THE BENJAMIN and ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld December 2016 • Chanuka 5777

Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld December 2016 • Chanuka 5777

Dedicated by Dr. David and Barbara Hurwitz in honor of their children and grandchildren

Featuring Divrei Torah from Faculty, Students, Parents and Alumni of YU High School for Boys Rabbi Chaim Axelrod Rabbi Moshe Benovitz Rabbi Shalom Richter Rabbi Yosef Bronfeld Yitzy Richter Yair Caplan Rabbi Hershel Schachter Rabbi Tanchum Cohen Mrs. Shoshana & Dr. Isaac A Project of Yeshiva University’s Rabbi Shmuel Goldin Schechter Professor Avi Helfand Rabbi Shimon Schenker Center for the Jewish Future Mrs. Shira Heller Rabbi Michael Taubes Rabbi Dr. Josh Joseph Rabbi Andi Yudin Rabbi Joshua Kahn

Marking the Centennial Celebration of Yeshiva University High School for Boys/ Marsha Stern Talmudical Academy

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 We thank the following synagogues who have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Green Road Synagogue Young Israel of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA New York, NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation Brooklyn, NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Dr. Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or [email protected].

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Table of Contents Chanuka 2016/5777

Dedicated by Dr. David and Barbara Hurwitz in honor of their children and grandchildren

Introduction Rabbi Yaakov Glasser ...... Page 7 Foreword: The Eternal Celebration Rabbi Joshua Kahn ...... Page 9 The Jar of Oil in the Sukkah: Understanding the Connection between Chanukah and Sukkos Rabbi Chaim Axelrod ...... Page 10 Whose House? Our House! Rabbi Moshe Benovitz ...... Page 13 The Nature of Miracles Rabbi Yosef Bronfeld ...... Page 16 Going Above and Beyond in Our Service of Hashem: Lessons fromHad- lakas Ner Chanukah and the Number Eight Yair Caplan ...... Page 19 By the Light of Half-Stories Rabbi Tanchum Cohen ...... Page 21 Appreciation Rabbi Shmuel Goldin ...... Page 25 The Torah’s “Chanukah” Story: Jews as Minority and the Jewish People as a Nation of Shepherds Professor Avi Helfand ...... Page 27 8 Conversations for 8 Nights: A Chanuka Activity for Families Mrs. Shira Heller ...... Page 32

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Shirt Off Your Back: A Chanukah Message Rabbi Dr. Josh Joseph ...... Page 34 Repetition of the Final Verses of Hallel: If Dovid Hamelech Didn’t, Why Should We? Rabbi Shalom Richter ...... Page 37 How Many are there, Really? Counting the Mitzvos of Chanukah and Purim Yitzy Richter ...... Page 40 Where to Place the Menorah Rabbi Hershel Schachter ...... Page 43 Mikdash, Mitzvot and Menorah: Chanukah Themes from Chamisha Chumshei Torah Mrs. Shoshana Schechter and Dr. Isaac Schechter ...... Page 45 The Secret of the Candles: How to Maximize Our Children’s Potential Rabbi Shimon Schenker ...... Page 50 The Message of “Mehadrin Min Ha-Mehadrin” on Chanukah Rabbi Michael Taubes ...... Page 53 Recalculating Our Priorities in Education Rabbi Andi Yudin ...... Page 61

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 September 3, 2016, marked the centennial of the founding of The Marsha Stern Talmudical Society/Yeshiva University High School for Boys (YUHSB). YUHSB opened its doors on that Sunday thanks to the efforts of two men: Dr. Solomon Hurwitz, the editor of The Jewish Forum, Advertisement announcing the The first graduating class of YUHSB, and Dr. Bernard Revel, who at opening of MTA in Haibri Journal, the Class of 1919 that time was the president of the circa 1916 faculty at the Rabbinical College of America (a combination of Yeshivat Etz Chaim, a preparatory school, and the Rabbi Isaac Elchanan Theological Seminary). YUHSB began with an enrollment of 20 boys. School ran six days a week (Sunday through Friday), with yeshiva classes from 9 a.m. to 3 p.m., and secular subjects between 3:30 and 7 p.m. New students joined the school each successive year, and the first class graduated in 1919. That year, the New York State Board of Regents chartered YUHSB as a fully accredited four-year high school.

Over the decades, YUHSB has managed to endure as a beacon of what Seth Taylor, principal for general studies at YUHSB and a historian of the school, calls “the original synthesis, the compromise between the modern Jew’s longing to remain loyal to tradition, even as he aspires to take part in modern culture.” Executive Director Joshua Jacoby is leading the planning for a year-long celebration, which will feature a host of events, video testimonials, reminiscences from some of the more than 9,000 YUHSB alumni and collaborations with YU-affiliated Rabbi Isaac Elchanan Theological Seminary, the Center for the Jewish Future, YU Library and the Azrieli Graduate School of Jewish Education and Administration. Anyone interested in participating in the centennial programming should contact Mr. Jacoby at [email protected].

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Introduction

hanukah enjoys a special place in the larger beating heart Rabbi Yaakov Glasser of the Jewish people. Jewish Cpopulation surveys have confirmed for David Mitzner Dean, YU Center for the Jewish Future decades that the lighting of Chanukah Rabbi, Young Israel of Passaic-Clifton candles remains the most observed religious ritual throughout the Jewish world. The goal of kindling the Chanukah required time has passed, one may no candles is to publicize the remarkable longer light the candles: The Gemarah,Shabbos 21a, explains miracle that took place in the אין מדליקין נרות חנוכה קודם שתשקע החמה that the Chanukah candles must be אלא עם שקיעתה לא מאחרין ולא מקדימין, unexpected military victory of the lit “ad shetichleh regel min hashuk,” Chashmonaim, and the supernatural שכח או הזיד ולא הדליק עם שקיעת החמה until the population has left the מדליק והולך עד שתכלה רגל מן השוק, וכמה endurance of the small flask of oil marketplace. As the Tur, Orach Chaim that served to fuel the flames of the הוא זמן זה כמו חצי שעה או יתר, עבר זמן זה :explains 672 אינו מדליק. .Menorah for a total of eight days While the contemporary application One may not light Chanukah candles מצותה מסוף שקיעת החמה עד חצי שעה מן of this halacha is complex, as in before sundown, but rather one should הלילה שאז העם עוברין ושבין ורואין בביתם many locations one may find people light with sundown, not before and ואיכא פירסומי ניסא. awake and benefiting from the The mitzvah is from the end of sundown not after. If one forgot or intentionally candles well beyond the Gemarah’s through a half hour of the night, which is skipped lighting at sundown, one may prescribed time, the Rishonim debate when the people are passing by and will light until the population has left the the parameters of this requirement. see [the candles lit] in the homes and the marketplace. How much time is this? According to the Rambam, Hilchos miracle is publicized. About a half hour or a little longer. If this Chanukah UMegillah 4:5, if the time passed, one may not light.

Before walking to the window to proclaim the eternality of the Jewish people, and G-d’s miraculous hand in our history, we must first soul-search within our own home and our own lives to discover the internal spark that can fuel our own fire of inspiration.

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 According to the Rashba, Shabbos a public expression of our hallel and in lighting the candle for ourselves 21b, one is permitted to light the hodaah to G-d for his miracles and and our own families. Chanukah is candles for the remainder of the night: wonders of sustaining Am Yisrael a mitzvah of “ner ish ubeiso” — it’s a .throughout our tumultuous journey mitzvah that is rooted in the home והא נמי דקתני עד שתכלה רגל מן השוק over the course of Jewish history. The Gemarah,Shabbos 22a, tells ופרישנא דאי לא אדליק מדליק. לאו למימרא Why would Rashba interject this two- us that the menorah is situated on דאי לא אדליק בתוך שיעור זה אינו מדליק, tiered system, of first imposing the the left side of the doorpost so that דהא תנן )מגילה כ’ ב’( כל שמצותו בלילה obligation on a personal and formal we are surrounded by the mezuzah כשר כל הלילה, אלא שלא עשה מצוה כתקנה level, and only subsequently adding and the menorah on each side. To דליכא פרסומי ניסא כולי האי ומיהו אי לא the layer of pirsumei nisah? build a healthy and inspired Jewish אדליק מדליק ולא הפסיד אלא כעושה מצוה home, there needs to be a parchment שלא כתקנה לגמרי. representing Torah on one side, and That which it states “until the population fire of passion and inspiration on has left the marketplace,” which I We live our lives in the other. We live our lives in the explained that if one has not yet lit, one , the public domain, can light during this time, this is not to the reshus harabim, reshus harabim but before aspiring to illuminate its say that if one didn’t light within this the public domain, streets, we turn inward to light our (later) time, one doesn’t light at all … own candle, and bask in the light and rather one does not fulfill the mitzvah but before aspiring to the warmth of what it means to be a properly because the miracle is not Jew. publicized that well. However, if one did illuminate its streets, not light [while the population is still in we turn inward to light the marketplace], one lights and does not lose out. It is like performing a mitzvah our own candle, and in an incomplete manner. bask in the light and Rabbi Yaakov Glasser TheMinchas Meir no. 32, suggests that according to the Rambam, the the warmth of what it mitzvah of lighting the menorah is fundamentally one of “pirsumei nisah,” means to be a Jew. an act of publicizing the miracle. Therefore, if the kindling takes place devoid of that impact, it is essentially Perhaps the answer is that before we worthless. In contrast, the Rashba can successfully represent Judaism is of the opinion that the mitzvah to the rest of the world, we need to is to light the candles as a personal cultivate a love and devotion to it testament to the miracle of Chanukah, within ourselves. Before walking to and this obligation was extended by the window to proclaim the eternality the Chachamim to include a public of the Jewish people, and G-d’s miraculous hand in our history, we dimension — pirsumei nisah. must first soul-search within our own Initially, the opinion of the Rambam home and our own lives to discover seems more intuitive. The mitzvah the internal spark that can fuel our of lighting the menorah is inherently own fire of inspiration. There is value

Find more shiurim and articles from Rabbi Yaakov Glasser at http://www.yutorah.org/Rabbi-Yaakov-Glasser

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 FOREWORD The Eternal Celebration

ayamim ha’heim ba’zman ha’zeh — in those days and today. The holiday of Chanukah manages Rabbi Joshua Kahn Bto straddle different historical eras. On Head of School, YU High School for Boys the one hand, it is a celebration of the past, of our victory over the Greeks and the miracle of the oil in the Beis Hamikdash. Yet simultaneously, it is What is it about Chanukah that education would have talmud Torah a celebration of the present, and is enables it to exist in the past and at its foundation. Yet these bnei Torah relevant to the challenges we face today. present simultaneously? would be able to synthesize talmud This historical dichotomy is evident The Chanukah celebration focuses Torah with a commitment to strong from the Gemara (Rosh Hashanah on the spiritual struggle against general studies and a well-rounded 18b), which teaches that although the Greeks. The danger to the experience that would prepare them to Megillas Ta’anis has been annulled and Jewish people during the time of grow up to be successful in everything other Beis Hamikdash-era celebrations the Chashmonaim was a spiritual they did. L’havdil, this year is our are no longer commemorated, we still annihilation. The Greeks were not celebration of the Chanukah miracle. celebrate Chanukah. interested in harming us physically, if We are reflecting on the way in which our educational vision changed the While Chanukah has a component only we were willing to assimilate and sacrifice our core religious values. With landscape of American Jewry, serving that is a Beis Hamikdash celebration, as the model for yeshiva high schools it also has an additional component this background, Rav Soloveitchik zt”l develops an approach to the across the country and the world. that remains relevant. The Ramban, We are marveling at how the flame of Bamidbar 8:2, also highlights this everlasting nature of Chanukah. The celebration of our spiritual triumph and YUHSB has lit up Jewish communities duality of Chanukah in the context throughout the world, as our alumni of a conversation between Hashem commitment to clinging to the Torah and its values is eternal. While there serve in leadership capacities, as and Aharon HaKohen. Following school leaders, shul rabbis, and lay the korbanos of the nesiim during the was a Beis Hamikdash celebration, recognizing the victory against the leaders. We are dreaming about how dedication of the Mishkan (Chanukas to continue to lead in the field of Hamishkan), Aharon was despondent. Greeks, our commitment to Torah is one we celebrate each year. The victory Jewish education to ensure that our After all, as the leader of Shevet Levi, students are well-rounded Bnei Torah he was disheartened that all the other of today is just as relevant and timely as the victory over 2,000 years ago, since — appreciating the primacy of talmud shevatim had the opportunity to Torah and a Torah-observant lifestyle, bring a korban during the Chanukas the challenges continually reinvent themselves in each generation. while continuing to synthesize this Hamishkan, while Shevet Levi with a commitment to being a lifelong seemed to be neglected. Hashem As Yeshiva University High School learner in all disciplines. We focus on comforted Aharon by assuring him for Boys celebrates our centennial developing the whole student so that that Shevet Levi would have a greater and dreams about the next hundred each of our graduates is prepared to be contribution than the other shevatim. years, we do so with this theme. a contributing member of Klal Yisrael. The Chanukah lights, which would When YUHSB was founded, it was a We welcome you to get in touch with be kindled by the kohanim, will time of great challenge religiously for us and help us shape this dream, and be everlasting, as opposed to the American Jewry. The high school was in doing so continue to celebrate the korbanos at the Chanukas Hamishkan. created with a vision of nurturing the Chanukah miracle! next generation of bnei Torah whose

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Jar of Oil in the Sukkah: Understanding the Connection between Chanukah and Sukkos

he holiday of Sukkos would seem to have no place in an essay about Chanukah. What Rabbi Chaim Axelrod Tcould these two different holidays Maggid Shiur at YUHSB have to do with each other? They Assistant Rabbi, Young Israel of New Rochelle each have separate mitzvos, and while Sukkos has its source in the Torah, Chanukah is only rabbinic. established to correspond with the concluded that on the first night eight days of Sukkos. He notes that one should light eight candles and Then again, there are several the end of Vayikra chapter 23, which decrease that number each night so similarities. Both have eight days, describes the details of Sukkos, is that on the last night, only one candle and on both we recite the full Hallel. juxtaposed with the beginning of is lit. Beis Hillel agreed in principle There are two customs from the chapter 24, which mandates the use to highlighting the miraculous nature Jewish community in Turkey that of “shemen zayis zach,” pure olive oil, of the number eight, but differed also connect Chanukah and Sukkos for the Menorah in the Mishkan. This in practice. They say that on the (see Ziv Haminhagim pg. 258). First, serves as a remez, hint, to the best way first night one should light only the material used to wrap the esrog to perform the mitzvah of lighting one candle, and then add one more was used to make the wicks for Chanukah candles — using pure olive each night, so that on the last night the Chanukah menorah. Second, a oil. He sees further connection to eight candles will be lit. Beis Shamai container of olive oil was hung as a Chanukah in these psukim, as first the explain that their position is partially decoration in the Sukkah, and that oil Torah uses the phrase “l’ha’alos ner,” to based on the Chanukah lights being would be used to light the menorah. raise a flame, followed by the phrase “k’neged parei hachag,” corresponding These two customs take each of the “ya’aroch es haneiros,” he shall order to the cows offered on the Holiday unique Sukkos commandments and the flames. The Torah starts withner (Sukkos). As Rashi explains, the connect them to the commandment (singular) and shifts toneiros (plural). korbanos of Sukkos decreased in their of Chanukah. In truth, these practices This is an allusion to our practice on number each day (thirteen korbanos are just two examples of the strong Chanukah, which is to begin on the on the first day, down to seven on the bond the two holidays share with one first night with just one candle, and last day). Yet there is perhaps even another. [See Sefer Chashmonaim II then add another on each subsequent greater significance to Beis Shamai’s ch. 10, that records the celebration night. connection between the korbanos of that took place immediately after Sukkos and the lights of Chanukah. the war by the Chashmonaim. The There is another connection between Rabbi Chanoch Henoch Karelenstein, celebration was modeled after the Chanukah and Sukkos which, on the in Kuntrus B’Inyanei Yemei Chanukah celebration of Sukkos.] surface, seems to be tangential. The pg. 49, explains that on the day that Talmud in Shabbos 21b, discusses the Rabbi Elazar of Worms writes in Sefer debate between Beis Shamai and Beis follows Sukkos, Shimini Atzeres, there Harokeach (Hilchos Chanukah 225) Hillel about the best manner to light is only one korban, which represents that the eight days of Chanukah were the Chanukah menorah. Beis Shamai the unique relationship between

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Hashem and the Jewish people. the Greeks, that it will be relatively celebration of Sukkos. Again, we see a According to Bais Shamai, on the last short compared to other exiles. connection to Sukkos in the events of day of Chanukah, which is known as The “shaking of heaven and earth,” the Chanukah story. the choicest of the days, one would Rashi explains, is in reference to The midrash Midrash( Chanukah), light only one candle. This serves as “ ” nissim hana’su livnei Chashmonai, commenting on the verse in Koheles a further connection to “the last day” the miracles that were performed for (11:2), “ten chelek l’shiva v’gam of Sukkos, and highlights the special the sons of the Chashmonaim. The l’shemonah,” divide a portion into bond between us and Hashem. connection to Sukkos is seen when seven, and even into eight, states that one focuses on the date this prophecy One can even see a connection the number seven relates to the seven was given, the twenty-first day of the between Chanukah and Sukkos by lights of the Menorah in the Beis seventh month, which is the day of noticing when the prophecy about Hamikdash, while the number eight Hoshana Rabba, the seventh day of the events of Chanukah took place. In relates to the eight days of Sukkos: Sukkos. When Chanukah was only a אמר הקב”ה חשבתם לעקור שבעת הנרות Sefer Chagai, the Navi states that in the seventh month, on the twenty-first future projection, it was already linked ושמונה ימי החג הנני מביא עליכם שמונה .to the holiday of Sukkos ימים ושבעה בני חשמונאי שמאבדים אתכם... day, the following prophecy came to Chagai the prophet: In his commentary on the Siddur, Hashem said, you [Greece] sought to Rabbi Elazar of Worms (Perushei- uproot the seven lights of the Menorah עֹוד אַחַת מְעַטהִ יא; וַאֲ נִי,מַרְ עִ יׁש אֶת-הַּׁשָמַ יִם Siddur 141) explains that there and the eight days of Sukkos, behold I וְאֶת-הָאָרֶ ץ... were two groups of five decrees that There will be one more, it is a small one; will bring upon you an eight-day holiday were placed upon the Jews by the and I will shake the heavens, and the (Chanukah), and the seven members of Greeks. The first group of five came earth… the Chashmonai family that will destroy with a penalty of death for violation, Chagai 2:6 you... while the second group of five did Rashi explains that Chagai is not. Included in this second group This midrash is perhaps hinted to in foretelling the term of exile under of decrees is the outlawing of the Al Hanisim, which states “nakamta

YUHSB Simchat Beit Hashoeva, October 2016

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 es nikmasam,” You (Hashem) have no portion in the G-d of Israel. of Hashem. Such a belief system is avenged their vengeance. Rabbi Dov It is noteworthy that the defining completely antithetical to the ancient Tzvi Karelenstein (cited in Kuntrus decree of the Greeks against the Jews Greek philosophy that humans are at loc. cit.) explains that the ultimate chosen by the midrash is writing the center of the world. Mandating revenge is to do to the perpetrator on the horns of the oxen. It was this that Jews write that they have no chelek the exact opposite of what they decree that gets to the core of how the was asking them to proclaim that they tried to accomplish. This was clearly Greeks desired to profane Judaism. have no right to achieve godliness. fulfilled. Not only were the Greeks Our commentators explain that the Sukkos is the holiday where we unsuccessful in erasing the eight days Greeks wanted the Jews to publicize publicize our faith in Hashem. All of of Sukkos, but Hashem brought about that they had no faith in G-d. Writing our neighbors are heading inside after the eight days of Chanukah for the a message on the horn of an ox would summer has concluded, but the Jewish Jewish people. be the equivalent of mandating a people head outdoors. We build and Why are these two holidays so linked, bumper sticker that proclaims you do move into temporary dwellings, and and why did the Greeks feel so not believe in G-d. proclaim to ourselves and to the world strongly about outlawing Sukkos? There is perhaps further significance that our security is always provided by Hashem. Just as Hashem provided The midrash Bereishis( Rabba 2:3) to the idea that a Jew had to write that security for the Jews on their journey describes the essence of the Greek he has no portion, chelek, in the G-d from Egypt to Israel, so too He exile and the impact it sought to of Israel. The termchelek is also used make: to describe the spiritual side of man. continues to provide our security. The Our tradition understands that there Greeks sought to destroy the eight- .day holiday that celebrates this faith וחושך זה גלות יון שהחשיכה עיניהם של is a “chelek Eloka mima’al,” a portion Hashem came to the rescue, and not ישראל בגזירותיהן שהיתה אומרת להם, כתבו of G-d from above (Iyov 31:2) inside על קרן השור שאין לכם חלק באלקי ישראל. each of us. This concept encourages only performed the miracles needed And darkness, this is the Exile of man to strive to emulate G-d. Judaism to keep Sukkos alive, but He also gave Greece, that darkened the eyes of the believes that man is not the center us the gift of another holiday, the yom Jewish people with their decrees. For the of the world. Mankind is subjugated tov of Chanukah, eight more days on [Greeks] would tell the [Jews] to write to a Supreme Being, and man can our calendar to proclaim our faith for on the horn of their oxen, that they have only hope to try and imitate the ways all to see.

The ultimate revenge is to do to the perpetrator the exact opposite of what they tried to accomplish. Not only were the Greeks unsuccessful in erasing the eight days of Sukkos, but Hashem brought about the eight days of Chanukah for the Jewish people.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Whose House? Our House!1

ry this halachic riddle: A Judaica store in Yerushalayim has a display of three posters, Rabbi Moshe Benovitz Teach touting the religious devotion YUHSB Class of 1990 of certain soldiers in the IDF. The Managing Director of International NCSY first depicts a unit gathered around Rebbi, Yeshivat Reishit, Israel their tank as they pray with talis and tefilin. The second projects the image of a lone chayal (soldier) somewhere commandment to affix a mezuzah, of the soldiers in the desert, the IDF in the Israeli wilderness, brandishing the candle lighting might not be Rabbinate does not advocate lighting his lulav and esrog alongside his incumbent on a particular person, with a blessing. more common weaponry. And the but rather is something that the It is striking that the Gemara omits third, thematically consistent, is a home must accommodate. Further, mention of the abundance of picture of a group of warriors in the this would impact the “who” of the seemingly ideal spots for the candles. evening desert, huddled around a obligation’s reach. Once a house has After all, the dominant force behind tiny menorah serving as a beacon. been sufficiently covered by another’s this act is the need for pirsumei nisa, Two are as halachically sound as lighting, there would be no further publicizing of the miracle. This they are inspirational. One lacks the obligation on any individual. Similarly, explains the second blessing recited,2 legal consensus and bona fides to be one without a home or far from his the placement within the boundaries unequivocally valid, let alone model abode would be exempt. Finally, the of the property, and even the timing behavior. Which one is questionable? apparently binding emphasis on the of the lighting.3 Thus we would Hint: This is the Chanukah issue of would impact the “where” of the bayis expect a location that maximizes Torah To Go. menorah as well. the exposure. Yet there is clearly a The most basic and essential And here we encounter an enigma competing pressure at work here. If fulfillment of the Chanukah of the candle lighting. Centuries of not, we would be untethered from imperative is described in the Gemara halachic discourse have seen the the confines of the home and free to (Shabbos 21a) as “ner ish uveiso consideration of many permutations maximize our broadcasting of the — a candle, a man, a household.” for the placement of the lights. Inside Chanukah narrative. Why must our The Talmud curiously links the or outside, high or low, yards and quest for the ideal spot of prominence performance of the mitzva to the gardens, right and left. Yet remarkably, and visibility be restricted to our home. In the Gemara, and even each and every one of these variables homes? My window might be good, more explicitly in the discussions and options operate within a very my front porch better, but the park on of the Rishonim and Acharonim, limited framework. They all focus on Main Street vastly superior to both. this peculiar formulation impacts the house. So why not allow that to rise to the at least three different applications In fact, most contemporary decisors level of halachic ideal, as opposed to of Chanukah law. First and most being rendered invalid? In Israel, the generally, there is the possibility that conclude that without a house, there is no mitzvah. Thus one camping general population observes Yom the entire enterprise of Chanukah Haatzmaut with barbecues across lighting is in the distinct category under the stars would be exempt. While Rabbi Eliezer Waldenberg the country. The race to lay claim to of chovas habayis as opposed to the prime spots for family recreation and (Tzitz Eliezer 15:29) argues that the more common chovas hagavra. That celebration can begin days before is, the decree obligates the house, house is not an essential requirement, he is in the minority, and in our case the actual commemoration. It is an and not the individual. Like the elaborate process of scouting and

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 selection, and a national pastime in its name from an allusion to chinuch, own right. Would it be so unusual if or preparation. While the chinuch of Lighting Chanuka Lights similar behaviors marked Chanukah Chanukah is more closely related to on a Train too? If an intrepid (and trespassing) the dedication and reinitiation of the Los Angeleno scaled the Hollywood Temple services, there is a decided R. Shalom Schwadron, Teshuvot sign and planted his flag there in the undertone promoting the value of Maharsham 4:146 (written in form of a proud and public menorah standard education too. And this is 5666/1907) discusses lighting showcase, would that not be grand? If most pronounced when we commit Chanukah lights on a train: אם מותר להדליק נ”ח על הבאהן לא we are serious about our pirsumei nisa ourselves to publicizing and relating מצאתי הדבר מבואר אבל הלא מי ששילם .objectives, why not go for broke? our history and legacy of miracles בעד כל הלילה הוי כשכר לו בית דירה לאכול ולישן שם וחייב בנ”ח ומ”ש רש”י To be sure, the need to light at home In this context, the laws of charitable ביושב בספינה י”ל שהיו אז ספינות פתוחות .may emerge from the principles of giving establish an important model בלא קירוי והרוח מנשב ולא הי’ בגדר the halachic system, and not from the There we find the notion ofaniyei בית כלל. ואף דהבאהן אינו עומד במקום specific contours of the mitzvah to ircha kodem — the local poor take 4 א’ ורכוב כמהלך לא נמצא בשום מקום .light. Perhaps the house provides the precedent over more distant charities שיהי’ צריך בית קבוע למה שמצותו בשביל structure, consistency, and objective This localization originates with פרסומי ניסא כנלענ”ד מסברא. standards that our legal system the home, not only with the larger prioritizes. When the menorah is community, and the law is indicating If it is permissible to light Chanukah anchored to a local area, it may well a specific approach to generous lights on the train, I didn’t find any provide less exposure of the miracle, giving and sharing. Charity begins explicit discussion about this, but if but it will also be more compact and at home. There are already many one paid for the entire night, it is as if transmittable. parallels between monetary donations he rented a home to eat and sleep there But the emphasis on the home does and other forms of contribution. As and is obligated to light Chanukah suggest an element further integral such, education begins at home as lights. Although Rashi mentions and specific to Chanukah. While well. The appropriate inclination to someone on a boat as being exempt, initially somewhat unexpected, this share Chanukah’s message to a global one can argue that in those days, the focus on lighting the candles in the audience cannot come at the expense boats had no roofs and were exposed of our most close disciples. The bayis can be revelatory for the goals to wind and this is not considered a and objectives of the mitzvah. At priority is to the home first, and the home at all. Even though the train is least two perspectives can explain methodology of how we disseminate not stationary, and ordinarily, riding the phenomenon. The first views the the message involves ever widening is considered like walking, there is no circles of influence. home as the recipient of the pirsum/ evidence that one needs a permanent publicizing. The second suggests the Alternatively, it is the home itself home for Chanukah lights since the home as the source and subject of that that we choose to broadcast. The purpose of the mitzvah is to publicize which we proclaim. references to bayis are not the only the miracle. This is my opinion based time that our personal lives are on logical analysis. Pirsumei nisa appears in a variety of Torah To Go Editors contexts, most often associated with injected into the Chanukah ritual. In our holiday commemorations and the second beracha of candle lighting affirmations of the Jewish historical we thank God for the miracles of the past still resonate and impact record. But at its heart, it references yore, but also of today. This mention our lifestyle today. The events of an even more familiar motif in our of contemporary Divine intervention Chanukah then did not merely can, and likely should, be understood tradition. Pirsumei nisa is education. provide salvation and victory for that The full range of mitzvos associated in at least two distinct ways. First, we generation of warriors and Maccabees. assert that God’s direct involvement with pirsumei nisa represent visual and They shaped our modern lives and experiential forms of teaching and in our lives is ongoing, and not defined our homes. In this sense, learning. This is particularly relevant merely part of our historical record. the “miracle” that we publicize is the on Chanukah, which derives its very But second, those open miracles in more perpetual miracle of Jewish

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 survival. This does not dilute the specific celebration of Chanukah, but amplifies how history and Jewish practice have made us what we are. We publicize and promote the house. Rabbi J. David Bleich5 makes this point even more strongly and directly. He quotes the Rambam (from his letters) as identifying some of the Greek decrees against Jewish life. One of them was the prohibition against closing the doors to the home. The Greeks were weary of clandestine activity that might further separate Jewish identity from the broader culture. Rabbi Bleich contends that our placement of the menora at the doorway or in a place of public prominence connected to the house is the ultimate act of defiance, and a refutation of their scheme. We are in fact distinct, and our homes are defined as such. And we don’t whisper this from behind closed doors, but we shout it from the rooftops. The rooftops of our homes.

