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Parshas Re'eh LIVING WITH THE PARSHAH 5780, PARSHAS MIKETZ SHABBOS CHANUKAH ROSH CHODESH TEVES By HARAV YAAKOV FEITMAN, KEHILLAS BAIS YEHUDAH TZVI This Shabbos we lain the Haftorah for Shabbos Chanukah from Zechariah, which is also read on Parshas Beha’aloscha. When we listen and learn it carefully, we will notice that there is a hint to the demise of the era of the Chashmonaim but also a tremendous lesson of hope and spiritual strength. The Chasam Sofer (Derasha for Shabbos Chanukah) raises an interesting issue: The Malach – heavenly angel – who is speaking to Zechariah asks him if he understands the significance of the two olives. Zechariah answers that he does not, so the angel answers with the famous words “Not through army and not through strength, but through My spirit…” (4:6). First of all, what do these words have to do with Zechariah’s not understanding the message of the olives? Secondly, since the Malach implied (4:6) that Zechariah understands very well what the olives represent, why did he answer that he does not understand? The Chasam Sofer explains that we know from the Ramban (Bereishis 49:10) that the Chashmonaim were eventually wiped out because they transgressed Yaakov Avinu’s edict that no shevet should assume the monarchy of Klal Yisrael except for Yehudah. However, the Rama M’Pano (Sefer Asara Maamaros) reveals that at the end of the period of the Second Bais Hamikdash, Klal Yisrael reinstated the leadership of the nation to Shevet Yehudah. Therefore when Zechariah saw the olives he knew that his vision represented the revival of Shevet Yehudah. However, he couldn’t understand why there were two olives. Surely, there would only be one king at a time; furthermore, even if one olive represented the Kohain Gadol, his level should be indicated by something lower, not equal to the king! The angel answered Zechariah’s query by explaining that there would be two aspects to the monarchy. The chayil and koach – army and strength – would be vested in the Kohanim and the family of Zerubavel would be the Torah leadership – which is defined as Ruach Hashem. Finally the Malach asks “Who are you O great mountain? Before Zerubavel [you will] become a plain. He will bring out the cornerstone.” This refers to Hurdus (Herod) whom Chazal denigrated as “a lowly slave” (Bava Basra 4b). Yet, ironically he was the one who beautifully rebuilt the Bais Hamikdash. How do we understand this strange dichotomy? My rebbe, Rav Yitzchok Hutner zt”l (see Pachad Yitzchok Purim, Kuntres Reshimos 4) quotes the posuk (Tehillim 89:10): “You rule the grandeur of the sea; when its waves rise, Atah seshabcheim – You calm them.´Chazal (Sukkah 51b) tell us that Binyan Hurdus -- the Bais Hamikdash which Hurdus rebuilt was decorated with images of the waves of the sea. Why this particular adornment? The Rosh Yeshiva explains using this posuk. Seshabcheim can mean to calm the seas, but its primary meaning is also “praise.” The waves of the sea are praised because although they know very well that their power will break on the shore, they still rage and roar until the last moment. Binyan Hurdus was doomed to destruction, but its greatness was that, like the waves, it persisted in all its avodah and glory until the moment of its destruction. This is also the legacy of the Chashmonaim. Although their monarchy was doomed, as the Ramban taught, yet the Rambam (Hilchos Chanukah) praises them for restoring the kingdom, even an imperfect one. The Chashmonaim were imperfect but they brought us the miracle of Chanukah, which in fact has lasted through all the generations and was Hashem’s consolation to Aharon in Parshas Beha’alosscha. A GUTTEN SHABBOS AND A FREILICHEN CHANUKAH HALACHA OF THE WEEK 5780, PARSHAS MIKETZ SHABBOS CHANUKAH ROSH CHODESH TEVES BY HARAV YAAKOV FEITMAN, KEHILLAS BAIS YEHUDAH TZVI This week we will discuss questions and answers relating to Shabbos Chanukah Question: What is the best time and procedure to light the menorah on Erev Shabbos? Answer: The Shulchan Aruch (679) rules that on Erev Shabbos one should light the Chanukah neiros first and then the Shabbos candles. The Rama adds that we make the Berachos upon the Chanukah candles even though there is still daylight. The Mishnah Berurah limits this to Plag Hamincha, meaning that we may not light earlier than Plag, which this Friday is 3:39 P.M. Rav Moshe Feinstein zt”l concludes that it seems from the major Poskim that one may light long before shekiah (sundown) but he rules that it is still preferable to light the menorah close to the time one is lighting Shabbos candles. However, Rav Moshe Shternbuch (Moadim Uzemanim 2:152) holds that one should always be careful to light the Chanukah neiros and then immediately Shabbos candles. Question: I have heard that it is important to daven Mincha first on Erev Shabbos Chanukah and then light the Menorah. However, in most Shuls people light at home and then go to Shul to daven Mincha. Which is correct? Answer: The Mishnah Berurah (699:2) writes that it is best to daven Mincha before lighting the Menorah. In the Shaar Hatziun (No. 7) he explains that “the reason is that if one does not daven Mincha first, it seems like he is contradicting himself. When we kindle the Menorah while it is still daylight but after plag, we are relying upon the lenient position in Poskim that after Plag Hamincha it is already night. However, if it is indeed night, how can you daven Mincha?” The Birkei Yosef cites another reason for doing so is because when we light the Menorah, we try to emulate the lighting in the Bais Hamikdash as much as possible. In the Bais Hamikdash they offered the afternoon Korban Tamid (what we call Mincha) and then lit the Menorah. Some Poskim (see, for instance, Rav Shmuel Felder of Lakewood, page 46) hold that according to the Birkei Yosef, one should daven Mincha if necessary without a Minyan in order to daven before lighting the Menorah. However, a number of Poskim (see, for instance Tzur Yaakov No. 136) claim that the overwhelming minhag Yisrael is to light and then daven. Rav Ovadiah Yosef zt”l also (Yabia Omer 5:44) is lenient on this matter and allows lighting before davening. It seems that the majority of Poskim are lenient in this Halacha, but if one is able to daven first with a Minyan, it is definitely preferable to do so. Question: Every year I have the same question, on Motzoi Shabbos Chanukah what should we do, light first or make Havdalah first? Answer: The Mishnah Berurah (681:3) cites a disagreement between the acharonim and concludes that either way is correct. The Aruch Hashulchan (681:2) states that the prevailing custom is that at home we make Havdalah and in a Shul where both are done, we light first and then make Havdalah. Why is there a difference between home and Shul? The Maharshag (2:58:4) writes that the question revolves around the issue of whether or not Tadir (frequency) is more important or persumei nisa (publicizing the miracle) is more important. Therefore, in Shul where there are more people, persumei nisa takes precedence and at home tadir (frequency) takes precedence. Rav Shlomo Zalman Auerbach (quoted by Shemiras Shabbos Kehilchasa, chapter 58, note 106) suggests that the reason for this dichotomy is that since lighting the Menorah is a minhag, it is more beloved than a Halacha. This is similar, he teaches, to our reading Megilas Rus and Shir hashirim before the Torah laining. These Megilos are choviv so they come first, as opposed to Megilas Esther which is a requirement and therefore does not take precedence over Krias Hatorah. Rav Moshe Feinstein zt”l (4:68) explains that in Shul it is a matter of respect for Shabbos to end it as late as possible. A GUTTEN SHABBOS AND A FREILICHEN CHANUKAH.
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