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D E C E M B E R 1M2A, Y 2 80 ,2 02 0|2 V0 A|Y E IMSOHRE V | P A G E 1 Congregation Beth Sholom WEEKLY Learning Initiative ז"ל A Project of the Linda Mitgang שלום בן דבורה ודוד הלוי ,Sponsored by Carol Small in memory of her father Stanley Resnick z'l & by Miriam and Dr. Allan Steinberg in memory of her father, Alvin M. Poplack z'l. To sponsor an upcoming edition, please click here

Seeing the Light ZMANIM

BY RABBI KENNETH HAIN Candle-lighting 4:09 pm [email protected] Mincha 4:15 pm Shacharis Hashkama 7:45 am In the winter of 1958, Rabbi Joseph B Soloveichik z’’l Sephardic 8:45 am presented a remarkable thread of events in Bereishit that Shiff/Main 9:15 am revealed an insight about Chanuka. The following is an Mincha 4:15 pm attempt (albeit limited) to convey his thoughts. Shiur w/ Rabbi Horowitz 4:30 pm 5:10 pm In Parshat Vayeshiv we are given the unvarnished story of Shabbos Ends 5:14 pm Judah. It is a story of tragedy and pain, with surprising twists and religiously challenging behavior. Briefly, Judah and his IN THIS ISSUE wife, Batsheva have three sons, Er, who marries Tamar, and he dies young without children. As was the custom his 1 Seeing the Light brother, Onan, marries Tamar. He prevents conception by Rabbi Hain spilling his seed and is “struck down by G-d” - and dies young and childless (Bereishit 38:10). 3 The Place Where It All Began Yael Saffra The twice widowed Tamar is now left with only death and despair; she is bereft, childless and lonely. In addition she 4 Chanukah in the Soviet Gulag bears the stigma of a “katlanit” – having buried two Natan Sharansky husbands. Judah is reluctant to have his youngest son, Shelah marry the forsaken Tamar, as is proper. Years pass, 5 Dreams & Family Dynamics and Tamar is left abandoned. Then Judah’s wife dies and Avromie Fein after grieving he is deeply lonely. Tamar hears he is going to Timna and wearing a disguise she meets him on the road. 6 Halacha Al HaDaf Not knowing her identity he desires her and has relations Chayim Maza with her. With no money to pay her, she asks him for his signet, rope and staff as security. He agrees. 7 Lonelines: & Chanukah Out of that encounter Tamar conceives. When Judah come Rabbi Fogel back to pay “the woman” with a goat, the “woman of the night” was nowhere to be found. Judah then hears his 10 Leftover Chanukah Oil daughter in law is pregnant thereby violating her widowhood Rabbi Miller and he sentences her to death. S E P TOMENCDODMANOOTEJACSUYNEBOVUNACOECUT GOEMEV1TUBLEJOPAJJOEMCJGURAVMU5OEYUMEAUGTMVTBU ASUE,MN RLMBEY1UNOEBG E3B1TMSYGY M2AE BMSEARU,B8 T2E 1 U0 BR, U1EYTR1B ,Y2E ,RB1S52 23E S,R2 5G2 E5R T19 ,E021 2016RT19 5, 0R2U, ,R20472 ,, , 12 ,0 | 20S 8,2 ,82 0,54207 2 20T ,10,2,B2,0| , 0 02 ,2 0|2 02E 2| 2020C 02|20H 0 0N |0 MH20 S02 | | 2A| V2I||0 U2 0|BU A 0 TR|0A| B| D 0PS K AK ET ZL |EK- V|' A |HIECB|KBSMAOEV M| IA N M VE HVOT EICAT KVRNIOVYOTCISATLRICADOH-TY-IEAKOIREDSHAORBEM HY BS'E FECIYTU AEB ICALEHUAIT| V|AHSEMDECHASDVLI IZNLKRS H RV T CHIM A R O|EAE|NSOP |ATPI|OZH EK|YI ITAC I ON |TAPE |PV AP EOP| HR|G |AP IG. A| IA P A| NP|A | EI|LGPE GP4GAP G| AP | EG APEAEP3|AGE 3EA GCE AG GPA GE 2PGEH2 P2G2EAEG E2 A EA 2 E 2EG E |E2G 2G2 2 E 2E2PE2 2 A32G E 2

As Tamar is about to be taken to her death she sends Judah the signet, staff and rope he left with her. Remarkably, she doesn’t name him, only saying these belong to the man whose child I am carrying. Judah is then shaken to the core. He realized Tamar acted for the sake of having a child that he had sought to deny her. Judah publicly accepts responsibility and Tamar is given the blessing of healthy twins. Her sons, Peretz and Zerah, grow to be leaders and generational links in the .

Many years pass, and in the Book of Ruth the genealogy of Judah’s son, Peretz is recalled and directly traced to King (Ruth 4:18-23). This lineage of course leads directly to the ultimate Mashiach – the son of David. But there is another thread which is actually the “Chut Hameshulash” – the third thread. Ruth, daughter of Moav, is crucial in the lineage of the Mashiach! As we learned earlier in the book of Bereishit, Moav is born from an even more shocking circumstance than Peretz. As we recall and his daughters are the only survivors of Sodom’s destruction. They see devastation everywhere and no sign of life. Lot’s oldest daughter refuses to accept the end of humanity. She and her sister induce Lot to be drunk and enable them to become pregnant. The older daughter gives Upcoming Shiurim birth to a boy, Moav, the founder of the Moabite Nation from which Ruth is descended!

Daf Yomi The Rav’s point in this historical linkage was to demonstrate 7:30am with R. Weberman the refusal in our tradition to give in to death and despair. He 8:30 am with Chayim Maza noted that Ruth demonstrated the same response as Lot’s daughters and Tamar – the refusal to give in to hopelessness. Ruth defied logic and convention. Lot’s daughters defied fate Thursday to insure that life would go on. Tamar risked her life to make 9:15 pm, R. Weberman, Parsha sure the chain of the covenant would not end with her.

Ruth, Tamar and Lot’s daughters reflect the core of the Jewish IN CASE YOU MISSED IT belief and hope that continues to sustain us in every era. We must always reject despair.

