Isaac Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld December 2017 • Chanukah 5778

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

Featuring Divrei Torah from Rabbi Dr. Ari Berman Rabbi Dr. Rabbi Dan Cohen Rabbi Rabbi Joshua Flug Mrs. Chaya Batya Neugroschl Rabbi Ozer Glickman Mrs. Stephanie Strauss Rabbi Aaron Goldscheider Rabbi Benjamin Yudin Rabbi Akiva Koenigsberg A Project of ’s Center for the Jewish Future

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 We thank the following which have pledged to be Pillars of the Torah To-Go® project

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

Rabbi Dr. Ari Berman, President, 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

Copyright © 2017 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074

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 • Chanukah 5778 Table of Contents Chanukah 5778

Dedicated in loving memory of Dr. Harlan Daman by Carole, Gila and Avi Daman Introduction Rabbi Yaakov Glasser ...... Page 4 THE FIVE TOROT OF YESHIVA UNIVERSITY The Five Torot and the World of Tomorrow Rabbi Dr. Ari Berman ...... Page 5 Where Angels Fear to Tread Rabbi Dr. Norman Lamm ...... Page 12 The Mastery of Submission Rabbi Yaakov Neuburger ...... Page 15 The Aspiring Lights of Chanukah & the Optimism of a Torat Chaim Mrs. Chaya Batya Neugroschl ...... Page 17 haShem in the Public Square Rabbi Ozer Glickman ...... Page 21 Chanukah: The Celebration of Chesed Rabbi Benjamin Yudin ...... Page 24 The Maccabees Then and Now: Drivers of Our Destiny Mrs. Stephanie Strauss ...... Page 28 CHANUKAH INSIGHTS Chanukah: A Holiday of Renewal Rabbi Dan Cohen ...... Page 31 Chanukah Gifts: A Jewish Tradition? Rabbi Joshua Flug ...... ,...... Page 33 Reflecting on the Menorah’s Reflection Rabbi Aaron Goldscheider ...... Page 35 Eight Days of Praise Rabbi Akiva Koenigsberg ...... ,...... Page 37

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Introduction he Gemara discusses whether we are permitted to light a Rabbi Yaakov Glasser Chanukah candle by using the Tflame of an existing Chanukah candle: David Mitzner Dean, YU Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton איתמר רב אמר אין מדליקין מנר לנר ושמואל אמר מדליקין. It was stated, Rav said one may not light implies that when Shmuel permits The alternative is a world where we from one candle to another and Shmuel lighting from one candle to another, approach each one of the candles of said that one may light. he permits it even from the primary our religious personality and ignite its Shabbos 22a candle to the extra mehadrin candles. flame individually. We recognize that Second, the Rama implies that we using someone else’s flame might be The Gemara, after a lengthy may not even light the third candle sufficient, but we wish to contribute a discussion, concludes that if we from the second candle. If the concern new flame that might look the same as hold hadlakah oseh , that the is lighting from a mitzvah candle to a the old one, but has our own personal mitzvah is dependent on the actual mehadrin candle, why can’t we light touch. We seek to contribute a new lighting of the candles rather than the from one mehadrin candle to another? and vibrant flame to each one of the placement of the candles, then it is Perhaps, homiletically, we can explain candles that comprise our religious certainly permissible to light from one experience, and infuse it with warmth, as follows: Since hadlakah oseh candle to another. This is because we energy, and vitality. actually fulfill a mitzvah at the time mitzvah and the goal is to produce of lighting the second candle, and light, the manner in which each candle This edition ofTorah To Go features therefore, it is not a denigration to the is lit is of less significance. Our focus an exploration of what our new first candle to use it for a mitzvah. is on producing the collective light president, Rabbi Dr. Ari Berman, of each night’s menorah. However, termed the “Five Torot.” These are five Since we follow the opinion that the Rama is introducing another dimensions that define our communal hadlakah oseh mitzvah, we would dimension. We light a different and individual religious identities. expect to also be permitted to use number of candles each night to We share with you Rabbi Berman’s one of the candles to light the others, fulfillmehadrin min hamehadrin. By investiture address and a series of and that we should not require doing so, each day’s lighting has its articles from authors who reflect a shamash (extra candle) for this own unique character and represents upon and interpret each of these purpose. However, the Rama adds an something unique. Therefore, we dimensions. The “Five Torot” concept additional factor: don’t only focus on producing the is not meant to create a new approach light, we make sure that each candle is to religious identity. Rather, it is to ונהגו להחמיר בנרות חנוכה שלא להדליק infused with its own creative energy. identify the distinct candles that we אפילו מנר לנר דעיקר מצותו אינו אלא נר It is not acceptable to draw from the seek to light, in all aspects of our אחד והשאר אינו למצוה כל כך לכן אין existing light, mi-ner li-ner, but we lives, and to ensure that each one is להדליקן זה מזה. Our practice is to be stringent regarding instead must create the light anew. embraced with dedication and passion the Chanukah lights not to light from one We often encounter people who live as a core aspect of our religious lives. We strive to live not , not candle to another, because the primary their spiritual and religious lives mi- mi-ner li-ner by simply drawing on the collective mitzvah is only one light and the rest are ner li-ner. They simply draw from the not really such a mitzvah. Therefore one collective light that already exists in positivity of our religious world. We should not light from one to another. our world. There is a passivity to their strive to contribute to each dimension, Rama, Orach Chaim 674:1 religious identity — although they with intentionality and purpose, as we grow in our avodas Hashem. There are two difficulties with the may be fulfilling halachic expectations, Rama’s ruling. First, the Sha’arei they are relying significantly on the Teshuva notes that the Gemara insights and inspiration of others.

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The Five Torot and the World of Tomorrow Transcript of Rabbi Dr. Berman’s investiture speech as delivered Sunday, September 10, 2017

t is deeply humbling to stand here today in this hallowed hall, this hall through which the voices of Rabbi Dr. Ari Berman Iour past continue to echo across the President, Yeshiva University generations, the voices of our early presidents, Dr. and Dr. , and those of the great scholars and sages who have lectured the shoulders of giants, and I begin my post-ordination, and my early teaching from this pulpit, most notably our talk today by asking you to join me in career — all occurred at YU. Even revered teacher of blessed memory showing recognition and appreciation my wife — I met Anita when I was Rabbi Joseph B. Soloveitchik. As we to the third and fourth presidents a senior in high school on the MTA- embark on this next phase of Yeshiva of Yeshiva University, Dr. Norman Central blind date event. University’s illustrious history, I am Lamm and President . Intellectually, spiritually and socially fully conscious of the fact that we I first stepped into this room when I I am a product of this special are only here today because of the was 13 years old as a student of the institution. incredible work and sacrifice of so Marsha Stern Talmudical Academy. many leaders who have come before Most new presidents of universities Since that moment, I have been us. Whatever success we hope to need to learn the story of their inspired and nourished by Yeshiva achieve in shaping our future will be institutions to understand their University. My studies — high school, due to the fact that we are standing on narrative and their purpose, but I do college, graduate school, ordination,

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESSED

TORAT TZION

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 not need to read a history book to is Yeshiva University? What does it mates and partners for life. Here in understand Yeshiva University. It is stand for? Yeshiva University our students have in my heart and it is in my soul, as it In my mind, there are five values that the opportunity to not just learn is in the heart and soul of so many of personify Yeshiva University, which I about but to experience you who are sitting here today and so would call the Five Torot or the five Judaism, to appreciate that many people who are our friends and central teachings of our institution. is not just something we keep, it is partners throughout the world. something we treasure, and that living The first is Torat Emet — we believe We know instinctively what Yeshiva a life of faith adds great meaning and in truth. University is and what it is meant to joy to one’s life. be. We believe that God gave the Torah Moreover, at this moment in time, as to Moses at Mount Sinai. We believe Yet, interestingly, it is not always so cultures shift and as moral intuitions that in that Torah there are eternal easy to articulate. inevitably adjust, all parents know values, not subject to the vagaries and how difficult it is to help their Before I officially started as president vicissitudes of history. It is this pursuit children navigate the tension between in June, I spent three months living of truth that animates our intense tradition and an increasingly complex on campus commuting back and forth study of Torah during the day and world. Yeshiva University, located from Israel. When I moved out after deep into the night which, in turn, at the nexus between heritage and graduating college in 1991, I have to deepens our relationship with God. pioneering, provides the students of admit that I never thought that, 26 But we also believe that our goal is not the next generation with the tools for years later, I would move back into the simply to sit, study and live in some critical critique and self-reflection so Morg dorm, but life is full of surprises. ivory tower but that we must be fully that they can not only weather the During this time, I had the engaged in the world and responsible storms and tempests of contemporary opportunity to speak with board to the world. moral discourse but also leave here members, alumni and supporters both rooted and nimble, anchored We do not just believe in Torat Emet as well as meet with the faculty, in our values and equipped with the but also Torat Chaim — that our administrators and professional staff language and sophistication necessary truths and values must live in the of each of our schools, and spend to succeed as leaders in the world of world. much quality time with our students. tomorrow. And in most of my meetings, I asked Who are our graduates? By offering in one institution a the same question. What does Yeshiva They are and Jewish educators comprehensive, integrated educational University stand for? and they are lawyers and doctors, program that produces the Jewish Perhaps, unsurprisingly, there were accountants and financial analysts, leaders of the next generations many different answers and often social workers and psychologists, who are firmly committed, forward there was no answer at all. mothers and fathers, community focused, engaged in the world and leaders and leaders of industry — all pillars of society, Yeshiva University is This is a crucial question for us. of whom are out in the world, acting the world’s premier Jewish educational Yeshiva University is, of course, an daily as productive citizens of society. institution. institution; it has campuses, buildings and students. But, at its core, Yeshiva And we are uniquely qualified to raise But Yeshiva University is not just University is an idea. And it is this engaged Jewish citizens for whom for our Jewish students. We are also idea that gives us our strength and Judaism is vibrant and essential to proud to include a large non-Jewish positions us to be the educational their lives. Many of our students population in our graduate programs, and intellectual epicenter of a large come to campus with a full day school and this message applies to you as global movement. Therefore, before I education; some of our students come well. outline our direction for the future of from public school, with little to no The educational philosophy of Torah the institution, in the first part of this previous Jewish education. Here in u-Madda is based on Maimonides’ talk I need to address the question of Yeshiva University our students find directive to accept the truth from Yeshiva University as an idea. What friends for life, and often even soul whatever source it comes. We know

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 that there are great truths to be schools. is emblematic of our student body, as discovered in the study of the human For example, in Cardozo, Professor hundreds of our students participate mind, the physical world, literature, Jocelyn Getgen Kestenbaum leads the in these kinds of programs throughout legal interpretation and more. Our Ferencz Human Rights and Atrocity the academic year, channeling their belief in the higher purpose of Prevention Clinic, which fights against unique talents into extraordinary education is true for all of humanity. human rights violations and genocides acts of kindness. Just last week our In addition, Torat Chaim requires around the world. Dr. Bill Salton Student Life department initiated everyone to be engaged in the project heads the Parnes Clinic of the Ferkauf student-led missions to Houston to of applying these values and truths School of Psychology which provides help our fellow citizens recover from to the world, and we look to all of low-cost, high-quality psychological Harvey. Within minutes our sign-up our faculty and intellectual leaders treatment for a Bronx population that sheet had over a hundred students to guide us in this effort. As such, by would not otherwise be able to afford volunteering to go. utilizing our vast, interdisciplinary it. The Wurzweiler School of Social And this is what we do. At Yeshiva resources, Yeshiva University is Work is launching a new innovative University, we teach our students uniquely positioned to address the mental health clinic, which will help to fight for justice; to fight for the most pressing moral issues of the people from all walks of life cope underprivileged; to fight against day. In an era in which there is a with life stress issues. When I was violence; to fight against disease. breakdown of civil and civic discourse, visiting the Albert Einstein College we stand proud as educators, thought But most of all, at Yeshiva University of Medicine I encountered a group of leaders and moral voices for our we teach our students to fight against people sitting around a table who were generation. indifference. introduced to me as super-scientists. These are our first two values: Torat I asked them about their research and The values of Torat Adam and Torat Emet and Torat Chaim. each shared with me their work on Chesed pervade our entire university, fusing a lofty sense of human dignity But Yeshiva University does not only some matter crucial to the betterment with an inspiring commitment to believe in truth, it also believes in of humanity. One was a leader in the compassion. humanity. fight against AIDS, another the Zika virus, a third, breast cancer. These are our first four principles: Our tradition teaches us that each Torah that is True and Torah that is individual is created in God’s divine And this spirit exists not only in alive; a belief in human capacity and image and that it is a sacred task for our graduate schools, but in our the need to reach out to others. each individual to hone and develop undergraduate schools as well. I was their unique talents and skills. In walking in the library one night and And there is a fifth: Torat Tzion, the addition, we are charged with the saw two students with YU t-shirts. I Torah of Redemption. obligation to use these unique gifts in asked them where they were coming from and they replied: the START Torat Tzion of course directly relates the service of others; to care for our to the project of building the modern fellow human beings; to reach out Science Program. This is a program in which every week over 100 Yeshiva State of Israel. And this is very to them in thoughtfulness, kindness important to us as proud Zionists. and sensitivity, and form a connected University undergraduate students go to the local Manhattan public We certainly encourage students to community. These two values, move to Israel and we encourage humanity and compassion, are our schools to teach children about science and technology. When I heard those who live outside of Israel to next two Torot: Torat Adam and Torat devote their time and resources to Chesed. this I was very impressed, but it was only later that I discovered that this help Israel further its role as a shining One of the aspects of YU that simply program was actually launched by light to humanity. But it is also much amazed me when I was walking undergraduate students at Yeshiva more than that, because the return to around the university in the spring University seven years ago and has Israel in Jewish theology is, in and of is the way in which these themes subsequently spread to chapters in itself, part of a much greater narrative. of Torat Adam and Torat Chesed countries across the world. And this Torat Tzion tells us that we are not manifest themselves in each of our accidents of history, nor even simply

