22 minutes before sunset. This time should not be moved. Chanuka candles should be lit shortly before Shabbat candles (even when different people are lighting). Preferably, they should not be lit a lot before Shabbat candles, but in all cases, never before Plag. We suggest using 3:45pm as the earliest time to light Chanuka candles throughout the week. This time is "padded" so that we can use the same, easy to remember time throughout this Chanuka and throughout Israel. (Since actual PLAG is earlier than 3:45pm, if one needs to light a few minutes before this time, he must check for his location's specific time of Plag on the specific day he needs to light earlier.) Jerusalem (and Petach Tikva) custom for every Shabbat is to light candles 40 minutes before sunset. (Maale Adumim lights 35 minutes before sunset.) There is a common custom to delay Shabbat candles 15 to 20 minutes after the posted time (remember - Jerusalem and Petach Tikva only (Maale Adumim?), or other places where the same practice is observed) so that one's Chanuka candles do not have to be lit so early. This matter should be explained well to the family so that misunderstandings do not arise. Not everyone in Jerusalem follows this practice; many keep the posted time for Shabbat candle lighting and light Chanuka candles shortly before that. TO BE SPECIFIC: Shabbat candle lighting time for Jerusalem on the two Erev Shabbat-Chanuka this year are 4:01pm and 4:05pm. Either light Chanuka candles at 3:55-4:00pm-ish and then light Shabbat candles, or wait until 4:20-ish, then light Chanuka candles followed by Shabbat candles. Remember, if you are not in Jerusalem (or...), stick to the posted Shabbat candle lighting time - do not delay it. For oil users, experience will teach you how much oil you need. If you do not have the experience, it doesn’t hurt to experiment a couple of days before Chanuka so you will be ready. Suggestion: Hold MA’OZ TZUR for the Shabbat table as one of the Z’mirot, rather than sing it with the lighting, so you can get to shul ASAP. For lighting on Fridays, be very careful not to get too close to sunset. Let 4:30pm be a "redline" for lighting candles (Chanuka or Shabbat) - otherwise, one runs the risk of encroaching on Shabbat. After that time, be absolutely sure the sun is still in the sky (4:30pm is a padded time to cover both Shabbatot and anywhere in the country) - otherwise it is better not to light Chanuka or Shabbat candles, sad as that seems. Many shuls will sing L’CHA DODI to the tune of MA’OZ TZUR on Shabbat Chanuka. And, of course, at the table, especially if you have any GAN-age children or grandchildren present, there are many Chanuka songs to add to your usual Friday night repertoire of Z’mirot and songs. Remember, although Chanuka does not require a SEUDAT MITZVA, any meal (especially, but not only, on Shabbat) with songs, stories, and relevant Divrei Torah becomes a special Chanuka Seuda. AL HANISIM is added to every Amida and Birkat HaMazon throughout Chanuka. (There is no reference to Chanuka in AL HAMICHYA, a.k.a. Bracha Mei'ein Shalosh.) Forgetting AL HANISIM does NOT invalidate either the Amida or Birkat HaMazon. That means that neither is to be repeated because AL HANISIM was omitted. However, if one realizes the omission before the end of the Amida, AL HANISIM can be said right before YIHYU L'RATZON. In Birkat HaMazon, an omitted AL HANISIM becomes a HARACHAMAN, right before HARACHAMAN HU Y'ZAKEINU, as follows... HARACHAMAN HU YA'ASEH LANU NISIM V'NIFLA'OT KA'ASHER ASAH LA'AVOTEINU BAYAMIM HAHEIM BAZMAN HAZEH. BI'MEI MATITYAHU... SHABBAT, 25 KISLEV (December 16th) - Full HALLEL is said on each of the eight days of Chanuka (because there was the manifestation of a miracle on each day). Two Sifrei Torah are taken out. (When there are two Shabbatot-Chanuka, the first is VAYEISHEV and the second is MIKEITZ.) Parshat HaShavua - Vayeishev - is read from the first, and the Torah reading for the first day of Chanuka is read for the Maftir in the second Torah. The reading starts at the beginning of Bamidbar 7 (in Parshat Naso), with the description of the dedication of the Mishkan, almost a year after the Exodus. The reading begins with the anointing and sanctification of the Mishkan, its furnishings, and vessels, and the