That same view is reflected as well in our current celebration of Chanuka. Our tradition of lighting the lights follows the view of Hillel. Shamai said as the oil decreases, the candles AUDIO SHIUR ROUNDUP naturally diminish in number during the 8 days. However, Hillel disagreed. We defy the natural expectation – the lights R. Miller: "Talking To Each are increased to emphasize our sense of hope and optimism. Other: A Connection Between Am Yisrael Chai! May there be light, joy and rejoicing for us Vayeishev & Chanuka" and all the world. Chanuka Sameach ! R. Wein: HHow Chametz Explains the First Night of Chanukah: An Insight From the Meiri

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From The Triumph C L I C K T O of Judas Maccabeus Peter Paul Rubens, 1635. T H E N E X T T O R A H W E E K L Y ! S E P TOMNECDOAMJNOOTUJJEACSYNUOVBUNAOCCOEN TUGOEV1MLUTJOABJEPJOCJEGUAMVRU5YUEOMGUTEAVT BUES ,M NJ L1BMERUNEOYG1B 3E1UMTSGY2ME BM2 SA,RUE8B TN2, 1U0 BR 1E,TB R,Y 2EB1 S2,5 2E 3S2 ,R E 52RT190E21 ,20 6RT10859 R,20 ,5 2R4072 ,0, 2 1, 202 |,0 ,28 , ,2 8,054 2 72 0 0, 102,2 B,,|0, 20 |,2 0 2 0|2 E|20 2| 0C202| 0H B020 N | 0HM20 2S 0| EA2 |2V | 0I| 2 U0A BH 0|R0|TA D| 0P S K TAK L|A EV-ZK |' |HNIEC|BSAOKE VM|A IN VE HAEVT CO KRATNVRYLIOCTIALRCASO-H-DIEYTOIKAOEHAOBRMOE HYSM'F EBECYTIA CEILHE UTAIV|A EHSM|HCDELSIVILZNKS CRHV TCHM A I O|AEPS|O|HAP |OTIZHK EI|Y CTA TA|PNIE| P A VP P|EHO RG| AI|GP A|A PIA|PA | EN I|GPAEL GPGPA G | A |P AEPGPA6EAPE G2|E GAC GA EAP G AG E3PGE3H3P G3EAGEG EA3 E A3EG3 E E3|G 33G E3 39E33PE 3 A23G E 3

field that the entire nation will return in order The Place Where to bury Yosef’s bones. Sefer Yehoshua tells us: It All Began ְו ֶאת ַע ְצמ ֹות י ֹו ֵסף ֲא ׁ ֶשר ֶה ֱעלוּ ְב ֵני ִי ְ ׂש ָר ֵאל ִמ ִּמ ְצ ַר ִים ָק ְברוּ ִב ׁ ְש ֶכם ְּב ֶח ְל ַקת ַה ָּ ׂש ֶדה ֲא ׁ ֶשר ָק ָנה יַ ֲעקֹב ֵמ ֵאת ְּב ֵני ֲחמ ֹור ֲא ִבי BY YAEL SAFFRA ׁ ְש ֶכם [email protected]

Rashi asks on this Pasuk, based on a in Why did they choose to ?מאי שנא בשכם ,The Parsha opens with the brothers Sotah shepherding in Shechem. Yaakov sends Yosef to bury him in Shechem, of all places? check on them, but by the time he arrives at the אמר ר' חמא בר' חנינא משכם גנבוהו לשכם החזירוהו they have , ָנ ְסע ֣וּ ִמ ֔זֶּה field in Shechem, he is told moved on and are no longer there. It is not the Because he was taken from Shechem, he was first time we see the brothers in Shechem. The returned to Shechem. rape of Dina occurred there and Shimon and united with their brothers rise in defense from Egypt could not have taken of their sister, and wiped out the city in its place without Bnei Yisrael taking Joseph’s entirety. It is the first time in Biblical history bones, and they could not have entered the that we see two brothers unite for any type of Land of without him. By the people cause. So, why are the brothers in Shechem if it burying him in Shechem, they are closing the is a city filled with so much calamity and circle and rectifying what went wrong. Yosef misfortune? The Torah tells us that when needs to be buried in the place where it all Yaakov returned from Lavan’s house, he began - in Shechem, a place originally filled entered the land through Shechem, just like his with brotherly hate and violence. Because the grandfather Avraham had entered twelve tribes were all present at his Kevurah, through this city. Yaakov understands that Shechem has now transformed into a place of Shechem is the gateway to the solidarity and peace and as it was destined to and therefore purchases a parcel of ground be - the gateway to Eretz Yisrael. there: וַ ִיּ֜ ֶקן ֶאת־ ֶח ְל ַק ֣ת ַה ָּ ׂש ֶד ֗ה ֲא ׁ ֶש֤ר ָנֽ ָטה־ ׁ ָשם֙ ָא ֳה ֔ל ֹו ִמיַּ ֥ד ְּב ֵנֽי־ ֲח ֖מ ֹור Chanukah in the Soviet ֲא ִב ֣י ׁ ְש ֶכ֑ם. So it makes sense that the brothers are Gulag shepherding there since they actually own the field! BY NATAN SHARANSKY go and see - EXCERPTED FROM MR. SHARANSKY'S BOOK, FEAR NO , ֶל ְך־ ָנ֨א ְר ֵא֜ה tells Joseph .if peace is with your brothers. EVIL ֶאת־ ׁ ְש ֤ל ֹום ַא ֶח֙י ָך ֙ Perhaps he was hoping that when the brothers saw Yosef arriving in Shechem, they would The holiday of Chanukah was approaching. At remember how they were a united front and a the time, I was the only Jew in the prison zone, cohesive unit when they defended Dina. but when I explained that Chanukah was a Possibly, inspired by that memory of intense holiday of national freedom, of returning to family solidarity, they would be catalyzed to one's own culture in the face of forced reunite with Yosef. The brothers did unite as assimilation, my friends in our "kibbutz" one, but against Yosef, and according to Chazal, decided to celebrate it with me. They even they were already scheming against him. Rav made me a wooden menorah, decorated it, and Ben- Kreiger of Bar Ilan University explains found some candles. that it is at that exact moment that galut mitzrayim began. The exile of Egypt did not In the evening I lit the first candle and recited a begin when the brothers went down to Egypt, that I had composed for this occasion. but began years earlier in Shechem, by the Tea was poured, and I began to describe the splintering of the family and the plan to get rid heroic struggle of the Maccabees to save their of Yosef. people from slavery. For each zek [a prisoner in the Soviet Gulag] who was listening, this story Centuries later, it is to this very place, this very had its own personal meaning. At one point the S E P TOMNEDCOADNMJOOTEUJJACSYNUEOVBUNAOCOENC TUGOEV1MLUTEJOABJPJOECJEGUAMVRUE5YUOMGUTEMAVT BUMES , NJ L1BMERUNEOBYG1 3E1BUMTSGY2MBE M2 SEA,RU8B ETN2, 1U0 BR E1,TRB ,Y 2ERB1 S2,5 2ER 3S2 , E5 2RT19 0E21 ,20 61RT08 95R,20 ,5 2R4027 ,20, 21, ,02 |,0 ,28 ,,2 ,054 2 72 0 2 0,1022 B,,|02, 0 0 |,2 0 2 0| E20|2 2| 0C202| H02 B00 N | 0HM20 S 0 |EA2 | 2V | 0I| 2 U| A BH 0|R0|TA | D 0PS K TAK L|A E-ZK V ' |HNIEC|BSAOKVE M |AINA VE HAET COA KRTNVRLYIOCTIALRCASO-HY-DIETOKIAOIEHAOBRMOEY HM'ESF BECYTIA CEILE HUITAV|A EHSM|HCDESLIIVIZNKLS CRHTV CHM A I O|AEAPS|O|HAZP |OTIHKE I|Y TAC E TA|PNI| PV A P P|EO RGH|I A|GP A| A PI|A|PA EN |I|GPAEL GP GPAG | A |P P AEGPA6EPAE G2|E GAAC G AEP GA G E3PGE3H3GP 3EGAGE EA3 E A3EGE3 EE4|G 3 3G E 3 49E343PE 4 A23G E 3 duty officer appeared in the barracks. He made of his colleagues on the road to advancement. a list of all those present, but did not interfere. During my brief time in the camp he had weathered several scandals and had always On each of the subsequent evenings of managed to pass the buck to his subordinates. I Chanukah I took out my menorah, lit the could see that he had enjoyed his power over candles, and recited the appropriate blessing. the zeks and liked to see them suffer. But he Then I blew out the candles, as I didn't have any never forgot that the zeks were, above all, a extras. Gavriliuk, the collaborator whose bunk means for advancing his career, and he knew was across from mine, watched and how to back off in a crisis. occasionally grumbled, "Look at him, he made himself a synagogue. And what if there's a fire?" Osin pulled a benevolent smile over his face as he tried to talk me out of my hunger strike. Osin On the sixth night of Chanukah the authorities promised to see to it personally that in the confiscated my menorah with all my candles. I future nobody would hinder me from praying, ran to the duty officer to find out what had and that this should not be a concern of the happened. KGB.