Endnotes

1 The title of this piece is taken from a popular sports pregame responsive chant, particular to the host team. It refers to their commitment to winning on the home field or court. Our beloved MTA is one of many schools to have adopted it as a rallying cry. The phrase was not in vogue during my years Top: YUHSB Basketball Team, 1934 at MTA, and even if it had been, I would have only heard it from the stands. Regrettably, my Bottom: YUHSB Basketball Team, 2015 organized high school sports experiences were as spectator, not player. עני שהוא קרובו קודם לכל אדם. עניי ביתו קודמין לעניי ”.to My nation, to the poor among you עירו. עניי עירו קודמין לעניי עיר אחרת שנאמר לאחיך See Tosfos, Sukkah 56a. My nation and a gentile, My nation takes 2 לענייך ולאביונך בארצך Described by the Gemara, Shabbos 22a, as precedence; a poor person and a wealthy 3 person, the poor person takes precedence; ad shetichleh regel min hashuk, until there are A poor person who is a relative takes your poor (i.e. family) and the poor of your still people in the market. precedence over others. The poor of one’s city, your poor take precedence; the poor of home take precedence over the poor of one’s 4 See Gemara, Bava Metzia 71a: your city and the poor of another city, the city. The poor of one’s city take precedence poor of your city take precedence. ,over the poor of another city as it states אם כסף תלוה את עמי את העני עמך עמי ונכרי עמי See further, Rambam, Hilchos Matnos Aniyim, “to your brother, to your poor, and to your קודם עני ועשיר עני קודם ענייך ועניי עירך ענייך קודמין ”.indigent in your land :7:13 עניי עירך ועניי עיר אחרת עניי עירך קודמין The verse states, “If you shall lend money 5 Beis Yitzchak 5764.

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Nature of Miracles

magine the following scene: It is a cold and windy winter evening. There is snow on the ground, and Rabbi Yosef Bronfeld Ithe world outside is quiet and dreary. YUHSB Class of 1997 But inside, there is warmth and light. The smell of crispy latkes sizzling in Maggid Shiur, Yeshivat Reishit Yerushalayim, Israel the frying pan wafts gently through the air. The atmosphere is filled with anticipation as an entire family gathers The fifth paragraph Maozof Tzur is mitoch davar” — someone who has together, perhaps by a doorway, or the stanza that briefly discusses the the ability to look at one thing and use perhaps by a window, to kindle the story of Chanuka. When reading that as a springboard to understand lights of the menorah. As the brachos through this paragraph, there are something else. Daas is the highest are recited, followed by the first wick many cryptic messages, and many and deepest level of understanding. bursting into flame, everyone stares questions that arise. One such In order to answer our question about with awe and wonder, recalling the question can be asked about the why Chanuka was established by miracles of long ago. After reciting words at the end of the passage, bnei binah, it helps to take a look at the passage of “HaNeiros Halalu,” “ bnei binah ymei shmonah kavu shir the story of Chanuka. In short, the the voices of the entire family come ,” meaning that the eight urinanim Greeks persecuted us for years and together to sing the moving and days of celebration of Chanuka defiled the Beis HaMikdash. Finally, poignant words of “Maoz Tzur...” were established for all future the Chashmonaim, led by Matisyahu, generations by “ ” — men We don’t know much about the bnei binah led a revolt against the Greeks and of understanding. The question is: background of Maoz Tzur. What we were victorious. After the battle, when why is it specifically emphasized that do know is that it was written in the we entered the Beis HaMikadsh, we they were ? Why not people 13th century, and that the author’s bnei binah were shocked and heartbroken at the with a different type of wisdom, such name was Mordechai (as seen disarray. When we wanted to light as or ? Or, why from taking the first letter of each bnei chochma bnei daas the Menorah, we couldn’t find any oil not simply , or rabbanim? paragraph and putting them together bnei Torah that had not been contaminated by And what exactly is , as to spell the name “Mordechai”). binah the Greeks. Finally, we found one jug compared to other types of wisdom? Rav Eliyahu Munk, zt”l, in his sefer, that had enough oil to last for only Olam HaTefillos pg. 332, says that the There are three classic terms used to one day. To get new oil would have author’s name was Mordechai ben describe different types of wisdom: taken eight days. [The Ran inShabbos Yitzchak. He lived during the time chochma, binah, and daas. The 21b, explains that this is because it of the Ramban, and he also wrote Malbim, Mishlei 1:2-4, explains was a four day journey to get the oil the zemer “Mah Yafis,” which is one that these three types of wisdom and four days to return.] Bnei Yisroel of the zemiros for the Friday night are connected to one another, and had no choice, and so they lit the oil meal. Moaz Tzur is broken into six build off each other. He explains that they had, and sent messengers paragraphs, each one discussing a time that chochma is pure informational off to obtain more pure oil. In the of persecution and exile during our knowledge that is taught to you by meantime, a miracle occurred, and history, and thanking Hashem for our others. Binah involves taking that the small amount of oil lasted and salvation. TheKitzur Shlah, Hilchos knowledge and learning important continued burning for eight days, Chanuka, says that the last paragraph, lessons by contrast and comparison. enough time to obtain new, tahor oil. about galus Edom, the Roman exile, Rashi describes someone with binah And the rest is history — each year, was added later, by a different author. as someone who is “mevin davar we celebrate eight days of Chanuka in

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 commemoration of this miracle. constantly changed nature in order was a miracle that one day’s worth of There is a famous question raised to punish the Egyptians, Hashem oil lasted for an extra seven days. Once showed us that not only can He we witnessed this open miracle, it by the Beis Yosef, Orach Chaim no. 670. Indeed, it is probably the most change nature, but that He is the One made us realize that even the first day, famous question asked about anything Who controls nature on a daily basis. when there was enough oil to burn, The Ramban goes on to say that since was also a miracle from Hashem, pertaining to Chanuka. TheBeis Yosef asks: If this is what happened, why is Hashem doesn’t perform these types because He controls everything. of open miracles in every generation, Chanuka celebrated for eight days? It Now that we know why we have eight it is incumbent upon us to constantly seems as though the holiday should days of Chanuka and not seven, we remember the Exodus, as a proof that really be only seven days long. After can answer our original question of Hashem also controls the hidden all, there was enough oil for the first why it was specificallybnei binah who miracles of everyday life. This belief is day. Only the following seven days established the holiday of Chanuka one of the foundations of the entire were miraculous and our celebration for eight days. The awareness that the Torah. and thanks to Hashem should only be Ramban speaks about, of recognizing for seven days. The miracle only began Throughout our extraordinary history, hidden miracles only through on day number two! there have been many more times contemplating the open miracles, There are many, many answers given that Hashem has performed open is binah; it is the attribute of mevin“ ” — understanding to this question. [In fact, there is even miracles, and although they weren’t all davar mitoch davar on the same level as the Exodus from one thing from something else. It took a sefer, called Ner LeMeah, that gives to look at the seven “extra” days 100 answers just to this question of Egypt, they were still open miracles binah that helped us recognize Hashem’s that were clearly miraculous and to the Beis Yosef!] One answer can be discern from them that the first day found based in a famous comment dominion over nature. Truly, was also a miracle. If we would have of the Ramban at the end of Parshas whenever there is an open miracle, it used other forms of knowledge, we Bo. The Ramban, while discussing the is incumbent upon us to look for the would have only had seven days of significance of remembering all the message Hashem is trying to send us, Chanuka. But the were able miracles that occurred when leaving and to recognize that He is in control bnei binah to discern the deeper lesson of the Egypt, says that Hashem performs of every aspect of our lives. The miracle of the Chanuka oil is one of miracle of the oil. It’s not just about two different types of miracles:nissim those open miracles that we merited the seven days of open miracles, it’s nistarim (hidden miracles), and nissim to experience. Any conscious person also about the extra day in which we gluyim (open miracles). It is not very thank Hashem for making oil burn often that Hashem performs open, should obviously recognize the clear in the first place, rather than taking obvious miracles. When He does miracle that Hashem performed in this for granted. Having eight days perform an open miracle, what is the that situation. However, based on the of Chanuka expresses the essence of purpose of it? The Ramban explains Ramban, we can’t just stop there. We the miracle of the oil. Had we only that the purpose of open miracles is have to take this supernatural event celebrated Chanuka for seven days, we to inspire and teach us that the same and use it to learn a broader lesson. would have missed the point. Hashem way that Hashem is able to control We should see that the same way doesn’t want us to only see His open and even change nature in such an Hashem performed this unbelievable miracles; He wants us to search and obvious way, so too He is the One miracle by making the oil last an extra find Him everywhere in nature. As the Who makes nature function in the seven days, it is also a miracle that Ramban says, this idea is a foundation first place. For example, what was oil burns at all. Does vinegar burn, of the entire Torah. the purpose of Hashem performing or wine, or water? No, under normal all of the great miracles during the circumstances, they don’t. So why In order to understand this concept ten plagues? He could have freed us does oil burn? Because this is what even further, there is another aspect in an instant without all the drama! Hashem has decreed. This is one of of the story that we should look into. His many hidden miracles that we However, through the unique miracles Rav Shlomo Kluger, Sefer Hachaim of the ten plagues, in which Hashem experience daily. The reason we have 670:1, asks: How was it permissible eight days of Chanuka is because there

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 to fulfill the mitzvah of lighting the was about whether or not those burns on any day of the year. However, Menorah in the Beis HaMikdash with candles actually fulfilled the mitzvah says Rav Schorr, this recognition and the miraculous oil that lasted an extra to light Shabbos candles. After all, the appreciation was actually the very idea seven days? After all, the Gemara in Gemara in Shabbos 25b, says that the that made the whole remainder of the Taanis 24b, says that it is forbidden to purpose of Shabbos candles is to get miracle of the Menorah permissible get benefit from something created by benefit from the lights, which enhance and possible! Really they should not a miracle. the shalom bayis in the house. She have fulfilled the mitzvah of lighting was concerned that since the burning the Menorah with the miraculous oil, Rav Avraham Schorr, in HaLekach vinegar was miraculous in nature, because it would have constituted v’HaLibuv, Chanuka pg. 29, provides us with an answer to this question that perhaps they were forbidden to get deriving benefit from a miracle, which teaches us a very important lesson benefit from these candles. She was is forbidden. It was only because about the essence of Chanuka and worried that maybe she did not fulfill they believed so strongly that this life in general. He notes the story the mitzvah with these miraculous seemingly natural phenomenon of oil Shabbos candles! However, Rabbi burning is, in fact, a miracle that needs found in the Gemara in Taanis 25a, in which Rabbi Chanina ben Dosa sees Chanina ben Dosa answered her to be appreciated and celebrated, and his daughter looking very sad. When that there’s no difference. The fact that there was no difference between he inquires, she responds that she is that oil burns is also a miracle. What miracle and nature, that they were distraught because she accidentally we perceive as nature is, indeed, a then able to derive benefit from the lit the Shabbos candles with vinegar miracle as well. The law forbidding “miraculous” oil and experience instead of oil. He consoles her, saying us to benefit from a miracle only the more obvious miracle of the oil not to worry, because it makes no applies where the miracle is perceived burning for all eight days. as something out of the ordinary difference — Hashem can command Chanuka is a holiday that is all about and supernatural. However, when a the vinegar to burn the same way thanksgiving, praise, and appreciation. person’s is so strong and clear He commands the oil to burn. The emunah May we merit to learn from and give to see that everything is in Hashem’s Ben Yehoyada, ad loc., asks a crucial praise for the obvious miracles in the control, then there is no difference question: What was she worried story of Chanuka, as well as the more between miracle and nature. about? After all, she had already lit the “natural” parts of the miracle. Let us candles, and she saw that they were Rav Schorr writes that this provides appreciate the myriad of miracles and burning from the vinegar! TheBen insight into the Beis Yosef’s question. gifts that Hashem bestows upon us Yehoyada explains that her concern We celebrate one day simply for the on a daily basis, and thus, merit even was not about whether or not they fact that oil burns, which is miraculous more miracles. will have Shabbos candles burning in in its own right. Why do we celebrate their house — she already saw that the this specifically on Chanuka? After candles were burning. Her concern all, we can celebrate the fact that oil

When a person’s emunah is so strong and clear to see that everything is in Hashem’s control, then there is no difference between miracle and nature.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Going Above and Beyond in Our Service of Hashem: Lessons from Hadlakas Ner Chanukah and the Number Eight nlike almost every other major Jewish holiday, Chanukah has no tractate of Yair Caplan UGemara dedicated solely to its laws. YUHSB Student, Class of 2017 Instead, the Gemara Shabbos daf 21 transitions from a discussion about Shabbos candles to one about the Chanukah menorah, and eventually should be performed by each member question itself makes sense, because deals with the details of the holiday of the household? Or does one thus far, the Gemara has yet to explain itself. The Gemara there (21b) chanukiah per family suffice? Rambam the background of the holiday. But delineates three ways to fulfill the in Hilchos Chanukah 4:1-2, makes it the answer given is quite perplexing. obligation of lighting the chanukiah. clear that he follows the first approach, The Gemara states the date and length The first level is the bare minimum: while Tosafos on the daf support the of Chanukah, the laws forbidding one candle for each household every second view. fasting and eulogizing, and then goes night of Chanukah. The second level, Yet there is something strange in the on to relate the historical basis for called mehadrin, requires that one way most Jews nowadays actually the holiday. Yet the Gemara seems candle be lit for each person every perform the mitzvah of hadlakas ner to completely skip over the entire night. The highest level, themehadrin Chanukah: nearly everyone performs miracle of the spectacular Hasmonean min hamehadrin, is a topic of debate the highest level, the mehadrin min victory, mentioning it only as a minor between Beis Shammai and Beis hamehadrin! Whether they practice in detail in the plotline of the miracle of Hillel. Beis Shammai argues that on accordance with Rambam or Tosafos, the oil. This seems like an important the first night, eight candles are lit, everyone seems to be achieving omission! How could the Gemara not and one candle is subtracted each the greatest mitzvah possible. The discuss in depth the enormous miracle night until, on the last night, only one question is, why? Why is it that of a few inexperienced Jewish soldiers candle is lit. Beis Hillel maintains, specifically the mitzvah of lighting the defeating the robust Greek army? based on the famous concept of chanukiah gets this special treatment? To answer these questions, we must “ma’alin b’kodesh v’ein moridin,” “we How has mehadrin min hamehadrin explore one of the most fundamental only go up in holiness, and not down,” become common practice? This is characteristics of the holiday of that one candle is lit on the first night, somewhat of an anomaly in halacha. Chanukah: the number eight. This and each night another is added, for a Nowhere else do we find that the is the number of days the holiday total of eight candles on the last night entire population takes the most spans, and the number of candles we of Chanukah. scrupulous approach to a mitzvah. light on the last night, all representing What is clear is that we follow the There is another vexing idea that the number of days during which view of Beis Hillel, but what isn’t so stems from the aforementioned the Menorah burned from the fuel obvious is what exactly they hold. Gemara. Immediately after the above of a mere jug of oil. But what is the There is ambiguity in Beis Hillel’s discussion, the Gemara asks the significance of the number eight? statement, and the rishonim pick up famous question “Mai Chanukah,” The answer may lie in the common on it: does Beis Hillel mean that this what exactly is this Chanukah about themes that emerge from the one through eight “chanukiah” system which we’ve been speaking? The many things in Judaism that are

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 also characterized by the number Therefore, the Gemara focused solely eight: baby boys are circumcised on the miracle of the oil. It is true that The Dispute between Beit on their eighth day of life; Shavuos the war was tremendously miraculous, Shamai and Beit Hillel is celebrated on the 50th day of the and G-d’s hand and hashgacha cannot A number of Chasidic masters omer, the beginning of the eighth be ignored,3 but ultimately no strict explain that the dispute between week; and korbanos become eligible laws of nature were broken in the Beit Shammai and Beit Hillel to be brought on the eighth day battle. However, the Gemara wanted is not limited to mehadrin, but from birth. What is the meaning to stress the fact that the miracle of reflects two broader perspectives of the number eight, the common the oil went against the natural order, on Chanukah. denominator between these ostensibly and represents Hashem going above R. Tzvi Hirsch Morgenstern, unrelated concepts? and beyond to do good for the Jewish Ateret Tzvi (Chanukah 5669), people. Kabbalistically, the number seven notes that Beit Shammai prefer to represents shleimus in tevah, or natural Our response to this exceeding highlight the strength of the completion and perfection, because kindness should be to act lema’alah miracle of Chanukah, the defeat the world was created in seven days.1 min hatevah and go the extra mile in of the enemy. This occurred on Consequently, the number eight our service of Hashem. To that end, the first day of Chanukah and signifies things that arelema’alah min everyone fulfills themehadrin min its impact diminished over time. hatevah, or supernatural, rising above hamehadrin, because we want to show Therefore,mehadrin min and beyond the natural framework. our willingness to transcend the basic hamehadrin is performed to This idea can be observed in all of “natural” requirements, and enter the highlight the diminishing the aforementioned mitzvos and “supernatural realm” in our service by strength of the miracle. Beit Hillel halachos: A korban’s eligibility means performing the extra lighting. prefer to highlight the holiness that resulted from the miracle. it is ready to go beyond its natural As we light our Chanukah candles status as a farm animal, and be used Just as the holiness increased each this year, let us try to keep this idea in day because of the rededication for a higher purpose as a holy sacrifice. mind, namely that we are performing Sefiras HaOmer is a time for working of the Temple, so too the lights the mitzvah in its finest state, to push should reflect an increase in on ourselves and our character traits ourselves to be extraordinary in our for seven weeks,2 culminating in our holiness. service of Hashem, in the hopes that spiritual capability to receive the R. Chaim Halberstam (1793- Hashem responds middah k’negged Torah on Shavuos, as a means of 1876), Divrei Chaim Al HaTorah, middah, measure for measure, transcending normal human nature Chanukah (page 18a), presents a by continuing to relate to us in a and become closer to G-d. And finally, mystical explanation of the spiritually transcendental manner. the bris that a child receives serves as dispute. Beit Shammai are an os, a sign or symbol, ushering him focused on strict judgment and into the community of the Jewish Endnotes their approach tries to remove or nation, a spiritually lofty people. diminish any bad judgments or 1 Assuming Shabbos was also part of the decrees. Lighting in descending creation, because the concept of menucha, or Equipped with this notion, we can order represents removal answer our two original questions rest, was created on that day (see Rashi on Bereishis 2:2, and Rashi on Megilla 9a). or diminishment of these from the Gemara in Shabbos. On judgments. Beit Hillel are focused Chanukah, we light candles for eight 2 This idea is clear from the seven attributes (1.Chesed 2.Gevurah 3.Tiferes 4.Netzach 5.Hod on mercy and their approach tries days, and add a candle each night to 6.Yesod 7.Malchus) that we focus on during to “sweeten” any bad judgments form an eight-lamp candelabra, to each of the seven weeks of sefirah. or decrees. This is accomplished evoke the number eight in its deeper 3 In fact we do mention the greatness of by elevating oneself each day. meaning. We stress that Hashem the miracle of the war extensively, in the Al Lighting in ascending order caused the oil to last for eight days, HaNissim prayer. symbolizes that daily elevation. altering natural law and going Torah To Go Editors lema’alah min hatevah for our benefit.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 By the Light of Half-Stories

he closing chapter of Masseches Sanhedrin records Rabbi Tanchum Cohen the image sketched by Rabbi TYehuda ha-Nasi of two disabled Maggid Shiur, YU High School for Boys individuals who could only act in Assistant Rabbi, Cong Beth Abraham, Bergenfield, NJ tandem, for one was lame and the other blind. They could only pick fruit if the lame person rode upon the Berachos 3:14), which we add to tefilla part of Your House, cleansed Your Temple, shoulders of the blind one, thereby and birkas ha-mazon throughout the purified Your Sanctuary, kindled lights in harnessing the sight of the former and eight days of Chanuka: Your holy courts, and instituted these eight days of Chanuka for giving thanks and בִימֵימַתִתְ יָהו בֶןיֹוחָ נָן ןכֹהֵ גָדֹול חַ ְ ׁש ימֹונָאִ ּובָ נָיו :the mobility of the latter praise to your great name. כְ ֶ ׁשעָמְדָה מַ לְכּות יָוָן הָ רְ ָ ׁשעָה עַל עַמְ ָך יִשְרָ אֵ ל אמר ]רבי[, אמשול לך משל ... מלך בשר Al ha-Nissim details the overwhelming לְ ה ַ ׁשכִיחָ ם ֹורָתָ ת ְךּולְהַעֲבִירָ ם מֵחֻקֵי רְ צֹונְָך ודם שהיה לו פרדס נאה והיה בו בכורות military odds stacked against the וְאַתָ ה, בְרַ חֲמֶ יָך הָרַ בִ ים, עָמַדְתָ לָהֶם בְעֵת צָרָ תָ ם: נאות, והושיב בו שני שומרים אחד חיגר ואחד Chashmonaim and the miraculous רַ בְתָ אֶת רִ יבָם דַ נְתָ אֶת דִ ינָם נָקַמְתָ אֶ ת נִקְמָתָ ם סומא. אמר לו חיגר לסומא, בכורות נאות אני victories that Hashem granted מָסַרְתָ גִ בֹורִ ים בְ יַד חַ לָ ִ ׁשים וְרַ בִים בְ יַד מְעַטִ ים רואה בפרדס, בא והרכיבני ונביאם לאכלם. them despite those odds. It then ּוטְמֵאִים בְ יַד טְהֹורִ ים ּורְ ָ ׁשעִים בְ יַד צַדִ יקִ ים רכב חיגר על גבי סומא והביאום ואכלום. briefly mentions in closing that the וְזֵדִ יםבְ יַד עֹוסְקֵיתֹורָתֶ ָךּולְָך עָשִיתָ םֵ ׁש גָדֹול Rebbe] said, I will offer a parable ... A] Chashmonaim subsequently returned וְקָדֹוׁש בְעֹולָמָ ְךּולְעַמְ ָךיִשְרָ אֵלעָשִיתָ תְׁשּועָ ה king had a nice orchard and there were to the Beis ha-Mikdash and renewed גְדֹולָה ּופֻרְ ןקָ כְהַּיֹום הַ זֶה. וְאַחַ רכֵן, בָאּו בָ נֶיָך nice fruit in it. Two watchmen were hadlakas ha-Menora, but the text of לִדְבִירבֵיתֶ ָךּופִּנּו אֶתהֵיכָלֶָך וְטִהֲרּו אֶת-מִקְדָ ֶ ׁשָך placed in it, one was lame and one was Al ha-Nissim gives no indication that וְהִדְ לִ יקּו נֵרֹות בְחַ צְרֹות קָ דְ ֶ ׁשָך וְקָבְ עּו ְ ׁשמֹונַת יְמֵ י blind. The lame one said to the blind lighting the Menora anew involved חֲ נֻכָ ה אֵ ּו ללְהֹודֹות ּולְהַ לֵל לְ ׁשִמְָך הַ גָדֹול. one, “I see nice fruit in the orchard, come and place me on your shoulders and In the days of Mattityahu, son any miracle. we can gather them and eat them.” The of Yochanan the High Priest, the The miracle of the oil finds its home Chashmonai, and his sons, the wicked lame one climbed on the blind one, they elsewhere, in Masseches Shabbas 21b: gathered them and ate them. Greek kingdom rose up against Your מאי חנוכה? דתנו רבנן בכ”ה בכסליו יומי Sanhedrin 91a-b people Israel to make them forget Your דחנוכה תמניא אינון דלא למספד בהון ודלא Torah and violate the decrees of Your להתענות בהון, שכשנכנסו יוונים להיכל טמאו At first glance, this image captures will. But You in Your great compassion כל השמנים שבהיכל. וכשגברה מלכות בית something of the story of Chanuka, stood by them in time of their distress. You חשמונאי ונצחום, בדקו ולא מצאו אלא פך אחד ,for as we learn and study the most fought their battles, judged their claim של שמן שהיה מונח בחותמו של כהן גדול, ancient texts in our tradition that and avenged their wrong. You delivered ולא היה בו אלא להדליק יום אחד. נעשה בו ,address the narrative of Chanuka, we the strong into the hands of the weak נס, והדליקו ממנו שמונה ימים. לשנה אחרת, discover that — mysteriously — in the many into the hands of the few, the קבעום ועשאום ימים טובים בהלל והודאה. any one given text, Chazal choose to impure into the hands of the pure, the tell us only one or the other of the two wicked into the hands of the righteous, What is [the reason for] Chanuka? aspects of the story. and the arrogant into the hands of those For our Rabbis taught: On the twenty- who were engaged in the study of Your fifth of Kislev [commence] the days of The Two Texts Torah. You made for Yourself a great Chanuka, which are eight on which a and holy name in Your world, and for lamentation for the dead and fasting are Popularly, the most prominent retelling Your people Israel You performed a great forbidden. For when the Greeks entered appears in Al ha-Nissim (referenced salvation and redemption to this very day. the Temple, they defiled all the oils, and in Masseches Shabbas 24a and Tosefta Then Your children entered the holiest when the Hasmonean dynasty prevailed