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 participants in history, but we are Fast forward the story by a couple of transcend destruction and to rebuild a drivers of history. decades, and one day Bubbe received lost world. a call from a friend of hers who just Torat Tzion requires us to understand It is my great joy at this point to pause returned from a trip to the former that as human beings we all have for a moment and acknowledge the Soviet Union. “Cyla” she said, “You one common, overarching goal, and presence of a woman who is over need to sit down, I have something that is to redeem the world, and 100 years old, beli ayin ha-ra, who astounding to tell you. Your brother, transform it for the better; to birth a is here with us today celebrating the Pinchas — he is alive. While you world suffused by justice, goodness, investiture of her grandson — ladies ran west, he escaped east. You each prosperity and transcendence. If, as and gentlemen, my Bubbe. Martin Luther King Jr. proclaimed thought the other was dead, but To me, this story highlights the “The arc of the moral universe is Pinchas is alive and living in Russia.” reality of the Jewish world today, long but it bends towards justice,” Bubbe immediately contacted him, as it provides a stark contrast with then Torat Tzion charges us with the but they were never able to meet, the Jewish world of yesterday. The task of moving history forward. This as soon afterwards Pinchas died. prophet Ezekiel foretells a wondrous directive applies to all of humanity. Pinchas, though, had a daughter future in which the dry bones of And at this moment in time — more named Gala, who married Vladimer. Israel are brought back to life, but than at any point in the entire span of When they had a son, they named for us living today we know that this Jewish history — the Jewish people him Pinchas, after her father. Some is no dream; it describes our reality. are capable of partnering with the full years later, the Iron Curtain fell, and Pinchas and Shlomo once left for breadth of humanity to move history Gala and her family moved to Israel. dead have now returned in a new forward. Shortly thereafter, Anita and I were studying in Yeshiva University’s center generation. And look at the world Let me share with you a personal story in Israel. At the end of the year, Anita that they face today. It is an era that that illustrates this point. gave birth to our first son, whom we is simply unprecedented in Jewish My wife’s grandmother, Bubbe, is an named Shlomo after her grandfather history. extraordinary woman who survived who had recently passed away. I still We live in an era that is miraculous the Holocaust by evading the Nazis remember the scene when Bubbe and wondrous. The Jewish people are hiding in caves, forests and cemeteries. came to Israel for the bris. She was no longer lost in exile but have once She was born in Poland, and had a sitting with her new great grandson, again returned to their homeland. large family including her brother Shlomo, on her lap, when in came is open and accessible Pinchas to whom she was very close. a woman who carried a clear family throughout the world. Where once we Her childhood sweetheart, Shlomo, resemblance. It was her niece Gala might have looked at our neighbors eventually became her husband and whom she had never previously and saw only persecutors, today we together they lived a relatively quiet met. And with Gala came a little boy may look at them and see potential and peaceful life. But then the Nazis named Pinchas. And when Pinchas partners. And this presents us not only invaded Poland, entered their town, ran over to see the baby, once again with great opportunities but also great and gathered and killed all of its . Bubbe was surrounded by Pinchas responsibilities. Bubbe managed to escape into the and Shlomo. As Rabbi Soloveitchik taught us in woods with Shlomo and a few of their You see, they thought they could kill 1956, in this very room, from this nephews and nieces, but no one else us, they thought they could remove very podium — some of you may in their large family was as fortunate. us from the earth, but Pinchas and even have been in this room — kol She never left her husband’s side and Shlomo were alive again, and this time dodi dofek, the voice of God is together they managed to evade the they connected with each other in metaphorically calling to us, knocking Germans, and found their way to , the capital of the modern at our door. He has placed us in this Romania. Following the war, they left Jewish State of Israel. Bubbe’s life incredible time, and he beckons us to Europe and went to Cuba, and then represents the dramatic story of the respond. when Castro rose to power, they fled Jewish people in the modern era, a once again, this time to New York. story of an indomitable spirit able to Yeshiva University represents the

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 kinds of thinkers and dreamers who population with limited higher technological innovations allowing have always believed in embracing education possibilities. Over the for greater accessibility to attract history and its opportunities. Now generations, our specific form and new student populations both in the more than ever before it is time to structure has shifted depending on and internationally. think bigger, to think beyond our times, needs and circumstances, but Moreover, we will actively seek to individual selves, to move history the core mission has always remained attract students who represent the forward, to spread positive values to the same. At this point, the world values of our institution, who are role the world and to fight for peace and has changed greatly but our task of models of our Five Torot, including prosperity for all of humanity and educating the next generation of students who show a propensity and with all of humanity. students and future leaders has not passion for their Torah studies, or who Torat Emet, Torat Chaim, Torat changed, it has just shifted to be in display extraordinary capabilities in Adam, Torat Chesed and Torat synch with our new realities. Today, areas that create new knowledge like Tzion — Truth, Life, Humanity, perhaps more than ever before, there in science and technology, or young Compassion and Redemption. is a need to raise generations of social entrepreneurs who stand out students who are both deeply rooted for their communal contributions, or These are the Five Torot that and forward focused. And Yeshiva those who have shown the courage differentiate us and are our identity. University will continue to look ahead of their convictions to respond to the They root us deeply within a into the future to open up new worlds historical opportunities of our era. structured value system while for them. For example, by creating scholarships providing moral guidance and And I say this specifically in respect to for students, who after studying for direction in living our lives. They a year in Israel, continue their stay propel us to develop our talents and three areas in which we will be looking to expand. there by volunteering for sherut leumi, skills while directing us to reach national service, or volunteering to outwards and connect to others in First, new industries: become members of Tzahal, soldiers kindness. And they inspire us with We will continue to excel at educating in the Israeli army, or students who a grand, historic purpose to make a our students in the areas of law and volunteer to join the United States difference, and impact the world. medicine, accounting and finance, Armed Forces. We already have a This is what we believe Judaism social work and psychology, significant number of these students represents and what God wants from education and scholarship. But as in our ranks and we will work to all of us. This is not just about Modern the global economy evolves we will attract even more of such people in Orthodoxy, or even Orthodoxy. These also create new opportunities for the years ahead, as these are the young are our messages to the Jewish people our students in the areas of STEM men and women we wish to showcase and to the world at large. — science, technology, engineering to our community as role models and future leaders, This is who we are — this is our and mathematics — as well as in the philosophy of life. health fields. The marketplace of And finally, new educational tomorrow will feature high demand pathways: And now that we have discussed for graduates trained in coding, data the idea of Yeshiva University, we analytics, quantitative analytical skills, We conceptualize Yeshiva University can focus on outlining the future of as well as those with entrepreneurial as a single, interconnected network, Yeshiva University as an institution. experience, and we will be preparing instead of a collection of separate Once we have established who we our students with the skill sets schools. As such, new connections are, we can now lay out where we are necessary to succeed in this new between our graduate schools going. And I have to tell you that the reality. and new pipelines between our future of Yeshiva University as an undergraduate and graduate programs, institution is bright and it is exciting. Second, new markets of students: like the Einstein College of Medicine, the Cardozo School of Law and the When Yeshiva was founded in the In our graduate and undergraduate programs we will be diversifying newly developed Katz School, will early 20thcentury, it met the needs enable our students to complete their of an Orthodox Jewish immigrant our offerings and utilizing the latest

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 studies here market-ready and poised our institutions so that a YU student in importance. We already have for immediate success. In addition, who earns a BA in computer science a relationship with a number of our tens of thousands of alumni can complete her or his studies with universities in China, and have over and friends are a crucial part of our a Master’s degree at Bar Ilan or the 30 Chinese students enrolled in our network and will play an important Hebrew University in such areas Katz School, and we will be looking role in our new educational models as data science, cybersecurity and to expand further. In addition to as connectors who will help place information technology. Through the growing our tuition base, these our students at summer positions or assistance of our alumni, this program efforts will allow us to spread Jewish advanced internships between their will include high-level internships in values and ideas across the world, college and graduate school years. the start-up and hi-tech industries in help shape future global partners and Moreover, we are looking to partner Israel. We have been closely working ambassadors for Israel and the Jewish with the graduate schools of other with Israel’s education ministry and community, and enable our students stellar institutions in their areas of government on this project, and they to develop a worldwide network that expertise. are providing us with substantial will be crucial for their success in the One manifestation of all of these support because they see Yeshiva future. University as their natural partners. points will be our new connections But most importantly, all of these There will be more announcements with Israel. As we know, Israel is innovative and exciting initiatives like this in the future but my point no longer simply a charity case will be advanced within the context now is that we will continue to for Diaspora Jews, but is now an of the Five Torot. Since its founding, leverage our close ties with Israel to economic powerhouse and major Yeshiva University has looked to open create these kinds of pipelines so that resource specifically in areas of new worlds for its constituencies, our students will receive the best innovation. Over the past few placing them within the framework training in the skill sets necessary to months, we have been working of our moral and religious ideals. succeed in the marketplace of the to formulate partnerships with Tomorrow’s Yeshiva University future, and the world of tomorrow. universities in Israel, and I am excited will continue in that effort. Our to report that just last week we But Israel is just the beginning. The differential will always be our Torot, reached agreements with Bar Ilan global economy is evolving and our values and teachings, our sense University and the Hebrew University emerging markets in places like of rootedness, together with our to create bridge programs between East Asia and India are growing drive to engage the world, directing

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 We live in a rapidly changing world. Technology, medicine, education, and communications are progressing and shifting in fundamental ways. This presents daunting challenges but also extraordinary opportunities for humanity. Armed with a 3,000-year-old tradition of wisdom, Yeshiva University’s mission is to guide our students and broader society in seizing these opportunities and transforming our world of tomorrow for the better. the development of our own special how important it is for us to come friends in its dedication to promoting skills in the service of others, with together as one united whole; that the moral and material betterment of the overarching, grand purpose to in a time in which competition and human society. move history forward and impact self-focus are the underpinnings On and off campus, there is a great the world. And as we move into the of the society in which we live, our feeling about this moment and a great next era of our history, we will apply student body must exemplify the excitement for our future. our core principles to our current value of supporting one another and circumstances, and all of this in rooting for each other’s success. And To all of you who have long been part service to God. I mentioned to our students that I am of the Yeshiva University community, who have been nurtured by this We live in a rapidly changing world. rooting for them, that I am rooting for institution, who deeply understand Technology, medicine, education, each of them to succeed in life. And the enormous potential that lies and communications are progressing then one woman in the crowd shouted within our mission, who wish Yeshiva and shifting in fundamental ways. out: “Rabbi, we are rooting for you!” University not only to grow and This presents daunting challenges but I was very moved by what she said. expand but to rise and become the also extraordinary opportunities for And I want to tell you that this is the place it was always meant to be, and humanity. Armed with a 3,000-year- feeling that I have been experiencing for all those who are new to us, who old tradition of wisdom, Yeshiva both from inside and outside our are meeting Yeshiva University for University’s mission is to guide our university. Over the last number of the first time, who identify with our students and broader society in seizing months, I have been visiting many values, who see the importance of these opportunities and transforming communities in this country and such an institution for the Jewish our world of tomorrow for the beyond, and the overwhelming community and the broader society better. We will dedicate ourselves to feeling that I have walked away with — now is the time to get involved. empowering morally-mature, market- is how many people are rooting The participation of each and every ready graduates with the skill sets for for us to succeed. I have repeatedly one of you will make a real difference, lifelong success, endowing them with encountered a clear appreciation of strengthening and energizing our both the will and the wherewithal to the crucial importance of Yeshiva renewed sense of purpose. make a historic, significant impact on University, of the necessity for Yeshiva an ever-changing world. University to live up to its own ideals, For all of you sitting here today and for all of our friends who are listening This is the future of Yeshiva to raise the next generations of throughout the world — now is the University. leaders, and to serve as not only the premier Jewish higher educational time to come together. I will close with one final story: institute but also the spiritual and Join us in our journey. Be a part of Last week I spent Shabbat at our intellectual epicenter of a robust history, as we maximize our potential, Beren campus with our undergraduate global movement that unites the write a new chapter in the Jewish story women. And in a talk at the end of international Jewish community and work to make a lasting impact on Shabbat I mentioned to our students together with all of our partners and the history of all of humanity.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Where Angels Fear to Tread On December 11, 1971, Rabbi Dr. Norman Lamm, who was then rabbi of the Jewish Center in Manhattan, delivered a sermon for Parashat Vayeshev and Chanukah titled “Where Angels Fear to Tread.” This sermon touches on the themes of Torat Emet and Torat Chaim and we are including an excerpt to enhance this section of the publication. We thank Rabbi Mark Dratch for his assistance.