"The candlesticks were made from state "Then what's the problem?" I said. "Give me materials; this is illegal. You could be punished back the menorah, as tonight is the last evening for this alone and the other prisoners are of Chanukah. Let me celebrate it now, and complaining. They¹re afraid you'll start a fire." taking into account your assurances for the future, I shall end the hunger strike." I began to insist. "In two days Chanukah will be over and then I'll return this 'state property' to "What's a menorah?" you. Now, however, this looks like an attempt to deny me the opportunity of celebrating Jewish "Candlesticks." holidays." But a protocol for its confiscation had already The duty officer began hesitating. Then he been drawn up, and Osin couldn't back down in phoned his superior and got his answer: "A front of the entire camp. As I looked at this camp is not a synagogue. We won't permit predator, sitting at an elegant polished table Sharansky to pray here." and wearing a benevolent smile, I was seized by an amusing idea. I was surprised by the bluntness of that remark, and immediately declared a hunger strike. In a "Listen," I said, "I'm sure you have the menorah statement to the procurator general I protested somewhere. It's very important to me to against the violation of my national and celebrate the last night of Chanukah. Why not religious rights, and against KGB interference in let me do it here and now, together with you? my personal life. You'll give me the menorah, I'll light the candles and say the prayer, and if all goes well I'll end When you begin an unlimited hunger strike, you the hunger strike." never know when or how it will end. Are the authorities interested at that moment in putting Osin thought it over and promptly the a swift end to it, or don't they give a damn? In a confiscated menorah appeared from his desk. few weeks a commission from Moscow was due He summoned Gavriliuk, who was on duty in the to arrive in the camp. I didn't know this at the office, to bring in a large candle. time, but the authorities, presumably, were very aware of it, which probably explains why I was "I need eight candles," I said. (In fact I needed summoned to Major Osin's office two days nine, but when it came to Jewish rituals I was later, in the evening. still a novice.) Gavriliuk took out a knife and began to cut the candle into several smaller Osin was an enormous, flabby man of around ones. But it didn't come out right; apparently 50, with small eyes and puffy eyelids, who the knife was too dull. Then Osin took out a seemed to have long ago lost interest in handsome inlaid pocketknife and deftly cut me everything but . But he was a master of eight candles. intrigue who had successfully overtaken many S E P TOMNEDCOAMJNOOTEUJJEACSYNUOVBUNAOCCOEN TUGOEV1MLUTEJOABJPEJOCJEGUAMVRU5YEUOMGUTEAVT BUES ,M NJ L1BMERUNEOBYG1 3E1UMTSGY2MEB M2 SEA,RU8EB TN2, 1U0 BR E1,TRB ,Y 2EB1 S2,5 2E 3S2R , E 52RT190E21 ,20 61RT0859 R,20 ,5 2R4072 ,0, 2 1, 202 |,0 ,28 , ,2 8,,054 2 72 0 0, 10,22 B,,|02, 0 |,2 0 2 0|2 E0|2 2| 0C202| 0H2 B00 N | 0HM20 2S 0 | EA2 |2V | 0I| 2 U0 A BH 0|R0|TA | D 0P S K TAK L|A EV-ZK | ' |HNIEC|BSAOKVE M|A IN VE HAVET COA KRTNVRYLIOCTIALRCASO-HY-DIETOIKAOEHAOBRMOE HYSM'EF BECYTIA CEILHE UITAIV|A EHSM|HCDESLIVILZNKS CRHV TCHM A I O|AEPS|O|HAP |ZOTIHKE I|Y CTA TA|PNEI| PV A P P|EHO RG| AI|GP A| A PIA|PA | EN |I|GPAEL GPGPA G | A |P AEPGPA6EAPE G2|E GAC AG EAP G AG E3PGE3H3PG 3EAGEG EA3 E A3EG3 E EE4|G 33 G E3 59E53153PE 4 A23G E 3

"Go, I'll call you later," he said to Gavriliuk. Gavriliuk simply obeyed orders. He was a fierce, Dreams & Family gloomy man, and this sight must have Dynamics infuriated him. BY AVROMIE FEIN I arranged the candles and went to the coat rack for my hat, explaining to Osin that "during we are confronted ,וישב ,the prayer you must stand with your head In this week's parsha covered and at the end say 'Amen.'" He put on with the acrimonious relationship between his major's hat and stood. I lit the candles and Yosef and his brothers. This schism recited my own prayer in Hebrew, which went eventually results in Yosef being sold as a something like this: "Blessed are You, God, for slave to Egypt which ultimately leads to our allowing me to rejoice on this day of Chanukah, enslavement there. After a short description the holiday of our liberation, the holiday of our of Yosef's preferential treatment by his father return to the way of our fathers. Blessed are Yaacov, the Parsha tells us about Yosef's You, God, for allowing me to light these candles. dreams. To better understand the meaning of May you allow me to light the Chanukah candles the two dreams we need to dig deeper into many times in your city, , with my what shaped the brothers’ view of Yosef and wife, Avital, and my family and friends." their attitude towards him.