gifts of the Leaders of the Tribes to the families of Levi for the transport of the dismantled Mishkan. It continues with the gifts and offerings of the Leader of Shevet Yehuda on the first day of Dedication, the first day of Chanukat HaMizbei'ach. Some shuls begin the reading of the first day six p'sukim earlier, to include the portion of Birkat Kohanim in the Chanuka reading. The reason (or one of the reasons) is to identify and acknowledge the Chashmona'im as Kohanim. The Torah reading is followed by the special Chanuka Haftara, which preempts the regular Haftara of Vayeishev. The reading is from Zecharya, and includes his vision of a golden Menora. (More on this in the Sedra Summary.) Motza'ei Shabbat, 26 KISLEV (December 16th) - (Times are for Jerusalem; other places require proper adjustment.) Sunset is 4:43pm. Shabbat is out at 5:16pm. Although 5:16 is considered Stars-Out (Tzeit HaKochavim) as far as Shabbat is concerned, there are earlier times that qualify as Stars-Out for other purposes, such as reciting SH'MA at night. There are different opinions, but let's use 17 minutes after sunset as an earlier TZEIT. It is recommended (not everyone agrees) that we start davening Maariv at 5:00pm so that we can finish at or shortly after the Shabbat-out time. This will allow lighting Chanuka candles earlier (i.e. sooner after Stars-Out) than if we daven Maariv at the usual time for Motza"Sh. Those who say V'YITEN L'CHA should say it after Chanuka candles are lit. Okay, it's Motza'ei Shabbat and Chanuka, we're home from shul as soon after Shabbat as possible, what now? TWO MITZVOT TO PERFORM - Havdala and Chanuka candles. By the rule of TADIR (that which is more frequent should be done first), havdala should be said first. And by logic, one should "finish" with Shabbat and then light candles for the next day of Chanuka, which is Sat. night & Sunday. Many authorities hold that on Motza'ei Shabbat, one should say havdala first and then light Chanuka candles. This opinion is followed by the majority of Chanuka-candle-lighting Jews all over the world. The Maharal (among others) is vehement in his insistence that we cannot possibly consider doing something so "weekday-ish" as lighting Chanuka candles, unless we have first said havdala. He rejects any argument to the contrary. ON THE OTHER HAND... there is a strong argument for lighting Chanuka candles before havdala. First of all, Shabbat is over when it is 5:16pm (some calendars might vary slightly) AND one has said Havdala in davening (ATA CHONANTANU in the Maariv Amida) OR at least said BARUCH HAMAVDIL BEIN KODESH L'CHOL. The Havdala with wine, spices, candle, is NOT what ends Shabbat - it is what honors the departing Shabbat (and permits eating and drinking). Even so, havdala should go first, except for one very important factor: The prime time (according to some opinions, the only time) for Chanuka candles is ticking away. We cannot, of course, light Chanuka candles when it is still Shabbat. But we should maximize the amount of time of the "half-hour after" once we are allowed to light. Havdala will wait; Chanuka candles will not. Therefore, the OTHER opinion is that Chanuka candles go first and then havdala. Remember: Shabbat must be over - both with time and havdala words - before one may light Chanuka candles. And this procedure comes with the additional reminder not to use the Chanuka candles for havdala, since one may not benefit from the Chanuka lights, and the bracha in havdala is specifically upon using the light (hence the examining of fingernails, etc.). Chanuka candles first is the opinion of the Vilna Gaon and many others, and is Minhag Yerushalayim. (Remember that not everyone in Yerushalayim follows the practices known as Minhag Yerushalayim and some people elsewhere do.) This dispute is one of the few in halacha that is resolved: "Whichever opinion you follow, you have performed correctly". Either procedure may be followed. Family and community custom should play a deciding role in this issue. Again, a Rav should be consulted, especially if one is considering a change of his/her practice. Some say that those who light outdoors should follow the custom of lighting before havdala. Those who light indoors can take their pick. Remember that Shabbat is paramount. In