ne of the greatest difficulties for and challenges to , is Rabbi Dr. Norman Lamm Omodern man’s lack of appreciation President Emeritus, Yeshiva University of the value of tradition for its own sake. Indeed, modern man often seems to be antagonistic to the past, a pure scientist formulates an idea, of anything that is new either in and anxious to disassociate from it. and immediately the engineers and content or in form. He worships change, which he often the inventors begin to develop it Morality? — out with the old “code- regards as synonymous with progress. into practical gadgets or medicines morality” and in with the New Why not, he asks, discard the old and or equipment. A secularized world, Morality. Services? — we are bored substitute the new for it? for whom the category of the holy with the traditional services and the is alien, would like to do the same Moreover, contemporary man is cadences and rhythms of the ages. Let with religion. It sees nothing wrong anxious to take new notions and us, rather, write our own poetry, and with experimentation, innovation, put them into practice immediately. worship to the tune of “rock-‘n-roll.” Theory should not remain theoretical, and constant change in the realm of And yet, this is so dangerous — it should at once be converted into religion and the spirit. and, even worse, so foolish! A great action. After all, that is the secret This, indeed, is the spirit of the age, Anglican thinker, Dean Inge, once of the success of technology which the zeitgeist. Hence, it is common for said: “A man who marries the age will has done so much to transform our people to consider tradition dated soon find himself a widower.” lives and make life more liveable: and ready to be jettisoned in favor

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The kernel of this idea may be found is a symbol of the sensitive, the slow, care and caution. in symbolic form in the Haftorah we and the deliberate. Shoes signify This was the fatal error of the read this morning, from the Book of impetuosity, heavy-handedness as Greeks which caused the rebellion Amos. The Prophet tells us that one of well as heavy-footedness, the mind which we celebrate on Chanukah. the sins for which God will not forgive following the body, thought trailing The revolution was not primarily Israel is: action. Thus, the brothers of Joseph a nationalistic assertion of Jewish may have been right in condemning independence as much as it was a עַלמִכְרָ ם בַכֶסֶףצַדִ יק וְאֶבְיֹון בַעֲ בּור נַעֲלָיִם. Joseph, but they acted too speedily, too On selling the righteous man for silver reaction against the gross and stupid impatiently, they were peremptory and and the poor man for shoes. insensitivity of the Greeks in violating not deliberate when dealing with the Amos 2:6 the religious feelings of the Judeans. survival and destiny of a human being, We have learned to live without In general, the Prophet is referring of their brother. The shoe is thus the to a kind of treachery which allows independence for a long time, but emblem of those who rush in where when the Greek-Syrians and the us to subordinate human values to angels fear to tread. commercial values. More specifically, Hellenists insisted upon sacrificing the Rabbis saw in this prophetic to a pagan idol on the spot of the metaphor a reference in the selling Don’t trample sacred Temple, at that time they of Joseph by his brothers — a theme were trampling with vulgar boots which, together with the eating of the sacred. When where angels fear to tread. The result the fruit of Tree of Knowledge and approaching the holy, was revolution and the rest of the the dancing about the Golden Calf, Chanukah story. is one of the archetypical sins in the take your shoes off, I wish to make it clear that in Jewish historical consciousness. The exercise sensitivity advocating caution and deliberateness brothers sold Joseph, who was a when dealing with matters of tzaddik, righteous, for silver. What of and reverence, care the greatest moment, I do not the reference to shoes? Here they tell and caution. recommend paralysis or institutional us that the brothers took the 20 inertia. I am pleading to remove silver pieces which they received for shoes, not to plant one’s feet in Joseph and with them bought shoes This symbol seems to be consistent concrete. I am saying that with regard throughout the Torah. Thus, when for themselves. Hence, the prophet’s to the sacred, and only with regard warning against repeating the sin of giving the Jews the commandment to to the sacred, we should adopt a “selling the righteous for silver and the observe the Passover while they were responsible conservatism and not oppressed for shoes.” yet in Egypt, God tells them to wear a stultifying and strangling reaction. their shoes — to spur them on, to get But what is the significance of Where Halakhah cannot he changed, them out quickly, b’chipazon. Even it should not and must not. But even shoes, such that the prophet more important, when Moses receives thought it necessary to recall where it can, and when changed, his revelation at the burning bush, the even then — only when we are this ancient crime? My grandfather tz”l message of God to him is: explains the symbol as follows: in the barefoot, with the greatest sensitivity וַיֹאמֶר אַל תִקְרַב הֲֹלםשַ לנְעָלֶיָך מֵעַל רַ גְלֶ יָך days of old, when poverty was almost towards the sancta and concerns of כִיהַמָקֹום אֲשֶר אַתָה עֹומֵד עָלָיו אַדְמַ ת קֹדֶ ש universal, people would use shoes only the past and keeping in mind the הּוא. rarely, only for special occasions, such possible consequences for the future. as walking long distances or, more … Remove your shoes from your feet, Even sacred customs, important important, for going places quickly. because the place on which you are traditions, albeit that they do not Otherwise, they would go barefoot. standing is hallowed ground. have the sanction of Halakhah, must Hence, shoes are the symbol of Shemot 3:5 be approached with reverence and quickness and impulsiveness. Don’t trample the sacred. When sensitivity. However, where we are not dealing with the sacred, with To go barefoot, to expose your feet to approaching the holy, take your shoes the pebbles and rocks and splinters, off, exercise sensitivity and reverence, Halakhah, with important tradition

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 and custom, but where we are man’s or the race’s genetic structure. chromosomes — these are sacred, dealing with habits and institutional By means of such genetic surgery they are repositories of the tzelem customs and techniques, or what the they hope to weed out defects and Elokim, the divine image of man. I tradition itself has called minhag sh’tut, thus improve the race. Similarly, do not even place my trust in Nobel ordinary or sometimes meaningless psychologists, through the use of Laureates. The techniques of the custom — no such conservatism can behavioral conditioning and psycho- laboratory which they have mastered lay claim to religious sanction. Human pharmaceuticals, hope to control with such great eminence, does not institutions can always improve — man’s mind and passions and direct qualify them to make momentous even synagogues. It is simply wrong them towards more creative ends. All moral decisions for all the ages. Let to worship blindly on the altar of the of them intend the best for humanity. them and let us remove our shoes: past. A mistake is no less a mistake All those who make such proposals humankind is hallowed ground. because it is repeated unquestioningly are unquestionably benevolent. To summarize, then, the Prophet for 20 or 30 or 50 or 100 years. Error Now, I agree that it is sometimes Amos — according to our does not become truth because necessary to poke around in man’s interpretation — teaches us what it has the sanction of long usage. chromosomes or his mind, and thus Jewish history in the Chanukah Techniques, habits, matters of style all cure heretofore incurable hereditary incident confirms: that the must be subject to intelligent illnesses or psychoses. But there sacred must not be dealt with criticism, rational analysis, and must be moral limits, codified in law, cavalierly and light-heartedly constant revision. on scientific attempts to manipulate and impulsively. Rather, we ought The same responsible, moderate human destiny and the human mind. to approach it with reverence, with conservatism holds true not only with I admire the good intentions of a sensitivity, with deliberateness. matters directly dealing with religion leading psychologist who, in the daily Perhaps for that reason, the wearing and religious law, but also with what press, has recently been arguing for of leather shoes is forbidden on Yom Judaism considers supremely sacred pills to be given to heads of state Kippur: as if we, by our practice, ask in another realm: Human destiny and in order to calm them and prevent forgiveness for having been insensitive the human mind. them from making rash decisions. throughout the year. For some time now, biologists have But I do not trust that psychologist, So, let us now be sensitive before it is been undertaking great and promising and not only because of his obvious naiveté. I do not trust anyone who has necessary to ask forgiveness. research in genetics and have developed what they refer to as such enormous power in his hands, For to be sensitive is to be human. “genetic engineering,” by which they because such power corrupts and destroys. The human mind, human And to be human is to enhance and mean the ability to effect changes in a exemplify the holy.

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The Mastery of Submission

Rabbi Dr. Ari Berman, in his inaugural address as the new president of Yeshiva University, placed “Toras Emes” — the Rabbi Yaakov Neuburger Torah of Truth — as the unparalleled , RIETS pillar of the Yeshiva University enterprise. Rabbi, Congregation Beth Abraham, Bergenfield, NJ I am honored to be asked to describe this principle as part of our celebration of the appointment of President Berman, a , in the middle of developing mind, for which he had inestimable and the chapter of Jewish leadership and an idea. My fellow talmidim and I reverence. There was to be no scholarship that will be his. I humbly do remember it well. Sometimes the daylight between the responsibilities so with my deepest prayers that Hashem silence lasted but a few moments as he of the , who had to arrive at an continues to bless our new president with simply searched for the most accurate actionable halachic conclusion and the strength, wisdom, good counsel and good phrase, the most rigorous presentation. teacher who had to present Torah with health as he steers us forward l’hagdil Sometimes it seemed well over 10 accuracy and excitement. Torah ul’ha’adirah, to grow Torah and minutes, hard as it is to imagine so The clock was never of consequence. glorify it. many years later. Often the silence was That was the same clock that may interrupted with what would become can best describe the educational well explain the readiness of the the first , the initial iteration of philosophy inherent in the phrase nusach young students to gloss over the Rav’s his idea, only to be refined with greater “Toras Emes” by sharing two concern, but that readiness carried no precision following further moments Ivignettes of the Rav zt”l. Both are weight. vivid in my mind and continually of reflection. Sometimes it was a It was during those silences, offered orient me. question that gave him pause. Most often, he soundlessly deliberated in with no apology, that I learned to The first one repeated itself many a order to weave together, with absolute appreciate the yiras Shamayim (fear time. The Rav would fall silent during consistency, the many texts on his of Heaven) that demands rigor and