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 against and defeated them, they made express gratitude in response to Pirsumei nissa — publicizing and search and found only one cruse of oil Divine help in surviving various disseminating nifla’os — impressive, which lay with the seal of the High hazardous situations.1 The central manifestly miraculous events — Priest, but which contained sufficient oil description of this human response regardless of whether they were for one day’s lighting only; yet a miracle is one verse that appears four times practically helpful or not. The objective happened and they lit [the lamp] for in this chapter. A careful look at of pirsumei nissa is demonstrating eight days. The following year these this leitmotif verse may assist us in Hashem and His involvement to [days] were appointed a Festival with understanding the puzzle of the two ourselves and to others. [the recital of] Hallel and thanksgiving. partial narratives of Chanuka: Understanding the Two יֹודּו לַ ה’ חַסְ ֹוד וְנִפְלְאֹותָ יו לִבְ נֵי אָדָ ם: Shabbas 21b (adapted from Soncino Translation) Let them give thanks to Hashem for His Miracles of Chanuka Thisbaraisa exactly inverts the pattern kindness, and His wonders to people. of Al ha-Nissim, focusing entirely on From our belief in Hashem as Creator Radak 107:8 notes that this brief and Sustainer of the universe, it the miracle of the oil while omitting verse describes presentations to any reference to the miraculous nature follows logically that any miracle is two different audiences: Divine and 2 of the preceding military victory of the possible if He wills it. Nevertheless, human. Moreover, Radak and Malbim 3 Chashmonaim. That victory appears Ramban posits that Hashem chose both highlight that the content of each to create a rhythmic universe usually here only in passing, as backdrop to presentation is differentiated: one the miracle of the oil. governed by the scientific laws and thanks Hashem for His chesed, His patterns that He created, and therefore Why did Chazal bifurcate the kindness, while to people one speaks He typically chooses to minimize narrative of the miracles of Chanuka of His nifla’os, His wonders. overt nissim and to perform them only into two half-stories? Why does Al In other words, this verse profiles two as necessary to accomplish specific ha-Nissim focus only on one miracle distinct verbal responses to Divine objectives that cannot be attained while the baraisa in Shabbas 21b only intervention in one’s life: naturally. Ramban’s axiom sets the on the other? stage for the question raised by Penei Hoda’a — thanking Hashem for His Yehoshua 4 and others5: what was the , for the help He has provided, His Kindness and His Wonders chesed purpose of the neis ha-shemen, of the whether evidently miraculous or not. single day’s worth of pure oil burning Tehillim 107 showcases those who The objective ofhoda’a is gratitude. for eight days, if (under emergency

Why Don’t We Recite Al HaNissim in Al HaMichya? When one eats foods (other than bread) that are derived G-d’s providence in the Hoda’ah (thanksgiving) section from the seven species that the Land of Israel is praised of the Amidah and Birkat HaMazon. Therefore, the for (see Devarim 8:8), one recites an abridged version of additions of Shabbat, yom tov and Rosh Chodesh are Birkat HaMazon titled Beracha Mei’ain Shalosh (known independent portions of Birkat HaMazon. Al HaNissim is colloquially as “Al HaMichya”). On Shabbat, yom tov and not an independent portion of Birkat HaMazon, rather an Rosh Chodesh, there is one sentence that mentions the extension of the Hoda’ah section. Beracha Mei’ain Shalosh, specific day that is being observed. Chanukah and Purim whose purpose is to provide an abridged version of Birkat are noticeably absent from this list. Why don’t we mention HaMazon, abridges all portions of Birkat HaMazon by Chanukah or Purim in the Beracha Mei’ain Shalosh? providing the main idea of each portion. The additions R. Yosef D. Soloveitchik (cited in Harerei Kedem Vol. I, for Shabbat, yom tov, and Rosh Chodesh are independent page 302), suggests that the additions of Shabbat, yom portions of Birkat HaMazon and are therefore abridged tov and Rosh Chodesh have a different status than the and included in Beracha Mei’ain Shalosh. However, Al additions of Chanukah and Purim. On Shabbat, yom tov HaNissim is not an independent portion and it is not and Rosh Chodesh, the function of the additions is to the main idea of the Hoda’ah section. Therefore, it is not mention the day. On Chanukah and Purim, the function mentioned in the Beracha Mei’ain Shalosh. of Al HaNissim is to provide a more detailed account of Torah To Go Editors

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 circumstances) halacha permits performed by Hashem rather than in Masseches Shabbas 21b is an using the impure oil that was readily their own might and power. Therefore, excerpt of Megillas Taanis, an ancient available? Unlike the military neis the miracle of the lights of the Menora record of improvements to and ha-milchama, not only did the neis happened so that they would know that restoration of the Beis ha-Mikdash ha-shemen not help us materially, everything was a miracle from Hashem, or the avoda therein (and the yamim militarily, or politically, strictly including the Jewish military victory. tovim observed during the period of the to celebrate speaking it was not even a spiritual or As in 1967, some might have chosen Beis ha-Mikdash those occasions).9 halachic necessity! to insist that the Chashmonai victory Al ha-Nissim is our fulfillment of theyodu la-Shem Penei Yehoshua suggests that the was merely coincidental, not Divinely chasdo imperative, expressing to Him objective of neis ha-shemen was to enabled. The purpose of theneis ha- our gratitude for His in the communicate6 His love for His people, shemen was to irrefutably show that chesed amplifying the experience of the He Who miraculously kept the oil military theater, the neis ha-milchama. The Mikdash-centric preceding neis ha-milchama: burning is also He Who miraculously Megillas Taanis delivered the Chashmonai victory. treatment of Chanuka, on the other hand, is understandably focused on נראה דעיקר הנס לא נעשה אלא להודיע להם We can now use the language of the neis ha-shemen, whose venue was חיבת המקום עליהם ... והואיל ואיתרחיש להו Tehillim 107 above to reformulate and the Menora in the Beis ha-Mikdash.10 ניסא בעיקר הענין שנגאלו גאולה שלימה מיד further refine this new understanding מלכות יון הרשעה ... ועכשיו שנגאלו ונעשה להם נס גדול ששלטו בשונאיהם, לכך נעשה of the two miracles of Chanuka. Only Combining the Two Stories the neis ha-milchama can be described להם ג”כ נס זה בענין הנרות שהוא עדות as a chesed, whereas the neis ha-shemen The personal impact and spiritual לישראל שהשכינה שורה בהם. It seems that the primary miracle was did not actually save us or provide us import of the Chanuka miracles performed to communicate to them His with any practical assistance or rescue. are fully derived only from the love for them . . . since they experienced Theneis ha-shemen was, however, a combination of both. The two half- the primary miracle in that they were nifla of the first order, an unmistakable stories work in tandem, much as the fully redeemed from the wicked Greek manifestation of the power of Hashem two individuals in Rabbi Yehuda 8 Empire . . . Now that they were redeemed in our world. It even shed light on ha-Nasi’s sketch accomplish far more and experienced a great miracle in the our military victories, demonstrating collaboratively than either possibly defeat of their enemies, for this reason, and communicating the Divine Hand could alone. This two-stage intellectual- a miracle was also performed for them behind those victories as well. spiritual dynamic is elegantly captured regarding the lights, which is a testimony by Ramban’s coda to his commentary to the Jewish people that the Divine Chazal’s Two Narratives on parshas Bo and yetzias Mitzrayim: presence rest among them. ומן הנסים הגדולים המפורסמים אדם מודה 7 With this perspective on the nissei בנסים הנסתרים, שהם ]= הנסים הנסתרים[ Maharal further adds that the neis Chanuka in mind, consider now יסוד התורה כלה. שאין לאדם חלק בתורת ha-shemen actually clarified and the genre and context of Chazal’s משה רבינו, עד שנאמין בכל דברינו ומקרינו demonstrated Who was behind the two narratives of those miracles. Al שכלם נסים, אין בהם טבע ומנהגו של עולם, :preceding neis ha-milchama ha-Nissim is an adjunct to Modim בין ברבים בין ביחיד. and to Node Lecha, the thanksgiving ועוד יש לומר, שעיקר מה שקבעו ימי חנוכה, segments of tefilla and of birkas ha- Through the great open miracles, one בשביל שהיו מנצחים את היונים. רק שלא היה mazon, respectively. Its purpose is to comes to admit the hidden miracles that נראה שהיה כאן נצחון הזה על ידי נס שעשה augment these year-round, universally constitute the foundation of the whole זה השם יתברך ולא היה זה מכחם וגבורתם, appropriate expressions of gratitude Torah, for no one can have a part in the ולפיכך נעשה הנס על ידי נרות המנורה, שידעו for ubiquitous Divine assistance with a Torah of Moses our teacher unless he שהכל היה בנס מן השם יתברך, וכך המלחמה seasonally-specifichoda’a . Accordingly, believes that all our words and our events שהיו מנצחין ישראל היה מן השם יתברך. One might also suggest that the primary the focus in giving thanks is for Divine are miraculous in scope, there being no reason for the celebration of Chanuka help and assistance, for His chesed that natural or customary way of the world in is the defeat of the Greeks. However, the saved us on the battlefield. them, whether affecting the public or the victory didn’t appear to be a miracle individual. By contrast, the baraisa recorded

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Adopting and adapting Rabbi Yehuda toda and/or recite birkas ha-gomel. The four lighting Chanuka lights. [See Hilchos Chanuka ha-Nasi’s poetry in a positive sense, iterations of yodu la-Shem chasdo correspond 3:3, in explication of the closing line of the the “fruits” of Chanuka are effectively to the four scenarios, respectively. baraisa, and consider as well the overall structure of the two perakim that comprise plucked only by contemplating both 2 See Rambam’s development of this notion near the end of his Iggeres Techiyas ha-Meisim Hilchos Chanuka.] Chanuka lights are the facets of its story, the pirsumei nissa of (p. 367, ed. R. Sheilat), where he cites as well paradigmatic pirsumei nissa. the miraculous Menora shedding her his discussion in More ha-Nevuchim 2:25. This duality ofnissim in the Chanuka light and clarity upon the subtler yet 3 Devarim 20:9, and see also 6:16 and narrative, the inception of our Second profound Divine interventions behind Bereishis 6:19. Commonwealth, might also inversely parallel the Chashmonai military successes. the pair of sins which drive the tragic story 4 Shabbas 21b. of Gedalya, the very end of the final embers May the lights of Chanuka and the 5 See Chacham Tzvi 87 quoted by R. Yosef of the First Commonwealth. [The obvious recitation of Al ha-Nissim serve to endow Engel in his Gilyonei ha-Shas to Shabbas 21b. sin, Yishmael’s mass murder of Gedalya and many other victims — according to Malbim us with the gift of the two half-stories of 6 In fact, Ramban himself already indicates 41:1, driven by jealousy, narcissism, and a that the objective of a miracle might be either Chanuka, training us to notice and absorb jilted sense of entitlement — is emphasized practical or communicative (Devarim 20:9). the wonder of the subtle yet ubiquitous in Rosh ha-Shana 18b. Nidda 61a focusses involvement of Hashem in our own 7 Ner Mitzva (in his comments to Shabbas on the second, subtler sin: Gedalya’s fatally everyday victories. 21b), quoted in Sifsei Chayim (p. 13). irresponsible refusal to attend to Yochanan’s 8 In other terms, the neis ha-shemen was a advance warning of Yishmael’s murderous neis nigle — an “open” miracle, an outright intent, in contravention of the rules of יֹודּו לַ ה’ חַסְ ֹוד וְנִפְלְאֹותָ יו לִבְ נֵי אָדָ ם: Let them give thanks to Hashem for His suspension of the principles and patterns of leshon ha-ra le-toeles.] Certainly, the clarity kindness, and His wonders to people. chemistry. Theneis ha-milchama, though, was of bitachon taught by the neis ha-shemen is a neis nistar, a “concealed” miracle not in overt a powerful cure for the envy and sense of violation of scientific laws or principles. entitlement that underlay cheit Yishmael (per Endnotes Emuna u-Vitachon la-Chazon Ish 2 based upon 9 See Be-ikvei ha-Tzon 19:2ff. Yoma 38b). Perhaps the Divine restoration of 1 In fact, see Berachos 54b that the four 10 The duality is also expressed halachically the Jewish sovereignty via neis ha-milchama situations described therein — sea travel, in Rambam’s formulation of the two primary served to undo and invert the lack of wilderness travel, illness and imprisonment mitzvos of Chanuka: reciting Hallel, lyrical communal responsibility and consequent — constitute the arba’ah she-tzrichim le-hodos, praise upon our salvation (vide Pesachim churban ha-tzibbur for which Chazal fault the four individuals who offer akorban 117a and Griz Hilchos Chanuka 3:6), and Gedalya.

SACRIFICE NOTHING

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Appreciation

wo easily missed words in the Talmud’s brief discussion of Chanuka may transmit a Rabbi Shmuel Goldin Tmessage of critical importance. As YUHSB Class of 1969 with so many messages of this sort, Rabbi, Ahavath Torah Congregation, Englewood, NJ however, we have to be sensitive enough to notice it. After briefly describing the Faced with this statement, many established only a year later, might the Hasmonean victory over the Syrian commentaries adopt a straightforward rabbis be teaching us a lesson through Greeks and the miraculous longevity approach, rendering the phrase their use of the broader phrase “l’shana of the single cruse of oil, the Talmud “l’shana acheret” as “to the next year.” acheret”? This possibility allows us to easily states: “L’shana acheret, to another An answer might be gleaned from understand the establishment of year, [the rabbis] established the powerful observations of Rabbi Chanuka as a holiday that comes into and rendered [these eight days] Joseph Soloveitchik concerning existence the very next year, once the permanent Festival Days with praise a totally different holiday event, 1 rabbinic authorities recognize the full and thanksgiving.” the Pesach seder. In discussing significance of the events that have the structure of the seder, the Rav The Talmudic record is clear; transpired. Chanuka is not established identifies three dimensions of “time- immediately as a festival, but only in If this is the case, however, why awareness” that are essential to the life conjunction with “another year.” doesn’t the Talmud use the specific of each Jew: retrospection, anticipation language “l’shana ha’ba’a,” literally, “to and appreciation: the coming year?” Even if Chanuka is

ACHIEVE ANYTHING

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Retrospection refers to man’s ability to further, I would argue that appreciation rising anti-Semitism sweeping across re-experience the past, to feel deeply that is not only the most central, it is also Europe and across the globe? Are we which is only a memory, to transport an the most difficult to attain. Within adequately attuned to the shifting event of the distant past into a “creative this dimension, we are challenged political winds in America and beyond? to view our lives through the lens of living experience” of the present… • In the face of the Jewish community’s history. One hundred, two hundred, Memory is more than a storehouse; it unparalleled affluence, how can it be five hundred years from now, how can become a present-day experience, a that Jewish education has not been made will our story, our challenges and our part of the “I” awareness. more affordable for all? What more can contributions to Jewish life be judged? Anticipation is man’s projection we do? of visions and aspirations into the To truly appreciate the times in which These questions and others reflect the anticipation future… In , man moves we live, we must regularly stop to unique nature of our times. Rarely, if from reminiscing to expectation, from consider, not only the gifts that are ever, has enormous opportunity and memories to visions. To live fulfillingly uniquely ours, but also the challenges overwhelming challenge faced our in time requires both a worthy past and that these gifts carry. people, hand in hand, as it does today. a promising future. Time awareness is To name a few: not only for dreaming… We derive from Centuries ago, the Hasmonean revolt retrospection the moral imperative to • Living in a land of unparalleled saved Judaism, only to ultimately fall act now in order to realize our visions religious freedom and tolerance, can the victim to its own excesses and lost for the future. The Haggada opens with committed American Jewish community perspective. Could the Talmud be “Avadim hayinu, we were once slaves do more to stem the rising tide of hinting at one of the reasons? Perhaps (retrospection)” and it concludes with assimilation beyond its walls? if we would have recognized the importance of the Chanuka victories “Nishmat kol Chai, the soul of every • How will the Diaspora community be immediately and not ” living thing,” which is an anticipatory ultimately judged for continuing to live “l’shana acheret, we would have retained our footing in vision of the future, moving from in a “Diaspora of choice,” at a time when a turbulent world. Perhaps if we truly hindsight to foresight. our nation has miraculously returned learn in our day to appreciate the gifts to its homeland after centuries of forced The third time-awareness dimension Divinely granted to us, this time, we appreciation exile? is , which means valuing will also successfully rise to appreciate the present and prizing each moment • Exceptional as day school education and meet the challenges they bear. as a precious gift. Retrospection is, is it enough? Are we inspiring the and anticipation are significant next generation toward meaningful Endnotes only insofar as they transform the observance? Can families and present. In every fraction of a second, communities do more to prepare their 1 Talmud Bavli, Shabbat 21b. 2 visions can be realized or destroyed. children for the challenges of a “free (emphasis added) 2 Besdin, Abraham, Reflections of the Rav, society” on the college campuses and vol. 1, Lessons in Jewish Thought – Adapted Of the three dimensions of time beyond? from the Lectures of Rabbi Joseph B. Soloveitchik awareness identified by the Rav, he (Jerusalem: Jewish Agency, Alpha Press, • Armed with access to political power 1979), pp. 200-201. singles out appreciation as central, rarely experienced by our people before, the one dimension that the others are we using that access wisely? Are we are meant to shape. To go one step responding aggressively enough to the

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Torah’s “Chanukah” Story: Jews as Minority and the Jewish People as a Nation of Shepherds

or the seventh time in the last 100 years, Chanukah and Christmas fall on the Professor Avi Helfand Fsame day. Beyond being a calendar YUHSB Class of 1997 quirk, the coincidence of Chanukah Associate Professor at Pepperdine University School and Christmas — maybe the most of Law and Associate Director of Diane and Guilford publicly-celebrated holidays of Glazer Institute for Jewish Studies Jews and Christians respectively — accentuates our community’s cultural standing here in the United States. of religious commitment, personal of famine, as well as the technological Indeed, while the cultural embrace repentance, and familial reconciliation. and cultural center of the world. Thus, of Chanukah surely captures the But, in many ways, the overarching the travel of B’nei Yisrael down to ascension of Judaism in the American story of the second half of Sefer Egypt represented maybe the first imagination, this calendric coincidence time that we, as a burgeoning nation, Bereishit is one that highlights our also highlights our continued status as ancient status as a minority nation. were truly a nation-within-a-nation a religious minority in the U.S. — as, Yosef’s ascent from slave to royal that had to think deeply not only to adapt a phrase from the Chanukah eventually brings his extended family about who we were, but about how liturgy, me’atim b’toch rabim, the down to Egypt where they live as a to maintain our values in the midst few among the many. Push comes nation within a nation: of society suffused with a different to shove, we do not celebrate what ideology and a different worldview. And a careful examination of the story וַּיָבֹאּו מִ צְרָ יְמָ ה יַעֲ קֹב וְכָ ל זַרְ עֹו אִ תֹו: ָ בנָיו ּובְ נֵי is, for all intents and purposes, the makes clear that the Torah is keenly בָ נָיו אִ תֹו ְ בנֹתָ יו ּובְ נֹות ָ בנָיו לוְכָ זַרְ עֹו הֵבִיא אִ תֹו singular national religious holiday.1 As aware of the historical and national מִ צְ רָ ְ י מָ ה . a community, we are on the sidelines with our own set of religious symbols, . . . [A]nd they came to Egypt, Jacob and significance of this moment — a true practices and prayers. all his descendants with him: His sons and ma’aseh avot siman labanim, the events his sons’ sons with him, his daughters and While the coinciding of Chanukah of the forefathers are symbolic for his sons’ daughters and all his descendants 2 and Christmas is somewhat unusual, their descendants — which would he brought with him to Egypt. Chanukah this year falls in its familiar hold significance not just for biblical Genesis 46:6-7 place on the Jewish calendar. As times, but for all future times as well. always, of course, it begins on the 25th As a result, Chanukah falls squarely Accordingly, it is not simply that of Kislev; but Chanukah this year is within the parshiyot describing what Chanukah falls out during the weeks also, once again, nestled in among the might have been our first — and we read these parshiyot, but these familiar weekly Torah portions that surely our most nationally significant parshiyot track the central themes of describe Yosef’s journey from lowly — experience as a minority nation Chanukah, serving as the Torah’s, so slave boy to viceroy of Egypt. The within a larger host culture. Egypt, to speak, “Chanukah Story”; like the story itself is extraordinary, rife with a at that time, stood as the preeminent story of the Jews traveling down to wide range of theologically significant civilization in the ancient world. It Egypt, the Chanukah story depicts a messages such as the importance was the economic center of the world, time when B’nei Yisrael were forced keeping civilization alive during a time

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 .fall in the Egyptian cultural hierarchy וַ ֽאֲ מַרְ ֶםאַ ת נְׁשֵימִקְ נֶההָיּו עֲבָדֶיָך מִ ּנְעּורֵ ינּו וְעַ ד־ to grapple with its minority status ,And when they answer shepherds עַ ָתה ַ גם־אֲ נַחְ נּו ַ גם־אֲ בֹתֵ ינּו ,and decide how it would, as a nation respond to oppression, violence and You shall say, ‘Your servants have been Pharaoh knows that their place is at discrimination leveled against not shepherds from our youth until now. Not the very bottom of Egyptian culture. only its religious practices,3 but also its only have we been shepherds, but also Given all of this, one can only very identity as a people. In turn, the our ancestors.’ imagine that Yosef would feel quite Egypt story provides us with a glimpse Genesis 46:34 uncomfortable about this anticipated of how our forefathers grappled with In Egypt, being a shepherd isn’t exchange. Yosef had risen to the very these challenges — challenges not something you would want to readily top of the Egyptian political machine. only relevant for the ancient Chanukah admit. As Yosef quickly notes, His family, as lowly shepherds, would story, but challenges that remain at the shepherds are despised: be an embarrassment — and maybe forefront of our collective communal even a reminder to all of Yosef’s own כִי־תֹועֲבַת מִ צְרַ יִם ָ כל־רֹעֵ ה צֹאן .consciousness in the 21st century origins as a lowly slave brought in [A]ll shepherds are an abomination to chains down to Egypt. As a result, we the Egyptians. The Torah’s Chanukah Story: A might have excused Yosef had he told Genesis 46:34 Nation of Shepherds his brothers not to mention that they The Torah itself doesn’t tell us exactly were shepherds. To appreciate the timeless lessons of why it is that shepherds are despised But Yosef did nothing of the sort. He these parshiyot, I would like to focus in Egypt. But it presumably isn’t instructed his brothers to go before specifically on how Yosef — the because shepherds owned sheep. the most powerful man in the ancient protagonist for much of Sefer Bereishit’s In the very next chapter, the Torah world and tell him who they were: Egypt story — approached the reports that all of Egypt came to shepherds. This insistence should, challenges presented by B’nei Yisrael Yosef to exchange, among other therefore, come at a bit of a surprise. moving down to Egypt, and how it commodities, their sheep for food.4 So And it begs the question: why was this provides a biblical blueprint for our own the Egyptian revulsion to shepherds so important to Yosef? contemporary engagement with the can’t be that owning sheep is, in and of world around us. Consider the context. itself, an abomination. The answer begins with what should be obvious by taking a look at Yosef’s family arrives in Egypt. And Instead, as Rabbi Samson Raphael Tanach. Clearly, there is something Yosef knows that he will eventually Hirsch notes earlier in Sefer Bereishit,5 important — something of deep value have to introduce them to Pharaoh. it is presumably because Egyptians — about being a shepherd. It isn’t Given the importance of this despised the lifestyle of being a just a profession. Avraham, Yitzchok, encounter, it isn’t surprising that Yosef shepherd. Shepherds were nomads, Yaakov and all of Yaakov’s sons are — by now a sophisticated politician — wandering the Earth without the shepherds; Moshe was a shepherd; wanted to prepare his family for their trappings of success. They had no Dovid Hamelech was a shepherd. first meeting with Pharaoh. So he tells permanent property, which is what Surely this isn’t all just happenstance. them, soon you will meet Pharaoh. Egyptian culture prized. In Egypt, And he also tells them exactly what it is you moved up the caste system to Even Hevel was a shepherd, which — Pharaoh is going to want to know: the extent that you were a wealthy as the Ktav V’Hakablah notes — is 6 landed property owner. And therefore peculiar. Presumably, there weren’t וְהָ יָה ִֽ כ אי־יִקְרָ לָכֶם ּפַרְ עֹה וְאָמַר מַ ה־מַעֲ ֵ שיכֶ ם And when it comes to pass that Pharaoh nothing could be more despised than too many people around during the calls you, he will ask, ‘What is your a shepherd. early years of Hevel’s life, thereby necessitating him to amass large occupation?’ Indeed, the importance of wealth amounts of sheep. Genesis 46:33 and property in Egypt is clear from Put in more contemporary language, Pharaoh’s first question to Yosef’s The Midrash Rabbah, in Sefer 7 Pharaoh will want to know “What do family: “mah ma’aseichem” — what do Shmot, provides one reason why you do?” Yosef then tells his family you do? This is what Pharaoh needed being a shepherd was a consistent what to say: to know in order to evaluate Yosef’s and noteworthy character trait of family — to know where they would so many biblical leaders. According