case of doubt as to whether Shabbat is being encroached upon, one should NOT light Chanuka candles. It must be DEFINITELY after Shabbat before lighting. But one should not unnecessarily delay the fulfillment of the mitzva of Chanuka candles. A note for Rabeinu Tam people: Those who follow the Shabbat-out time of Rabeinu Tam (72 minutes after sunset) and consider it to be the correct halachic time, must keep it on Motza'ei Shabbat Chanuka, even though it means losing "prime time" for Chanuka candles. Those who keep Rabeinu Tam time as a CHUMRA (a strict measure, but recognize the earlier time as halachic), might end Shabbat earlier on Motza'ei Shabbat Chanuka, in order to fulfill the mitzva of Chanuka candles at their better time. It is advised to check this out with a Rav if you are not sure what to do. In shul, it is the universal practice to light Chanuka candles before saying havdala, this to maximize Pirsumei Nisa in a situation where everyone present will be leaving for home shortly. At home, people will still be there for the Chanuka candles, so there is no need to light before havdala (according to those who follow this first opinion). Those who say havdala first can light the Shamash for the Chanuka candles with the havdala candle before extinguishing it, thus dovetailing two mitzvot. Those who follow the second opinion can light the havdala candle from the Shamash, thereby dovetailing one mitzva into another. On Motza'ei Shabbat, when we light after Stars-Out, it is sufficient for the candles to burn for half an hour. Still, it is preferable that they last longer. This has to do with the fact that in our time, people are out in the streets later than in times past and Pirsumei Nisa (publicizing the miracle) applies later than the original "half-hour after stars-out". SUN, MON, TUE, WED, THU evenings, the eves of 27, 28, 29, 30 KISLEV, and 1 TEVET (Dec. 17,18,19,20,21) - There are two practices as to when is the ideal time to light Chanuka lights during the week (i.e. except for Friday and Motza'ei Shabbat, when different factors affect the timing, as already discussed). Minhag Yerushalayim (which many, but not everyone follows) is to light with the setting of the sun. This year, the sun sets in Jerusalem over this 5-day period, 4:43 to 4:45. People in other locations should check when their local sunset is. The other opinion (that of "the rest of the world") is to light when the "light of the sun has left the sky", i.e. Stars-Out a.k.a. Tzeit HaKochavim). Remember that there are different opinions as to when Stars-Out occurs. Except for Motza'ei Shabbat, most people will use an early-ish Stars-Out time, in order to be closer to the Minhag Yerushalayim timing, and because Z'RIZIM MAKDIMIM, people who are enthusiastic about doing mitzvot, do them "right away". 5:05pm will work for this early Stars-Out time this Chanuka (except for Motza"Sh - as above). Those who light with Stars-Out should light right after Maariv, unless they have a fixed time later in the evening for davening, in which case they can light before. Those who light with sunset should daven Maariv at the appropriate time, obviously after candles. Candles must burn at least a half hour after stars-out. This was the original time period after dark that people were still around outdoors and defined the PIRSUMEI NISA aspect of the mitzva. Although in our day, people are out later than this time, the halacha only requires the half hour after stars-out. However, it is recommended that one use longer candles or more oil to extend this time (one need not go overboard on this issue, but...), in recognition of the expansion of the current-day Pirsumei Nisa time-frame. TO BE SPECIFIC: If one lights at 4:43 or 5:05 or earlier than sunset (remember, not before PLAG, 3:45pm) or as late as 5:20, then the candles should burn until at least 5:50pm, preferably somewhat longer. (Since Rabbeinu Tam's Stars-Out is approaching 6:00pm during Chanuka week (this year), one might try to have his Chanuka lights burn at least until 6:30-ish. This is not a requirement, but it does acknowledge the different opinions concerning Stars-Out. Treat this as an off-the-record suggestion, especially in light of the reality that the Pirsumei Nisa time is later into the night than it was