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 integrity in understanding Torah, Throughout the years, we would watch to engage in the rigor of Torah study. its texts, laws and precepts. Those the Rav bring his powerful intellect to Therefore, it is not introduced with moments of undisturbed reflection the fore to elaborate with unmatched la’asok b’divrei Torah, to toil in the became the “Rashi,” the commentary, clarity and from that elevated peak, words of Torah, but rather with our to the way we begin our days, “reishis humbly surrender to the requirements grateful recognition of the singular chochma yiras Hashem” — the of halacha and mesorah. On the one chosenness expressed through matan beginning of wisdom is the fear of hand, we are enjoined to use the Torah. Nevertheless, as we step away Heaven (Tehillim 111:10). keenest powers of human intellect to from the public presentation of a uncover G-d’s truths. On the other parsha, we recognize that we embrace At first glance, we may find this hand, we are expected to submit that that parsha without compromise or experience inconsistent with another same intellect to truths revealed. apology, and hence recite vignette frozen in my mind, as it v’nasan Indeed, it is that ultimate acquiescence , He gave us a Torah of was the first time I merited to hear lanu Toras emes that validates and animates our Truth. the Rav. It was 1975, and the RCA tireless pursuit to comprehend the membership convened on our campus The mindful pursuit of Toras Emes that will of Hashem, in all its depth and to hear the Rav relflect: lies ahead is as vital as it is daunting. All complexity. indications are that the minds of the “… the study of Torah is an act of Thus, the Rav explained, the future will be shaped or conditioned by surrender. That is why Chazal stress so importance of the Rambam’s a culture that has little patience for true many times the importance of humility, statement: curiosity or for the rigors of painstaking and that the proud person can never be deliberation. All indications are that מקדימין לקרות פרשת שמע מפני שיש בה .a great scholar, only the humble person the hearts of the future will judge only יחוד השם ואהבתו ותלמודו שהוא העיקר Why is humility necessary? Because by the unanchored standards of their הגדול שהכל תלוי בו. the study of Torah means meeting the prevailing culture. The bais hamedrash Almighty, and if a finite being meets The section containing Sh’ma Yisrael of Toras Emes will challenge all of that the infinite, the Almighty, the Maker of is read first because it contains the and continue to nurture the robust the world, of course this meeting must uniqueness of G-d, love for Him and , image of G-d, with all precipitate a mood of humility, and study of His Torah, which is the main tzelem Elokim of its magnificent discussion, noisy humility results in surrender. What principle that everything is dependent on. debate and silent reflection. The bais do we surrender to the Almighty? We Rambam, Hilchos Kerias Sh’ma 1:2 hamedrash of Toras Emes will test surrender two things: first, we surrender Why does the Rambam include the many millennials as it demands to be to the Almighty the everyday logic, or study of Torah as part of the mitzvah the center around which all else will be what I call mercantile logic the logic of of kerias Sh’ma? The Rav explained valued without apology or concession. the businessman or the utilitarian person, that sparing no effort in the pursuit and we embrace another logic — the of an accurate interpretation is an act It may well be that the excitement of inquiry and the utter joy of logic m’Sinai. Second, we surrender the of kabbalas ol malchus Shamayim — everyday will, which is very utilitarian acceptance of the yoke of Heaven. To discovery will only be found in that and superficial, and we embrace another bais hamedrash. It is certainly the 1 do so knowing that we will embrace will — the will m’Sinai.” the truths of Torah, irrespective of the only address for experiences, which The obvious deliberateness with which discomfort or sacrifice or counter- genuinely resonate with the Jewish the Rav chose the word “surrender” cultural position that they may impose, soul. portrayed submission, with the is an expression of the “ol,” the yoke of attendant rejection of attractive and kabbalas ol malchus Shamayim. Endnotes meaningful intellectual alternatives. The concept of Toras Emes appears in 1 Editor’s note: Transcript of the speech To be charged by the author of The the berachos that are recited during is available at: http://arikahn.blogspot. Lonely Man of Faith, who conceived Kerias HaTorah, but after, not before com/2013/03/rabbi-soloveitchik-- of “majestic man,” to surrender all of torah-and.html. reading that parsha of the Torah. that divinely gifted majesty, became an Why is that? The public reading of enduring lesson in and yiras Shamayim the Torah was never the opportunity the immutable truths of Torah.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The Aspiring Lights of Chanukah & the Optimism of a Torat Chaim ire has always been a source of fascination for me. It thrills me to consider the dual qualities of Mrs. Chaya Batya Neugroschl Ffire as both a creative and a destructive Head of School, YU High School for Girls force. With just small adjustments in temperature or duration, its warmth and heat can be equally deployed mitzvah that is unique to the chag, and Who has sanctified us with His toward opposite purposes. Fire its fulfillment represents much more commandments and commanded us to represents the power to give life and than just the lights of the Menorah in light the candle of Chanukah. to cause death, and those who wield the Beit Hamikdash and the miracle The suggestion here is that when its force can only sometimes choose that occurred when the oil lasted making this blessing we are not only to what end. Just as the lighting of longer than expected. According to focused on the lights right before Shabbos candles helps us recognize Rav Kook, in (pg. 435), Olat Re’Iyah us. Instead, the lights of Chanukah the powerful creative force that man the unique nature of the Chanukah are representative of another light, has been given and the peace that lights is reflected in the language of the inner sanctity of the lights of the we are choosing to embrace each the beracha, which refers to many Mikdash. In this way, the events of Shabbos, I wonder what lessons the lights and is strangely written in the Chanukah, including the political lights of Chanukah are meant to singular. developments, the military victories impart. and the ensuing challenges of the אשר קדשנו במצותיו וצונו להדליק נר של Hasmonean Age, are simply the חנוכה. The mitzvah of the lighting of the menorah on Chanukah is the only

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 setting for us to appreciate the lessons of the “light” of the Menorah, the Political/ Spiritual Terms Mikdash and more. Military Terms The defiled in the hands of the) טמאים ביד טהורים (pure רבים ביד מעטים What layered lessons can we learn from the Chanukah lights? How do (Israel) ישראל The many in the) we see their meaning in our sources? hands of the few) The evil in the hands of the) רשעים ביד צדיקים גבורים ביד חלשים Certainly, lighting our menorah righteous) on Chanukah commemorates the (The mighty in the The wanton in the hands of) זדים ביד עוסקי תורתיך (inauguration of a newly sanctified hands of the weak those who toil in Your Torah) כשעמדה מלכות Temple, and is explicitly celebrating the end of the defilement of the Holy To cause) להשכיחם תורתך ולהעבירם מחוקי רצונך יון הרשעה על עמך Temple by Greek conquerors. Still, (When the evil them to forget Your Torah and to move them the simple imagery and symbolism Greek empire away from Your commandments) of the lights that banish the darkness stood over Your And for You, You) ולך עשית שם גדול וקדוש בעולמך of Greek subjugation just barely nation) scratches the surface. Instead, the made a great and holy name in Your world) lights of Chanukah represent a more complete victory. While both the military and spiritual derives from the discovery of a pure We can see the diverse aspects victories are mentioned, as we can see flask of Temple oil and the miracle of of Chanukah in the tefillah ofAl from numerous examples, the spiritual that oil lasting eight days. As if that Hanissim, where we read of the victory is clearly more prominent. It is was the only moment of significance! miraculous Jewish victory in a series commonly asserted that the political In fact, according to the Gemara’s of poetic dichotomies. In this list, and military conflict was not just a account, the holiday commemorating we praise Hashem for the unlikely question of our physical survival; it this miracle was only established a full physical and military victories, which represented a cultural clash between year later — seemingly completely are noted in two of the five pairs of Judaism and Greek Hellenism. While disregarding the actual military opposites. there are very real merits to this claim, victory, which was clearly completed we also must remember that Greek as the Greek forces were routed from Still, these obvious military miracles culture wasn’t uniformly vilified, and Jerusalem. are overshadowed by a longer list of was indeed esteemed at times by the מאי חנוכה דתנו רבנן בכ”ה בכסליו יומי spiritual victories. A quick comparative דחנוכה תמניא אינון דלא למספד בהון ודלא Jews (Megillah 9b). Therefore, it is count of the references made here especially important to see the lights להתענות בהון שכשנכנסו יוונים להיכל טמאו between the military and political כל השמנים שבהיכל וכשגברה מלכות בית of Chanukah as an intentional and victories and the spiritual victory specific feature that epitomizes the חשמונאי ונצחום בדקו ולא מצאו אלא פך makes it obvious. What’s surprising is אחד של שמן שהיה מונח בחותמו של כהן nature of the threat of the Greeks and that the prominence of the spiritual the victory of the Chashmonaim. גדול ולא היה בו אלא להדליק יום אחד נעשה threat and the resulting victory is בו נס והדליקו ממנו שמונה ימים לשנה אחרת somehow linked intrinsically to, and Furthermore, the way Chanukah קבעום ועשאום ימים טובים בהלל והודאה. represented by, the purity of the lights is recorded and celebrated in the of the Menorah. As we dig deeper rabbinic texts places a greater What is Chanukah? Our rabbis taught th into the meaning of the lights of focus on the miracle of the oil that that [starting] on the 25 of Kislev Chanukah, we begin to see these lights lasted eight days, rather than on [begin] the eight days of Chanukah. as representing a more significant light the extraordinary military/political They are days of celebration of not in Torah, rather than just the actual victory. This understanding is seen eulogizing and fasting, since when light that was emitted from the oil that when the Gemara explains why we are the Yevanim went into the sanctuary miraculously burned longer than it forbidden to fast or offer eulogies on they defiled all the oils in the Temple, should have on Chanukah. the 25th of Kislev. The text summarily and when the rule of the house of explains that the holiness of these days Chashmonaim was mighty and

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 victorious over them they searched and tribes’ sacrificial offerings. Instead, as well. Chanukah is one of the didn’t find one flask of oil that was Rashi explains, quoting Midrash only moadim (festivals) that will be left intact with the seal of the Kohain Tanchuma, Aharon was given the celebrated even after the coming Gadol, and they only had enough to mitzvah of lighting the menorah — of Moshiach (see Gevurot Yitzchak, light [the Menorah] for one day. A which was deemed “greater.” Chanukah no. 36). Another proof of the quality of spiritual permanence לָ ָ מּה נִסְמְכָה פָ רָ ַשׁת הַ ְ מּנֹורָ ה לְפָ רָ ַ שׁת miracle occurred and they lit from it for in the Chanukah lights is the fact that הַ נְּשִׂיאִ ים? לְפִ י ֶשׁ ְכּשָׁרָאָה אַהֲ רֹן חֲ נֻ ַ כּת eight days. In the following year they Chanukah’s permanence is referenced הַ נְּשִׂיאִים חָ לְ שָׁה אָ ז ַדּעְ תֹו, ֶ שׁלֹּא הָ יָה עִ מָּהֶ ם established and made it days of holiday in the special affinity Hashem uses בַּחֲ נֻ ָ כּה לֹא הּוא וְ לֹא שִׁבְ טֹו, אָמַ ר לֹו הַ קָּ ָ בּ”ה .with Hallel and thanksgiving to declare his affection for Chanukah חַ יֶּיָך ֶ שׁלְָּך גְדֹולָה מִשֶּׁ לָּהֶ ם, שׁאַ תָּה מַדְ לִ יק ֶּו Shabbat 21b with the possessive “ ,” My mo’adai מֵטִ יב אֶ ת הַ נֵּרֹו ת. ,According to the Bnei Yissaschar holidays: Kislev no. 3, this reflects the fact Why is the section about the דַבֵר אֶל בְ ְרָאֵ נֵיל יִ ש וְאָמַרְתָאֲ לֵהֶם מֹועֲדֵ י that while the miracle of the oil candelabrum juxtaposed with the section ה’ אֲשֶר תִקְרְ אּו אֹתָם מִקְרָאֵ י קֹדֶ שאֵֶה להֵ ם ?lasting eight days was evident in the dealing with the offerings of the princes מֹועֲדָ י. first year, it was assumed to be just Because when Aaron saw the dedication a one-time event. Instead, a year offerings of the princes, he felt distressed Speak to the Jewish people and say to later, the miracle was recognized as because neither he nor his tribe was with them: These are the holidays of God, connected to revealing the kedusha them in the dedication, whereupon the which you shall proclaim as sacred of light from time immemorial. Holy One, blessed be He, said to him, occasions, these are My holidays. Perhaps this emphasis on the miracle “By your life! Your part is of greater Vayikra 23:2 מועדי ה’ אלין אינון חג המצות חג השבועות of the oil directs us to explore the importance than theirs, for you will וחג הסוכות הרי תלת תלת אוחרנין ראש ”.layers of meaning associated with kindle and set in order the lamps השנה חנוכה פורים ... תלתא אחרינין איקרון the Chanukah menorah, since Rashi, Bamidbar 8:2 אלה הם מועדי. therein lies the core insights into the Ramban further notes that Aharon timeless nature of the celebration. was comforted specifically with the “These are the holidays of God,” these Furthermore, we may uncover mitzvah of lighting the Menorah as are Pesach, Shavuot and Sukkot. Behold contemporary lessons from this compensation, since this would be a there are three. There are three others, enigmatic battle of a Diaspora Jewry mitzvah that outlasted the institution , Chanukah and confronting the temptations of a mass of korbanot, which were dependent … The last three are called “these are My culture fighting valiantly to retain the on the Temple. The lights of the holidays.” purity of its holy light. Menorah, on the other hand, would Tikkunnei Zohar Chadash First, we must start at the beginning. last forever. The Rambam also shows a special The Menorah is first mentioned in affection for the mitzvah of ner ענין ההגדה הזו, לדרוש רמז מן הפרשה על the Torah in relation to the desert Chanukah by declaring its treasured חנוכה של נרות שהיתה בבית שני על ידי sanctuary, the Mishkan. There, the status as an exceedingly cherished אהרן ובניו, רצוני לומר חשמונאי כהן גדול mitzvah of kindling the Menorah was .mitzvah ובניו. entrusted to Aaron the High Priest. מִ צְוַת נֵר חֲ נֻכָה מִ צְוָה חֲבִ יבָה הִיא עַד מְ אֹד The purpose of this midrash is to offer וְצָרִ יְך םאָדָ לְהִ ּזָהֵ ר ָ בּהְדֵ כי לְהֹודִ יעַ הַ נֵס from the section [about the דַבֵרa hintאֶל אַהֲ רֹן וְאָמַרְתָאֵ לָיו בְהַעֲֹלתְָך אֶת הַ נֵרֹת ּולְהֹוסִ יף ְ בֶבַחשהָאֵ ל וְהֹודָ יָה לֹו עַ ל הַ נִּסִ ים relating to the “Chanukah of אֶל מּול[Menorah פְ נֵיהַמְנֹורָ היָאִירּו שִבְעַת הַ נֵרֹות. ש ֶָע שָ ה נ לָ ּו. Speak to Aaron and say to him, “When lights” that took place during the time you mount the lamps, let the seven lamps of the Second Temple by Aharon and The precept of lighting the Chanukah give light at the front of the lampstand”. his children, meaning the Chashmonean lamp is exceedingly precious, and one Bamidbar 8:2 high priest and his children. should carefully observe it in order to Ramban, Bamidbar 8:2 At the time of the dedication of the acclaim the miracle, ever praising and Mishkan, Moshe’s brother Aharon was The lights of the desert menorah are thanking God for the miracles which he upset that at this original inauguration a foreshadowing of the Menorah of has performed for us. in the desert he wasn’t included in the the future temples and of Chanukah Hilchot Chanukah 4:12