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 to the midrash, being a shepherd Egypt admired the ephemeral; a nation of shepherds. Chazal were helps develop the compassion nation of shepherds admires the therefore careful to emphasize the necessary for being a leader. Thus, in ethereal. And Egypt valued people importance of intellectual diversity Sefer Shmot, the midrash recounts based upon what they owned. A in discovering knowledge in God’s that Hashem evaluated Moshe’s nation of shepherds values people world. They made clear that becoming compassion by looking at how he based upon what they’ve learned. a nation of shepherds meant not only treated his flock of sheep. These two worldviews stood — and exploring on our own, but doing so in for that matter, continue to stand — conversation with others. But other commentaries see another in diametric opposition. So Egypt component to being a shepherd.8 To be As an example, consider the following: viewed shepherds as an abomination, a shepherd is not only to demonstrate Yaakov, as we know, was famously the low man on the social totem pole. a deep sense of compassion; it is also referred to as an ish tam yoshev ohalim, to live a life of constant contemplation an innocent man who sat in shepherds’ and reflection. It is to wander with A Search for God’s Wisdom: tents.10 Or, to recharacterize the literal your flock and explore the wonders the Shepherd’s Many Tents meaning of the verse, Yaakov was an of God’s Earth. Shepherds can take indoors guy, in contrast to Esav, the advantage of quiet moments of thought This is not to say that the shepherd consummate outdoorsman. to pursue the internal life of the mind. lifestyle does not have its own pitfalls. It may be true that Egyptians were The commentators famously interpret In so doing, they are nomadic not these words in a wide range of ways. only in how they roam the Earth; they too absorbed with the material world, while shepherds spent their time in But it is first worth considering this are intellectual nomads, constantly description of Yaakov in light of an investigating the great wisdom and the noble pursuit of extracting God’s earlier verse in Bereishit where a splendor of God’s universe. wisdom from the world. But Chazal were keenly aware that the picture was marginal character, Yaval, is described It is thus not surprising that Avraham more complicated. Being a shepherd as the avi yoshev ohel umikneh — the — who discovered God by exploring may require valuing the intellectual father of those who dwell in tents 9 11 the heavens — was a shepherd. over the material and dedicating one’s and have sheep. The descriptions And it is not surprising that the key life to theological exploration over and of Yaakov and Yaval have some clear figures in our tradition across the above financial achievement. similarities. And yet the midrash generations were shepherds, providing provides diametrically opposed the intellectual backbone for our But to unequivocally pursue the life of interpretations. Yaakov is described national identity. Shepherds are the a shepherd presents its own dangers. as someone who spends his days searchers and the seekers. They are To focus solely on the internal life studying Torah — spending some time the ones who want to explore the of the mind has the potential to cut in the ohel of Shem and some in the expanse of the heavens and plumb the you off from the world. Taken to ohel of Ever.12 By contrast, the midrash depths of the universe to understand an extreme, discovery can take the accuses Yaval of spending time in his God’s wisdom. And for this reason, form of becoming self-absorbed ohel engaged in avodah zarah.13 Why shepherds repeatedly stand at the very and only concerned with one’s own such different interpretations of such center of our nation’s long intellectual thoughts. And in that way, the process similar descriptions? of discovery can become so solitary tradition. They live the life of an One difference between the two verses intellectual nomad, wandering the that you fail to learn from others. stands out: Yaakov is a yoshev ohalim; universe to unravel its mysteries. Thus, a fanatical obsession with the shepherd’s lifestyle can undermine Yaval is merely a yoshev ohel. Yaakov Such a worldview emerged at one of the key components of true studies with all who can provide odds with Egyptian culture. Egypt exploration: to engage the world’s wisdom — whether it is Shem or prized accomplishment, seeing it great intellectual diversity. whether it is Ever. He is constantly on as a function of permanent wealth. the move in his pursuit of knowledge, A nation of shepherds prizes Indeed, for Chazal, the process of never satisfied with a solitary search for exploration, seeing it as a mechanism learning from others is key if we wisdom. Yaval, by contrast, spends his for understanding and wisdom. are all to join in becoming a true days in his own tent. Sure, he rejects a

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 life of purely material pursuit. He does objective can pull a minority nation in The minority may come to regard . . . not align himself with an Egyptian opposite directions. “outside” pursuits in themselves as the worldview typified by Pharaoh’s One of the reasons for this is because roots of the spiritual error it deplores in question of “ ” — mah ma’aseichem pursuing knowledge as a minority the majority. Eventually it may reach what do you do? But at the same while surrounded by majoritarian a point where it will fearfully shun all time, he is absorbed within his own culture of materialism requires a intellectual endeavors other than those mind. He does not visit with others or singularity of focus. It requires a directly related to its own philosophy as explore the diversity of thought that skepticism of the surrounding majority an enemy of its cause and as a threat to typifies God’s great universe. And this 14 culture for fear of allowing the world’s the purity and loyalty of its adherents. intellectual isolation is why Chazal see values to contaminate your own. Thus, Rabbi Hirsch worried that him as an idol worshipper. He does, in remaining strong as a minority — as But skepticism of the world around the end, worship his own mind. a nation within a nation — might you can all too easily lead to an often lead to a deep skepticism intellectual narrowness; it can lead The Minority of All the Nations of intellectual diversity. It might to the loss of the intellectual nomad as a Nation of Shepherds lead to the rejection of intellectual that lives at the heart of a nation of exploration for the sake of protecting shepherds. Or, put differently, it can It is in this way that Chazal’s vision ourselves from outside influences. of the shepherd emerges as a central lead you to stop being a yoshev ohalim metaphor for our national identity. and to become instead a mere yoshev But such an outcome is not The shepherd leverages the quiet of his ohel — and thereby become satisfied acceptable. A nation of shepherds not profession to contemplate the world. with your own thoughts, sacrificing only rejects materialism. And a nation He seeks out God’s wisdom, pursuing intellectual exploration at the altar of of shepherds not only embraces a knowledge and understanding. theological zealotry. And in so doing, life of spirit and intellect. But a true And yet at the same time, his search it can lead you to undermine the nation of shepherds combs God’s is typified by engagement with diversity of thought that is central to a great universe for inspiration and others. The search would not only nation of shepherds. knowledge without fear of influence from the outside because to do be incomplete, but dangerously Balancing the pursuit of knowledge otherwise — to become narrow as misguided, if it weren’t pursued in with an embrace of intellectual diversity opposed to diverse, closed as opposed conversation with others. To be a true has been a long-standing challenge to open — would be to reject our seeker is to chase knowledge wherever for the Jewish people. Maybe the extraordinary intellectual heritage. it can be found. Becoming a nation of best diagnosis of the problem comes In a word, it would be to reject our shepherds means being intellectual from Rabbi Sampson Raphael Hirsch. identity as a nation of shepherds. nomads, wandering wherever Addressing a 19th-century audience knowledge takes you — and visiting about the lessons of Chanukah, Rabbi So what should we make of all many tents in order to pursue wisdom. Hirsch proposed as follows: this? First, our forefathers were not In sum, to be a shepherd is to embrace shepherds by happenstance. Being Let us evaluate, calmly and objectively, a focus on the life of the mind without shepherds was more than a profession; our position and our task from the getting lost in your own mind: to find it was a lifestyle. It meant a dedication vantage point of a minority . . . We try God’s wisdom in the world without to a life of constant learning and to make clear to ourselves what dangers forgetting about that world and all that exploration, discovering wisdom must be avoided and what duties we its many inhabitants have to offer. wherever it could be found. But here must fulfill if truly we find ourselves and now in the 21st century, we aren’t Success in this mission is difficult. relegated to the position of a minority. It requires that we neither become — to state the obvious — shepherds. obsessed with the material world And so Rabbi Hirsch began his So what’s the lesson of all this? Chanukah exploration of the Jews as nor become obsessed with our It is true that we aren’t shepherds. But minority, which culminates with the own thoughts. The problem is that let us not forget, neither was Yosef. following concern about the future of maintaining this balance can often be Indeed, Yosef truly experienced some the Jewish community: quite difficult. In fact, this two-fold of the very same dilemmas as the

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 prototypical 21st-century modern precisely why Hashem declares his narrowness, we remain dedicated to Orthodox Jew. He climbed to the very love for us in Sefer Devarim: a different set of values. We are, after all, intellectual nomads dedicated to לֹא מֵרֻ ְבכֶם מִ ָכל הָעַ מִים חָׁשַ ק ה' בָכֶם וַּיִבְחַ ר highest echelons of the culture around search for God’s wisdom wherever it בָכֶ ם כִי אַ תֶם הַמְעַט מִ כָל הָעַ ִ מים: him; he was held in the greatest of esteem by the Egyptian culture; he can be found. And it is in continuing Not because you are more numerous was considered wise and was granted this pursuit that we reclaim our ancient than any people did the Lord delight in extraordinary power. He achieved in heritage: as — God’s you and choose you, [but] because you anshei mikneh all the ways that were valued by the great nation of shepherds. This is the are the minority of all the peoples. Egyptian majoritarian culture around lesson of the Torah’s “Chanukah story.” Deuteronomy 7:7 him. As a minority nation with a clear Endnotes But none of this changed who he was ideological vision, we have the unique on the inside.15 When the moment of ability to navigate a world still typified 1 For the percentage of Americans truth came, and his family was about by two, somewhat contradictory, celebrating Christmas, and their motivations to enter Pharaoh’s chamber, he had extremes. On the one hand, we live for doing so, see Pew Research Center, one message for them: “Celebrating Christmas and the Holidays, in a world that is deeply materialistic, Then and Now” (Dec. 18, 2013), available at /apathetic to exploring God’s world of http://www.pewforum.org/2013/12/18 וַ ֽאֲ מַרְ ֶםאַ ת נְׁשֵימִקְ נֶההָיּו עֲבָדֶיָך מִ ּנְעּורֵ ינּו“ -You tell ideas. On the other hand, we live in celebrating-christmas-and-the-holidays-then“ —”וְעַ ד־עַ ָתה ַ גם־אֲ נַחְ נּו ַ גם־אֲ בֹתֵ ינּו Pharaoh who we really are and who a world that is ideologically narrow, and-now/#religious-observance-of-christmas. we always have been.” only willing to engage those ideas it 2 On this concept, see Ramban, Commentary to Bereishit 12:6. And you tell already agrees with. But in between“ —” ַ גם־אֲ נַחְ נּו ַ גם־אֲ בֹתֵ ינּו“ him who your father is and who your base materialism and intellectual 3 On the persecution of the Jews at the hands of the Greeks, and specifically the grandfather was.” narrowness lies another path — one embodied by a nation of shepherds. Jewish practices targeted by Greek authorities, Yosef stares into the eyes of his see Bereishit Rabbah, 2:4; Rambam, Hilchot Chanukah 3:1. brothers and he tells them, “We have Of course, like Yosef of old, we aren’t nothing to be ashamed of.” I don’t actually shepherds. But that does not 4 Bereishit 46:17. care what the world around us thinks. mean we cannot still remain a nation 5 Rabbi Samson Raphael Hirsch, To the contrary, our national heritage of shepherds in our hearts and in our Commentary on Genesis 4:2. is nothing short of extraordinary souls. Whether as a burgeoning nation 6 Bereishit 4:2. in the land of Egypt, a minority nation and should be worn as a badge of 7 Shemot 2:2. persecuted by the ancient Greeks, honor. Because even as we choose 8 For an example, see haKtav v’Hakabalah, or American Jews living in the 21st professions that bring us great Bereishit 4:2. century, our collective aspirations achievement and acclaim, inside we 9 See Rambam, Mishneh Torah, Hilchot have not changed. We look to the can remain a nation of shepherds. Our Avodah Zara 1:3. heavens to unlock all the various forms lives in this world are for unlocking 10 Bereishit 25:27. the knowledge and wisdom God of wisdom that God has embedded in this universe. And in so doing, 11 Bereishit 4:20. embedded in his universe. That is our 12 Rashi, Commentary on Bereishit 25:27 heritage as a nation of shepherds. we both eschew the materialism of the world around us, without falling (quoting Bereishit Rabbah). This is why the ideological challenge of prey to the intellectual narrowness 13 Rashi, Commentary on Bereishit 4:20 Egypt so closely tracks the ideological of spiritual zealotry. We build our (quoting Bereishit Rabbah). challenge of Chanukah — and remains institutions and our communities 14 Rabbi Samson Raphael Hirsch, Atem at the center of our contemporary to reflect these values — the values haMe’at ‘You Are the Smallest of All’: The Minority, Challenges and Problems, The ideological challenge as we confront of spiritual vitality, philosophical Collected Writing of Rabbi Samson Raphael the world around us. We are and exploration and intellectual diversity. Hirsch, Volume 2, page 247. always have been a minority nation — And even as the culture around 15 On this point, see also Rashi, Commentary we are always the me’atim confronting us all too often vacillates between on Shmot 1:5. the ideologies of the rabim. And this material achievement and intellectual status is not a bug; it’s a feature. It is

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 8 Conversations for 8 Nights A Chanuka Activity for Families

t has often been observed that Chanuka shares a root with Shira Heller chinuch (education). In fact, the Director of Student and Teacher Learning at Prizmah: Istories and halachot of Chanuka are Center for Jewish Day Schools rich with opportunities for robust educational conversation both in Parent of YUHSB student Nadav Heller, Class of 2019 school and at home. Each night, families have a tremendous 2. Miracles in our Day • What characteristics do you think “teachable moment” while sitting by the Maccabim had that helped them the chanukia. Conversations about On Chanuka, we remember and defeat the Syrian-Greeks? themes in Chanuka can help families express our gratitude for two miracles. • Did you ever overcome a challenge? address topics and share values that The miracle of the oil—one day’s How did you do it? How did it feel? sometimes get neglected in the rush of worth lasting for eight days—was an day-to-day life. act of Hashem suspending the laws of nature. The miracle of the military 4. Counting Up: Chanuka as a Model for Growth 1. Making the Effort victory—the few defeating the many—was within the laws of nature. The Gemara relates that Hillel and After the Maccabees defeated the • Do we still experience miracles Shammai argued over the correct Syrian-Greeks, and wanted to today? If so, are they supernatural, or method for lighting the chanukia. rededicate the Beit Hamikdash, they within the laws of nature? According to Shammai, one begins famously discovered that they only with eight candles, lighting one fewer had enough oil to last for one day, • Do you think the establishment of each night. According to Hillel, one when producing more oil would take the State of Israel was miraculous? begins with one candle, lighting one eight days. Though the oil was not Why or why not? more each night. One reason given enough to last, they lit the menorah • Did you ever have a personal for Hillel’s position is that we should anyway. They did the best they could. experience that felt miraculous? If increase in holiness. • Have you ever started something so, what was it? Did you express • Why would we not light all eight that you didn’t think would succeed? gratitude? candles the first night, but gradually • Why should we try our best if we are 3. The Few Against the Many: add one candle each night? sure that we will not succeed? Overcoming the Odds • What message do you think it would [Rabbi Tarfon] used to say: “It is not send if we decreased the number of your responsibility to finish the work, but The story of the war between the candles each night? How would that you are not free to abstain from it either.” Maccabim and the Syrian-Greeks is change our Chanuka celebration? Mishna Avot, 2:16 an illustration of how a few brave and • What does it mean to “increase in strong people, with the help of Hashem, • How does Rabbi Tarfon’s wisdom holiness” and how can we do it? can defeat an overwhelming force. apply to the Maccabim? • How could our method for lighting • Do you ever feel like the odds are • If we don’t finish the work, who will? the chanukia be a model for personal stacked against you? To whom do you Who “finished the work” of keeping growth? turn for help? the menorah lit?

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 5. Resisting Peer Pressure: The Rambam teaches inHilchot • If you could give a gift to your whole How the Maccabim Embraced Chanuka that we should light our family/school/community, what Being Different chanukia in a window or doorway since would it be? its purpose is to publicize the miracle. The Syrian-Greeks sought to destroy • When do we want to attract 8. Enjoying the Moment the Jews by outlawing Jewish attention and show off? When not? practices. Many Jews assimilated, We are halachically forbidden to becoming indistinguishable from the • What are the right things to show off? use the lights of the chanukia for Greeks around them. The Maccabim What should be kept more private? anything . We may not use them to resisted tremendous pressure to • Have you ever felt reluctant to do homework, read a book, or wash conform, and retained both their advertise your Judaism? dishes. We are supposed to enjoy their Jewish practice and their Jewish pride. light. There is a widespread custom • When it seems like everyone is 7. All those Presents! (especially among women) to refrain doing the wrong thing, how do you do from work for at least the first half what’s right? Recently, exchanging gifts has become hour that the chanukia lights burn. • What are some things bullies might an important part of many families’ • As a family, do we find enough time try to do to make us do things we Chanuka celebration. Sometimes, to stop and enjoy? Are we too busy? know are wrong? this results in excitement and joy. Sometimes it causes jealousy and greed. • Does everything have to have a “use” • How can we be prepared to respond or is it good to have things just to to peer pressure? • Why do we give gifts on Chanuka? appreciate? • How can we make gift-giving part of Adapted from the Benjamin and Rose 6. Pirsum HaNes: Being a the spiritual message of Chanuka? Berger Torah To-Go®, Chanukah 5772. Show Off • What is the best gift you ever received?

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33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Shirt Off Your Back: A Chanukah Message hanukah is a holiday highlighted by fun, especially with its amusing customs Rabbi Dr. Josh Joseph Csuch as dreidels, latkes, kvitlach (a card Senior Vice President, Yeshiva University game) and gift-giving. This seems to have long been the case, as Rambam explains: well represented. In fact, Chanukah’s כל המפזר ממונו במצוות, אל יפזר יותר details appear tangentially in just a מחומש. מצות נר חנוכה מצוה חביבה היא עד מאד. The mitzvah of kindling Chanukah A person who distributes his money for few pages of the volume relating to the lamps is very beloved. mitzvot should not distribute more than laws of Shabbos (Shabbos, 21a-23b). Mishneh Torah, Laws of Megillah a fifth. and Chanukah 4:12 Thus, our analysis begins with a Mishneh Torah, Laws of Arachim general rule regarding the relationship And yet there exist more profound Vacharamim 8:13 between Torah and rabbinic laws: lessons embedded in the festival’s כל דתקון רבנן כעין דאורייתא תיקון. In fact, for only one other mitzvah traditions that pique one’s curiosity. does Rambam require a poor person Whatever the Rabbis enacted, they Rambam records a striking rule that to take such drastic measures: the four provides meaningful insight into some enacted it similar to the Scriptural Law. cups of wine drunk at the Passover Pesachim 116b of Chanukah’s interesting themes and seder. Rambam states: traditions: Based on this principle, it is striking ואפילו עני המתפרנס מן הצדקה לא יפחתו לו that the rabbinically-mandated מארבעה כוסות. אפילו אין לו מה יאכל אלא מן הצדקה שואל holiday of Chanukah shares an או מוכר כסותו ולוקח שמן ונרות ומדליק. Even a poor person who is sustained by astounding number of similarities Even if a person has no resources for food charity should not have fewer than four except [what he receives] from charity, with the Torah-based holiday of cups. Sukkos. he should pawn or sell his garments and Mishneh Torah, Laws of Chametz purchase oil and lamps to kindle them U’Matzah 7:7 1. On a superficial level, both holidays [in fulfillment of the mitzvah]. are eight days. Maccabees 2, in the Mishneh Torah, Laws of Megillah Clearly then, this requirement tenth chapter, notes that the original and Chanukah 4:12 represents something fundamentally Chanukah celebration took place unique about both mitzvos, and unites because the Jews missed Sukkos that There are many Torah-mandated laws them in their distinctiveness.1 and rules for which one would not year due to the siege of Jerusalem be required to sell his or her clothing In approaching a holiday established and the temporary loss of the Beis to achieve fulfillment; why does this through the Torah she-baal peh Hamikdash. rabbinically-enacted commandment (the Oral Law) such as Chanukah, 2. On Sukkos, there is a mitzvah — lighting the menorah — require we might look to our earliest to dwell in a sukkah, which is a such a radical action? In most cases, compendium of Oral Law, the mitzvah that relates to the house. even if he or she wanted to, a person Mishna, for guidance. However, there On Chanukah, the mitzvah to light of limited means is prohibited from exists neither a tractate nor even a full candles is a mitzvah on the house as מצותה שיהיה כל בית ובית מדליק — going to this extreme: chapter about Chanukah, whereas well other holidays such as Purim are

I would like to thank my chaver Nachman Calko for asking the question that prompted these thoughts and R’ Eliezer Barany for his research that supported the various directions I sought in this analysis.

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 the mitzvah is that a single candle [for each of the members of the should know that I had the children of — נר אחד candle should be lit in each and every household]. Israel live in booths when I took them out house, as we shall soon see from Mishneh Torah, Laws of Megillah of the land of Egypt. and Chanukah 4:1 Rambam. However, the Tur states that we 3. On Sukkos the korbanos, sacrifices, 5. Another point of comparison inhabit the sukkah in the beginning are chalukin bekorbanoseihem, between Sukkos and Chanukah relates of the fall in order to demonstrate differentiated in number by their days to the prohibition to benefit from that we are not doing so simply for — we decrease their number every the Chanukah lights. By contrast, enjoyment, but for a mitzvah purpose. day; so too, the candles lit on each the purpose of lighting candles on We celebrate Chanukah as well day of Chanukah are differentiated in Shabbos is directly related to our by lighting candles not simply for number, and we increase their number need to use them. The Sukkos festival enjoyment, but for a mitzvah purpose! again sheds “light” on this strange every day. What, then, is the purpose of this phenomenon, as formulated by the 4. On Sukkos, we take four species mitzvah? Tur: that are mehudar, or extra beautiful. In order to answer, we must note a לא צונו לעשות סוכה באותו הזמן לפי שהוא In fact, the Torah description of the sixth similarity between Chanukah ימות הקיץ ודרך כל אדם לעשות סוכה לצל esrog is pri etz hadar, a beautiful fruit and Sukkos: ולא היתה ניכרת עשייתנו בהם שהם במצות Vayikra 23:40). On Chanukah, we) As the Tur noted, we leave our .6 הבורא יתברך ולכן צוה אותנו שנעשה בחדש have a very special occasion where houses for the sukkah for a more השביעי שהוא זמן הגשמים ודרך כל אדם the mehudar way to do the mitzvah is ,profound reason than enjoyment לצאת מסוכתו ולישב בביתו ואנחנו יוצאין built into the mitzvah itself. Rambam i.e. to inspire within us the proper מן הבית לישב בסוכה בזה יראה לכל שמצות :states realization that even our houses are המלך היא עלינו לעשותה. כמה נרות הוא מדליק בחנוכה. מצותה שיהיה not secure. Rabbi Jonathan Sacks We were not commanded to make a כל בית ובית מדליק נר אחד בין שהיו אנשי termed the holiday as “The festival (sukkah during that time (Nissan הבית מרובין בין שלא היה בו אלא אדם אחד. of insecurity” (Sukkot 5774) for because that is summertime, and it is the והמהדר את המצוה מדליק נרות כמנין אנשי that very reason. Robbers, natural ,way of man to make a sukkah for shade הבית נר לכל אחד ואחד בין אנשים בין נשים. disasters, and accidents illustrate and it would not be apparent that our והמהדר יותר על זה ועושה מצוה מן המובחר this very notion that in actuality, it making them (building a sukkah) is due מדליק נר לכל אחד בלילה הראשון ומוסיף is Hashem who rules the world. As ,to the commandment of the Creator והולך בכל לילה ולילה נר אחד. He should be blessed. And therefore, He Aldous Huxley wrote, “Experience How many candles should one light commanded us to make [sukkahs] in the on Chanukah? The mitzvah is that a seventh month (Tishrei), which is the single candle should be lit in each and rainy season, and the way of man is to every house, regardless of whether there leave the sukkah and return to his house, are many members of the household, and we go out of the house to return to or merely one person [lives] there. A the sukkah, and in this, everyone sees person who performs the mitzvah in that it is a commandment of the King a beautiful and conscientious manner that it is on us to do. should light candles for every member of Tur, Orach Chaim no. 625 the household, whether male or female. A person who is even more conscientious It would seemingly have been more in his performance of the mitzvah than appropriate to establish Sukkos during this and observes the mitzvah in the most Nissan, since we dwell in a sukkah desirable manner should light candles in order to remember the Exodus for every member of his household, a (Vayikrah 23:43): למען ידעו דורותיכם כי בסוכות הושבתי את candle for each individual, whether בני ישראל בהוציאי אותם. male or female, on the first night. On each subsequent night, he should add a In order that your [ensuing] generations

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 provide for others, and the latter refers מד’ כוסות והטעם משום פרסומי ניסא. is not what happens to you. It is what you do with what happens to you.” It appears that it is derived from what is to someone who is downtrodden Experiencing a week of living in a explained in the seventh chapter of the and generally lacks the means to temporary dwelling without security Laws of Chametz and Matzah that even help others, with respect to the helps inculcate that very message. So a poor person in Israel should not have halachos herein discussed, an unusual too, on Chanukah, we publicize to the less than four cups, and the reason is to permutation of the two arises. Indeed, entire world that Hashem runs the publicize the miracle. regarding the requirement of the show; He is the one who turns on and Mishneh Torah, Laws of Megillah poor with respect to both Chanukah off the lights, as it were. and Chanukah 4:12 lighting as well as the seder’s four cups, halachah demands the personal What, then, provides the impetus As Maggid Mishneh explains, the generosity of the poor person! The for us to sell the very shirts off our institution of lighting candles on lesson: those who might be lacking backs in order to fulfill the mitzvah Chanukah is in fact derived from the monetarily actually have a lot to of lighting candles on Chanukah? four cups, as a display of the miracles give, and have something important Pirsumei nissah — spreading the Hashem performed for us. Based on to offer, in that they can spread the knowledge of Hashem’s awesome this, one might inquire why we would knowledge of Hashem’s miraculous and miraculous realities — as we not be required to sell our clothes in nature to the world. pray in the blessing of Modim in the order to live in a sukkah? There are Amida, she-bechol eys erev va-voker va- two possible responses, one technical Thus, Chanukah is not just about tzahorayim, every moment, evening, and the other fundamental: taking the shirt off your back to put morning and afternoon, we recognize food on your own table — but rather 1. Halachically speaking, the concept His intervention within the world. to share Hashem’s message with the of teishvu k’ein taduru, to dwell in a world. In order to encourage the This explanation also helps to clarify sukkah like you live in your house world, one must be other-person the link between lighting Chanukah (Sukkah 28b), requires us to live in focused, not just centered on oneself. candles and drinking four cups of our sukkah the same way we would in As John Quincy Adams noted: “If wine at the Pesach seder. Maggid our houses, which might preclude the your actions inspire others to dream Mishneh explains why the same rule option of selling our clothing. regarding the four cups applies to more, learn more, do more, and 2. The purpose of living in a sukkah Chanukah lights: become more, you are a leader.” is to bring about change within the This Chanukah, as we light, we person; however, Chanukah lights may be focused on our own lacks נראה שלמדו ממה שנתבאר פ’ ז’ מהלכות and drinking four cups of wine at the and limitations, but let us remind חמץ ומצה שאפילו עני שבישראל לא יפחות seder are other-focused, meant for ourselves to take the opportunity to Those who might be us to influence others and not just inspire the world as leaders, spreading ourselves. Hashem’s message of miraculous lacking monetarily Based on the latter explanation we can opportunities. now understand the unique nature of actually have a lot both of these mitzvos: they provide Endnotes to give, and have the archetype for our responsibility to the world and not just to ourselves 1. TheMishna Berurah, Bei’ur Halacha 263:2, writes that one must also sell the shirt off something important through the performance of Hashem’s of one’s back in order to fulfill the mitzvah will. of lighting Shabbos candles. However, that to offer, in that seems to be a function of shalom bayis, the The phrasegiving the shirt off your back domestic tranquility that is provided by they can spread implies a generous act; on the other having a home with lights, rather than a the knowledge of hand, one who doesn’t even have a shirt function of the mitzvah itself. See Mishneh on his back suggests impoverishment. Torah, Laws of Megillah and Chanukah 4:14, Hashem’s miraculous While the former often denotes and Minchas Asher, Chanukah no. 13. nature to the world. someone who is monetarily able to