in the time of the Gemara.) If someone lights after 5:20pm (and certainly if it is after 6:00pm), then the candles must last at least a half hour, regardless of what time one lit. (Preferably longer, as already mentioned.) For those who must light early, the earliest time one may light is PLAG MINCHA. For all of Chanuka, we can use 3:45pm as PLAG. As mentioned earlier, this time is padded slightly to avoid someone's being off a bit and lighting too early. Those lighting early should remember that the candles or oil must be able to last until the minimum half-hour after Stars-Out. If, because of one's work or travel schedule, one has to choose between lighting early or late, or between lighting early or appointing someone to light for you at the proper time, or between lighting late and appointing someone to light for you at the proper time - one should consult a Rav for a p'sak based on how early and how late, and any other relevant factors. Sometimes a less-than-perfect performance of a mitzva is a fine, acceptable "second best". Sometimes, not. Lighting Chanuka candles early or late is a poor second, at best. Lighting early lacks an element of Pirsumei Nisa at the time of lighting - which is when the mitzva is performed - because a candle flame is not eye-catching during full daylight. Lighting late is not so good because of the time-period for Pirsumei Nisa from the days of the Gemara remains the optimum time (and some say the ONLY time) for the fulfillment of the mitzva. Although we follow other opinions, and basically allow lighting any time of the night, it is far less than ideal to light late. A "good" excuse makes it okay, but not great. One should consult a Rav especially for recurring situations, such as coming home late from work or school, and the like. Remember that having someone light for you is a valid alternative to your lighting for yourself, and sometimes it is even the preferred alternative. Ask your Rav. POINT Brachot (including Shehechyanu) should be recited BEFORE beginning to light the candles. This complies with the general rule for Brachot of Mitzva, that they be recited immediately before performance of the mitzva, if possible. This means, that even on the eighth night, don't start lighting the candles until you finish both brachot. POINT Opinions differ, but a common practice is to place the first candle (or oil cup) in the right side of the Chanukiya. If one lights at the doorpost, then the first candle should be closest to the doorpost, even if it is the left side of the Chanukiya. From the second night on, the custom (one of the customs) is to "load" the Chanukiya from right to left, but to light it, left to right. At the doorpost, one loads it from the doorpost out, and lights it starting with the candle closest to the doorpost. Loading and lighting direction is not crucial to the performance of the mitzva, but there are reasons for the various practices. POINT The essential performance of the mitzva of Chanuka Lights is the lighting of a single candle each night, and the custom that we follow of increasing the number of candles each night is considered HIDUR MITZVA (enhancement of the mitzva). One practice that has developed because of this, is to begin reciting HANEIROT HALALU after the first candle is lit, while lighting the others. Alternatively, one can wait until the lighting is done to say HANEIROT HALALU. POINT One should not just light the Chanuka candles and then go on to business as usual, but rather one should look at the candles for a while, ponder G-d's miracles, spend some time with the family talking about the message of Chanuka and how it relates to our time, play a little dreidel, sing a song or two, have a snack, have some Chanuka fun. POINT It is recommended to learn some Torah, share a Dvar Torah, have a family shiur, or something like that, right after candle lighting. The decrees of the Greeks included a ban on Torah learning. Our celebration of Chanuka marks our freedom from Greek oppression, including the ability to learn Torah in public without fear. So let's do just that! POINT Notice on the "Chanuka Card" from this week's TT that the word SHEL in the first bracha is in parentheses. There is a dispute as to whether the bracha ends NER SHEL CHANUKA or NER CHANUKA. One