.אלה תולדות יעקב יוסף ,This time, however, inspired by the sight of Osin Vayeishev begins standing meekly at attention, I added in Already Yosef's status is elevated. Why aren't Hebrew: "And may the day come when all our all the brothers included with Toldos Yaacov, enemies, who today are planning our ואלה תולדת בני-נח ,similar to the sons of destruction, will stand before us and hear our or if the Torah wanted to only שם חם ויפת and say 'Amen.'" mention Yosef, why not follow the same ואלה תולדות language as was used by Yitzchak "Amen," Osin echoed back. He sighed with ,Certainly .יצחק בן אברהם אברהם הוליד את יצחק relief, sat down and removed his hat. For some this would have mitigated the hurt feelings of time we looked silently at the burning candles. the brothers. explains that the Torah They quickly melted, and the hot wax was highlighted Yosef because our going down to spread pleasantly over the glass surface of the Egypt was caused by the events surrounding table. Then Osin caught himself, summoned Yosef. Chizkuni opines that the birth of Yosef Gavriliuk, and brusquely ordered him to clean it was the reason Yaacov decided to return to up. Eretz Yisrael. I returned to the barracks in a state of elation, Next, the Torah tells us that Yaacov loved and our kibbutz made tea and merrily כי-בן-זקנים Yosef more than all his brothers celebrated the end of Chanukah. Naturally, I he made for Yosef a ,הוא לו ועשה לו כתית פסים told them about Osin's "conversion," and it special garment. The first issue is that Yosef soon became the talk of the camp. I realized that revenge was inevitable, but I also knew was not the youngest, not even the youngest they had plenty of other reasons to punish me. of , Binyamin was!! Furthermore, other sons were also born in close proximity to Yosef. Why is Yosef referred to in this manner? Rashi states that since Binyamin was born much later than Yosef, Yosef was the youngest of the initial eleven brothers. goes further and writes that since Rachel died during the birth of Binyamin, Yaacov's love for Binyamin wasn't as strong as his love for Yosef. Targum Onkeles defines Ben Zekunim that Yosef was his Bar Chacham, his smartest child. S E P TOMNECDOAMJONOTUJJEACSYNEUVBUONACCOEN TUGOE1MLUTVJOABJEPJOECJEGUAMVRU5YUOMEGUTAVT BUES , NJ L1MBERUNEOYG1B 3E1UMTSGY2ME M2 SBA,RUE8BE TN2, 1U0 BR 1,TB RE,Y 2EB1 S2,5 2E 3S2 , R E 52RT19 0E21 ,20 6RT10895R ,20 ,5 2R4072 ,0, 2 1, 202 |,0 ,28 ,,2 8,054 2 72 0 0, 102,2 B,,|0, 20 | ,2 0 2 0| E2|02 2| 0C202| H0 B200 N | 0HM20 S 20|EA |2V | 0I| 2 UA 0BH |0R|TA D|0P SK TAK L|A E-ZK V' |HNI|EC|BSAOKE VM|AIN VE HAET COV KRATNVRLYIOCTIALRCASO-HA-DIEYTOKIAIOEHAOBRMOE HYMS'YF EBECYTIA CEILE HUTAIEV|A EHSM|HCDELSIVIZLNKS CRHV CHM AT I O|AEPS|O|HAP |OTIHZK EI|Y TAC TA|PNI|E P A VP P|EO RHG| A|GP I A|A PIA|PA E|N I|GPAEL GPGPAG | A |P AEGPA6PEAPE G2|E GAC G AEP AG AG E3PGE3H3P 3EGAGE GEA3 E A3GE3 E E4|G 33G E3 9E3663PE 4 A23G E 3