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Repetition of the Final Verses of Hallel: If Dovid Hamelech Didn’t, Why Should We?

hanukah and Hallel are linked. Not only do we say the full Rabbi Shalom Richter Hallel all eight days, but when YUHSB Class of 1980 CRambam decided where within his meticulously-ordered Mishneh Torah Maggid Shiur, Educational Director, Names Not he would place the laws of Hallel, he Numbers and Makor Chaim Exchange Program and chose the section on Chanukah.1 Director of the Leadership Institute at YUHSB One curious feature of Hallel is that לָנּו אִסְרּו חַג בַעֲ בֹתִים עַד קַרְ נֹות הַמִ זְבֵחַ. אֵ -לִ י the series of verses at the end are Why the reservation? The Rav אַתָה וְאֹודֶ ךָ אֱֹלהַי אֲרֹומְמֶ ךָ. הֹודּו לַה’ יכִ טֹוב repeated. The practice is so ubiquitous suggests that it’s tied to Gemarot כִי לְעֹולָם חַסְ דֹו. that, according to Rav Ovadia Yosef, it in Megilla 18a6 and Berachot 33b.7 extends today even to members of the There, the Gemara says it is forbidden, Please Hashem save now! Please Hashem Edot HaMizrach community, despite within tefilla, to add to the praise make us prosper now! Blessed be he that its historical identification as the of HaKadosh Baruch Hu. We are comes in the name of Hashem; we bless custom of Ashkenazim, not Sefaradim.2 permitted to say what was formally you out of the house of Hashem. Hashem The basis for repeating the verses is included in tefilla by the great is God, He illuminated for us; bind the a Gemara in Sukka, which we will figures of the past, but not to go sacrifice with chords, to the horns of the explain shortly. That Gemara and beyond that. And that is the basis for altar. You are my God, and I will give the custom to repeat certain verses understanding, according to the Rav, thanks to You; You are my God, I will in Hallel are not without problems, a dispute in Sukkah 39a as to which exalt You. Give thanks to Hashem, for He according Rav Soloveitchik (as verses in Hallel may be repeated and is good, for His kindness endures forever. which ones not: recorded in the notes from his R’ Elazar went further, repeating (as we do) also the verses that precede the תנא רבי כופל בה דברים רבי אלעזר בן פרטא shiurim).3 In this essay, we will present :ones above מוסיף בה דברים מאי מוסיף אמר אביי מוסיף ,the Rav’s question, his resolution לכפול מאודך ולמטה and a suggestion as to how to possibly אֹודְ ָך כִי עֲ נִיתָ נִיוַתְהִ ילִי לִ יׁשּועָה. אֶבֶן מָאֲ סּו resolve an issue not addressed there. הַ בֹונִים הָ יְתָ ה לְ רֹאׁש ִּפּנָה. מֵאֵת ה’ הָ יְתָ ה זֹאת A Tanna taught: Rebbi “doubles” certain הִ יא נִפְלָאתבְעֵ ינֵינּו. זֶההַּיֹום עָשָ ה ה’ נָגִילָ ה Before we get to the Rav’s question, phrases in Hallel. R’ Elazar ben Perata הוְנִשְמְחָ בֹו. let us look at the Rambam. Like the adds words. What does he add? Abaye said: He additionally “doubles” from Mishna in Sukka, Rambam says that I will give thanks to You, for You have odecha and onward. the repeating is a custom only of some answered me, and You have become my Sukka 39a communities and that those that have salvation. The stone that the builders the practice may continue.4 Unlike the Rashi explains that Rebbi repeated the rejected has become the chief corner- Mishna, Rambam then says explicitly following verses in Hallel: stone. This is Hashem’s doing; it is that communities whose custom is to wondrous in our eyes. This is the day that אָ ָּנא ה’ הֹו ִ ׁשיעָ ה ּנָא אָ ּנָא ה’ הַצְלִיחָ ה ָא. ּנבָ רּוְך not repeat should continue to not do so.5 Hashem has made; we will rejoice and הַ בָא בְ ֵ םׁש ה’ בֵרַ כְנּוכֶם מִבֵית ה’. אֵ -ל ה’ וַ ּיָאֶ ר

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 be glad in it. written by Rav Pinchas Horowitz, I believe we might have an answer author of .8] Where would the idea come from Sefer Hafla’ah in the Meiri, whose commentary to to repeat verses in Hallel? Rashi Rebbi, then, felt that Hallel’s words Tehillim 118 divides what we know as explains: the idea is from Dovid of supplication and prayer may be chapter 118 into three chapters (117, HaMelech himself, for Tehillim 118, repeated, but those of praise should 118, and 119). The first (his 117) the source of these verses, is itself not, due to the limitations set by the comprises Hodu through yomru na . The second (his 118) a series of couplets. R’ Elazar and Gemarot in Megilla and Berachot: that yirei Hashem begins at through Rebbe’s dispute is only in regards to it is forbidden to repeat praises of God. min hametzar zeh . His next chapter (his 119) how much should be repeated. Or, hayom The notes from the Rav’s shiur starts with through more specifically,which verses may be ana Hashem hodu conclude with the explanation LaShem. repeated and which ones may not. presented above. With this, we come back to the Rav. With our 118 now divided into We are left with the question of three distinct sections, Meiri shows The Rav asked: Given Rashi’s reason, why R’ Elazar ben Perata disagreed, how each section (for him, separate that Tehillim 118 is itself a series of maintaining that it is indeed proper to chapters) encapsulates a unique couplets, why wouldn’t Rebbi — and add from odecha, despite the Gemarot theme. not just R’ Elazar ben Perata — start in Megilla and Berachot seemingly The theme of his 117 is Klal Yisrael’s the repeats from odecha (I will give telling us otherwise. thanks to You)? rejoicing that Dovid has ascended I would like to offer a suggestion, to the throne. The theme of his 118 The Rav answered: The section based on the Levush and Meiri. is the improbability — and even beginning with odecha expresses Referring to the repetition of phrases implausibility — that this ascent praise; the next section, beginning in Hallel, Levush writes: occurred at all. It could only have been with ana Hashem is not praise, but the hand of Hashem, declared Dovid. וכל זה אינו אלא מנהג בעלמא, ועיקר טעמא supplication and prayer. Expressions We now arrive at Meiri’s comments to הוא ליפות הקריאה ולהגדיל שבח הש”י of praise may not be added to, as per his 119: ולהודו בשירו על רוב חסדיו אשר עשה ועושה .the Gemarot in Megilla and Berachot אנא ה’ זה המזמור נאמר לימות המשיח עמנו… ,Those of supplication and prayer מתפלל שיושיעם מצרת הגלות ובצאתם .however, may be added to. All of this is nothing more than minhag יצליחם הצלחה אמיתית לדעת את ה’ מקטנם Its main rationale is to enhance the What is the Rav’s proof that prayer and ועד גדולים ולהיות כלם מתהפכים שפה אחת reading, heighten praise to Hashem, and supplication are an exception: Moshe ודברים אחדים לקרוא כולם בשם ה’. thank Him through Dovid HaMelech’s Rabbeinu’s pleas to forgive the Jewish poetry for His abundance of kindness He people for the sin of the golden calf: This Psalm references Messianic days does with us. and we pray that Hashem save us from וָאֶ תְ נַּפַל לִפְ נֵי ה’ כָ רִ אׁשֹנָה אַרְ בָעִ ים יֹום TheLevush understands Rebbi to say the persecutions of exile and that we will וְאַרְ בָעִים לַיְלָה םלֶחֶ לֹא אָ כַלְתִי ּומַ יִם לֹא that the practice to repeat from odecha be truly successful during the Messianic ׁשָתִיתִי עַל כָל חַטַאתְ כֶם אֲ ׁשֶר חֲטָאתֶ ם לַעֲ שֹות until the end of Hallel is to amplify Era for both old and young to know עהָרַ בְעֵ ינֵי ה’ לְהַכְעִ יסֹו. and beautify the shevach, praise Hashem. Everyone will change and use Then I threw myself down before composed by Dovid. a common language to call out in unison Hashem as I did at first, for forty days in the name of Hashem. and forty nights... This suggestion of theLevush is Rav Soloveitchik has identified the Devarim 9:18 perplexing, since he defines the last nine verses of Hallel as classical final verses of Hallel, the ones used by For forty days straight, Moshe shevach. We are then forced to wrestle Rebbi, as expressions of supplication Rabbeinu threw himself to the ground with Rav Soloveitchik’s question: and prayer. Meiri teaches us what and prayed. It was not one continuous How can one attempt to offer more those prayers were for: That Hashem prayer, but the same prayer, repeated shevach than was offered by Dovid save us from the persecutions of exile 40 times, according to the Rav. [This HaMelech himself? and bring us to a Messianic Era where is consistent with Sefer Panim Yafos, everyone will know Hashem.

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Perhaps we now have an explanation read at its [appointed] time in order to the Sefaradic tradition recorded in Tur, even of R’ Elazar’s perspective: Dovid recall the praise of the Holy One, blessed though [R. Yosef Karo] in Beit Yosef explained HaMelech’s unlikely rise, for which be He, the salvation He wrought for us, the Sefaradic tradition. Klal Yisrael is so grateful, could and his response to our cries, so that we 3 Reshimot Shiurim, Sukka 39a. not have been anything other than will bless Him, extol Him, and inform 4 Mishna, Sukka ch. 3: מקום שנהגו לכפול יכפול לפשוט יפשוט לברך אחריו the hand of Hashem. Dovid, once the future generations of the truth of the יברך אחריו הכל כמנהג המדינה: a shepherd, was prophetically Torah’s promise (Devarim 4:7): “What promised a seemingly unlikely rise nation is so great that it has God close to In a place where the tradition is to repeat, 9 one should repeat; to recite once, one should to greatness and he is now a king. it…” recite once; to recite a blessing afterward, one Having witnessed Dovid’s astonishing The Rabbis initiated certain mitzvot should recite a blessing. Everything follows local tradition. change of fortune, Klal Yisrael was so that we recall the praise of Hashem, now reassured that the promise of the salvation He wrought for us and 5 Rambam, Hilchot Megillah UChanukah 3:11: ומקום שנהגו לכפול יכפול ומקום שנהגו שלא לכפול Messianic redemption would certainly His response to our cries, so that we אין כופלין. .be actualized will bless Him, extol Him, and inform In a place where the tradition is to repeat, one R’ Elazar saw fit to double the verses the future generations of the truth of should repeat and in a place where the tradition not because he saw fit to repeat them, the Torah’s promise. is not to repeat, one should not repeat. but because he didn’t see them as The Rambam says this last detail 6 Megillah 18a: מכאן ואילך אסור לספר בשבחו של הקדוש ברוך saying the same thing twice. The first הוא ... אמר רבה בר בר חנה אמר רבי יוחנן: המספר about Megilla, but I believe he would recitation was as thanks for the rise of apply it to Chanukah and its Hallel בשבחו של הקדוש ברוך הוא יותר מדאי נעקר מן Dovid HaMelech. The second, rather העולם. as well, given that in his Mishneh than a repetition, was as thanks for Torah, Rambam groups the laws of More than that, one may not speak of the praises the confidence Klal Yisrael could now Chanukah and Megilla together. of the Holy One Blessed be He … Rabbah bar have for the days of Mashiach. bar Chana said in the name of R. Yochanan: So, as we recite Hallel eight days of One who speaks of too much praise of the Holy Rambam expresses a similar thought, Chanukah, and particularly as we One Blessed be He is uprooted from the world. in his introduction to Mishneh Torah. double the final verses in Hallel, let 7 Berachot 32b: אנן הני תלת דאמרינן אי לאו דאמרינהו משה רבינו After identifying and listing the 613 us have in mind to emphasize the באורייתא ואתו אנשי כנסת הגדולה ותקנינהו בתפלה mitzvot given at Sinai, he discusses confidence we have in Hashem to לא הוינן יכולין למימר להו ואת אמרת כולי האי ואזלת. the role of the Rabbis. Their fleshing fulfill His promises to His people, The three praises that we mentioned (gadol— out the details of the 613 also has “to recall the praise of the Holy One, the status of Torah Law, he says, as it great, gibor—mighty, nora—awesome), if not blessed be He, the salvation He for the fact that Moshe Rabbeinu said them in was rooted in traditions passed down wrought for us, and his response to the Torah and the Men of the Great Assembly from Sinai. The Rabbis had another our cries, so that we will bless Him, instituted them into the prayers, we would not role, he says, which was to innovate extol Him, and inform the future be permitted to say them, and you want to say and legislate post-Sinai “Rabbinnic” more? generations of the truth of the Torah’s 8 Panim Yafot, Devarim 9:18. mitzvot. Examples, he says, are promise (Devarim 4:7): “What nation Megilla and Chanukah. 9 Minyan HaMitzvot of Rambam, translation is so great that it has God close to it…” by Rabbi Eliyahu Touger, as posted to To what purpose were these Chabad.org innovations? Endnotes שהנביאים עם בית דין תקנו וצוו לקרות 1 Rambam, ch. 3 Hilchot Megillah UChanukah המגלה בעונתה כדי להזכיר שבחיו של הקדוש :Yabia Omer, Orach Chaim 6:5 2 ברוך הוא ותשועות שעשה לנו והיה קרוב וכיום אנו נוהגים לכפול מאודך ולמטה עד סוף ההלל, לשועינו, כדי לברכו ולהללו וכדי להודיע וזה כמנהג אשכנז, שהובא בטור )סי’ תכב(, ושלא כמנהג ספרד המובא בטור שם, אף על פי שמרן הב”י לדורות הבאים שאמת מה שהבטיחנו בתורה כ’ להסביר טעם מנהג ספרד בזה. ע”ש. כי מי גוי גדול אשר לו אלהים קרובים אליו Today, our practice is to repeat from odecha כה’ אלקינו בכל קראנו אליו. The prophets and the courts ordained until the end of Hallel. This is the Ashkenazic and commanded that the Megilla be tradition recorded in Tur (no. 422) and not like

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 How Many are there, Really? Counting the Mitzvos of Chanukah and Purim

n the koseres, or header, to Hilchos Megillah VaChanukah in the Yad HaChazakah, the Rambam posits: Yitzy Richter I YUHSB Student, Class of 2017 יש בכללן שתי מצות עשה מדברי סופרים ואינן מן המנין. The laws of Megillah and Chanukah feet) above the ground has not fulfilled מצות קריאה ופרסומי ניסא הכא נמי מצות include two positive mitzvos established his obligation because the candles are not קריאה ופרסומי ניסא. by the Rabbis, which are not included among the 613 mitzvos of the Torah. [With regards to] krias hamegillah and easily observable. This seemingly innocuous line pirsumei nisa (publicizing the miracle), Hilchos Chanukah 4:7 becomes troubling when the rest in [the case where a listener did not Rashi states explicitly in Shabbos of Hilchos Megillah VaChanukah is understand what was being read,] he still 22b, that if the candles are lit at such taken into account.1 A simple tally fulfills the mitzvah of krias hamegillah a height that passersby fail to notice shows that six mitzvos are mentioned and pirsumei nisa. or identify the candles, the candles by the Rambam in Hilchos Megillah Megillah 18a fail to serve their purpose, namely VaChanukah: krias hamegillah, mishteh, Rashi is bothered by the fact that the publicizing the miracle of Chanukah. mishloach manos, matanos l’evyonim, Gemara rules that they have fulfilled Once they lose this capacity, they can hadlakas neiros Chanukah, and Hallel. the obligation of pirsumei nisa, since no longer be used to fulfillpirsumei Thekoseres states that only two mitzvos publicizing at the very least connotes nisa and, accordingly, the mitzvah of will be discussed, while the Rambam an understanding of the miracle on lighting neiros Chanukah. in fact presents six — including the the part of the listener, which is absent In both cases, it is evident that one mitzvah of Hallel, a mitzvah that if the listener does not understand who fails to properly achieve the applies to holidays throughout the year Hebrew. Rashi explains that listeners necessary level of pirsumei nisa also — in the halachos that follow. who don’t understand the words of fails to fulfillkrias hamegillah and neiros The answer lies within the foundational the megillah as it is being read will at Chanukah. In other words, pirsumei basis of the six aforementioned least ask others for an explanation of nisa — which at the very least entails obligations. By identifying the two what they are hearing, and in this way the performer’s recognition of the underlying objectives — and the will become familiarized with the story miracle — is essential to the fulfillment rationale behind them — it is possible of the miracle of Purim. Through this of the mitzvah. The obligations of to group the array of commandments knowledge, they are naturally involved krias hamegillah and neiros Chanukah into two baskets, with each of the with, and therefore fulfillpirsumei nisa are merely vehicles used to properly components driving at the same goal. and consequently, krias hamegillah. express and execute the mitzvah of In order to do this, we must take an In regard to neiros Chanukah, the pirsumei nisa. They serve as halachic individual look at each of the mitzvos. Rambam describes a situation in formulations and formalizations of In answering why those who do which the person who lit the candles the underlying obligation, namely pirsumei nisa. Pirsumei nisa is basket not understand Lashon HaKodesh would not fulfill the mitzvah: number one, krias hamegillah and neiros וְנֵר חֲ נֻ ָה כׁשֶהִ ּנִיחֹו לְמַעְלָ ה מֵעֶ שְרִ ים אַ ָ מה לֹא Hebrew) can still fulfill krias) Chanukah its two constituents.2 עָ ָשה כְלּום לְפִיׁשֶאֵ ינֹו נִכָר. hamegillah in Hebrew, the Gemara in Megillah presents an incomplete A person who lit Chanukah candles at In order to form basket number two, resolution: a height of least twenty amos (30-40 the root cause of the remaining four

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 mitzvos — mishteh, mishloach manos, All of this points to the conclusion Hallel is recited as an expression of matanos l’evyonim and Hallel — must that mishloach manos is an outgrowth simcha as well. When listing the days be identified. of mishteh. Each is a mitzvah in its in which Hallel is recited, the Rambam After explaining the halachos of own right, yet the two share the same explains why Hallel is omitted on Rosh megillah, the Rambam goes on to fundamental purpose. In other words, HaShanah and Yom Kippur: לאֲבָ רֹאׁש הַּׁשָ נָה וְיֹום הַ כִּפּורִ ים אֵ ין בָהֶן הַ ֵ לל describe the obligation of feasting: mishloach manos is an extension of mishteh, and therefore should share לְפִי ׁשֶהֵ ן יְמֵ י ְ תׁשּובָה וְיִרְ אָ ה וָפַחַ ד לֹא יְמֵ י ֵ כ דיצַ חֹובַ ת סְעֵ ָה דזֹו. ׁשֶ ּיֹאכַ ל ָב ָ שר וִיתַ ֵ קן שִמְחָ ה יְתֵרָ ה. its thematic underpinnings, whatever .they may be סְעֵ ָ דה נָאָ ה כְפִי אֲׁשֶ ר ִמְ ת אצָ יָדֹו. וְׁשֹותֶ ה יַיִן ,On Rosh HaShanah and Yom Kippur עַד ׁשֶ ּיִׁשְ ַתכֵר וְיֵרָדֵ ם ְׁשִ בכְ רּותֹו. וְכֵן חַ ּיָב אָדָ ם The famous Rambam inHilchos Hallel is not recited because they are days לִׁשְ ֹלחַׁשְ תֵי מְ נֹות ָב ָר שאֹו ׁשְ נֵי מִ ינֵי תַבְׁשִ יל Shvisas Yom Tov explains the of repentance, awe and fear, not days of אֹו ׁשְ נֵימִ ינֵי אֳ כָלִיןלַחֲבֵרֹו ׁשֶ ּנֶאֱמַ ר )אסתר .requirement for enjoying a feast excessive happiness ט-יט(”ּומִׁשְלֹוחַ מָנֹותאִ יׁש לְרֵ עֵהּו”, ׁשְ ֵ תי through meat and wine: Hilchos Chanukah 3:6 מָ נֹות לְאִ יׁש אֶחָ ד. וְ כָל הַ מַרְ ֶה בלִׁשְֹלחַ לְרֵ עִ ים Hallel is a means to verbalize and אֵ ין שִמְ חָה אֶ ָלא בְבָ ָ שר וְאֵ ין שִמְחָה אֶ לא ְ ב ָיַיִן. מְׁשֻ ָח. ב וְאִםאֵין לֹו מַחֲ לִיףעִם חֲבֵ רֹו זֶהׁשֹולֵחַ There is no simcha (happiness) where possibly expand the scope of our לְזֶה סְעֵ ָ תֹוד וְזֶהׁשֹולֵחַ לְזֶה סְעֵ דתֹו כ יְדֵ לְקַ ּיֵם ָ there is no meat and wine. simcha. By acknowledging our ּומִׁשְלֹוחַ מָנֹות אִ יׁש לְרֵ עֵ הּו: What is the obligation of feasting? One Hilchos Shvisas Yom Tov 6:18 indebtedness and dependency while also celebrating our relationship with must eat wine and prepare a nice meal The halachic requirement of enjoying God, we become filled with joy, pride, in accordance to what he can afford, and meat and wine is the very definition should drink wine until he falls asleep and a sense of fulfillment. of mishteh, and clearly stems from the from his drunkenness. And similarly, halachic requirement of simcha. Simcha Basket number two has now been there is an obligation to send two is not merely one of the pleasant effects woven. Mishteh, mishloach manos, portions of meat or cooked food or any of mishteh, but rather its purpose and matanos l’evyonim and Hallel are all ready to eat food, as it says in Megillas motive. It follows, then, that mishloach motivated by the core obligation of Esther, “and the sending of portions manos, a corollary of mishteh, is simcha on Chanukah and Purim, between friends” portions implies two grounded in simcha as well. some as expressions of and others as per person. Whoever sends a lot of catalysts for joy. Simcha is the intention The connection betweensimcha portions to friends is praiseworthy. If and objective of these mitzvos, while and matanos l’evyonim is highlighted he does not have enough [money to do the obligations themselves are formal beautifully by the Rambam, as he so] he can swap meals (needed for the means used for reaching the goal of obligation of mishteh) with a friend in explains that matanos l’evyonim takes simcha. order to fulfill his obligation of mishloach monetary priority over the mishteh manos. and mishloach manos: This fits beautifully with the words of the Rambam when he first introduces אֵין ׁשָ ם שִמְחָ ה גְדֹולָה ּומְ פֹאָ רָה אֶ לָא לְ ַשמֵחַ לֵ ב Hilchos Megillah 2:15 the mitzvos of Purim: עֲ נִּיִים וִיתֹומִ ים וְאַ לְמָ נֹות וְגֵרִ ים. The halachos ofmishloach manos מִ צְוַת יֹום י’’ד לִבְ נֵי כְפָרִ ים וַעֲ יָרֹות וְ יֹום ט’’ו are put in the same paragraph as the There is no greater, more splendid joy לִבְ נֵי כְרַ כִים לִהְ יֹות יֹום ש ִמְחָהּומִׁשְ ֶה תּומִׁשְלֹוחַ halachos of mishteh. To connect the than gladdening the hearts of the poor, the מָ נֹות לְרֵ עִים ּומַ ָ תנֹות לָאֶבְ יֹונִים. .two, the Rambam uses the word orphans, the widows, and the converts “v’chen” — and similarly — which Hilchos Megillah 2:17 It is a mitzvah, on the fourteenth (of Adar) for those living in villages and connotes a continuation of the Matanos l’evyonim is not merely a new halachos of mishteh. Furthermore, name for the mitzvah of tzedakah. The unwalled cities, and on the fifteenth (of to mishloach manos must be food that is goal of giving on Purim is to enhance Adar) for those living in walled cities, make the set day a time of happiness ready to eat, because if it is not, the the simcha of both the supporter and person who received it cannot use it for the supported; the benefactor is also and feasting in which food portions are his seudah. Two people can exchange the beneficiary. He attains an even sent among friends and gifts are given to the poor. their seudos and thereby fulfill their greater level of simchas yom tov by obligation of mishloach manos. helping a fellow Jew. Hilchos Megillah 2:14

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 אַף עַ ל ּפִי ׁשֶ קְרִ יאַ ת הַהַ לֵל מִ צְ וָה מִ דִבְרֵ יסֹופְרִ ים מְבָרֵ ְך The Rambam mentions the mitzvos pirsumei nisa and simcha into our עָלָיו אֲ ׁשֶר קִ דְׁשָ נּו ְמִ בצְֹותָ יו וְצִּוָ נּו כְדֶרְֶך ׁשֶ מְבָרֵ ְך עַ ל .of Purim that are a part of the Purim and Chanukah celebrations הַ ְ מגִ ָ לה . “simcha basket,” namely mishteh, Even though the reading of Hallel is a rabbinic mishloach manos and matanos Endnotes mitzvah, the blessing of “who sanctifies us with l’evyonim, immediately after the His commandments and commanded us” is obligation to be happy on Purim.3 1 Citings of the six mitzvos mentioned by the recited, similarly to the way the blessing for Furthermore, in addressing these Rambam: megillah reading is formulated. Hilchos Chanukah 3:5 קְרִ יאַת הַ ְ מגִ ָלה ִ בזְמַ ּנָּה מִ צְ וַת עֲ שֵה מִ ד יִבְרֵ סֹופְרִ ים. three obligations, the Rambam uses the word “mitzvas,” which means “the Reading the megillah in its proper time is a 2 This idea can also help explain the bracha one mitzvah,” effectively regarding positive mitzvah established by the Rabbis. of SheAsah Nissim, and why the only time it is Hilchos Megillah 1:1 said is before the mitzvos of krias hamegillah all three obligations as one. This and neiros Chanukah. Since the underlying מִ צְוַת יֹום י’’ד לִבְ נֵי כְפָרִ ים וַעֲ יָרֹות וְיֹום ט’’ו לִבְ נֵי כְרַ ִ כים unquestionably drives at a synthesis mitzvah is pirsumei nisa, it is imperative לִהְ יֹות יֹום שִמְחָ ה ּומִׁשְ ֶה תּומִׁשְלֹוחַ מָ נֹות לְרֵ עִים ּומַ ָ תנֹות to acknowledge the miracle that will be לָאֶבְ יֹונִים. and unification of the mitzvos on a publicized through the fulfillment of the fundamental level. It is a mitzvah, on the fourteenth (of Adar) mitzvah. This blessing, therefore, which is a for those living in villages and unwalled cities, The Rambam, therefore, is quite form of praise, is ensuring that the performer and on the fifteenth (of Adar) for those living of the mitzvah has pirsumei nisa in mind. consistent throughout Hilchos in walled cities, to make the set day a time of Megillah VaChanukah. Thekoseres happiness and feasting in which food portions are 3 There is no Hallel on Purim because the outlines the two underlying mitzvos sent among friends and gifts are given to the poor. reading of the megillah is Hallel in the sense from which the specificmitzvos hayom Hilchos Megillah 2:14 that it praises and causes the listeners to praise and thank Hashem for the miracles which He וְהַדְ לָקַת הַ ּנֵרֹות בָהֶן מִ צְ וָה מִ ד יִבְרֵ סֹופְרִ ים כִקְרִ יאַ ת stem, while the halachos explain how performed. הַ ְ מגִ ָ לה . they express themselves through the six obligations. The six mitzvos are Lighting candles on the days of Chanukah is a rabbinic mediums that we use to bring rabbinic mitzvah, like megillah reading. Hilchos Chanukah 3:3