should follow his own (or family) minhag, if you have one (and remember it). If not, you might want to ask your Rav which wording you should use. Indoor/Outdoor Many people who have come to Israel, still light inside, at the window, as they had in their countries of origin. Others have gone back to the original practice of lighting outdoors. It seems that the latter is the preferred method in Yerushalayim. If you are considering changing any aspect of your Chanuka candle lighting routine, (candle to oil or vice versa, sunset to stars-out or vice versa, indoors to outdoors or vice versa, window to door or vice versa, each family member to one for the family or vice versa, etc.) it is advisable to consult a Rav. These pages should be considered a review of some - but not all - of the many Chanuka topics. (Others might be included in the body of TT.) Often, different opinions were presented, but there were still sides of the different issues that were left out. It has been said often, but we repeat, it is best to consult your Rav to clear up any doubts you might have. Sunday thru Wednesday, 26-29 KISLEV (Dec. 17-20) - Full Hallel. One Sefer Torah. Three people to the "Tribal Leader" of the day (from Naso, Bamidbar 7). Each day's portion has 6 p'sukim. The first three are read for the Kohen, the next three for the Levi. The third Aliya is a repeat of the whole portion. (Outside of Israel, the third Aliya is the next day's portion.) Thursday and Friday, 30 KISLEV and 1 TEVET, - a.k.a. Rosh Chodesh Tevet (December 21,22) Two Torahs. Three people are called to the first Torah for the Rosh Chodesh reading. (Same reading as "regular" weekday Rosh Chodesh, except it is divided into three portions, rather than four, which makes repeating a pasuk or two unnecessary.) From the second Torah, we read a fourth Aliya from Naso - the Tribal Leader of the day. Musaf for Rosh Chodesh, with Al HaNisim for Chanuka. Friday, 1 TEVET (December 22nd) - See the lengthy presentation of the first Erev Shabbat-Chanuka - pretty much the same, except there is no need to set up candles for Motza'ei Shabbat. Shabbat, 2 TEVET (December 23rd) - Parshat HaShavua is Mikeitz. It is read from the first of the two Torahs. The Maftir, from the second Torah, is the longest Maftir there is. We read from Naso of the "Tribal Leader" of the eighth day, and we continue with the gifts of the 9th, 10th, 11th, and 12th days of the dedication of the Mishkan, then the summary of the animals, gold and silver, and spices given over the 12-day period, and we conclude with the first portion of B'HAALOTCHA, the portion of the Menora. The haftara for second Shabbat- Chanuka (18% frequency - there are rarer ones) is from M'lachim Alef, about the first Beit HaMikdash, including the 10 Menorot of Shlomo HaMelech. The Shabbat meals give us a wonderful opportunity to discuss and sing about G-d's miracles, then and now. Most common night for first candle is Sunday night. (30% of the time.) Then come Tuesday night and late Friday afternoon. (accounting for another 40% of the time.) On the rare side for first (and last candle) are Motza'ei Shabbat, Wednesday and Thursday nights (30% total). First candle is never on a Monday night. Tradition is to place the Chanukiya on the left side of the door. Generally, the right is honored. Chidushei HaRim points out that since the mitzva of Chanuka lights is to publicize to people in the street, the Chanukiya is actually on the right side as you leave the house. Mishlei 3:16 says: Long life in the right, and in the left - wealth and honor. The Chanukiya goes on the left (side of the door). Says the Chidushei HaRim - Chanuka is a SEGULA for wealth (and from here we also see a REMEZ to Chanuka Gelt) The sixth day of Chanuka is always Rosh Chodesh. The seventh day is Rosh Chodesh approx. 3/4 of the time. The 3rd of Tevet is Chanuka only 1/4 of the time. (not this year) Chanuka is the only holiday that does not follow the LO AD"U type of arrangement for days of the week. Chanuka contains two Shabbatot 18% of the time. Mikeitz is not Shabbat Chanuka only 10% of the time. The fifth day of Chanuka cannot be Shabbat - all other days of Chanuka can be. OU ISRAEL CENTER [The Parshat Vayeishev Homepage]
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