I would like to suggest a different approach. The The Ohr Hachaim understands that the brothers to Yaacov initially thought, based on the first dream, that ,הוא לו ,Torah uses a seemingly extra .but not to anyone Yosef was fantasizing about being above them בן-זקנים he was considered a else. Yaacov understood that Yosef was However, when Yosef described Yaacov bowing supposed to be the only son of Rachel, the as well, which Yosef would never contemplate, youngest of all his sons. Therefore, to Yaacov, this was no mere dream, rather a prophecy that .Yaacov makes for Yosef a will come to fruition .בן זקנים he was his special garment to indicate that Yosef is the leader in the house and in the fields. The There is still the issue of Yaacov bowing down brothers have to listen to him. (Seforno). The to Yosef. There is no mention in the Torah that Yalkut Me'am Loeiz tells us that the brothers this occurred! I would like to postulate that believed that Yosef was going to be the there are two types of bowing that Yosef refers progression of the Avos and that they will be subsumed within the family of Yosef and not be to in his dreams. The first one, where the viewed independently as children of Yaacov. In brothers bow to Yosef, is akin to prostration, a sense Yosef was to become the fourth submission. The bowing in the second dream is Patriarch. That explains why Rachel was different.In Japan, a deep long bow indicates destined to only have one son. Her son was to respect and can be used to thank the other become an Av not a shevet like Leah's children. person. Yaacov knew that by right, Yosef was to They were qualitatively different and Yaacov be the fourth Av and have his brothers under knew this so he treated Yosef as such. him. Yosef relinquished his inheritance and allowed his brothers to become their own With this background let's examine the dreams tribes. Stars represent spiritual matters. more closely. The first dream is about the Yaacov's bowing was to express his respect and brothers' sheaves of wheat bowing down to the gratitude to Yosef for his actions. However, we ,As such .מעלים בקדש ואין מורידים sheave of Yosef. The brothers responded have a concept so his ,שבט verbally and their hatred for Yosef grew even Yosef, as an Av, could not become a more. The second dream is quite different. sons Ephraim and Menashe had to take these Yosef sees that the sun (representing Yaacov), positions instead. the moon (representing one of the Imahos) and eleven stars (representing the brothers) bowing down to Yosef. This time the brothers were Halacha Al HaDaf: silent and instead of hatred they became jealous. Yaacov ridicules Yosef by pointing out Pesachim 16 obvious flaws in the dream (Rachel was dead BY CHAYIM MAZA and couldn't bow down to him) and scolds him [email protected] as well. However, the Torah tells us Yaacov actually heeds Yosef's words. Interestingly, in In last week’s article we introduced the principle the first dream Yosef is represented by his of “Over LaAsiyasan”, that when performing a sheave of wheat, whereas in the second dream , the Brocho should be recited prior to he envisions them bowing to HIM. Why do the the performance of the Mitzvah, and that the brothers become jealous instead of growing text of the Brocho, must, therefore, be forward angrier. looking, and reflect the fact that one is about to perform the Mitzvah. We noted that the text of The first dream the brothers are upset about because it reinforces their belief that Yosef is Brochos on Mitzvot is not uniform, with some thinking about having dominion over them. The having the text “AL”, e.g., “AL Beur Chametz” second dream is more problematic. Even and “AL Netilas Yadayim”, and some having the assuming that the reference to the moon text “LE”, e.g., “LE Hadlik Ner Shel Chanukah” bowing to Yosef is an untrue element of the and “LE Haneach Tefilin”, and, in this week’s dream, can it be possible that Yosef Hatzaddik article, I was going to continue that discussion, is consciously thinking about his father, Yaacov, by examining the rules, by which, the bowing down to him?!! Further, why couldn’t decided on which is the preferred text of the Yaacov interpret the dream to cause a different Blessing for different Mitzvot, in light of this outcome? principle of “Over LaAsiyasan”. S E P TOMNEDCODAMJNOOTEUJJEACSYNUOVBUNAOCCOEN TUGOEV1MLUTEJOABJPEJOCJEGUAMVRU5YEUOMGUTEMAVT BUES ,M NJ L1BMERUNEOBYG1 3EB1UMTSGY2MEB M2 SEA,RU8EB TN2, 1U0 BR E1,TRB ,Y 2REB1 S2,5 2E 3S2R , E5 2RT19 0E21 ,20 61RT0819 5R,20 ,5 2R4072 ,0, 2 1, 202 |,0 ,28 ,,2 8,0,54 2 72 0 0,1 0,22 B,,|02, 02 |,2 0 2 0|2 E0|20 2|2 0C202| 0H2 B020 0N | 0HM20 2S 0 |0EA2 |2V | 0I| 2 U0 A BH 0|R0|TA | D|0P S K TAK L|A E-ZK V| ' |HNIEC|BSAOKVE M|A IN VE HAVET COA KRTNVRLYIOCTIALRCASO-HY-DIETOKIAIOEHAOBRMOE HYMS'EF EBCYTIA CEILE HUITAIV|A EHSM|HCDESLSIVIZLNKS CRHV TCHM A I O|AEPS|O|HAP |ZOTIHKE EI|Y TAC TA|PNEI| PV A P P|EO RHG| AI|GP A| A PIA|PA | EN I|GPAEL GPGPA G | A |P AEPGPA6EAPE G2|E GAC AG EAP G AG E3PGE3H3PG 3EAGE GEA3 E A3EG3 E E4|G 33 G E3 79E31317PE 4 A23G E 3

However, I saw a Dvar Halacha from the Daf, of oil that was Tahor, i.e., ritually pure, and, that the Rav of the shul in Modiin, Israel, where that the one cruse of oil would last all 8 days? If my daughter and son-in-law live, that is the laws of Tumah were waived, for liquids, in applicable to Chanukah, and, I thought it would the Bait Hamikdash, the Jewish People could be appropriate to share it with you this have used any oil? Shabbos. The Rav of the Shul in Modiin, quotes an answer The Gemara in Pesachim Daf 16 discusses given by Rav Elyashiv, ZT”L, that, it is true, that the oil was only Tameh according to Rabbinic whether liquids can be “Mekabel Tumah”, i.e., Law, and, that it could have been waived in the are susceptible to ritual impurity, as a matter of Beit Hamikdash. Nevertheless, because the Torah law, or is it only a Rabbinic enactment to Holiday of Chanukah is unique, in that the ascribe ritual impurity to liquids. And, in fact, Greeks did not want to destroy us physically (as the Gemara cites a “Braita”, that says, that the Haman did on Purim), but only to eradicate our laws of ritual impurity for liquids, is Rabbinic in tradition, and, therefore, the essence of nature, and that it was, therefore, waived in the Chanukah is a celebration of the unique role Bait Hamikdash. and importance of our torah SheBa’al Peh; therefore, the Jewish People were extra careful The question is asked, based on this, that, why, to use only oil that would even satisfy the then, did G-d have to perform a miracle on Rabbinic requirements for ritual purity, in Chanukah that we were able to find one cruse lighting the Menorah, when rededicating the Bais Hamikdash on Chanukah.

Quotes of the Week And, further, we see how beloved the Oral BY RABBI AVRAHAM WEIN Tradition, is to Hashem, that He performed the miracles, with the cruse of oil, just so that we could have oil that was ritually pure, even Rabbi Jonathan Sacks, Letters to the Next according to the standards of Rabbinic Law. Generation, 27 And, accordingly, the Chanukah candles will forever remind us of what we fought for, what God lives in the space we make for him. Every the celebration of Chanukah is about, and the mitzvah we do, every prayer we say, every act of importance of the Torah SheBa’al Peh to our learning we undertake, is a way of making space way of life. for God.