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42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Where to Place the Menorah

he Gemara (Shabbos 21b) tells us that the proper place to put the Chanukah lights is Rabbi Hershel Schachter Tin front of one’s home, so that all the YUHSB Class of 1958 passers-by will notice the lights, and Rosh Yeshiva, RIETS thereby the greatest possible pirsumei nisa (publicizing the miracle) will be achieved. However, if it is a sha’as hasakanah (a time of persecution), the past several centuries, who recite all from doing a mitzvah is compared it is sufficient to leave the menorah the berachos upon our lighting inside to the light of a small candle, while inside one’s home. At one point in the home. If it were only a fulfillment that gained from learning Torah is the discourse, the Gemara (ibid of zecher l’ner Chanukah, it would likened to the brilliance of a torch” 22b, see also Chidushei Sefas Emes) probably not warrant all the berachos. (see Sotah 21a). A verse in Tehillim (119:45), however, compares even clearly assumes that if the menorah is In his collection of drashos on the illumination gained from Torah placed inside the home, the mitzvah is the Torah, the Sefas Emes has an learning to the light of a candle — “ not fulfilled at all because an interesting comment regarding ner ,” Your essential factor in the mitzvah of ner this change in practice with respect leragli devarecha, ve’or le’nesivasi words are a candle for my feet and a Chanukah is pirsumei nisa, and to the makom hadlokas haneiros light for my path. The medrash ( a private pirsum, serving only (proper place to light the lights). The Yalkut Shimoni to Tehillim 119, siman 478), the bnai habayis (the members of Chanukah lights, explains the Sefas commenting on that verse, explains the household), is not sufficient. Emes, represent the ohr haTorah that when one has just started to At that point in the discourse, (light of Torah). Years ago, the inside learn Torah, he should not feel that the Gemara clearly feels that the of the Jewish homes were saturated he is already competent enough to idea of placing the menorah on one’s with Jewish values, and the placing of develop an entire life philosophy — table b’sha’as hasakanah is merely to the menorah outside the home, just his own . Only after have a zecher l’mitzvas ner Chanukah, a near the doorpost, represented an hashkofas olam much learning does the power of remembrance of the mitzvah, without attempt to keep the foreign influence illumination of Torah change from even partially fulfilling the mitzvah. of the street from penetrating a ner to an ohr, from a candle to a light. The Sefas Emes points out that once within. Nowadays, however, as the Gemara reaches its conclusion, the Gemara (Avoda Zara 8a) The Gemara (Shabbos 88b, see also this assumption is no longer comments, the Jews who live in chutz Rashi ad loc.) draws a distinction necessary, and may be rejected. One la’aretz “worship avoda zara b’tahara,” between two groups of people who may assume that lighting in one’s and even the insides of their homes learn Torah, which it refers to as the home b’sha’as hasakanah is not merely fall prey to many foreign influences meiyaminim (those on the right) for the purpose of having a zecher and elements. Today, it is necessary to and the masmeilim (those one the l’mitzvas ner Chanukah, but actually light the ohr haTorah inside to chase left). For those who learn Torah represents an incomplete kiyum out the foreign notions. with amal and yegiah (toil and effort), hamitzvah (fulfillment) of ner One verse in Mishlei (6:23) contrasts learning becomes a life-preserving Chanukah; the pirsumei nisa for the effectiveness of learning Torah elixir. For those who learn, but the bnai habayis constitutes a with that of fulfilling mitzvos, without such a great commitment, and without and , learning partial kiyum hamitzvah. This is declaring, “ki ner mitzvah v’Torah yegiah amal will become a source of confusion, obviously the position of bnai chutz ohr” — the illumination gained la’aretz, those living in the Diaspora, for and a toxic drug.

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 NOWHERE BUT HERE

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Every person is enveloped Rav Chaim Shmuelevitz zt”l, Parshas This statement of the Rambam in the choshech (darkness) of Vayetzei 5733]. We sometimes hear and the Shulchan Aruch was made our alma d’shikra (world of of Orthodox rabbis espousing anti- when the shaylas were usually falsities). The verse in Borchi Torah views even though these standard, straight-forward ones Nafshi (Tehillim 104:20) states, rabbis learned in yeshivas. The mere rooted in Gemara and poskim. “toshes choshech veyehi layla,” You earning of semicha from a recognized It is even truer today, when Klal make darkness and it becomes night. yeshiva does not mean that a Yisroel is faced with new types The Gemara (Bava Metzia 83b) person is qualified to pasken a shayla of shaylas, many of which have no comments on this verse, “zeh ha’olam (respond to a halachic question). If clear precedent in halachic literature. hazeh shedomen lelaylah,” this refers one has ohr vechoshech mishtamshim These new shaylas require poskim of to this world which is comparable b’irbuvyah in his own mind, he can great stature, who have such a broad to night. Our chachomim have never tell whether his opinion on understanding of halacha that they taught us that “a small amount any halachic matter is rooted in have even refined their intuitions and of light cancels much darkness,” the ohr of Torah or in the choshech instincts to think in terms of Torah. but not all of the darkness. If one of foreign influences. The Shulchan Let us continue to light the Chanukah learns much Torah with great yegiah, Aruch (Rema, Yoreh Deah 242:3) menorah inside our homes to chase he can dispel all of the choshech. If quotes the statement of the Rambam, out the foreign influences that have one has only begun to learn Torah, that those students of the Torah already crept in. May we all merit and only reached the level of ner who pasken shaylas even though they an abundance of ohr to succeed in leragli devarecha, then he will be in a are “lo higiyu l’hora’ah” (not qualified dispelling all of the choshech. state of to issues rulings) are “extinguishing ohr vechoshech mishtamshim Reprinted with permission from — light and darkness the illumination of the Torah.” b’irbuvyah TorahWeb.org. mixed together [See Sichos Mussar, by

Find more shiurim and articles from Rabbi Hershel Schachter at http://www.yutorah.org/Rabbi-Hershel-Schachter

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Mikdash, Mitzvot and Menorah: Chanukah Themes from Chamisha Chumshei Torah

hile Chanukah is unique in our calendar of celebration in that Mrs. Shoshana Schechter itW commemorates a story that takes Assistant Professor of Bible and Director of the place long after the closing of Tanach, Mechina Program, Stern College for Women its themes resonate throughout Chamisha Chumshei Torah. We know Dr. Isaac Schechter that in halacha, whenever Chazal YUHSB Class of 1990 create a new rule (i.e. a din drabanan) Clinical Director, Center for Applied Psychology they pattern it after the Torah law (CAPs), Bikur Cholim and Director, Institute for — kol d’tikkun rabanan kein d’oraysa Applied Research and Community Collaboration tikkun. Examples of this abound Parents of YUHSB students, Yoni Schechter, Class of throughout Shas.1 Rav Hershel 2015, and Yedidya Schechter, Class of 2019 Schachter,2 quoting Rav Solovetchik in the name of his grandfather Reb בו נס והדליקו ממנו שמונה ימים לשנה אחרת Chaim, describes this as an essential foreshadowed in the stories of the קבעום ועשאום ימים טובים בהלל והודאה. feature of the way Chazal establish Mikdash, Menorah and battles of rules throughout Shas while balancing Bnei Yisrael. As such, we can find the What is Chanukah? Our rabbis taught the risk of inappropriately adding themes of Chanukah and answers to that [starting] on the 25th of Kislev onto the Torah (bal tosif). In this way, some of the more puzzling aspects [begin] the eight days of Chanukah. every established rabbinic law is both of this Bayis Sheni (Second Temple) They are days of celebration of not something new, and at the same time holiday in the text of Chamisha eulogizing and fasting, since when a reflection of ancient archetypal Chumshei Torah. the Yevanim went into the sanctuary themes of Torah. they defiled all the oils in the Temple The way Chazal establish rules applies Mai Chanuka? and when the rule of the house of not just to halacha, but is reflected Chashmonaim was mighty and in the fabric of our narratives, The most well-known question of victorious over them they searched and stories and celebrations as well. The Chanukah is: What is the nature of its didn’t find one flask of oil that was celebration of Chanukah echoes the celebration? Mai Chanukah? Chazal left intact with the seal of the Kohain themes and messages of the Torah. answer in Shabbos 21b: Gadol, and they only had enough to light [the Menorah] for one day. A מאי חנוכה דתנו רבנן בכ”ה בכסליו יומי Both as Maaseh avos siman l’banim miracle occurred and they lit from it for דחנוכה תמניא אינון דלא למספד בהון ודלא events of the forefathers are a sign) 3 eight days. In the following year they להתענות בהון שכשנכנסו יוונים להיכל טמאו for their descendants), or even more established and made it days of holiday כל השמנים שבהיכל וכשגברה מלכות בית fundamentally, as the expression that .with hallel and thanksgiving חשמונאי ונצחום בדקו ולא מצאו אלא פך all celebrations in the Jewish calendar The focus of the Gemara’s explanation אחד של שמן שהיה מונח בחותמו של כהן are rooted in the ethos and history of for the celebration of Chanukah is גדול ולא היה בו אלא להדליק יום אחד נעשה Torah, we find Chanukah presciently

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 not that of the military victory and of al tismach — rather we celebrate The conclusion of the battle, therefore, the few vanquishing the many, but on our redemption and salvation by is secondary to the resurgence of the miracle that happens subsequent the act and victory of God. Pesach avoda and observance of mitzvos to the victory, the miracle of the is not referenced as the day of the that was able to take place after the small flask of oil lasting longer than destruction of Egyptian civilization. war. That continuation of Torah life it naturally should have lasted. The It is the day of the deliverance of Bnei and worship in the Mikdash began question that many discuss is: Why Yisroel. He then explains the miracle when the Jews reentered the Beis is the miracle of the oil so central that of Chanukah: Hamikdash and rededicated it. The other key question of Chanukah ולכך על נס חנוכה, אין היום מורה רק על ?it is the primary focus of our actions ?is, Why eight days הדלקת שמן זית, וחינוך בית ה’ וטהרתו, Isn’t the salvation of the Jewish people והשגחת אלקים על עמו בית ישראל בזמן through an impossible military victory The earliest source for Chanukah in שלא היה נביא וחוזה בישראל. ולכן נעשה against a world power not the greater Chazal is in Megillas Taanis, an ancient ההדלקה על ענין בלתי מפורסם, ההדלקה of the miracles, especially since they text of the celebratory days for which שמונה ימים בהיכל, משום שהמנהיגים והשרי didn’t even need the oil; they could eulogy and fasting is prohibited; an צבאות היו הכהנים הגדולים החשמונאים, have used the oil they found given ancient shul luach as it were, to which והיתה חוששת ההשגחה שמא יאמרו ‘כוחם the general principle of tumah (ritual the Gemara refers to in quasi-biblical ועוצם ידם’, ובתחבולות מלחמה נצחו, impurity) being permissible for public terms — dichtiv — as it is written. הראתה להם ההשגחה אות ומופת בהיכל, ?(use if needed (tumah hutrah btzibur There we find a surprising answer, אשר אינו ידוע רק לכוהנים, למען ידעו כי The Mahral inNer Mitzvah answers different from all the more familiar יד אלקים עשה זאת והם מושגחים דרך נס answers to this question.6 ועוד יש לומר שעיקר מה שקבעו ימי חנוכה למעלה מן הטבע. ומה ראו לעשות חנוכה שמונה ימים, והלא בשביל שהיו מנצחים את היונים, רק שלא היה And therefore regarding the miracle נראה שהיה כאן ניצחון הזה על ידי נס שעשה חנוכה שעשה משה במדבר לא עשה אלא of Chanukah, the day indicates only שבעה ימים, נאמר )ויקרא ח, לג(: “ּומִ ּפֶתַ ח זה השם יתברך ולא היה זה מכוחם וגבורתם. the lighting of the pure oil and the ולפיכך נעשה הנס על ידי נרות המנורה, שידעו אֹהֶל מֹועֵ ד לֹא תֵצְ אּו ׁש תִבְעַ יָמִ ים וְגֹו’”, ואומר: consecration of the House of God and )במדבר ז, יב(: “ וַיְהִיהַמַקְרִ יב בַּיֹום הָרִ אׁשֹון שהכל היה בנס מן השם יתברך. וכך המלחמה its purity and the providence of God שהיו מנצחין ישראל היה מן השם יתברך. אֶתקָרְ בָנֹו וְגֹו’”, ובשביעי הקריב פרים. וכן over His nation, the house of Israel, at a The military victory certainly was a מצינו בחנוכה שעשה שלמה, שלא עשה אלא time when there was no prophet or seer great miracle, but it was not obvious שבעת ימים, שנאמר: )דה”ב ז, ט(: “כִי חֲ נֻכַ ת in Israel.5 And therefore the lighting was or immediately recognizable as such, הַמִ זְבֵ חַ עָ שּו ׁשִבְעַ ת יָמִ ים, וְהֶחָ ג ׁשִבְעַ ת יָמִ ים”. done about something that was not so since after all, perhaps good military מה ראו לעשות חנוכה זו שמונה ימים? אלא well known as the lighting of the candles strategy can lead to unexpected results. – בימי מלכות יון נכנסו בני חשמונאי להיכל, for eight days was in the heichal because Therefore, the flask of oil, which is ובנו את המזבח, ושדוהו בשיד ותקנו בו כלי the leaders of the military revolt were the unequivocally a miracle from God, is the שרת והיו מתעסקין בו שמונה ימים. kohanim and the Kohain Gadol, and stamp of Hashem on the victory of the the Divine Providence was concerned And why did they (Chazal) see fit to Chashmonaim as well. Do not assume that they should not become arrogant or make Chanukah eight days? And is not that it is your power and strength that conceited that it was their strategy and the chanukah that Moshe made in the led you to victory, but that both the brilliance, but rather it was important desert only seven days, “and it was the military victory and long-lasting oil are for them to see the miracle and know sacrifice on the first day,” and it says, miracles from God. that it was from Hashem. “and from the door of the ohel moed do R. Meir Simcha HaKohen of not leave for seven days,” and it says The celebration of the military victory Dvinsk in Meshech Chochma further on the seventh [day] he sacrificed cows. is inextricably connected to the elaborates on this point in reference to And so too we find in the chanukah that 4 miracle of the oil, to ensure that we do the celebration of yetzias Mitzrayim Shlomo made, that he did it for only not forget that victory was not simply in Shmot 12:16. Jews do not celebrate seven days as it says, “and his sacrifices, a result of a skilled and strategic army, such an event the same way other etc., because the chanukah [dedication] but that it was a miracle, directly nations do. We do not celebrate the of the Mizbayach [altar] they made emanating from Hashem. downfall of our enemy — binfol oyvech for seven days and the holiday was

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 seven days.” So why did they see that the Egyptians are drowned. Instead, when they did not, they would fail. this Chanukah should be eight days? the book continues and does not This notion is further demonstrated Rather, in the days of the kingdom of conclude until the Mishkan is built through the fact that the Aron went the Yevanim the sons of Chashmonaim and the Shechina is dwelling within it, out to battle with them throughout entered the sanctuary and built the at the conclusion of Parshas Pekudei. the conquest of the land, again Mizbayach [altar] and plastered it That is why the book is calledsefer reminding Bnei Yisrael that they will and fixed the tools of service and were hageula according to the Ramban. The only achieve military victory because involved with it for eight days. book is in fact a book of redemption, Hashem is in their midst. Just as it The answer of why the celebration but that redemption is not complete was the center of the camp, the Aron was eight days is not a function of the until the relationship between Bnei was also the center of their military long-lasting oil, but rather the time it Yisrael and Hashem is complete and operations. took to rebuild the stones and service marked by G-d’s Shechina dwelling in Similarly, at the beginning of Sefer of the Mizbayach. Most important, the the Mishkan. Once again, the military Bamidbar, Bnei Yisrael are at the victory over our enemies, in this case ancient text of Megillas Taanis clearly threshold of entering the Land of sees this Chanukah and dedication the annihilation of the great Egyptian Israel and are preparing to leave Har as linked to its predecessors, the empire, is not the main focus, but Sinai to begin the conquest of the rather it is G-d’s presence among his chanukas Hamishkan and Mikdash — land. The book begins with Bnei the dedications of both the Mishkan people. Yisrael being counted and then and of the Temple. Bnei Yisrael experience this idea organized into a cohesive group, In both accounts, the one of during their first encounter with an with three tribes grouped together enemy after their miraculous salvation on all four sides of the camp. Among the candles and the chanukas from the Egyptians, in their war the discussion of the commentaries hamizbayach, the point is very clearly, with Amalek at the end of Parshas explaining the purpose of the as the Meshech Chochma explains, that the celebration is the result Beshalach. This was the first time census at the beginning of this sefer, of Hashem’s intervention and our they had to actually fight a battle. The the general consensus is that one return to His service. These themes Egyptian salvation was supernatural main reason for the counting was are critical in our celebration and and they were passive players, as for military purposes (Ramban in the values it imparts, and resonate Moshe says before the splitting of Bamidbar 1:2). However, the focus powerfully with the larger themes we the Sea, “Hisyatzvu ure’u es yeshuas of the text is not the military strategy find through Chumash around the Hashem,” — stand by and watch but the placement of the Mishkan Mikdash, Mizbayach and Menorah. the salvation of Hashem (Shemos in the center of the camp. In his 14:13). During this very first military introduction to Sefer Bamidbar, the operation, the model is clear: Ramban explains that the reason the The Chanukah Message “by sefer begins with detailed instructions וְהָ יָה כַאֲ ֶ ׁשר יָרִ ים מֹ ֶ הׁש יָדֹו וְגָבַ ר יִשְרָאֵ ל ”the Book regarding the setting up of the camp וְ כַאֲ ֶ רׁש יָנִיחַ יָדֹו וְגָבַר עֲמָ לֵ ק. and placement of the Mishkan is to The Ramban, in his introduction to When Moshe raised his hand, Israel was enhance the glory of the Mishkan, Sefer Shemos, explains that the sefer stronger and when he lowered his hand, and highlight the fact that Hashem is is called sefer hageula, the book of Amalek was stronger. in the midst of his people, reminding redemption, because of the redemption Shemot 17:11 them that He is ever-present and with of the Jews that takes place in the book. Rashi, quoting the Mishna in Rosh them even as they leave the spiritual He points out that the redemption that Hashana 3:8, asks: Was it Moshe’s haven of Har Sinai: is celebrated is not simply a physical arms that won the battle or lost והספר הזה כולו במצות שעה שנצטוו בהם one marked by the physical victory the battle? Rather, the Torah is בעמדם במדבר ובנסים הנעשים להם לספר over the Egyptians. If that was the case, teaching that as long as Israel looked כל מעשה ה’ אשר עשה עמהם להפליא וספר then the book would conclude after heavenward and subjected their hearts כי החל לתת אויביהם לפניהם לחרב וצוה איך the victory over the Egyptian enemy is to Hashem and recognized that He is תחלק הארץ להם. complete, in Parshas Beshalach, after in their midst, they would prevail. But

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 This whole book is concerned with This final speech may be expected might, the same message of Moshe’s, temporary precepts commanded them to be a pep rally for their imminent which is the message of the Menorah for their stay in the wilderness and the entrance into the land, or a rally for and the message of Chanukah. That is miracles performed for them, to relate the upcoming battles that lay ahead. why the military victory is transformed all the wondrous deeds of God. It relates Instead, it was Moshe’s mussar and to a symbol of the Menorah. that he began to deliver their enemies to guidance to the people, exhorting them by sword and contains instructions them to follow the ways of Torah and Duality of the Menorah how to divide the land. mitzvos, since that is most important Ramban, Introduction to Sefer factor to their ownership of and right But why is it that the Menorah Bamidbar to the land. It is mitzvos and middos, specifically represents this message of According to Ramban, the Mishkan not military might that gives them lo bkoach? ownership of the land. Moshe reminds that moved in the midst of the The answer may be intimately them of this connection to Hashem camp was a mini movable Har Sinai, connected to the duality of the that will be had, lost and regained accompanying the Jews on all of their Menorah in its construction and daily because that is the key. journeys, reminding them that they will avodah. The Menorah is both of our succeed in their military conquest of Moshe presses Bnei Yisrael in Sefer human avodah and personal efforts, the land because G-d is in their midst. Devarim that the destiny of the Jewish but at the same time, it represents the Rabbi Yehuda HaLevi explains in people is inextricably tied to their basking in the passive role we take in lived relationship with Hashem. If the Kuzari (2:26) that the camp and God’s handiwork. they lose that relationship, they lose its divisions are to be compared to Moshe is commanded to create a the land. He warns them: the body and its limbs, the Mishkan Menorah — v’asisa menoras zahav tahor, mikshe teaseh hamenorah — And וְאָמַרְתָבִלְבָבֶ ָך כֹחִ י וְ עֹצֶ ם יָדִ י עָשָ ה לִי אֶ ת being to the camp what the heart is to you should make a golden Menorah הַחַ יִלהַ זֶה. יח וְזָכַרְתָ אֶת ה’ אֱֹלקֶ יָך יכִ הּוא the body.7 Ramban explains further pure, pulled, the Menorah should הַ ּנ ןֹתֵ לְ ָך כֹחַ לַעֲ שֹות חָ יִל לְמַעַן הָקִים אֶ ת in his introduction that there were be made (Shemos 25:31). The first בְ רִ יתֹו אֲ ֶ ׁשר נִ ְבַעׁש לַאֲ בֹתֶ יָך כַּיֹום הַ זֶ ה. boundaries separating the parts of the camp to the Mishkan just as there You will say in your heart it is my commandment is active — veasisa were boundaries separating the people strength and the strength of my arm — but the latter verb isteaseh — it camping around the mountain to that brought me this strength. And you should be made — is passive. Rashi Har Sinai. Furthermore, when Bnei will remember Hashem your G-d that quoting the Midrash Tanchuma says: Yisrael are about to leave Har Sinai in He is the one who gives you strength to מאליה לפי שהיה משה מתקשה בה אמר לו Parshas Behaaloscha, after G-d says, succeed... הקב”ה השלך את הככר לאור והיא נעשית Rav lachem sheves behar hazeh,” — Devarim 8:17-18 מאליה לכך לא נכתב תעשה. You’ve been at this mountain long This is exactly the meaning and vision Teaseh [it should be made] on its own; enough, it’s time to go — among of the Menorah in the prophecy Moshe was having difficulty with it, so the last instructions they are given is of Yehoshua Kohain Gadol in the God said to him: Throw the block [of Hashem telling Aharon to light the haftarah of Chanukah. When seeing gold] into the fire and it will be made on Menorah, a constant, daily reminder and not understanding the vision of its own. Therefore, it says teaseh (passive). of God’s presence. This is yet another the Menorah, the Angel tells Yehoshua The Menorah is formed by us and on circumstance in which the focus could that you do indeed know what it its own, a combination of Hashem’s have been the physical preparation for means (Zecharya 4:4-6) — these are action and our enlightened passivity. military victory, and yet it was instead the words of Hashem to Zerubavel, An expression of this whole notion on the reminder of G-d’s presence. echoing the words of Moshe in of the Mikdash is v’asu li mikdash Sefer Devarim is the culmination of Devarim, saying “lo bchayil vlo bekoach veShachanti besocham — make me a Bnei Yisrael’s travels in the desert and ke im bruchi” — Not by might and not Mikdash (active) — and I will dwell entering into the land. It takes place in by strength, but rather through My (passive) in it (Shemos 25:8). the last 40 days of Moshe’s life and is spirit. The same duality of active and passive his “last lecture” to his beloved people. It is not your strength and military

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Yedidya Schechter (YUHSB Class of 2019) learning with RIETS Rosh Yeshiva Rabbi Mayer Twersky is found in Aaron’s lighting of the tamid, consistent and always, and Endnotes Menorah, “Behaalosecha es haneros” reflects both the service of man and 1 Yoma 31a, Yevamos 11, Pesachim 30b, 39a; — when you raise up the candles, an the sign from God that everything is 116b, Gittin 64b, Bechoros 54a. active act, and “el mul pnei hamenorah only from Him. 2 Introduction to MiPninei HaRav. — parallel to the yairo shivas haneros” Chanukah was a military victory that Menorah, the seven candles will shine 3 Usually quoted from the Ramban we recall and give thanks for. But as an (Bereshis 12:6); The earlier source of this is (Bamidbar 8:2), demonstrating a avoda, it is transformed to the lighting Bereishis Rabbah, Lech Lecha no. 9, “Rabbi passive action on our part. of the candles, a reminder of the ner Yehoshua of Sichnin said God gave Avraham a siman/sign that all that happened to him Similarly, in the halachos of the service tamid and Moshe’s recurring theme happens to his sons.” of the Menorah, every morning the throughout the Torah that it is not one who would get the lottery to clean our strength that allows us to succeed 4 Meshech Chochma Parshas Bo 12:16. and set up the Menorah would come — a rejection of the kochi veotzem 5 Similarly on Purim we don’t celebrate in and do the dishun (clearing and yadi model; instead, we succeed the hanging of Haman but the reprieve the Jews received when they were saved from the preparing). They would clean and set by embracing the Mikdash and the decree. up each of the candles except for the spiritual as the source of our strength, two Western ones, which were always “Vezacharta es hashem Elokecha ki Hu 6 Most famously, the Bais Yosef (Orach Chaim, 670). The many answers to this lit (Tamid 33a). When there were open hanosen lecha koach Laasos chayil.” question before and after theBais Yosef of why miracles in the Mikdash, these two (Devarim 8:18). The constant and Chanukah is eight days if the miracle was that candles were always lit even though consistent relationship through Torah it lasted the extra day, is summarized in the they got the same measure of oil as all and mitzvos is clearly the lasting legacy book Ner Le’meah with over 100 answers to the rest (Rosh, ibid). They were not and destiny of the Jewish people. that question. cleaned and set, but it was from those 7 Rav Shamshon Refael Hirsch echoes this Chanukah is not a commemoration of two candles that the Kohain lit all the idea and points out the parallel between the a victory in battle, but the celebration Mishkan and Har Sinai, explaining that the rest, as the Rosh says, they served as, “a of what the Jews were fighting for and same way the Shechina rested upon Har Sinai, witness that G-d rests His presence in their rallying cry “mi laHashem eli” — now it is resting upon the Mishkan (Shemot the Jewish people.” 40:33) Whoever is for Hashem, come with Thishashraas haShechina is the ner me.