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 In fact, Megillat Taanit records many wasn’t applied by the Kohanim when a mitzvah done in a manner that is mini-holidays instituted during the purifying the Temple. In this case, reigniting the spark of avodat Hashem. Second Temple period, each marking the Menorah could have been lit even Mitzvot that are done by rote, fulfilling various Hasmonean victories. These using defiled oil, making the miracle of only the minimal requirements, will smaller victories and minor holidays pure oil lasting eight days seemingly a ultimately be empty, and lacking in were also accorded temporary superfluous miracle. Rav Rosensweig depth and meaning. halakhic status, which prevented suggests that unlike other mitzvot, with The lights of the Chanukah menorah people from eulogizing and fasting regard to ner Chanukah, the Gemara, remind us to aspire to perform mitzvot on those days. According to the 21b, discusses various levels Shabbat in their fullest sense. In lighting the Gemara, 18b, after of observance, and seems to encourage Rosh Hashanah ner Chanukah, we tackle the societal the destruction of the Second Temple the highest level, mehadrin min assumptions that challenge our “batla Megillat Taanit,” the holidays hamehadrin, as the universal standard. distinctive avodat Hashem as “too listed are no longer observed, and Surprisingly, this has become the different.” By embracing the practice Chanukah only retains its status due widely accepted norm in our current of mehadrin min hamehadrin we reject to the mitzvah of ner Chanukah. practice as well. mediocrity. In this way, the lights of The focus on the miracle of thepach Thepach hashemen is the focus Chanukah express the notion of “ki hashemen, the oil that lasted eight days, of Chanukah because it was this ner mitzvah V’Torah or” — because instead of the political autonomy, miracle that returned this aspirational mitzvah observance is a candle and feels more worthy of celebration mode of mitzvah observance to Torah is light (Mishlei 6:23) — by since we are all aware that the two the national scene. Lighting the connecting the holiness from the lights hundred years of Hasmonean rule Menorah with pure untainted oil in the Mishkan, through the service of were marked by successive corruption was not necessary halakhically, but the Kohanim, to all mitzvot with the and tragedy. The Chanukah lights striving for holiness in our mitzvot capacity to shine through any darkness offer us the opportunity to celebrate restored our national character. It was and pierce the prominent societal a different focus, one of significance precisely this aspirational approach to impurities. In this way, Chanukah to our national character. The miracle mitzvah observance that Antiochus’ inspires us to strive to ignite each of the oil lasting was in fact quite Hellenization was designed to mitzvah every day. Thus when we an astounding miracle. Noting that prevent. The persecutions that led up light the Chanukah menorah, we are there was enough oil for one day, the to the Hasmonian revolt emphasized evoking the spiritual durability of all Beit Yosef (Orach Chaim 670) asks public displays of fealty to the Greek mitzvot; the resilience of a faith that why we celebrate eight days and not Pantheon and to the prohibition of endures not because of our brute force seven? ThePri Chadash suggests that all public displays of distinct Jewish — but rather, because we wield a Torat this reflects a minor focus on the first practice. Being a Jew in this age meant Chaim, a life-giving force that warms day celebrating the military victory, blending into the social norms as the and continues to create, as we aspire and a major focus on the remaining Mityavnim did. The choice to make toward an avodat Hashem that is always seven days for the miracle of the their Jewish practices mere private striving and never settling for less. oil. Rav notes1 preferences while adopting the further that many Achronim wonder majority culture allowed a spirit of Endnotes why the halakhic principle of “tuma mediocrity to prevail. It was this that hutra b’tzibbur,” the principle that threatened Jewish continuity. Lighting 1 “Chanukah as a Holiday of Idealism and laws of purity are suspended in order the Menorah with oil that was pure Maximalism,” available at www.torahweb.org/ . to fulfill public offeringsYoma ( 6b), represents a different type of kindling. torah/2006/moadim/rros_chanukah.html Here we have the performance of

Find more shiurim and articles from Mrs. Chaya Batya Neugroschl at http://www.yutorah.org/mrs-c-b-neugroschl/

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Kiddush haShem in the Public Square hanukah is a very particularistic holiday. The Book of Maccabees chronicles Rabbi Ozer Glickman Cthe struggle of a single faction within Rosh Yeshiva, RIETS a small nation to preserve its national Senior Advisory Board Member, Oliver Wyman & Co identity in the wake of colonization and cultural imperialism. Without resorting to homilies about light, people gather has reached a deafening martyrdom rather than violating a can Chanukah teach us anything crescendo with no relief in sight. More precept of the Torah. The source about what Rabbi Berman has aptly than ever before, it appears that the of the mitzvah is found in Parashat termed “Torat Adam: the lofty sense fabric of civilized society is ripping Emor: וְ ְלּולֹא תְ חַ אֶתלשֵם קָדְשִ י וְנִקְדַשְתִיבְתֹוְך בְ נֵי of human dignity”? Is there any apart. Can those who would mend the יִשְרָאֵל אֲ נִי ה’ מְקַדִשְ כֶ ם. universalist message for Jew and tear draw inspiration from this very parochial holiday? Gentile in our holiday? And you shall not profane My Holy There is a lot at stake these days. Has The answer may perhaps be found in Name; but I will be sanctified among the there been a time when there were the one Torah mitzvah associated with children of Israel: I am the Lord Who so many forbidden topics in polite the holiday: Mitzvat kiddush ha-Shem sanctifies you. conversation among neighbors, (the commandment to sanctify the Vayikra 22:32 name of God). It figures prominently colleagues, friends and even relatives? Its very position in Emor is in II Book of Maccabees, the earliest The cacophony of shrill voices in the noteworthy, coming as it does at the literary record of Jews opting for media, in the streets, and wherever end of a parashah devoted to laws

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 of holiness directed principally to to violations of the three cardinal His students said to him: Rabbi, give up Kohanim. The focus on the purity of sins. In order to qualify, it must be this trade and we will acquire for you a rituals in the Temple is turned to the performed in the presence of ten Jews. donkey so you will not need to trouble entire people. Just as the priests are Public acts, then, are defined by the yourself so. They went and bought him holy, so are all Jews. The Kohanim are halakhah, at least regarding kiddush a donkey from an Arab merchant. The not the only vehicle for sanctifying the ha-Shem, in terms of the number of donkey had a pearl tied around its neck. world; the entire people of Israel must Jewish witnesses. It is only regarding They came to their Rav and told him, play a role as well. the three cardinal sins listed above Now you will not need to toil so. He said A close reading of the above verse that a Jew must give his life rather to them, Why? They said to him, we reveals an apparent redundancy. We than commit even in the presence of a acquired a donkey for you from an Arab are enjoined not to profane God’s multitude of non-Jews. merchant with a pearl around its neck. Name so that He will be sanctified Simply stated, the ultimate He said to them, does the owner know among the people of Israel. Are not act of sacrifice, martyrdom, is about this? They said, no. He said to profanation and sanctification two constrained by an overriding positive them, go and return it. sides of the same coin? Why repeat commandment, to preserve life. We The Yerushalmi analyzes the story, the commandment in both positive cannot voluntarily go beyond the law placing it within its halakhic context: ... אפילו כמאן דמר גזילו של עכו”ם אסור כל and negative language? and accept martyrdom when we are עמא מודיי שאבידתו מותרת. מה אתון סברין not so obligated, because this would Chazal (Sanhedrin 74b) observe that שמעון בן שטח ברברין הוה. בעי הוה שמעון there is another notable difference violate another commandment. How בן שטח משמע בריך אלההון דיהודאי מאגר between the two clauses of the verse. about when the stakes are not as high, כל הדין עלמא. The first, the command not to profane when the loss is personal or financial? God’s Holy Name, is addressed Is there any obligation to seek out ...Even if we maintain one may not to a general audience without opportunities to sanctify God’s Name steal from pagans, everyone admits qualification. The second clause in our everyday dealings with gentiles? a lost object is permitted. The master specifically mentions the Children The Talmud is replete with examples responded: do you think Shimon ben of Israel. Private acts that desecrate of sages who exerted great effort or Shetach would appropriate property in God’s Name are forbidden, but the suffered significant financial loss not this way? Shimon ben Shetach simply obligation to perform a public act of just to avoid reflecting badly on God wanted to hear the gentile say, Blessed is kiddush ha-Shem must be witnessed by and His Torah, but to elicit a gentile’s the God of Israel, more than any reward at least ten Jews. Otherwise, such acts praise. One such story is found in the in the universe. I can remember to this day how are forbidden. Talmud Yerushalmi (Bava Metzia Chapter II, Halakhah 5). I first heard quiet the Beit Midrash was when What act of sanctification would be . It it 45 years ago in a lecture at Yeshivat Rav Goren quoted that sugya supremely praiseworthy if done in the was only years later, when I began Merkaz haRav by the late Ashkenazic presence of ten Jews but prohibited to study the Yerushalmi seriously, of Israel Rav Shlomo otherwise? Chazal explain: if a Jew that I read the continuation of the Goren z”tl, at that time the Chief or Jewess is threatened with death . Characteristically, the Talmud Rabbi of the Israel Defense Forces: sugya unless he or she violates a Torah wonders about the source for Shimon ben Shetach’s approach. Was there a שמעון בן שטח הוה עסיק בהדא כיתנא אמרין commandment, he or she should verse? A mishnah, perhaps? An oral ליה תלמידוי ר’ ארפי מינך ואנן זבנין לך חדא comply. Private martyrdom does ?tradition from Sinai חמר ולית את לעי סוגין. ואזלון זבנון ליה חדא not override the mitzvah to preserve חמר מחד סירקאי ותלי ביה חדא מרגלי. אתון one’s life. If, however, the violation ויידא אמרה דא רבי חנינה משתעי הדין לגביה אמרין ליה מן כדון לית את צריך לעי ,is one of three (murder, idolatry עובדא רבנין סבייא זבנין חד כרי דחיטין תובן. אמר לון למה אמרין ליה זבנינן לך חד or forbidden relations), the victim מאילין דאיסרטוס ואשכחון ביה חדא צררא חמר מחד סירקיי ותלי ביה חדא מרגלי. אמר must suffer martyrdom rather than דדינרי וחזרוניה להון אמרין בריך אלההון לון וידע בה מרה אמרין ליה לא א”ל לון איזל submit, even in private. The second יהודאי. חזר. clause, then, refers only to public acts And from where did he learn this? From of martyrdom and is not restricted Shimon ben Shetach was a dealer in flax.