Rabbi Shalom Carmy, Tell Them I've Had A Loneliness in Vayeishev & Good Enough Life, 88 Chanukah The human being who yearns to stand before BY RABBI BARUCH FOGEL God is thus possessed of an unwavering integrity [email protected] of commitment together with the unflinching honesty that can absorb hard truths about the Alone. All Alone. If there is one idea, one world and oneself. Such an individual longs to concept, that sums up both this week’s parsha make his own the joyous affirmation with which and what we are celebrating on Chanukah, I the Psalmist concludes his meditation on the think “Alone” is the correct one. Last week we mystery of evil: "As for me, the nearness of God, were introduced to the concept of being alone. that is my good." Yaakov was transporting his family across the stream, and after everyone was on the other Rabbi Joseph B. Soloveitchik, The World of side, the Torah says that “Yaakov was left R. Soloveitchik, Volume 2, 170 alone”. Being all alone is the setting for the battle between him and the of Eisev. It is One should not only study Torah, but should not a mere part of the story that Yaakov was actually experience it as a great drama and alone so that he could be attacked. Rather, it is redeeming act which purges the personality. the “alone”ness that defines the stature of Yaakov[1] as reaching the level of being able to S E P TOMNEDCOADNMJOOTEUJJACSYNUEOVBUNAOCOENC TUGOEV1MLUTEJOABJPJOECJEGUAMVRUE5YUOMGUTEMAVT BUMES , NJ L1BMERUNEOBYG1 3E1BUMTSGY2MBE M2 SEA,RU8B ETN2, 1U0 BR E1,TRB ,Y 2ERB1 S2,5 2ER 3S2 , E5 2RT19 0E21 ,20 61RT08 95R,20 ,5 2R4027 ,20, 21, ,02 |,0 ,28 ,,2 ,054 2 72 0 2 0,1022 B,,|02, 0 0 |,2 0 2 0| E20|2 2| 0C202| H02 B00 N | 0HM20 S 0 |EA2 | 2V | 0I| 2 U| A BH 0|R0|TA | D 0PS K TAK L|A E-ZK V ' |HNIEC|BSAOKVE M |AINA VE HAET COA KRTNVRLYIOCTIALRCASO-HY-DIETOKIAOIEHAOBRMOEY HM'ESF BECYTIA CEILE HUITAV|A EHSM|HCDESLIIVIZNKLS CRHTV CHM A I O|AEAPS|O|HAZP |OTIHKE I|Y TAC E TA|PNI| PV A P P|EO RGH|I A|GP A| A PI|A|PA EN |I|GPAEL GP GPAG | A |P P AEGPA6EPAE G2|E GAAC G AEP GA G E3PGE3H3GP 3EGAGE EA3 E A3EGE3 EE4|G 3 3G E 3 49E3483PE 4 A23G E 3 struggle with the Angel on an equal footing. It is The Maharal addressed this question in his the level of achieving the name Yisrael, which sefer on Chanukah, Ner Mitzvah. In the first starts off with the description of being alone. part of the sefer where he addresses the concept of the four Kingdoms, he gives a cryptic In this week’s parsha, our first introduction to answer why this “grand and fierce” nation was Yosef was that he was separate from the rest of not included. He says[3] that Chazal only his brothers. Yaakov loved him more than all included those nations that inherited their the other brothers, made him a special Kingdom and strength from the Jewish garment, and taught only him what he had Kingdom. Since Yishmael did not inherit its learnt at the Yeshiva of Shem and Ever. Then, power from Klal Yisroel, rather it was a gift to furthering his “alone”ness, Yosef describes his an offspring of Avraham[4], therefore Yishmael dreams that describe how his bundle of grain is not included in the four Kingdoms. Obviously, was distinct and separate from the rest, and this answer of the Maharal needs to be that all of the others sheaves recognized the understood as best as we possibly can try. uniqueness of his bundle. I think a good place to start understanding this Every aspect of the story of Yosef in the parsha Maharal is a general[5] historical summary of continues with this theme. He was alone when in Muslim lands versus Christian Europe. he was sent to find his brothers, and then he For the majority of the time and places, Jews was really all alone in life when he was sold lived in Muslim-ruled lands as second class down to Mitzrayim. Even there, he remained citizens, Dhimmī. This status, while limiting separated from the people and society around their freedoms and privileges, ensured that him at every stage of his being there. they would be protected in some manner. Contrasted to living under Chrisitan rule, where Many aspects of Chanukah also reflect this there was an historic animosity, exemplified by theme. As we say in Al Hanisim, we were the expulsions, pogroms, and forced conversions, few and the weak, and yet Hashem made us [6] Jews in Muslim lands were not the adversary win. On a simple level, the beginning of the of the people who ruled the land. In other rebellion by Matishyahu and his sons was an act words, the Jews were “alone” in Christian lands, of “alone”ness when they were the ones to but were not “alone” in Muslim lands. stand up to, and then rally the people to combat, the Hellenistic culture that was If this is correct, Chazal is teaching us how to actively trying to change the Jewish way of life. view Jewish history. It is the history of being “alone”; of being the adversary to the ruler. The On a deeper level, the story of Chanukah is part four Kingdoms represent those nations, states, of the Torah’s arc of history. As we explained or powers that pushed the Jewish people into last week, there were four kingdoms that arose being “alone”. Yishmael, even though it has and challenged Klal Yisroel. Bavel, Paras (and been more than a millenia in power, is not Modai), Yavan, and Edom. According to Chazal, considered part of the history of the Jewish all of the history of Klal Yisroel is the people, because it never attempted to make the confrontation with these kingdoms. The history Jewish people “alone”. It never acted as the of Klal Yisroel as depicted by Chazal is being “opposite” of the Jewish people, or in the words “alone” versus the rulers of the world. of the Maharal, it did not “inherit its power from Klal Yisroel”. Chazal understood that the theme I think that this understanding of the conflict of Jewish history is being alone in the world, between Klal Yisroel and the four Kingdoms and Yishmael is not part of that story or theme. helps explain a very obvious question. Since the year 622 ce [2] there has been another very Which brings us to our next point. How is it powerful nation in the world that is not possible to give a historical theme or overview included in the four Kingdoms. Why was the to the world if it excludes half the Jewish Kingdom of Yishmael not part of the arc of population and story? If history is the retelling history in the eyes of Chazal? A very significant of past events, how do Chazal explain history if portion of Klal Yisroel lived under the rule of they are ignoring so much of it? To answer this Islam for over a millenia. What can we learn question, we need to understand the miracles from the omission of Yishmael from the four of Chanukah. Kingdoms? S E P TOMNEDCOADNMJOOTEUJJACSYNUEOVBUNAOCOENC TUGOEV1MLUTEJOABJPJOECJEGUAMVRUE5YUOMGUTEMAVT BUMES , NJ L1BMERUNEOBYG1 3E1BUMTSGY2MBE M2 SEA,RU8B ETN2, 1U0 BR E1,TRB ,Y 2ERB1 S2,5 2ER 3S2 , E5 2RT19 0E21 ,20 61RT08 95R,20 ,5 2R4027 ,20, 21, ,02 |,0 ,28 ,,2 ,054 2 72 0 2 0,1022 B,,|02, 0 0 |,2 0 2 0| E20|2 2| 0C202| H02 B00 N | 0HM20 S 0 |EA2 | 2V | 0I| 2 U| A BH 0|R0|TA | D 0PS K TAK L|A E-ZK V ' |HNIEC|BSAOKVE M |AINA VE HAET COA KRTNVRLYIOCTIALRCASO-HY-DIETOKIAOIEHAOBRMOEY HM'ESF BECYTIA CEILE HUITAV|A EHSM|HCDESLIIVIZNKLS CRHTV CHM A I O|AEAPS|O|HAZP |OTIHKE I|Y TAC E TA|PNI| PV A P P|EO RGH|I A|GP A| A PI|A|PA EN |I|GPAEL GP GPAG | A |P P AEGPA6EPAE G2|E GAAC G AEP GA G E3PGE3H3GP 3EGAGE EA3 E A3EGE3 EE4|G 3 3G E 3 49E3493PE 4 A23G E 3