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Secret of the Candles: How to Maximize Our Children’s Potential

ne of the goals of Jewish parenting is to help our children to grow and reach Rabbi Shimon Schenker Otheir potential. However, many Associate Principal at YUHSB parents do not have an exact formula to accomplish this herculean task. If one looks deep enough into any halacha, there is a deeper moral that according to the Shulchan Aruch, Shulchan Aruch and the Rama? Rav teaching lying below the surface. in general, the head of the household Yisrael Meir Kagan (the Chofetz The halachos of Chanukah are no lights on behalf of the whole family. Chaim) writes, Beiur Halacha 675:3, exception. Within them is a halacha This is normative Sephardic practice. s.v. ULedidan, that the Shiltei Giborim that gives us an insight into this However, the Magen Avraham adds certainly agrees that we are obligated fundamental parenting challenge. As that it is possible that a child would to train our children in mitzvos. we better understand the nature of a not light even according to Ashkenazic However, his position is that chinuch child’s obligation to light Chanukah practice, where each member of the only applies to mitzvos that adults candles, we will discover a profound household lights in order to fulfill themselves are obligated to perform, insight into our ability to foster and mehadrin (the enhanced form of not to the extra stringencies that develop real growth in our children. the mitzvah). TheMagen Avraham adults perform to beautify a mitzvah. bases his ruling on a comment of the Therefore, children are only obligated One of the dilemmas that parents Shiltei Hagiborim, Shabbos 9b (Rif to perform the basic mitzvah that only face in child-rearing is how hard to pages). A similar view is found in applies if one has his own home. The push their children. Should they take the Meiri, Shabbos 21b, s.v. Mitzvas additional sets of light in the home a strict approach or a more laid-back Chanukah. The ruling of theMagen are considered mehadrin, and children approach? This dilemma is reflected Avraham challenges an explicit ruling have no chinuch obligation to perform in the laws of Chanukah. There are of the Rama, Orach Chaim 675:3, that an aspect of the mitzvah that is only many sources in halachic literature children who have reached the age of considered mehadrin. The Chofetz that discuss the mitzvah for children chinuch1 (training) should also light, Chaim adds in the Mishna Berurah to light Chanukah candles. Is there since Ashkenazic practice is that each 675:14, that even according to the an obligation to teach our children to member of the household lights. Rama, who holds that children should perform not only the basic mitzvah, or light, there is no need to require the are we also obligated to train them to The Chofetz Chaim: Parenting child to light more than one candle. perform mitzvos on a higher level and With Simplicity This is because lighting more than to do the mitzvos in a more mehudar one candle represents mehadrin (beautiful) and enhanced manner? Why do the Shiltei Giborim and the min hamehadrin, and children are R’ Yosef Karo in the Shulchan Aruch, Meiri rule that unless a child has not obligated to go to such lengths Orach Chaim 677:2, writes, “a child his own house, he is exempt from to fulfill the mitzvah ofchinuch . that has reached the age of chinuch is lighting? Isn’t there a general mitzvah Accordingly, the Chofetz Chaim obligated to light candles.” TheMagen to train our children to perform agrees with the line of reasoning of Avraham, 677:8, has an amazing mitzvos? Furthermore, why does the the Shiltei Giborim, but with a more qualification of the ’s Shulchan Aruch Magen Avraham follow an opinion limited application. ruling: the obligation is referring to a that rejects the ruling of both the child who has his own house. He notes

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 discussion. Rav Frank differentiates explanation. He suggests that anytime The Piaseczno Rebbe between the two levels of mehadrin. something is done for the first time, it R. Kalonymous Kalman Shapira He explains that a child who is living must be done in the most pristine and (1889-1943) was appointed the in his parents’ home has no obligation purest way possible. Thechachamim Grand Rabbi of Piaseczno, Poland to light, just as children over bar/bas of the time could have relied on at the age of 20. He distinguished himself as someone uniquely mitzvah have no obligation to light using impure oil, but since they were sensitive to the psychological needs to fulfill the basic (non-mehadrin) rededicating the Beis Hamikdash, of others, especially of children. mitzvah. Therefore, the mitzvah of they wanted to set the tone and level His work Chovas HaTalmidim, The chinuch is never triggered. This is of performance in the Beis Hamikdash Students’ Obligation, continues why the Shiltei Hagiborim and Meiri for all those who came after them. to be a widely studied work on do not insist on the child lighting. They wanted to perform the mitzvah educating children. However, if a child has his own home, in its purest form. R. Engel’s message When the Nazis invaded Poland in he would be obligated to light because is equally applicable to how we train 1939, R. Shapira’s son, daughter- of the mitzvah of chinuch. Once he is our children to perform mitzvos. in-law and sister-in-law were killed lighting, he should fulfill the mitzvah and R. Shapira was forced into properly and fulfill themehadrin min the Warsaw ghetto. There, he was The Foundations of forced to work as a shoemaker at hamehadrin aspect by lighting the Inspirational Chinuch the Schultz factory to pay for his number of candles corresponding to food. Though no longer an official the night of Chanukah. Chinuch and Chanukah come from leader, R. Shapira continued to According to Rav Frank zt”l, the the same Hebrew root and convey take seriously his commitment mitzvah of chinuch requires children to the same idea: to dedicate and start to the community. He took on an fulfill mitzvos in the most scrupulous from the beginning to set a pattern informal pastoral role at the factory, of behavior. Rabbi Kalonymus inspiring others through his words, way possible. He cites the Ritva, Sukkah 2b, who proves from the Kalman (the Piaseczno Rebbe), and delivering a weekly sermon to Chovas Hatalmidim pg. 8, teaches his followers every Shabbat. Aware Gemara there that the mitzvah of that the word for education, chinuch of the importance of his work, he chinuch requires us to enable our transcribed his sermons, placed children to perform mitzvos fully and (and Chanukah), doesn’t just mean them in a milk canister and buried scrupulously like an adult, without beginning — there are other Hebrew the canister before the liquidation compromise. words for that. It refers specifically of the Warsaw Ghetto in May to the ability to take something 1943. Included in the canister were This concept is inherent in the fabric and prepare it in a way that enables instructions to the finder to send of the mitzvah of lighting Chanukah it to fulfill its potential; to take it the sermons to R. Shapira’s brother candles itself. ThePnei Yehoshua, from potential to actual. When the who lived in Israel, and to then have Shabbos 21b, s.v. Mai Chanukah, asks: Chashmonaim were rededicating the them published. The canister was Why did we need the entire miracle Beis Hamikdash they weren’t just discovered by a Polish construction of the oil burning for eight days? starting the avodah (service) again. worker after the war. The contents Why couldn’t we just use impure oil They were preparing it to be used for were, as requested, delivered to Israel based on the principle of tumah hutra its true purpose. The same applies to and published under the title Esh b’tzibur,2 that impurity is permitted Kodesh (Sacred Fire). chinuch. The verse in Mishlei states: in case of public need in the Beis חֲ נְֹך לַ ּנַעַר עַ ל ִּפי דַרְ ֹוכ גַם יכִ יַזְקִ ין לֹא יָסּור Hamikdash? ThePnei Yehoshua מִ מֶ ָ ּנה . Rav Tzvi Pesach Frank: answers that while it is true that they Inspiring Our Children for could have used impure oil, Hashem Train a child according to his way, even Greatness wanted to show how precious their when he gets older, he won’t stray from it. rededication of the Beis Hamikdash Mishlei 22:6 Rav Tzvi Pesach Frank, Mikraei was to Him, and that He was with The aforementioned Ritva inSukkah Kodesh, Chanukah no. 15, provides them.3 Rav Yosef Engel, Gilyonei states that from this verse, we see that a different perspective to this Hashas, Shabbos 21a, offers a different the purpose of chinuch is to prepare

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The YUHSB 2015 Chanukah Chagiga

our children to perform mitzvos reach the actual target. children? Rav Kamenetsky answers throughout their lives. This is why the that we learn from this ruling that we In order to have lofty aspirations for mitzvah experience of a child needs to should raise every Jewish child with our children, we have to really believe mirror the experience of an adult. the perspective that he/she has the in their potential. This idea can be potential to speak with the Shechina. The mitzvah ofchinuch — as found, of all places, in a ruling of the In order to maximize our children’s explained by Rav Tzvi Pesach Frank Rama in an obscure chapter about the potential we need to make sure their — and the connection between laws of milk coming from non-kosher educational experiences are pure and chinuch and Chanukah, provide a species. The Gemara,Sotah 12b, uncompromised, and always believe in model for us to help our children states that when Moshe Rabbeinu their ability to achieve greatness. reach their potential. We need was an infant, he would not nurse to ensure that their educational from an Egyptian wet nurse because experiences are as pure and idealistic it was inappropriate for the mouth Endnotes as possible. We need to pursue and that would eventually speak with the 1 See Sukkah 42a and Chagiga 4a. See maintain lofty goals and aspirations Shechina to nurse from someone who also Mishna Berurah 343:3, which explains for our children’s spiritual growth. In ate non-kosher food. TheRama , Yoreh that the age of chinuch is dependent on the Tehillim 127:4, it is written: Deah 81:7, rules that Jewish children understanding of each individual child and therefore is subjective, not objective. .should not nurse from a non-Jew כְחִצִים בְ יַד גִ בֹור כֵן בְ נֵי הַ ּנְעּורִ ים. Like arrows in the hand of a warrior, so The Vilna Gaon,Beiur Hagra ad loc. 2 Pesachim 77a, Toras Kohanim (Vayikra 24:2), Rambam (Hilchos Temidim U’musafim are the youth. notes that the source for the Rama’s ruling is the Gemara’s comment 3:10). Rav Shamshon Refael Hirsch, in his regarding Moshe Rabbeinu. Rav 3 Rav Yonasan Sacks shli”ta in Y’mei commentary on Tehillim, explains Yaakov Kamenetsky, Emes L’Yaakov Chanukah, Siman 7 page 114, adds that that when an archer aims his arrow, he Shemos 2:7, asks: we understand why according to the Pnei Yehoshua it makes sets it on a trajectory higher than his sense why there is a concept of mehadrin min Moshe Rabbeinu, who was destined mehadrin specific to Chanukah. Because the intended goal. So too, when educating to be the greatest prophet ever, rabbis did not rely on the basic requirement our children, we must aim higher than couldn’t nurse from a non-Jew. Why at the time of the miracle and went above and our realistic target in order for them to does the Rama apply this to all Jewish beyond to find pure oil, we too perform the mitzvah in an extremely scrupulous manner.

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 The Message of Mehadrin“ Min Ha-Mehadrin” on Chanukah

ne of the most famous passages in the entire Gemara, which outlines Rabbi Michael Taubes Othe details of the mitzvah to light YUHSB Class of 1976 Chanukah candles, states as follows: Rosh Yeshiva, RIETS and YU High School for Boys תנו רבנן: מצות חנוכה נר איש וביתו. והמהדרין - נר לכל אחד ואחד. והמהדרין The Rabbis taught: The mitzvah of from then on continuously increases [the מן המהדרין, בית שמאי אומרים: יום ראשון lighting candles on] Chanukah is [to number of candles lit each night]. Ulla] מדליק שמנה, מכאן ואילך פוחת והולך; ובית ,.light] one candle [per] man and his said: Two Amoraim in the west (i.e הלל אומרים: יום ראשון מדליק אחת, מכאן household [each night]. And those who in Eretz Yisrael) disagree about this ואילך מוסיף והולך. אמר עולא: פליגי בה תרי pursue mitzvos [with greater enthusiasm (i.e., about the basis for these opposing אמוראי במערבא, רבי יוסי בר אבין ורבי יוסי light] one candle for each and every one positions, namely): Rabbi Yose bar בר זבידא, חד אמר: טעמא דבית שמאי - in the household each night]. And [as Avin and Rabbi Yose bar Zevida. One] כנגד ימים הנכנסין, וטעמא דבית הלל - כנגד for] those who pursue mitzvos with even [of them] said [that] the reasoning ימים היוצאין. וחד אמר: טעמא דבית שמאי greater enthusiasm, Beis Shammai say of Beis Shammai [is that the nightly - כנגד פרי החג, וטעמא דבית הלל - דמעלין that [on] the first day [of Chanukah] decreasing of the number of candles lit בקדש ואין מורידין. אמר רבה בר בר חנה one lights eight [candles, and] from is done so that the number of candles lit אמר רבי יוחנן: שני זקנים היו בצידן, אחד then on continuously decreases [the each night] corresponds to the [number עשה כבית שמאי ואחד עשה כדברי בית הלל, ,number of candles lit each night], and of] days [of the holiday] yet to come זה נותן טעם לדבריו - כנגד פרי החג, וזה נותן Beis Hillel say that [on] the first day [of and the reasoning of Beis Hillel [is that טעם לדבריו - דמעלין בקדש ואין מורידין. Chanukah] one lights one [candle, and] the nightly increasing of the number of מסכת שבת דף כא עמוד ב

Note: Much of this presentation is based on a shiur delivered by HaRav Noach Borenstein, zt’l. HaRav Noach was recognized at a young age as one of the most outstanding talmidim of the “Brisker Rav,” the famed gaon HaRav Yitzchak Zev (“Reb Velvele”) Soloveitchik, zt’l, in Europe, and eventually, HaRav Noach served as a Rosh Yeshiva at RIETS for several decades. His son, HaRav Shmuel Borenstein, zt’l, who was niftar just this past Rosh HaShanah, was an extraordinarily dedicated and beloved rebbe for over forty years in MTA/YUHSB, where he also learned as a student himself. His profound devotion to and deep concern for his talmidim, his willingness to cheerfully do anything that was asked of him, his love for and trust in our yeshiva

Rav Noach Borenstein zt”l and its mission, his respect for all other human beings, about whom he never spoke a word of lashon hara, and his ever-present smile will always be remembered by those who were privileged to know him. Several years ago, I came across a written summary of the shiur from HaRav Noach that this essay is based on, in a sefer that I chanced upon which contained several Divrei Torah published by a member of his family, and I (orally) shared it then with HaRav Shmuel and a number of others. I present some of the ideas here to the best of my understanding in the hope that I will be able to accurately relate them and that the learning that they may inspire will serve as an aliyah for the neshamos of both HaRav Noach and HaRav Shmuel, zichronam leverachah.

53 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 candles lit is done so that the number requirement, and light one candle per when two days (including that day) of candles lit each night] corresponds to member of the household each night. have arrived, two candles are lit, and the [number of] days [of the holiday] And the “mehadrin min ha-mehadrin,” on the eighth night, when eight days that have [already] passed. And one [of those whose excitement for mitzvah (including that day) have arrived, them] said [that] the reasoning of Beis observance is even greater, go even eight candles are lit. further and change the number of Shammai [that the number of candles The second Amora suggests a very candles lit each night, depending upon lit decreases each night is that this different rationale behind the opinions which night of Chanukah it is. Exactly mitzvah] corresponds to [the mitzvah of Beis Shammai and Beis Hillel. He how they do this, however, is subject of offering] the [sacrificial] bulls [in the contends that the position of Beis to a dispute between Beis Shammai, Beis HaMikdash] on the holiday [of Shammai, that the number of candles who are of the opinion that on the Sukkos], and the reasoning of Beis Hillel decreases each night, is modeled after first night these people light eight [that the number of candles lit increases the special sacrificial offerings on the candles and subsequently subtract one each night is based upon the principle] holiday of Sukkos, when the number that we ascend in sacred matters and candle each night, thus concluding of bulls offered askorbanos each day with one candle on the last night, we do not descend. Rabbah bar bar decreases, beginning with thirteen and Beis Hillel, who hold the reverse: Channah said in the name of Rabbi on the first day of the holiday and these individuals begin by lighting one Yochanan: There were two elders in ending with seven on the seventh day candle the first night and subsequently [the city of] Sidon, one performed [the (see Bamidbar 29:12-34). The view add one candle each night, thus mitzvah of lighting Chanukah candles] of Beis Hillel, on the other hand, that concluding with eight candles on the in accordance with the words of Beis the number of candles increases each last night. Shammai, and one performed [it] in night, is based on a general halachic accordance with the view of Beis Hillel. The Gemara then presents a further principle that when it comes to sacred This [one, who followed the ruling of dispute, this time among Amoraim matters, we ascend (i.e., we elevate Beis Shammai,] gives [as] the reason for in Eretz Yisrael, as to the logic or increase) and we do not descend his opinion [that the number of candles behind the respective positions (ma’alin ba-kodesh ve’ein moridin — lit should decrease each night that this of Beis Shammai and Beis Hillel see Menachos 99a for a source in the mitzvah] corresponds to [the mitzvah concerning the mehadrin min ha- Torah for this idea). As the Gemara of offering] the [sacrificial] bulls [in the mehadrin option. According to one concludes, it is the explanation of this Beis HaMikdash] on the holiday [of Amora, Beis Shammai hold that the second Amora regarding the argument Sukkos], and this [one, who followed number of candles lit per night should between Beis Shammai and Beis Hillel the ruling of Beis Hillel,] gives [as] the correspond to the number of days that was apparently more widely reason for his opinion [that the number of the holiday yet to come — hence accepted. of candles lit should increase each night] eight candles are lit on the first night, As a side point, it is interesting to that we ascend in sacred matters and we when eight days of the holiday are still ponder why Beis Shammai would do not descend. in front of us, seven candles are lit on Shabbos 21b choose to relate the mitzvah of the second night when seven days of lighting Chanukah candles to the As elucidated by Rashi, the Gemara is the holiday still remain, and so on, “parei ha-chag,” the bull offerings telling us that the basic requirement proceeding down to one candle on sacrificed in the Beis HaMikdash is to light one candle per household the eighth night, when just one day on Sukkos. It is true that the fact each night, regardless of how many is left. Beis Hillel, on the other hand, that the number of bulls offered household members there are. [Note maintain that the number of candles each day indeed decreased as the that we will refer in this essay to lit per night should correspond to the holiday progressed would seem to lighting candles, but all the same number of days of the holiday that indicate that the aforementioned rule issues are relevant if one uses oil have arrived — including the one on of ma’alin ba-kodesh ve’ein moridin, to kindle the Chanukah lights.] which the candles are now being lit. suggested as the reason for Beis The “ ,” those who pursue mehadrin On the first night, when only one day Hillel’s view, is actually not always mitzvos in general with a greater level has arrived (including that day itself), employed, especially if there is a of enthusiasm, go beyond the basic one candle is lit, on the second night,

54 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 compelling indication otherwise; but burning of the oil in the Menorah notion that the number of candles lit the question is still why we should of the Beis HaMikdash, the rabbis each night should correspond to the model our practice on Chanukah after patterned the laws of the light from number of days of the holiday that those sacrifices. the Chanukah candles after the laws have already arrived or on the general Perhaps the answer lies in a ruling of the light of the Menorah — and rule that, regarding sacred matters, we found earlier in that same Gemara after other sacred items of the Beis ascend rather than descend? HaMikdash that may not be used for (Shabbos 21b), where we are taught The Beis Ha-Leivi, in one of his essays any other purposes. Just as, therefore, that it is prohibited to make personal about Chanukah (printed at the end one could not make use of the light of use of the light provided by the of his commentary to Sefer Bereishis), Menorah of the Beis HaMikdash for Chanukah candles, a ruling codified presents an interesting scenario. What any other needs, one likewise may not by the Rambam (Hilchos Chanukah if, on the third night of Chanukah, make use of the light of the Chanukah 4:6) and the Shulchan Aruch (Orach one has only two candles? Should candles for any other needs. Once we Chaim 673:1). Here it is noted that he light both in order to fulfill the have connected the Chanukah candles for this reason we customarily kindle mehadrin min ha-mehadrin practice to the Beis HaMikdash and even one extra light — commonly known in accordance with the ruling of declared that they are to be treated as the shamash — so that we can make Beis Hillel? If Beis Hillel’s reason for on par with other sacred items of the use of that light and not the light of increasing the number of candles Beis HaMikdash, the sanctity of which the candles kindled for the mitzvah lit each night is based on the idea itself. In order to explain why it is in precludes their being used for any that the number of candles should fact forbidden to make use of the light external purposes, we can understand correspond to the number of days of from the actual Chanukah candles, the connecting the Chanukah candles to a the holiday that have arrived (the first Ran writes: sacrificial rite in the Beis HaMikdash, interpretation above), then the answer namely, the Sukkos offerings. The is no, since he will not be lighting הלכות חנוכה. שמע מינה אסור להשתמש same laws forbidding making personal the correct number of candles on the use of a sacred Beis HaMikdash item לאורה. פירוש כל תשמישין ואפילו תשמיש third night. If, however, Beis Hillel’s מצוה דכיון שעל ידי נס שנעשה במנורה also apply to the animals dedicated for reason is based on the principle .those offerings תקנוה עשאוה כמנורה שאין משתמשין בה that we ascend in sacred matters כלל. To return to the dispute between and do not descend (the second ר”ן על הרי”ף, שבת ט. Beis Shammai and Beis Hillel as interpretation above), then the answer The laws of Chanukah. [We] learn to whether those who follow the is yes, because although he will not be from this [that] it is forbidden to make mehadrin min ha-mehadrin practice ascending from what he did the night use of [a Chanukah candle’s] light. The should add or subtract a candle each before, as he is unable to do so, he is meaning [of this] is that all uses, even night, one may legitimately ask if it still not permitted to descend, and mitzvah [oriented] uses [are forbidden makes any practical difference what light fewer than he did previously. by the light of the candle], because since their respective opinions are based TheBeis Ha-Leivi then turns it was as a result of a miracle which was on. That is, does it matter practically his attention to a fundamental done with the Menorah [in the Beis whether Beis Shammai’s opinion disagreement between Tosafos and HaMikdash that] they (i.e., the rabbis) (that the number of candles lit should the Rambam regarding the mehadrin established it (i.e., the mitzvah to light a decrease nightly) is based upon the min ha-mehadrin option. As noted candle on Chanukah), they made it (i.e., idea that the number of candles lit above, whereas the basic requirement the Chanukah candle) like the Menorah each night should correspond to of the mitzvah of lighting Chanukah [itself], which cannot be used [for any the number of days remaining in candles is to light a single candle per other use] at all. the holiday, or upon the connection household per night, those who wish Ran to Shabbos, 9a in Rif between Chanukah candles and the to fulfill themehadrin option light an In other words, because the very bull offerings of Sukkos? And does it additional candle for each household mitzvah to light candles on Chanukah matter whether Beis Hillel’s opinion member (though the number does was introduced as a means of (that the number of candles lit should not change from one night to the commemorating the miracle of the increase nightly) is based upon the

55 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 next). But what about those who wish decreases [the number of candles each it is or if they represent the number to fulfill themehadrin min ha-mehadrin night], as that corresponds [either] to of people in the household. In short, option? As explained, Beis Shammai the [number of] days [of the holiday] according to Tosafos, the mehadrin and Beis Hillel argue about whether yet to come or to the [number of] days min ha-mehadrin option is an they should start with eight candles [of the holiday] which have [already] enhancement of the basic requirement on the first night and light one less passed [depending upon whether one is to light one candle per household each subsequent night, ending up with following the position of Beis Shammai each night, and is not related to the one candle on the eighth night, or or that of Beis Hillel]. But if [the person] mehadrin option to light one candle start with one candle on the first night lights one candle [on the first night] per member of the household each and light one more each night, ending for each one [in his household], even night. up with eight on the eighth night. But if he will from then on add [another The Rambam, however, disagrees: should they be lighting on each night candle each night, in accordance with כמה נרות הוא מדליק בחנוכה, מצותה שיהיה just one candle or set of candles, the the view of Beis Hillel], there will be no כל בית ובית מדליק נר אחד בין שהיו אנשי exact number depending upon the [clear] distinction [as to which night of הבית מרובין בין שלא היה בו אלא אדם אחד, particular night, regardless of how Chanukah it is], as those [who see the והמהדר את המצוה מדליק נרות כמנין אנשי many household members there are? additional candles] will think that such הבית נר לכל אחד ואחד בין אנשים בין נשים, Or should they be lighting a separate is [the number of] people there are in the והמהדר יתר על זה ועושה מצוה מן המובחר candle or set of candles for each house [and the person is following the מדליק נר לכל אחד ואחד בלילה הראשון individual household member on each mehadrin option, and not the mehadrin ומוסיף והולך בכל לילה ולילה נר אחד. .[night, either subtracting or adding one min ha-mehadrin option כיצד הרי שהיו אנשי הבית עשרה, בלילה -each night as the holiday progresses, Tosafos to Shabbos 21b, s.v. ve-ha הראשון מדליק עשרה נרות ובליל שני עשרים following the ruling of either Beis mehadrin ובליל שלישי שלשים עד שנמצא מדליק בליל Shammai or Beis Hillel? The Gemara In other words, according to Tosafos, שמיני שמונים נרות. itself does not make this clear, and it is one goal of the mehadrin min ha- רמב”ם הלכות חנוכה פרק ד הלכה א-ב consequently the subject of a dispute mehadrin option is to light the number among the Rishonim. of candles that will make it clear How many candles does one light on The opinion of Rabbeinu Yitzchak is which night of Chanukah it is (with Chanukah? The [basic] mitzvah is that cited in Tosafos: either one more or one less candle in each and every household one lights one candle [each night], whether there being lit each night in accordance נראה לר”י דב”ש וב”ה לא קיימי אלא אנר are many members of the household or with the view of either Beis Hillel איש וביתו שכן יש יותר הידור דאיכא היכרא whether there is only one person [living] or Beis Shammai). This can be best כשמוסיף והולך או מחסר שהוא כנגד ימים in it. One who embellishes the mitzvah ,accomplished only if one lights הנכנסים או היוצאים אבל אם עושה נר לכל lights [as many] candles [each night] as according to Beis Hillel, one candle אחד אפי’ יוסיף מכאן ואילך ליכא היכרא the number of members of the household for the entire household on the first שיסברו שכך יש בני אדם בבית. [that there are], one candle for each night, two candles for the entire תוספות, שבת כא: ד”ה והמהדרין household on the second night, and and every one [of them], whether men It appears to the Ri (Rabbeinu so on, or, according to Beis Shammai, or women. And one who embellishes Yitzchak) that [in describing the eight candles for the entire household [the mitzvah even] more than that, and mehadrin min ha-mehadrin option,] on the first night, seven candles for does the mitzvah in the choicest fashion, Beis Shammai and Beis Hillel are the entire household on the second lights one candle for each and every one referring to [enhancing the basic night, and so on. If, however, one in the household on the first night and requirement to light] one candle [per] were to light an individual candle or continuously increases [the number of man and his household [each night], set of candles for each member of candles lit by adding] one candle [per because that way there is a greater the household, it would be unclear household member] on each and every embellishment [of the mitzvah] since to the on-looker which night of the night. there will be a [clear] distinction [as to holiday it is, as one who sees multiple For example, if there were ten members which night of Chanukah it is] when candles will not know if those candles of the household, on the first night one he [either] continuously increases or represent which night of Chanukah lights ten candles, and on the second