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 a story told by R. Chanina. Older sages Goren presents more examples in his Sometimes stories teach us far had bought a pile of wheat from gentile subsequent writings ) demonstrate more than even the most novel soldiers in which they found a pile of gold the concern of the rabbinic tradition and penetrating Torah insights. In dinars which they returned. The soldiers for the universal attitude of the world the short time since the loss of Rav responded: Blessed be the God of the toward the Jewish people. Kiddush zt”l, we, his Jews. ha-Shem, so intimately associated bereaved students, have told and The Yerushalmi continues recounting with the very nationalistic holiday retold anecdotes about him. Rav similar stories of Jews who elicited of Chanukah, is an object lesson in Aharon not only wrote eloquently on praise from gentiles for the God Torat Adam, the universal dignity of the ethical imperatives in our texts of Israel. So is the Name of God humanity. that promote devotion to Torat Adam, sanctified in our world. How wonderful that our newly he lived them. The stories are what Let’s look more closely at the story invested President included Torat animate us, even as we reread the of Shimon ben Shetach. There is one Adam in his global agenda for our essays and texts. important detail that the Talmud Yeshiva University. It is a value about Rabbi Berman’s address was a makes certain to supply. The tanna which the Torah studies faculty is challenge to us all to promote our specifically asks if the Arab merchant passionate. Torat Adam informs the core values among our students, both is aware that he has lost the pearl Torah studies requirements, especially while they are on campus and when tied around the neck of the donkey in the Sy , they leave us to live their own Torah he sold. The students answer that he where students learn to participate u’Madda lives. In the world outside isn’t. Why does the Talmud include in the global marketplace just as the the beit ha-midrash, there are more this detail? Simply because if the rabbis of the Talmud did. Jews learning Talmud than at any time Arab merchant had been aware that For a yeshiva in particular, there is an in our history. Kosher dining choices the students had found his pearl and important lesson in pedagogy in the are more numerous than ever more. had not voluntarily returned it, then Yerushalmi we have discussed. The Sabbath observance is no longer there could potentially have been a most effective means for teaching the the novelty it once was. From these case of , the flip side chilul ha-Shem practice of Torat Adam is through its perspectives, the religious Jewish of the obligation to sanctify God’s exercise by the leaders and teachers world might be adjudged a success. Name. The Talmud makes it clear that we most respect. The Talmud very But then there is Torat Adam and they would have had no obligation abruptly and tersely asked, from the call to elicit blessings of and to return the lost property of a non- where did Shimon ben Shetach admiration for the God of Israel and Jew. The Yerushalmi wants to be clear learn the moral imperative to evoke His Torah. There are too many Jews that there was no legal obligation admiration and love of God? The incarcerated for white collar crimes. for Shimon ben Shetach to do as he answer was from the behavior of R. That they do Daf Yomi does not did. His full motivation was the Arab Chanina and then others who acted mitigate the sting. When a Jewish merchant’s admiration for the God of with the same passion for the love of central banker in a foreign country Israel in whose name he acted. the God of Israel. asks me not to wear a kippah when Again, the tanna’s action was not I speak on financial matters because The brilliance of Torah scholars covered legally by either clause of the “Orthodox Jews have a reputation for illuminates the mind. The noble verse in Emor that occasioned our cutting ethical corners in business,” I behavior of those we respect, not discussion. He was neither obligated can only think of Shimon ben Shetach only scholars but community leaders, to return the pearl as a positive act of and his colleagues. We must embrace parents, and fellow Jews, inspires the nor prohibited from Torat Adam as a core principle of our kiddush ha-Shem heart. We have been fortunate to sit keeping it in order to prevent chillul program so that in the years ahead, in the shadow of world-class talmidei ha-Shem. He acted for one reason Jew and non-Jew, religious and secular, chachamim in our yeshiva. Equally only, so that a non-Jew would be will be moved to say with love and important is the inspiration we have moved to bless the God of Israel. admiration, Blessed be the God of drawn from the way they conduct Israel. The chain of stories here and themselves in and out of the beit ha- elsewhere in rabbinic literature (Rav midrash.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Chanukah: The Celebration of Chesed

א”ר אלעזר מאי דכתיב )משלי לא, כו( פיה פתחה בחכמה ותורת חסד על לשונה וכי יש Rabbi Benjamin Yudin תורה של חסד ויש תורה שאינה של חסד ... Faculty, JSS, Yeshiva University איכא דאמרי תורה ללמדה זו היא תורה של Rabbi, Congregation Shomrei Torah, Fair Lawn, NJ חסד שלא ללמדה זו היא תורה שאינה של ח סד. R. Elazar said, What is the meaning of the verse, “Her mouth opens with here is a very significant one from damaging and inflicting wisdom and a Torah of compassion difference between secular harm on another — but also includes (torat chesed) is on her tongue”? Is law and Torah law. Regarding asei tov; Torah law not only legislates, there is a Torah that is compassionate Tsecular law, the Mishna in Avos (3:2) it refines. A few examples: The and a Torah that is not compassionate? tells us that “one is to pray on behalf of mitzvos of leket, shikcha and pe’ah, … There are those that say, [learning] the government (in the land in which agricultural mitzvos that apply in the Torah to teach others is Torah of they live), as without their laws, one , in which gleanings and compassion and [learning] without would swallow another alive.” Secular forgotten bundles and a corner of the intent to teach others is Torah without law maintains law and order while field are to be left for the poor. The compassion. providing individuals their inalienable Chinuch (216) explains that Hashem Sukkah 49b rights and protections. Torah law, by wants His nation to be crowned with sharp contrast, is not only inclusive of good character and a generous spirit. the former — sur me’rah, preventing He therefore legislated these mitzvos.

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The Jewish farmer was not born good, many miracles. To begin, the Torah I am not for myself, who will be he was transformed by the mitzvos to gives us the dimensions of the ark for me?” But on the other hand, be a good person. — its length, approximately the size continues Hillel, “If I am for myself, The Torah itself begins and ends with of one-and-a half football fields — who am I?” The first time around, I which at first glance seems quite am learning the Daf Yomi with just chesed, acts of kindness. In chapter 3 of Bereishis, Hashem Himself clothes large. However, the Ramban in his the text, the second time with Tosfos, Adam and Eve, and the Torah closes commentary (6:19) teaches that, in the third with Maharsha. Who has with Hashem personally burying reality, 10 arks of this size could not time for others? In addition, I have an Moshe. The Vilna Gaon teaches that contain all the animals, birds and their obligation to support and nurture my one can get a good understanding food supply for the year. So why does family, who has time for others? Thus of the nature of a book by noting its the Gemara in Sanhedrin (108b) teach the question of how we are to allocate beginning and end. that Noach and his children were busy our time and resources, suggest around the clock feeding the animals? both Rav zt”l in his Moreover, while the Torah has many Why didn’t Hashem perform another introduction to the Shaarei Yosher mitzvos that take into account tza’ar and Rav Moshe Feinstein zt”l, Igros ba’alei chaim, sensitivities and feelings Moshe, E.H. 4:26 (4), is that ideally of animals, it legislates one Jew to Just as the Shulchan we should give a tenth of our time and assist another, and gives it higher Aruch is a manual for resources to others, to the community. priority than tza’ar ba’alei chaim. There This resolution ideally creates the is no law in our beloved United States how to observe Shabbos environment for my personal growth that a citizen must stop to assist a and kashrus, our rich and for that of my family, while at the stranger to fix a flat tire. The Torah same time requiring me to contribute legislates that one is to assist a Jew in mesorah provides to society. Thus a Jew doeschesed not loading an animal — teinah — and direction in how to only to fulfill the 611th mitzvah, that in helping to unload a load that has of v’halachta b’drachav — to emulate been dislodged and causes pain to perform chesed. His ways (Devarim 28:9) and to fulfill the animal — perika. However, the bikur cholim — visiting the sick, and Talmud, Bava Metziah (32b), teaches miracle that once a week, Noach nichum aveilim — comforting the that one must help an enemy load would deposit food into an automatic mourners, as He did and does. The his animal prior to helping a friend feeder? Then he would have the rest Jew does chesed as a fulfillment of the unload his animal, even if the latter has of the time for himself — if not R&R, mitzvah of v’ahavta l’re’acha kamocha an additional aspect of tza’ar ba’alei then for introspection and reflection — loving our fellow as ourselves chaim. This is in order to refine one’s upon the colossal task that awaited (Vayikra 19:18), which Rabbi Akiva character by legislating that he help him, to rebuild the world. taught was a mainstay of Torah. his enemy, and thereby subdue his Interestingly, there is a , negative inclination. The answer given is that since the Toras Chesed world was destroyed because it was literally a Torah of “how to.” Just as the It is interesting to note that the term full of “chomas” — violence — Noach is a manual for how to used extensively in the Talmud had to lay the foundation of the new observe Shabbos and kashrus, our rich referring to the Torah is Rachmana, world by extending chesed 24/7 to mesorah provides direction in how to meaning the Merciful One. the animals. In so doing, he created perform chesed. The Chofetz Chaim Constantly the Torah is referred to as positive energy upon which the new in his Ahavas Chesed (Book 3 Chapter a work of mercy and compassion. world order would be established. 7) teaches that chesed itself needs to be done in a manner reflecting , Olam chesed yibaneh, the world is built There is an internal struggle and chesed and often ingenuity. You can assist in upon chesed (Tehillim 29:3), and dialectic that ideally we should all a manner that helps the recipient, but extending chesed. Reading Parshas consider, namely our allocation of at the same time compromises his Noach a few months ago, we could time and energy. On the one hand dignity; or you can assist in a way in ask the following question: The entire Hillel, in Avos (1:14) teaches, “If floating zoo was a combination of which the recipient literally believes

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The 611th mitzvah ofv’halachta מחוץ לפרוכת העדות יערוך וכי לאורה .he is helping you by accepting b’drachav prescribes that we follow הוא צריך והלא כל ארבעים שנה שהלכו A classic example: You go to the .and emulate Hashem’s behavior בני ישראל במדבר לא הלכו אלא לאורו supermarket and buy a case of canned He went above and beyond the call אלא עדות היא לבאי עולם שהשכינה שורה goods. You come home and take a .of duty, and we must do so as well בישראל מאי עדות אמר רב זו נר מערבי hammer and slightly damage each can Therefore, we require the poor person שנותן בה שמן כמדת חברותיה וממנה היה enough to tell the needy neighbor that to beg for funds in order to fulfill this מדליק ובה היה מסיים. they sold this case at an extremely low price because of the “damaged goods”; With regard to the Temple candelabrum, mitzvah which, in turn, enables the the neighbor gets a bargain, and you it is stated: “Outside the veil of the community to fulfill its duty ofchesed performed a mitzvah in the highest testimony, in the Tent of Meeting, shall in an “above and beyond” manner. way possible. Aaron order it from evening to morning Moreover, it is fascinating to note There are numerous connections before the Lord continually; it shall that the Magen Avraham begins his commentary on Chanukah not by between Chanukah and chesed. be a statute forever throughout your To begin with, we find regarding generations” (Leviticus 24:3). It must addressing a specific law of Chanukah Chanukah the unusual halacha that be understood: And does God require its but by publicizing an established even if one is destitute, he is to fulfill light for illumination at night? Didn’t custom that the poor young men of the mitzvah of ner Chanukah, even the children of Israel, all forty years that the community would go from door if it means selling his garment or they walked in the wilderness, walk to door, home to home to receive charity on Chanukah — Chanukah begging for assistance (Orach Chaim exclusively by His light, the pillar of fire? 671:1). This breaks most of the rules. Rather, the lighting of the candelabrum gelt. He does not explain why or how If we are obligated to fulfill a positive is testimony to mankind that the Divine this practice originated. Perhaps, in keeping with the rationale of the Rav, mitzvah, we must spend up to one Presence rests among Israel. The Gemara as Hashem went beyond the letter of fifth of our possessions, but we are asks: What is this testimony? Rav said: the law with us, we respond in kind by not required to beg for funds (Orach That is the westernmost lamp in the extending kindness to others. [Others Chaim 656). Why is ner Chanukah candelabrum in which the measure of including (38) different? An answer suggested oil placed was the same measure of oil Responsa Imrei Kohain suggest that as the Rambam teaches, by the Rav zt”l, is that the entire as was placed in the other lamps, and (3:2), that part of environment of Chanukah is rooted in nevertheless he would light the others Hilchos Chanukah the Greek oppression was that they Hashem acting with us lifnim meshuras from it each day and with it he would confiscated our wealth, now that we hadin — above and beyond the letter conclude, i.e., the westernmost lamp have some resources the practice was of the law. In reality, there was no need would continue burning throughout to do tzedakah and chesed with it.] for the miracle of the pach shemen. the day after all the others were . We won the war, defeated the Greeks, extinguished In addition, the Arizal writes that freed the Temple from those who Shabbat 22b (Translation: The at the time of the lighting of the had violated it; those miracles could William Davidson digital edition of Menorah, ideally, we should keep have been sufficient. Moreover, we the Koren Noé Talmud) in mind the 13 Middos — the could have used impure oil to light the When the Beit Hamikdash was in full Attributes of Mercy. This further Menorah as tumah hutra b’tzibur — function, there was a daily miracle suggests, as found in the Talmud, the rules of ritual impurity are waived visible at the Menorah, whereby the Rosh Hashana (17b), that we should for communal offerings. The miracle ner maaravi, the westernmost candle, not only recite these Middos, but of the Menorah was in actuality a burned continually, outlasting the ya’asu l’fanai — we should perform Divine wink showing the Jewish other six branches though the same and actualize these principles. Thus, people that He is not only there to amount of oil was placed therein. This the minhag of the needy coming to preserve the Jewish nation as He provided testimony to all that the the “doors of the community” might swore to do, but that He has a warm, Divine presence dwelled in the Jewish well signify the following: The door special relationship with us. nation. The miracle of the Menorah is now surrounded by the mezuzah conveyed this message again. on one side and the Chanukah lights on the other. The mezuzah testifies to