Which brings us to our next point. How is it miracles of Chanukah teach us how to possible to give a historical theme or overview understand history. to the world if it excludes half the Jewish population and story? If history is the retelling The lesson of the oil was that the eternal of past events, how do Chazal explain history if struggle between the four Kingdoms and Klal they are ignoring so much of it? To answer this Yisroel had reached its next phase. Our question, we need to understand the miracles “alone”ness had survived another attempt at of Chanukah. eradication. As we said, being all alone is the theme of Jewish history. That is the connection Chanukah is a celebration of two miraculous to the parsha. The beginning of Jewish history events. Firstly, we defeated the mighty Seleucid starts with the conflict between the Shevatim Empire. We did not conquer their land, but we and Yosef. Yosef’s “alone”ness in relation to his removed them from imposing their Hellenistic culture on ours. Secondly, in restoring the Beis brothers, to the , and to the whole HaMikdash, Hashem made a miracle that the oil world, begins the story of the Jewish people. for the lighting of the menorah of the Beis The paradigm of all future exiles at the hands of HaMikdash lasted for eight days. On one hand, the four Kingdoms is the original exile in the miracle of the victory seems much larger Mitzrayim, which started with the ability of than the miracle of the oil. On the other hand, Yosef to survive all alone in Mitzrayim and victory in battle can always be explained change in any way. rationally. Oil lasting for eight days broke the laws of nature and cannot be explained All Alone. That is the beginning of exile. It is the rationally. story of the four Kingdoms against us. It is the story of Chanukah. And, it is also a new insight That is why Chanukah needs both parts. If we and lesson for us today. I am sure every one of just celebrated the miracle of the military us have been pondering what it means to be victory, there would be those that would try to alone since we were all quarantined a few explain it rationally. And if we were to only have months ago. The unwillingness of some the miracle of the oil, it would not really communities and people to return to a full represent anything grand that happened to the lockdown is related to the resistance of being Jewish people. alone. It turned out that for many people it was almost too much to ask. If the theme of the all The two miracles together tell one story. It is of our exiles is understanding what it means to the story that the defeat of the Seleucid Empire be alone, if the theme of Yosef’s life is the was not merely a military victory or the gaining “alone”ness of every step of his life, we can use of independence. The miracle of the oil which followed taught us that something beyond this as an opportunity to ponder what it means nature has taken place. A miracle of that for us as well. nature[7] is a direct message from Hashem that 1 That could be the intention of the (77:1) that something unnatural took place. The victory compares the “alone”ness of Yaakov to the “alone”ness of ְו ִנ ְ ׂש ַּג ֧ב (was over Yavan. The oil taught us that our Hashem at the end of days, as it says in Yeshaya (2:17 and the Lord alone shall be exalted on - ה’ ְל ַב ּ֖ד ֹו ַּביּ ֹ֥ום ַה ֽהוּא׃ mortal enemy, the Kingdom of Yavan, that tried to destroy the “alone”ness of Klal Yisroel was that day. beaten. We needed both miracles so that we 2 The start date of the Islamic Calendar כי לא יחשב הכתוב רק המלכות שקבלו מלכות קדישין עליונים, 3 can understand that History was made, and not שירשו מלכות ישראל וכוחם, והם אלו ד' מלכיות. ואם לא שבטל מלכות ישראל, לא הגיע להם המלכות. אבל מלכות ישמעאל לא ירש כחו מן just historical events occured. Klal Yisroel מלכות ישראל, כי כחו ותוקפו נתן לו השם יתברך בפני עצמו, בשביל [defeated Yavan.[8 שהיה מזרע אברהם Chanukah is the ultimate lesson of 4 Hence the term Accords understanding history. The only way to truly 5 Of course, every generalized historical theory has inaccuracies and exceptions. History is not a neat repetition understand the events of many years of battles of facts, but an interpretation of the themes and ideas that and wars was with the miracle of the oil. That are revealed even if it does not, and cannot, account for small miraculous event explained years of every detail. That is the difference between someone who events. In a way, those eight days were more knows the past and an historian. historical than all the battles and wars. The 6 Again, there are many historical examples of these in S E P TOMNEDCOADNMJOEOTUJJACSYNUECOVBUNAOCOENC TUGOEEV1MLUTJOABJPJOECJEGMUAMVRUE5YUOGUTEMAVT BUMES ,B NJ L1BMERUNEOYG1 3E1BUMTSGYE2MBE M2 SA,RUE8B ETN2R, 1U0 BR E1,TB ,Y 2ERB1 S2,5 2ER 3S2 , E5 12RT9 0E12 ,20 6RT108 95R,20 ,5 2R4027 ,0, 2 1, 2,0,2 |,0 ,28 ,,2 0 54 2 72 0 2 0,1202 B2,,|0, 0 0 |,20 02 |0 E2|2 2| 02C20| 2H0 B00 N |0 HM02 0S |EA2 | 2V | 0I| 2 U|A B|H 0R|0T|A D 0PS K TAK L|A E-ZK V'V |HNIEC|BSAOKE M |AINA A VE HAET CO KRTNVRLYIOCTIYALRCASO-H-DIETOKIAOIEHAOBRMOEY HM'SF BECYTIIA CEILE HUTASV|A EHSM|HCDELISIVIZNHKLS CRHTV CHM A I O|AEAPS|O|EHAZP |OTIHK I|Y TAC V E TA|PNI| P A P P|EO RGH| I A|GP A|A | PIA|PA EN |I|GPAEL GP GPAG | A |P P AEGPA6EPAE G2|E GAAC G AEP GA G E3PGE3H3GP 3EGAGE EA3 EE A3GE3 EE4|G 3 3G E 3 1 49E343PE 0 4 A23G E 3