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 night twenty, and on the third night conduct themselves accordingly. The point to another important difference thirty, [and so on] until he ends up Rama there, however, writes that the between the two aforementioned lighting eighty candles on the eighth widespread custom is that a separate interpretations in the Gemara as to night. candle or set of candles is lit for each the reasoning behind the respective Rambam, Hilchos Chanukah 4:1-2 and every member of the household, positions of Beis Shammai and Beis Clearly, the Rambam is of the opinion as posited by the Rambam, and this Hillel. Basing himself on a comment is indeed the practice followed by of the Vilna Gaon in the that the mehadrin min ha-mehadrin Shulchan option is an enhancement not only of most Ashkenazic Jews today. As an Aruch (Bi’ur Ha-Gra ibid., s.v. ve-yeish the basic requirement but also of the aside, it should be noted that the Taz omrim), the Beis Ha-Leivi posits ( . no. 1) points out that there is that according to the second of mehadrin option. Just as, therefore, ibid the number of candles lit by one who somewhat of anomaly here in that those interpretations, according to the Sephardim have accepted the which Beis Shammai and Beis Hillel fulfills themehadrin option varies are unconcerned about a need to based upon the number of people in ruling of Tosafos, more generally demonstrate what night of Chanukah the household, as this person lights followed by the Ashkenazim, while the it is (and thus do not argue about what one candle for each member of the Ashkenazim have accepted the ruling is more important — the number of household each night, the same is of the Rambam, more usually followed by the Sephardim. [See, however, days yet to come or the number of true of one who fulfills themehadrin Sdei ( , days that have already arrived, but min ha-mehadrin option, as this Chemed Asifas Dinim Ma’areches rather about whether this mitzvah person lights an additional candle Chanukah 9:4), among others, for is modeled after the descending each succeeding night (according further discussion of this point based number of bull offerings on to the accepted view of Beis Hillel) on what the Rambam himself writes Sukkos or after the standard policy that we for each member of the household, about the common Sephardic practice ascend in sacred matters and do not to the point that on the eighth night in Hilchos Chanukah 4:3; see also descend), there is no requirement he will be lighting eight candles per Chidushei Maran Ri”z Ha-Leivi ‘al Ha- that there be any visible indication to household member. Evidently, the Rambam, Hilchos Chanukah 4:1, for an on-looker as to what night of the Rambam is not troubled with the an analysis of an important distinction holiday it is. The objection raised by concern raised by Tosafos that if between the actual Ashkenazic Tosafos, as presented above — that one lights multiple candles for each practice and the Rambam’s ruling.] if a candle or set of candles is lit for household member, the distinction in In considering this dispute between each member of the household in terms of which night of Chanukah it is Tosafos and the Rambam regarding order to satisfy the mehadrin min will be somewhat blurred. the mehadrin min ha-mehadrin option, ha-mehadrin option, there will be no the Beis Ha-Leivi suggests that it may In terms of the final halachah, the clear distinction on a given night as to Shulchan Aruch (Orach Chaim 671:2) codifies themehadrin min ha-mehadrin practice in accordance with the opinion of Beis Hillel, that a new candle is added each night of the holiday, but asserts that only one candle or set of candles is lit in every household, such that on the last night, a total of eight candles are lit regardless of how many members there are of that household. This is in line with the position of Tosafos that the mehadrin min ha-mehadrin option does not build on the mehadrin option, and most Sephardic Jews to this day Rabbi Shmuel Borenstein zt”l (Class of 1960) with YUHSB student Gabi Steinberg (Class of 2013)

57 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 which night of Chanukah it is because night of the holiday it is — is about The Rabbis taught: The mitzvah [is] those who see multiple candles will whether the emphasis should be on to place the Chanukah candle(s) at the not know if they represent which the number of remaining days and we doorway of one’s house on the outside… night of the holiday it is or if they should proceed in descending order as and in times of danger, he should place represent the number of people in the we do with the bull offerings of Sukkos it [inside] on his table, and that is household — is thus of no concern or whether the emphasis should be on sufficient. and is hence irrelevant. That concern the number of days that have already Shabbos 21b is relevant only according to the first arrived and we should proceed in As explained there by Rashi, one of interpretation, which focuses upon ascending order because of the general the important purposes of lighting the idea that the number of candles rule that in sacred matters we ascend Chanukah candles is to generate corresponds to the day of the holiday and do not descend. Since in any case, pirsumei nissa — publicity for (whether yet remaining or already though, the number of candles should the great miracle that the holiday passed). Since, as described above, demonstrate something about which commemorates. It is therefore proper the Gemara subsequently records night of Chanukah it is, the mehadrin to light the candles outdoors, where that the elders of Sidon accepted option requires only min ha-mehadrin they will likely be seen by many this second interpretation of the one candle or set of candles per the individuals who are passing by in views of Beis Shammai and Beis entire household so as to minimize the street, thereby making more and Hillel, the Rambam too accepts that any potential lack of clarity in this more people aware of this miracle. interpretation and thus rules as he demonstration. According to the Beis If, however, one is not able to light does in terms of the mehadrin min Ha-Leivi, then, there is a significant outdoors due to some dangerous ha-mehadrin option, disregarding any practical difference between the two circumstance at the time (see Rashi, concern about making it clear which interpretations of the dispute between s.v. ha-sakanah and Tosafos, s.v. night of Chanukah it may happen to Beis Shammai and Beis Hillel, relating u’veshe’as ha-sakanah for details), be. Had the Rambam accepted the to the disagreement between Tosafos he may light indoors at his table first interpretation, he would have and the Rambam regarding the and that will suffice for him to fulfill shared the concern of Tosafos and option. It mehadrin min ha-mehadrin the mitzvah. The Rambam Hilchos( ultimately ruled like Tosafos that to may be noted that the Chida, in his Chanukah 4:7-8) and the Shulchan satisfy the to mehadrin min ha-mehadrin Birkei Yosef Shulchan Aruch Orach Aruch (Orach Chaim ibid. no. 5) rule option only one candle or set of ( . no. 1), writes explicitly, Chaim ibid accordingly; the Aruch HaShulchan candles is lit each night regardless of citing the Pri Chadash (ibid. no. 1) and (ibid. no. 24) notes that the same the number of household members. others, that the two interpretations is true when there may be no actual The opinion of Tosafos, however, is that in the Gemara regarding the dispute danger, but the weather conditions everybody agrees — according to both between Beis Shammai and Beis Hillel outside are adverse. The question not interpretations of the dispute between indeed centers around this point of discussed in these sources is whether Beis Shammai and Beis Hillel — that disagreement between Tosafos and the one who is forced to light indoors Rambam. the primary goal of the mehadrin min should nonetheless pursue the ha-mehadrin option is to demonstrate It may be possible to suggest yet enhancement options of mehadrin and clearly to any on-looker which night of another practical difference between mehadrin min ha-mehadrin, or whether Chanukah it is. According to the first these two interpretations of the he should, in such a case, simply fulfill interpretation, the dispute is about dispute between Beis Shammai and the basic obligation of lighting one what the Sages wished to call attention Beis Hillel. Regarding the physical candle each night regardless of how to when establishing the mitzvah placement of the Chanukah candles, many people are in his household. to light Chanukah candles — the the Gemara states: The answer to this question may lie in our understanding of the nature תנו רבנן: נר חנוכה מצוה להניחה על פתח days still to come or the days already of the enhanced options, such as the ביתו מבחוץ . . . ובשעת הסכנה - מניחה על gone by. According to the second interpretation, the dispute — given .mehadrin min ha-mehadrin option שלחנו, ודיו. As just pointed out, the notion of שבת כא: that everybody agrees that the number of candles must indicate clearly which

58 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 pirsumei nissa is central to proper and on [these days] in the evening we inseparable component of the mitzvah fulfillment of the mitzvah to light light the candles at the doorways of the to light candles on Chanukah. Had the Chanukah candles. But is pirsumei houses each and every night of the eight Rambam shared only the earlier part of nissa to be viewed as an actual nights [in order] to demonstrate and the passage, one might have concluded component of that very mitzvah — in reveal [the greatness of] the miracle. And that pirsumei nissa is absolutely other words, is the requirement on these days are the [days which] are called necessary for this mitzvah and if for Chanukah not only to light candles Chanukah, and they are forbidden [to be whatever reason there is no possibility (that is, to perform a “ma’aseh days on which one delivers] a eulogy or to accomplish that, the mitzvah hadlakah” — an act of lighting), but [on which one observes] a fast day just simply cannot be performed. With also to light the candles specifically in like the days of Purim. And the [mitzvah his remarks at the end of the passage, a manner that allows for the miracle of] the lighting of the candles on [these however, the Rambam clarifies that to be publicized to as great an extent days] is a mitzvah from the Rabbinic there indeed exists a Rabbinically as possible? Or is pirsumei nissa a authorities just like [the mitzvah of] the mandated mitzvah to light Chanukah kind of separate obligation — in reading of the Megillah [on Purim]. candles on its own, even without a other words, in addition to lighting Rambam, Hilchos Chanukah 3:3 possibility for pirsumei nissa. candles, one must also try to publicize If this analysis is correct, we can the miracle, but the is pirsumei nissa Conceptually now ask what is accomplished by not by itself part and parcel of the lighting in accordance with the ma’aseh hadlakah? From the fact that speaking, is the mehadrin min ha-mehadrin option. when, for one reason or another, it is embellishment Is that enhancement intended to not possible to light the Chanukah embellish the ma’aseh hadlakah, the candles outdoors, where pirsumei nissa accomplished act of lighting the candles, which can be properly attained, one is still would make it similar to performing obligated to light the candles indoors, by the mehadrin any other mitzvah in an enhanced where there will be no broad pirsumei min ha-mehadrin fashion, through what is generally nissa, it would seem that the “maaseh known as “hiddur mitzvah” — the hadlakah” is an obligation even in the option similar to “beautification” of a mitzvah? For absence of the possibility for pirsumei the embellishment example, the Gemara in Shabbos nissa. (133b), based upon a verse in the The same conclusion may be drawn accomplished by Torah (Shemos 15:2), encourages from something else written by the one to acquire a beautiful sukkah, Rambam: a regular hiddur a beautiful lulav, a beautiful shofar, mitzvah? beautiful tzitzis, and so on, as a ומפני זה התקינו חכמים שבאותו הדור שיהיו means of embellishing the particular שמונת הימים האלו שתחלתן מליל חמשה From the fact that the Rambam here act of the mitzvah performed with ועשרים בכסלו ימי שמחה והלל ומדליקין בהן makes mention twice of the mitzvah each of those items. Is that what הנרות בערב על פתחי הבתים בכל לילה ולילה to light Chanukah candles, once, mehadrin min ha-mehadrin regarding משמונת הלילות להראות ולגלות הנס, וימים ?toward the beginning of the passage, Chanukah candles is all about as well אלו הן הנקראין חנוכה והן אסורין בהספד connecting it directly to concept To be sure, some of the parameters ותענית כימי הפורים, והדלקת הנרות בהן of pirsumei nissa (“to demonstrate are not identical, as the Gemara מצוה מדברי סופרים כקריאת המגילה. and reveal [the greatness of] the in Bava Kamma (9b) teaches that רמב”ם הלכות חנוכה פרק ג הלכה ג miracle”), but again at the end of to accomplish the goal of hiddur And because of this [story, outlined the passage, presenting it as an mitzvah, one must be willing to spend previously], the Sages who were [alive] independent rabbinic requirement up to one third extra for the more in that generation instituted that these with no reference to pirsumei nissa, it beautiful item (see there for details; eight days, which start from the evening may be argued that he too is conveying see also Shulchan Aruch Orach Chaim [of] the twenty-fifth of Kislev, should be the point that pirsumei nissa, while 656:1), while one who lights even days of rejoicing and of [reciting] Hallel, certainly very important, is not an one additional Chanukah candle a

59 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 night is spending more than one third streets to recognize the greatness of follow this option if he so desires, as extra. But conceptually speaking, is the Chanukah miracle by considering he will thereby embellish his personal the embellishment accomplished how many “miraculous days” yet performance of the mitzvah. In any by the mehadrin min ha-mehadrin remain (Beis Shammai) or how many case, it seems clear that there are option similar to the embellishment have already arrived (Beis Hillel). indeed practical differences between accomplished by a regular hiddur It seems clear that according to this these two interpretations of the nature mitzvah? view, the mehadrin min ha-mehadrin of the dispute between Beis Shammai Or — maybe because of the above option is designed to enhance the and Beis Hillel. discrepancy between the means level of pirsumei nissa; consequently, As a postscript, it may be added that one may suggest that when the of fulfilling themehadrin min hain a way, at least homiletically, both of person has to light indoors, where no mehadrin option and the standard the above ideas are correct. There is significant is achieved hiddur mitzvah rules — should we pirsumei nissa value in embellishing one’s personal in any event, there is nothing to be say that mehadrin min ha-mehadrin performance of mitzvos, regardless on Chanukah does not relate to the gained by adhering to the mehadrin of what is visible to others, and there actual mitzvah of lighting candles — min ha-mehadrin practice. In such a is also value in enhancing the aspect case, lighting one candle for the entire the ma’aseh hadlakah — at all, but of a mitzvah that one demonstrates rather to the unique requirement household each night would suffice to to others, thereby showing his love enable the person to fulfill his mitzvah, of pirsumei nissa? In other words, for the mitzvah to the public. It is as there is no to enhance. perhaps the mehadrin min ha-mehadrin pirsumei nissa noteworthy that the Hebrew root of enhancement is intended to embellish The author of the second the word “Chanukah” is the same as the pirsumei nissa element, as it attracts explanation, however, who does that of the word “chinuch,” usually more attention from the on-looker, not attach any significance to translated as education, training, or, through the ever-increasing number of calling attention to what day of the most accurately, making someone (or candles visible, to the special greatness holiday it is, apparently posits that something) suitable for the role he of the miracle being celebrated on the performance of the mitzvah in will ultimately fill. Anyone who wants Chanukah? Which of the above two accordance with the mehadrin min to be involved in chinuch, to educate, understandings of mehadrin min ha- ha-mehadrin practice is to be modeled train, or make someone suitable for mehadrin on Chanukah is correct? after a pattern existing elsewhere in his role, whether formally as a rebbe or a teacher, or just as someone who Perhaps the answer to this question halachah, either that found regarding wishes to positively impact others, depends on which of the two the sacrificial bull offerings on Sukkos should himself be scrupulous and aforementioned explanations of (Beis Shammai), or that found more meticulous about his own mitzvah the original dispute between Beis commonly, that we ascend in sacred observance, and hence be an Shammai and Beis Hillel regarding the matters and do not descend (Beis Hillel). According to this view, the effective role model. He should also mehadrin min ha-mehadrin practice demonstratively communicate his love one accepts. The author of the first mehadrin min ha-mehadrin option for, his joy in, and his happiness with explanation, emphasizing that the has nothing to do with pirsumei his relationship with God through number of candles lit in accordance nissa, but rather relates to the ma’aseh , the way one performs the mitzvah observance. As we celebrate with the mehadrin min ha-mehadrin hadlakah Chanukah, let us strive to influence practice relates to what day of the act of the mitzvah of lighting the and to be influenced in the best holiday it is, apparently holds that the candles; consequently, even one who possible way. goal of following this practice is to lights indoors, without any major allow the on-lookers passing by in the pirsumei nissa, may still choose to

Find more shiurim and articles from Rabbi Michael Taubes at http://www.yutorah.org/Rabbi-Michael-Taubes

60 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Recalculating Our Priorities in Education hen we think about Chanukah, many Rabbi Andi Yudin themes come to mind. WeW remember the dedication and YUHSB Class of 1995 commitment of the Chashmonaim, Rebbe, Yeshivat Torat Shraga, Israel the miracle of the Menorah, and the importance of hallel v’hoda’ah, praising and thanking Hashem for the for us to light the Menorah, as the oil the purity and sanctity of Torah. was impure. On a deeper level, the great miracles He has performed for Perhaps it was this insistence of the Greeks were out to accomplish much us in our lives. While these themes Chashmonaim that inspired the more than inhibiting the kindling are primary and central to Chanukah, miracle from on High. In Maoz Tzur of the Menorah. The Maharal in his there is another idea, albeit less we say: discussed and center stage, that is part Ner Mitzva explains that shemen, oil, ומנותר קנקנים נעשה נס לשושנים. of the fabric of Chanukah and what refers to wisdom. They went after From the leftover jugs of oil, the miracle it represents: Chanukah sheds light our oil because they really wanted occurred for the beloved roses (Jewish on our focus and priorities in Jewish to defile our wisdom and our Torah. people). education. They could not stand the fact that our chochmah, our wisdom, was greater In light of the above idea, perhaps the One of the most famous questions than theirs, or that it was Divine. message is that because there was raised about the miracle of the pach They therefore defiled all our oils such a desire for purity and sanctity, shemen is raised by the Pnei Yehoshua — symbolically saying that there is Hashem performed the miracle and in Maseches Shabbos (21b). Why was nothing holier about your educational allowed the oil to burn for eight days. the miracle necessary at all? We have system. This message is extremely powerful a halachic principle called “tum’ah and very relevant. While B”H we don’t hutrah b’tzibbur,” which means that When the Chashmonaim entered the live in a time of religious persecution, when we are involved in a communal Mikdash, they realized with every we are constantly challenged, both event, even impure oil would have fiber of their existence what the externally and internally, with ideas been allowed. Why then, did we need Yevanim had tried to accomplish, and and concepts that are not consistent the miracle of finding the one jug of thus went on a search to find pure with Torah values and certainly are oil? oil to light the Menorah. What they were teaching generations to come not in sync with kedushas haTorah. One answer to this question is as was the value of purity and sanctity Whether it is choosing schools for our follows: From the letter of the law of our Torah and our chochmah. It children, summer venues or family we could have gotten by with oil that is so clearly different from the other vacations, we struggle (or perhaps was impure. But there was a much chochmah in the world, because it was don’t struggle enough) with placing deeper issue that was facing the Jewish given to us by Hashem Himself. As the proper value system and priorities people than merely the lighting of such, although impure oil would have to ensure that we maintain the the Menorah. We are taught in the worked to fulfill the technical mitzvah kedusha and tahara that is essential to Gemara (ibid) that the Greeks came of lighting the Menorah, it would not Toras Hashem. We always want more into the Beis Hamikdash and defiled have taught the lesson that was so for our children: a more comfortable all of the oils. On the surface, that important and essential for the day: home, a better vacation or the latest means that they made it impossible technology. But sometimes more is

61 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Chinuch begins from the earliest ages when a child soaks in everything he sees from his parents. Everything we do teaches our children.

less. Sometimes we try to show our “Chinuch begins from the earliest ages daily life? How can we improve our love by showering gifts and material when a child soaks in everything he mitzvah observance so that it will possessions without realizing that we sees from his parents.” The venerable trickle down to the next generation? are not transmitting the greatest gift Rav then quoted the verse we Before Waze was invented, people possible to the next generation — the recite thrice daily in Krias Shema, used to use a separate GPS device. essence of Yiddishkeit — in the way “v’li’madi’tem osam es b’nei’chem…” When a person lost track of his that we should. which charges parents to teach original route to his destination, their children. Rav Shlomo Zalman So where do we start? How can we the GPS would announce noted that the word is spelled take the chinuch message of Chanukah “osam” “Recalculating!” Chanukah comes without a vav — as though it should and properly transmit it to our each year and reminds us to be read Everything we do children and our students? “a’tem.” recalculate our goals and dreams in life teaches our children. Rav Shlomo Zalman Auerbach, zt”l so that we can hopefully transmit the was once asked by a young father In light of this teaching, it would right messages and lessons to the next at what age should he begin to be seem that the best place to start generation. when we revisit the educational value mechanech (educate) his son. His May we each merit to learn this lesson system we would like to impart to son was a few years old and this of Chanukah and fill our lives with our children, is to contemplate our parent didn’t want to miss the boat more kedusha and tahara and thereby own values and goals in life. What is and begin his chinuch too late. Rav merit seeing our children walk in really important to us? What do we Shlomo Zalman responded gently the ways of our illustrious ancestors: get excited about? How much do we that the young man was already late educated, wise and pure. strive for purity and sanctity in our in beginning to be mechanech his son.

Find more shiurim and articles from Rabbi Andi Yudin at http://www.yutorah.org/Rabbi-Andi-Yudin

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Shaare Zedek Cong. Young Israel of St. Louis Kehilat Zichron Yosef Ramat Beit Shemesh, Israel Synagogues Lauderdale Winnipeg, MB St Louis, MO Jerusalem, Israel Merkaz Modiin Houston, TX Fort Lauderdale, FL Shaarei Shomayim Young Israel of Staten Kehillas Bais Yehudah Modiin , Israel University of Young Israel of Houston Cong. Island Tzvi Massachusets JLIC Mishkan Shilo Toronto, ON Houston, TX Cedarhurst, NY Hillel Staten Island, NY Beit Shemesh , Israel Young Israel of Jamaica Shaarei Tefilla Amherst, MA Young Israel of Toco Kehillat Ahavat Tzion Estates Mizrachi Bayit Las Vegas, NV Hills Ramat Beit Shemesh, Israel University of Toronto, ON Jamaica, NY Shaarei Tefillah Cong. Pennsylvania Hillel Atlanta, GA Kehilat Chovevei Tzion Young Israel of MJE Toronto, ON Philadelphia, PA Young Israel of West Skokie, IL Lawrence-Cedarhurst New York, NY Hartford Shaarei Torah Orthodox Viewmount Cedarhurst, NY Kehillat New Hemsptead West Hartford, CT Moledet Cong. of Syracuse Toronto, ON Spring Valley, NY Young Israel of Long Be’er Sheva, Israel Dewitt, NY Young Israel of West Kehillat Ohel Ephraim West Coast Torah Center Beach Moriah Shul Shaarey Yerushalayim Hempstead Ariel, Israel Los Angeles, CA Long Beach, NY Ra’anana, Israel Valley Village, CA West Hempstead, NY Kehillat Shaareei Torah Westville Synagogue Young Israel of Memphis Moses Montefiore Anshe Shaarey Zedek Young Israel of West Of Toronto New Haven, CT Memphis, TN Emunah Valley Village, CA Rogers Park Toronto, ON Woodside Synagogue Young Israel Of Chicago, IL Baltimore, MD Shalhevet High School Kehillat Shaarei Yonah Ahavas Torah Montreal Ner Tamid Cong. Los Angeles, CA Young Israel Ohab Menachem Silver Spring, MD Montréal, QC Baltimore, MD Zedek of North Modiin , Israel Shivtei Yisrael Yagdil Torah Young Israel of Neve Riverdale New Toco Shul Ra’anana, Israel Kemp Mill Synagogue Boca Raton, FL Aliza Yonkers, NY Atlanta, GA Silver Spring, MD Shomrai Shabbos Yavneh Academy Karnei Shomron, Israel Young Israel Shomrei North Shore University Toronto, ON Kenesseth Israel Cong. Paramus, NJ Young Israel of New Emunah Hospital St Louis Park, MN SKA High School for JLIC at Yale University Hyde Park Silver Spring, MD Manhasset, NY Girls New Hyde Park, NY Kesher Israel Cong. Hillel YU High School for Girls Nusach Hari Bnai Zion Hewlett Bay Park, NY Harrisburg, PA New Haven, CT Young Israel of New Hollis, NY St Louis, MO South Fallsburg Hebrew Rochelle Kesher Israel Yeshiva of Flatbush YULA Boys High School NY Hospital - Queens Association New Rochelle, NY Washington, DC Brooklyn, NY Los Angeles, CA Flushing, NY South Fallsburg, NY YU Torah Mitzion Kollel of Chicago SAVE THE DATE to celebrate with the next generation of rabbinic leaders. Chag HaSemikhah Convocation כ”א אדר תשע”ז | SUNDAY, MARCH 19, 2017 WILF CAMPUS

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65 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 66 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanuka 5777 Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi Abraham, Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. Ackerman, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Yosef Adler, Rabbi Moshe Adler, Rabbi Aharon Adler, Dana Adler, Rabbi Yitzchok Adlerstein, AlHaTorah.org, Judy Alkoby, Rabbi Jason Allen, Rabbi Nisson Lippa Alpert, Shiri Alpert, Rabbi William Altshul, Alon Amar, Rabbi Shlomo Amar, Professor Zohar Amar, Joshua Amaru, Claudia Esther Amzallag, Rabbi Hayyim Angel, Ashley Ansel, Shira Apfel, Rabbi Howard Apfel, Dr. Stuart Apfel, Pamela Apfel, Dr. Maryln Applebaum, Rabbi Yaakov Ariel, Rabbi Yosef Leib Arnest, Various Artists, Dr. Adrienne Asch, Sam Ash, Rabbi Pinchas Ashen, Rabbi Dovid Asher, Dr. Shawn Zelig Aster, Shayna Aster, Abigail Atlas, Dr. Gil Atzmon, Rabbi Kenneth Auman, Rabbi Avrohom Ausband, Professor Nathan Aviezer, Rabbi Shlomo Aviner, Chaim Axelrod, Dr. Harvey Babich, Rabbi Elisha Bacon, Dr. Joshua Bacon, Dean Karen Bacon, Rabbi Asher Balanson, Rabbi Hanan Balk, Rabbi Yehuda Balsam, Rabbi Yisrael Balsim, Rabbi Moshe Bamberger, Rabbi Natan Bar-Haim, Yonah Bardos, Dalia Barenboim, Rabbi Noah Baron, Dr. Sara Barris, Rabbi Simon Basalely, Rabbi Tzvi Basch, Rabbi Shalom Baum, Dr. Steven Bayme, Rabbi Mordechai Becher, Rabbi Yosef Gavriel Bechhofer, Katie Becker, Rabbi Assaf Bednarsh, Cantor Bernard Beer, Yitzchak Editor Beis, Rabbi Binyomin Beiser, Rabbi Eli Belizon, Mrs. Rebecca Belizon, Rabbi Shmuel Belkin, Gurion Prime Minister David Ben, Rabbi Eliyahu Ben-Chaim, Geulah Ben-David, Eitan Ben-David, Rabbi Hanan Benayahu, Rebecca Benhaghnazar, Diana Benmergui, Rabbi Moshe Benovitz, Mr. Ronald Benun, Rabbi Simon Benzaquen, Dr. Michael Berger, Rabbi David Berger, Ari Berger, Rabbi Gedalia Berger, Dovi Bergman, Rabbi Moshe Bergman, Rabbi Ozer Bergman, Rabbi Ari Bergmann, Retter Aliza Berk, Netanel Berko, Dr. Jay R. 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