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Hashem’s existence and the Chanukah Kel kol hayom — the kindness of lights testify to His care and embrace Hashem is the entire day. Thebaalei for us. We emulate His care for us by mussar suggest that we should keep a showing and extending ahavas Yisrael chesed diary not for anyone else to see, — love for a fellow Jew. not to raise our ego, but to properly Interestingly, the Koshnitzer Maggid challenge ourselves to perform chesed daily and not to rest on yesterday’s in his Avodas Yisrael understands the laurels and accomplishments. The ner Magen Avraham’s choice in the word Chanukah is lit at the entrance of our “na’ar” — young men — approaching the homes for charity as referring home in full view for all to see. We to individuals in the category of are lighting it to fulfill our personal mitzvah, but in so doing we are also “na’ar,” i.e. those who are not yet educated and observant. The minhag affecting — effecting — the many of giving Chanukah gelt is to extend others who see our light. action on your own behalf, that is the teachings of Chanukah to others. Second, ner Chanukah is different in natural. However, if your intention Understandably, the mitzvah of that most mitzvos can be performed and desire are motivated to benefit returning a lost object is Biblical, but privately. There is no greater mitzvah others, then even your own actions the most precious lost object one can in lighting Shabbos candles if your are also elevated and become part and return is “v’hashevoso lo” (Devarim drapes are opened and the passersby parcel with those of the supernatural, 22:2)— returning the person to can see the lights of Shabbos. The helping others. Your focus on v’ahavta himself, that is, connecting his soul Chanukah lights, by definition, are l’re’acha kamocha elevates your with its Donor. lit to share with others. To publicize, personal activities done on your own behalf to become merged with the There are, I believe, three ways that to reinforce the celebration, to add lofty activities ofchesed as the end the holiday of Chanukah and the more light in the dark night of winter. Your lighting your lights in full view goal. Hence your seemingly mundane virtue of chesed coalesce. First, the of others is an act of that is an activities are now raised to fulfillb’chol Talmud, Shabbos (122a), teaches chesed integral part of the mitzvah. d’rachecha da’ehu — to know and that ner l’echad ner l’meah — a single incorporate Hashem in all of your candle initially lit for one person — Finally, there is the exciting question actions (Mishlei 3:6). can in fact benefit countless others. of the Beis Yosef: why, indeed, is Moreover, the fact that others benefit Chanukah celebrated for eight days On a personal note, it is my honor from his candle in no way detracts when there was sufficient oil for one to offer President Berman shlit”a, a from his enjoyment. Similarly, when day and thus the holiday should be beracha on this Chanukah, which as one does chesed, be it to one or to 100 but seven days? Among the many we mentioned has roots in chesed. May beneficiaries, it does not detract from answers is that the first day’s lighting you be blessed to emulate the manner the donor and indeed, most often is tevah — a natural phenomenon of our great teacher Moshe. The comes back to enhance and enrich — while the subsequent seven Talmud, Menachos (53b) teaches: יבא טוב ויקבל טוב מטוב לטובים. the donor. There is a boomerang days are supernatural in nature. The effect ofchesed . The Shalah Hakadosh Rabbis however ordained that we Let good come to receive good from good writes in his commentary at the end celebrate eight days as a unit to elevate for those who are good. of , that when we go out of the natural and connect it to the our way to perform a chesed, Hashem supernatural. To recognize that the Understood by the Talmud to mean goes out of His way and goes lifnim natural phenomenon of oil burning is that Moshe — regarding whom we meshuras hadin for us. He therefore not to be taken for granted but is only are taught that his mother saw he was urges that we should consciously because Hashem has enabled oil to good — received good referring to perform at least one chesed per day be burn. Hence, to recognize that even the Torah, from good — referring to it b’gufo, b’mamono, or b’nafsho, with the natural is indeed supernatural in Hashem, for those who are good — our body, our money or our soul. He nature. referring to the children of Israel. May bases this on Tehillim (52:3) chesed your tenure reflect all of the above Similarly, when you do a positive “goods.”

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The Maccabees Then and Now: Drivers of Our Destiny he festival of lights is celebrated by all denominations of world Mrs. Stephanie Strauss TJewry with grandeur and symbolism. Executive Director, Yeshiva University in Israel Every aspect of the Chanukah story Director, S. Daniel Abraham Israel Program is compelling, giving us heroes we can identify with and emulate, and incorporating practical customs that spiritual life and the violation of our Jewish sovereignty over the Land of enhance our festivities. The military holy temple. He then continues with Israel, notwithstanding that it is not in and spiritual victory experienced by an equally detailed description of the ideal form. the original Chashmonaim serves Hashem’s Divine assistance to our Rav , zt”l, in Be’er not only as the primary basis for our ancestors, which resulted in “v’chazra Miriam, asserts that the narrative of observance of the holiday, but has ,” the reinstatement of malchut L’Yisrael the military victory and subsequent been the paradigm for Jewish heroism Jewish sovereignty in Israel that would restoration of sovereignty illustrated for generations. endure for over 200 years until the by the Rambam is mirrored in the tragic churban of the Second Temple. In the Rambam’s Hilchot Chanukah religious Zionism expressed in Eretz This is a bit perplexing as this 3:1, the Rambam presents the malchut Yisrael today. Whether we subscribe was not one of the tribe of Yehuda and historical backdrop for the Chanukah to the “derech hateva” approach — the kingdom of David but rather one story. This is an unusual departure the natural order of events unfolding led by the Chashmonaim who were for a sefer dedicated to halakhic — or the Divine intervention that Kohanim. Nevertheless, the Rambam application. The Rambam begins augments those events in a more seemingly expresses a positive view of by detailing the affront to Jewish direct manner, the Jewish people

The Five Torot of Yeshiva University

TORAT EMET

TORAT CHAIM

TORAT ADAM

TORAT CHESED

TORAT TZION

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 are unified and celebrate Torah and homeland has been replicated in badge of honor and their pride and Jewish life in Eretz Yisrael. our time. Nowhere is this felt more sense of duty to the Jewish people is The above premise lends credence profoundly than in today’s modern infectious. So much so that this calling to the possibility that Zecharya’s State of Israel where the similarities has also become a viable option for prophesy has been fulfilled in our are undeniable. students choosing to extend their time: The kol Torah (sounds of Torah gap year experience before beginning university. learning) emanating from batei ֹהכ אָמַ ר, ה’ צְבָ א-ֹות, ְבּו ד עֹ יֵזְקֵ שנִים ּוזְקֵ נֹות, midrash across the land is at historic As parents who greet our soldiers ִרְ בחֹבֹות יְרּו ָ שלִָם; וְאִ יש מִ ְ שעַ נְ ְ תֹו ביָדֹו, מֵ רֹב proportions. The accepted norm returning home just for Shabbat יָמִ ים. ּורְ חֹבֹות הָעִ יר יִ ָלְ מאּו, יְלָדִ ים וִילָ דֹות, whereby many Israeli youth immerse from training and exercises, we are מְ שַחֲקִ ים, בִרְ חֹבֹתֶיהָ . themselves in Torah study as a pre- privileged to witness daily miracles This is what the Lord Almighty says: or co-requisite to national service with their safe arrival time after Once again men and women of ripe old underscores the successful integration time. When marching to battle age will sit in the streets of Jerusalem, of Torat Tzion in daily life. This is also is accompanied by the singing of each of them with cane in hand because true for the thousands of overseas “ ” of their age. And the streets of the city anachnu ma’aminim bnei ma’aminim students — many under the auspices — we are believers (of God), shall be full of boys and girls playing in of Yeshiva University — who arrive children of believers — and led by a its streets. each year to explore their heritage, commander holding a sefer Torah, Zecharya 8:4-5 strengthen their commitment to we set the narrative and are drivers of The Maccabees of the Second religious Zionism and dedicate our destiny. They are the defenders of Temple Period, which was the significant time to Torah study. These Torat Tzion. epicenter of the Jewish world until its unique experiences empower them The integration of religious Zionist destruction, fought an existential war to better serve the Jewish people and professionals in every sphere of to preserve Torat Tzion — the unique strengthen Jewish life in Israel and Israeli society ensures that Torah opportunity to observe the Torah in abroad. the Land of Israel. The very notion of is prominent in shaping modern the Maccabees as the champions of The young men and women who Jewish history. Our own YU alumni God’s Torah and laws and defenders serve our country in the IDF or Sherut are among the CEO’s, investors, and of Jewish sovereignty in our ancestral Leumi are the epitome of modern lawyers in many start-up enterprises Maccabees. Their uniform is their and in all fields. We are healthcare

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 professionals, rabbis, educators, differentiate eachshevet . The design halalu anachanu madlikin — we light scientists and civil servants. In this and color of each flag represented the these candles — which can also be way we are all modern Maccabees unique culture and purpose of each translated homiletically as “we are contributing to the ongoing success of tribe. However, the focal point and the the candles that are flickering.” Our the Jewish people through the prism epicenter of the machane, the entire mandate is to take action by kindling of Torat Tzion. camp, was the Mishkan. Like Eretz a flame within ourselves. As Rabbi The intrinsic connection between Yisrael then and now, the Mishkan Dr. Berman said so eloquently at his Torah and Eretz Yisrael as part of was the unifier and source of spiritual investiture, we must be drivers of the redemptive process today is life, the common denominator of the history. We can each on an individual beautifully articulated by HaRav Tzvi nation. level, and all on a national level, be Yehuda HaCohen Kook, zt”l: A similar concept is mentioned modern Maccabees by strengthening in the introduction to the our commitment to Torah observance Torah is a national constitution, a Divine . It is explained there as well as our connection to the cosmic and national law, embodied in a Hameforash that the Arizal believed that there Zionist enterprise that is the modern Divinely-chosen community, and fulfilled is a unique (textual style) State of Israel. Then we can also fulfill in a Divinely-chosen land. A Divine nusach for each of the 12 , with a the second part of the piyut: community with a real government, a shevatim ואין לנו רשות להשתמש בהם אלא לראותם corresponding specific gate in the real army, a real economy, and all of the בלבד כדי להודות ולהלל לשמך הגדול על .heavens into which each enters other down-to-earth aspects of normal, nusach נסיך ... Still, he composed a new for national life. nusach a thirteenth gate, through which the Torat Eretz Yisrael: The Teachings We have no permission to benefit from common tefilla of all the of HaRav Tzvi Yehuda HaCohen shevatim the lights, except to look at them in order could enter. Kook, Ch. 5, pg. 104 to offer praise and thanksgiving to Your Though Jerusalem is the epicenter great name for Your miracles … While the celebration of Torah and We can pause to reflect and offer Jewish life in Israel is the most obvious and unifier of the Jewish world, the broader Jewish community is taking hallel and hoda’ah, praise and parallel to the Chanukah story and thanksgiving to Hashem for His to the Maccabees of old, it is by no control of its destiny across the globe. Each sector and community has a Divine intervention in enabling the means the only example of Jewish Maccabees of old and Maccabees of heroism and leadership. In Parshat unique capacity to effect change and advance the mission of Am Yisrael. today to achieve all that we have. With Bamidbar, Rav Yaakov Kaminetsky the help of Hakadosh Baruch Hu, may zt”l, Emet L’Yaakov, Parshat Bamidbar, Perhaps this is the point of the we continue to strengthen Torat Tzion pg. 413, discusses the purpose of piyut that we recite after lighting and serve as an example to enlighten the “degalim,” the tribal flags used to the Chanukah candles — Hanerot the entire world.