Muslim lands. However, a student of history will hopefully adds that one is similarly allowed to make use recognize the differences between the two lands. It is true, of any of the building materials or decorations though, that there are some historians who have written books disagreeing with this thesis. of a Sukkah after the yom tov is over. As a 7 Pun intended general rule, tashmishei mitzvah, objects used 8 That is the depth of what the Rambam meant with his for a mitzvah, can subsequently be used for historical statement that the victory of the Maccabbbeeks personal use after the mitzvah is completed or returned the Kingship to the Jewish people for close to 200 נזרקין לאחר) years. The Rambam was not teaching us history in the alternatively discarded entirely Why then, asks Tosofos, are we more .(תשמישן . He was teaching us that the return of the Kingship is the proof that the historical question was careful the with leftover Chanukah oil? Why between Yavan and Klal Yisroel, and not between the can’t it be repurposed like so many other Seleucid Empire and the Jews of Israel. 9 I wrote about the concept of individuality and community mitzvah objects or disposed of in an ordinary for parshas Noach, which was a different angle on this fashion? important topic that is weighing on my mind Tosofos gives a technical answer. Before shabbos, a person has in mind to designate only the amount of oil that winds up burning on Leftover Chanukah Oil Shabbos. Any leftover oil is reserved at the outset for personal use. The same is true by BY RABBI AVI MILLER the materials of a Sukkah. A person’s intention [email protected] is that the materials are designated for mitzvah use only for the duration of the holiday but no The Midresh writes: longer. In contrast, a person lights Chanukah candles hoping all the oil is used since the longer the lights burn, the greater the pirsumei nisa (publication of the miracle). Hence, even if נר חנוכה שהותיר בה שמן ביום ראשון מוסיף עליו כל there is leftover oil, the oil remains “huktzah שהוא ומדליקו ביום שני, ואם הותיר ביום שני מוסיף עליו l’mitzvah,” set aside for the purpose of the ביום השלישי ומדליקו, וכן בשאר הימים, אבל הותיר ביום mitzvah and that status remains. While שמיני עושה לו מדורה בפני עצמו, למה כיון שהוקצה technically, one can save the leftover oil for למצוה אסור להשתמש ממנו next Chanukah, the Tur cites the Maharam If you have leftover oil that didn’t burn after the M’Rutenberg who considers this ill-advisable first night of Chanukah, you can reuse the oil for considering the likeliness of a mix-up. the second night. If you have leftover oil after the second night, you can reuse it on the third night, But another answer is offered by the Meiri, the etc. But after the eighth night of Chanukah, one is Avuhadram, and others. forbidden to make use of the oil. Instead one נוהגין בהן כדבר שבקדושה ליאסר בכל תשמיש של must burn it in a bonfire since the oil was חול...מטעם איסור הנאה וקדושה גמורה הואיל והן זכר huktzah l’mitzvah,” designated for the purpose of“ לנרות ולשמן היכל הקצהו מדעתו לגמרי a mitzvah, and thus cannot be used for anything else. The wicks and oil of our Chanukah lights are fundamentally different from the wicks and oils אורח This is recorded l’hacha in Shulchan Aruch While some accordingly make a of our shabbos candles or the materials of our .חיים תער״ז bonfire the day after Chanukah, the Piskei . We view our lighting of the menorah on Teshuvot 677:9 cites a minhag that others Chanukah as reminiscent of the lighting of the would save the oil to burn chametz with on Menorah in the Beis Hamikdash and thus we Pesach (along with one’s lulav from Sukkos). imbue our wicks and oils with a higher Temple- like kedusha. We treat them as hekdesh, The Rishonim however raised the following property of the Temple. And thus, our ritual difficulty. The Gemara in Shabbos 44b rules imagination essentially compels us halachically that leftover oil from shabbos candles can to never use these wicks and oils again, even indeed be used for personal benefit after after Chanukah is over. That is how real and Shabbos is over. Moreover, Tosofos on the daf visceral the memory of the Mikdash is for us. S E P TOMNEDCOADNMJOEOTUJJACSYNUECOVBUNAOCOENC TUGOEEV1MLUTJOABJPJOECJEGMUAMVRUE5YUOGUTEMAVT BUMES ,B NJ L1BMERUNEOYG1 3E1BUMTSGYE2MBE M2 SA,RUE8B ETN2R, 1U0 BR E1,TB ,Y 2ERB1 S2,5 2ER 3S2 , E5 12RT9 0E12 ,20 6RT108 95R,20 ,5 2R4027 ,0, 2 1, 2,0,2 |,0 ,28 ,,2 0 54 2 72 0 2 0,1202 B2,,|0, 0 0 |,20 02 |0 E2|2 2| 02C20| 2H0 B00 N |0 HM02 0S |EA2 | 2V | 0I| 2 U|A B|H 0R|0T|A D 0PS K TAK L|A E-ZK V'V |HNIEC|BSAOKE M |AINA A VE HAET CO KRTNVRLYIOCTIYALRCASO-H-DIETOKIAOIEHAOBRMOEY HM'SF BECYTIIA CEILE HUTASV|A EHSM|HCDELISIVIZNHKLS CRHTV CHM A I O|AEAPS|O|EHAZP |OTIHK I|Y TAC V E TA|PNI| P A P P|EO RGH| I A|GP A|A | PIA|PA EN |I|GPAEL GP GPAG | A |P P AEGPA6EPAE G2|E GAAC G AEP GA G E3PGE3H3GP 3EGAGE EA3 EE A3GE3 EE4|G 3 3G E 3 1 49E343PE 1 4 A23G E 3

Not only does our kindling transport us into our create an admixture ab initio in order to nullify sacred past; it also reverberates into our future, something, the Shulchan Aruch rules in YD 99:6 carrying that memory over for us even after that when there is already a mixture containing Chanukah has long concluded. a rabbinically prohibited substance (isser derbanan), it is permitted to add more in order Rabbi Aryeh Lebowitz pointed out that while the to nullify it. The Achronim all point out the Gemara in Shabbos 22a suggests that the contradiction. If that is so, why then does the Shulchan Aruch rule here that leftover ְו ִכי !? ) Chanukah candles do not have kedusha for the Meiri and others, the Chanukah oil (which is also only rabbinically ,( ֵנר ְקדוּ ׁ ָּשה יֵ ׁש ָּב ּה halacha of the leftover oil may suggest prohibited) cannot similarly be mixed, nullified, otherwise. Indeed, after kindling the menorah and then re-used? הנרות הללו קודש הן ואין לנו :we do indeed sing these lights Perhaps the answer is the same. Chanukah oil -רשות להשתמש בהם אלא לראותם בלבד are kodesh-sacred. And we are not permitted to is different. We imbue it with a sanctity and make Ordinary use of them, But only to look at holiness derivative of the memory of our them.” Mikdash, that simply cannot be nullified.

This insight may help explain another anomaly In a way, that may very well reflect one of the regarding the halacha of leftover Chanukah oil. essential messages of Chanukah. So long as we The Shulchan Aruch paskens that one is continue to carry forward the memory of the prohibited from mixing the leftover Chanukah Beis HaMikdash with us and all it represents, oil with other permitted oil in order to the unique sanctity of the Jewish people can “mivatel”/ nullify the forbidden status of the never be nullified, our oil will forever be leftover oil. While generally there is a principle sacralized, and our light never extinguished. of ein mivatlin isser lechatchila, one cannot

. ָנ ׁ ִשים ַחיָּיב ֹות ְּב ֵנר ֲחנוּ ָּכה ׁ ֶש ַאף ֵהן ָהיוּ ְּבא ֹות ֹו ַה ֵּנס Women are obligated in lighting the Hanukkah light, as they too were included in that miracle

Judith Beheading Holofernes, Caravaggio, 1599

The Courage of a Mother, Gustave Doré, La Grande Bible de Tours, 1866.