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30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Chanukah: A Holiday of Renewal

et’s begin with a few questions. First, the main mitzvah of Chanukah is lighting the Rabbi Dan Cohen Lmenorah (Shabbat 21b). We all know Edmond J. Safra S’gan Mashgiach for the Sephardic that the reason for this mitzvah is to Community, Yeshiva University remind us of the miracle that Hashem performed for the Jews of that time. in size until it reaches a small sliver that is why the first mitzvah we Hashem made a single jug of oil once again. The midrash suggests were given as a nation was kiddush supernaturally last eight nights instead that Am Yisrael follows the same hachodesh (consecrating the new of one. As we know, mitzvot are not pattern. The nation started out with a moon). Hashem wanted to inform us solely to remind us of a historic event; single individual providing spiritual from the start that we will have ups what, then, is the depth of the mitzvah light to the world (Avraham Avinu) and downs but we must never give up of lighting the menorah? and gradually grew in spiritual hope. Second, on Chanukah we remember light for the next 15 generations, Rabbi once told two miraculous acts of kindness ultimately reaching its peak with me in the name of Rav Soloveitchik that Hashem bestowed upon us: King Shlomo at the time of the First that if you were to chart the history of the miraculous victory of war by Beit Hamikdash. From this point the other nations it would look like a the Maccabees over a stronger and on, the nation’s spiritual level began triangle. Once they reach their peak, larger enemy, and the miracle of the to deteriorate, eventually ending they start descending until they reach oil supernaturally lasting eight days. up with the destruction of the Beit their ultimate downfall. Jewish history What is the common theme that these Hamikdash 15 generations later. Just looks like a zig-zag. When we reach miracles share? as the moon renews itself at its lowest our peak, we start descending until we point of light, so too the Jewish nation Third, the Greeks decreed against reach a very low place, only to rise to renews itself every time it reaches rock the Jews fulfilling three mitzvot: glory once again. bottom. Rosh Chodesh, Shabbat and Milah (Megillat Antiyochus 7:11). Why did We can learn from this midrash that Shabbat they choose these in particular? “ups and downs,” — good years and bad years, poverty and prosperity To answer these questions, let us In addition to the monthly — are part of our identity. We must explore the unique role of the three hitchadshut, Hashem also handed understand that the same way the mitzvot banned by the Greeks. us the gift of a weeklyhitchadshut : moon renews itself and eventually Shabbat. Shabbat acts as a small becomes great, so too our nation will island of respite in the middle of a Rosh Chodesh always rebuild and reach spiritual stressful ocean called the workweek. heights just like the days of old. The midrash Shemot( Rabbah, Bo Shabbat is a day that we can recharge Hardships and suffering are only a 15:26) compares the Jewish nation our spiritual batteries for the coming sign of good times to come. to the moon. As we know, the moon week. R. Tzadok Hakohen of Lublin begins as a small sliver that barely Throughout the centuries, our nation states: השבת הניתן לישראל א’ לז’ ימים מעורר בלב provides light. As the days pass, has endured countless tragedies האדם בכל שבת חשק חדש לקדושתו ית’. however, the moon appears larger and persecutions. Every period of מצד שעברו עליו ו’ הימים בטרדת מלאכה and larger until it reaches its peak persecution brings with it the energy והתרשלות מד”ת לכן ביום המנוחה מתעורר .on day 15. From this point on, the to anticipate renewal and redemption החשק להתקרב לקדושה. (moon appears to gradually decrease Am Yisrael has hitchadshut (renewal engraved on our neshamot. Perhaps

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 The day of Shabbat, which was given of mitzvot, we feel like we forfeited always be there for every Jew in every to the Jews, comes every seven days and our connection with Hashem. The circumstance. For this reason there is arouses a renewed passion in a person’s mitzvah of milah acts as a reminder a custom to recite this chapter after heart to learn Torah and do mitzvot. that our connection to Hashem candle lighting (Ben Ish Hai, Parashat For after a person endures six days of is everlasting. The milah acts as a Vayeshev). The Maccabees, they kept hard labor that causes him to slack and feeling of renewal, which allows us to on pressing that refresh button and neglect Torah, then the day of rest arrives continue striving to spiritual heights pushed harder and harder. Their hope and awakens a new inspiration to come despite our prior sins. and renewal was a core part of the miracle. They knew that they couldn’t מי יעלה close to Hashem. Milah is an acronym for who will take us up expect Hashem to save them without — לנו השמימה Pri Tzaddik, Yitro During the workweek, it is challenging to the heavens (Devarim 30:12)? putting up a fight. They engaged the to grow spiritually. Shabbat has the This phrase is a rhetorical response enemy and Hashem assisted them in ability to give a Jew that needed sense to those who say that the Torah is miraculous ways. of renewal. Rav Tzadok is telling us in the heavens. The Torah stateslo The second miracle that occurred was that Hashem understands this very bashamayim hi — it is not in the that the flame that was supposed to well. That is why he gave us the gift of heavens. It was given to human beings last just one day ended up lasting eight Shabbat. Perhaps this is why we refer on the earth. Human beings make days. A flame embodieshitchadshut , to Shabbat in Lecha Dodi as the mekor mistakes and are accustomed to sin. because it constantly renews itself. haberacha, the source of blessing in Milah reminds us that the Torah was We know that we are forbidden to the week. given to human beings in a world transfer an item from one domain to A lawyer in a prestigious firm, let’s filled with trials and temptations. another on Shabbat. The Gemara, call him Moshe, once told me that Although the Greeks were one of Beitzah 39a, states that if we transfer a when a senior member of the firm was many nations who sought to destroy flame from one domain to another we retiring, Moshe asked him for a small us, they pursued the precious gift that have not violated a Biblical restriction. piece of advice. The man told Moshe Hashem gave us, the secret to our The flame that we lifted was not the same flame that we placed because as follows: “If you want to stay sane survival, hitchadshut. They knew that during your workweek, take one day if they destroyed our sense of renewal, a flame constantly renews itself. We out of your week, disconnect yourself they would destroy our hope and see from here that the nature of a from work, technology, sports, and without hope there is no life. Rosh flame is that it is always in a state of renewal. The miracle was that the only spend time with family.” If he Chodesh, Shabbat and Milah are the flame kept on burning for eight days only knew that this was already part of three mitzvot that symbolize renewal while constantly in a state of renewal. Moshe’s way of life. and hope. The Greeks wanted to The message behind the miracle was nullify them, thereby nullifying Am one of renewal. The two miracles of Yisrael. Milah Chanukah are one and the same. They The first miracle that took place was both symbolize the gift ofhitchadshut The Gemara,Menachot 43b, says that the outnumbered Maccabees that we were granted. that one time David Hamelech was defeated the mighty Greek army. As we know, Hashem promised that in the bath house and began to feel As an army of few, the Maccabees the light of Mashiach will never be despondent that he was not able to could have easily given up hope and extinguished (Birkot Haftarah). May perform any mitzvot at that time. He surrendered. Instead, they collectively we merit to see the final renewal then noticed his milah and felt at ease. said Perek 91 in Tehillim — Yoshev and the arrival of Mashiach let it be This is a feeling that many of us share. B’seter Elyon — which is infused with tomorrow! There are times that we feel empty hope and confidence that Hashem will

Find more shiurim and articles from Rabbi Dan Cohen at http://www.yutorah.org/rabbi-dan-cohen

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Chanukah Gifts: A Jewish Tradition?

lack Friday, the day after Thanksgiving in the United States, despite its dark Rabbi Joshua Flug Bconnotation, is quite a joyous day for Director of Torah Research, retailers and their customers. On that YU Center for the Jewish Future day, or sometime over that weekend, more people in the U.S. will purchase הסעודה שמרבים בהם הן סעודת הרשות שלא Nevertheless, the phrase “praise and holiday gifts than people who voted קבעו אלא להלל ולהודות ולא משתה ושמחה. thanksgiving” may come to modify in the 2016 U.S. presidential election.1 the term “yom tov.” In other words, it R. Meir of Rutenburg would say that During this time of year, retailers is a yom tov of praise and thanksgiving the additional meals that people eat are make it a point to make sure that those and not an ordinary yom tov. considered optional meals (i.e. there is who celebrate Chanukah are buying Rambam clearly identifies Chanukah no mitzvah to participate) because they gifts for family members and friends. as “yemei simcha v’hallel” — days of only established [Chanukah] for praise While some might argue that gift joy and praise: and thanksgiving, not for feasting and giving seems to be based on Christian rejoicing. ומפני זה התקינו חכמים שבאותו הדור שיהיו or pagan customs, in this essay, we Tur contrasts Chanukah with Purim. שמונת ימים האלו שתחלתן כ”ה בכסליו ימי will present a number of sources Purim is a day of mishteh v’simcha, שמחה והלל. supporting the idea of giving children feasting and rejoicing, but Chanukah money or gifts on Chanukah. For this reason, the rabbis of that generation instituted that these eight is a day of praise and thanksgiving. R. th Mordechai Yoffe explains further: Simchat Yom Tov days, which begin on the 25 of Kislev, לא קבעום אלא להלל ולהודות, ולא למשתה .should be days of joy and praise ושמחה, כלומר כיון שהם רצו למנוע אותנו A compelling reason for the practice Hilchot Chanukah 3:3 מזה לכפור בדת ח”ו, ובעזרתו יתברך לא of gift giving emerges if we make Does this mean that in practice, the הפיקו זממם וגברה ידינו, לכך קבעו אותם the following assumption — that concept of simchat yom tov applies לחזור ולשבח ולהודות לו על שהיה לנו Chanukah, like yom tov, is a day to Chanukah? Although Rambam לאלקים ולא עזבנו מעבודתו, אבל בימי המן of simcha (joy), and there is an does use the term “simcha,” he שהיתה הגזירה להרוג ולהשמיד את הגופות obligation of simchat yom tov. The presents Chanukah differently from שהוא ביטול משתה ושמחה ... לכך כשנצלו Gemara, Pesachim 109a, states that the his description of an ordinary yom ממנו קבעו להללו ולשבחו יתברך גם כן על obligation of simchat yom tov is partly tov. Rambam, Hilchot Yom Tov, 6:17, ידי משתה ושמחה. fulfilled by providing gifts to members writes that on yom tov, a person of the family. must be sam’each v’tov lev, happy and They were only established for praise and thanksgiving, not feasting and rejoicing. Is simchat yom tov applicable on good-hearted. This may reflect that This is because they wanted to prevent us Chanukah? The Gemara, in describing Chanukah represents a different type from [praise and thanksgiving] by having the institution of Chanukah states: of simcha, and that the observance of Chanukah may be different than yom us give up religion, Heaven forbid. And לשנה אחרת קבעום ועשאום ימים טובים tov. through God’s help, they were not able to .carry out their plan and we were successful בהלל והודאה. In a later year, they established these R. Yaakov ben Asher, Tur, Orach Therefore, they established a return to days and made them a holiday through Chaim no. 670, quotes Maharam praise and thanksgiving to Him that He praise and thanksgiving. MiRutenburg’s opinion that there is was our Lord and did not cause us to stray Shabbat 21b no obligation to have festive meals on from His service. However, during the Chanukah: The Gemara does use the term days of Haman, the decree was to kill and destroy the Jewish people, which negates והיה אומר הר”מ מרוטנבורק ז”ל שרבוי .yom tov” to describe Chanukah“

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 the possibility of feasting and rejoicing publicize the miracle, which occurred holiday. Providing children with ... Therefore, when they were saved, they with a small vessel of oil. R. Yissachar treats to encourage them to learn is instituted praising God through feasting Dov Rokeach, the third Belzer , an important aspect of chinuch, and and rejoicing. is quoted as saying (in Chaim SheYesh as such, we put a special emphasis on Levush, Orach Chaim no. 670 BaHem, Moadei HaShanah pg. 248) this on Chanukah. For this reason, R. On Purim, there was a physical threat that the practice developed to give Schneerson suggests giving gelt every against the Jewish people. Therefore, money to all children so as not to day of Chanukah. embarrass those who are poor. the celebration is of a physical nature. R. Eliyahu Kitov, Sefer HaToda’ah, On Chanukah, the threat against the R. Ya’akov Kamenetsky, Emet Chanukah pg. 172, also notes the Jewish people was a spiritual threat L’Yaakov, Orach Chaim 670, suggests connection between Chanukah and and therefore, the celebration is that during Chanukah, parents chinuch. He suggests that we distribute spiritual in nature. Tur’s comments are sent money with their children to gifts to the children with an implicit codified inShulchan Aruch 670:2. distribute to their teachers. The message that they are receiving these practice then developed that the gifts with the understanding that they R. Shlomo Luria, Yam Shel Shlomo, children were given some money to will further commit themselves to the Bava Kama 7:37, disagrees and notes that Rambam specifically keep for themselves. observance of Torah. refers to Chanukah as days of simcha. R. Yisrael Spira, Binat Yisrael pg. 125, Furthermore, the Gemara specifically suggests that when we spend money Conclusion refers to Chanukah as a yom tov. to observe the , it Therefore, he concludes that there is contributes to the love of the holiday. Chanukah is a very exciting time for a mitzvah to be festive on Chanukah. Since Chanukah doesn’t have any children and the practice of giving gelt Rama, Orach Chaim 670:2, writes that major expenses, the custom developed or gifts is a good opportunity to help while not required, we should have to distribute tzedakah to teachers of nurture their spiritual growth. The gifts meals that are festive.2 Torah and to give money to children can be used as tools to start discussions so that we have a greater appreciation about Jewish values. What is the Jewish R. Yisrael Pesach Feinhandler, Avnei of Chanukah. concept of simcha and how does it Yashpei, Orach Chaim 1:129, follows differ from material pursuits? Why is the approach that giving gifts on it important to express appreciation to Giving Gifts or Gelt for Chanukah is at least a partial fulfillment our teachers specifically on Chanukah? Educational Purpose of simchat yom tov. He also writes that How much of what we do is motivated it cannot be considered a violation of by external rewards or consequences R. Chaim Friedlander, Siftei Chaim, chukat akum, the prohibition against and how much do we do because we Moadim Vol. II, pg. 134, quotes from adopting practices of idolaters or other want to do what is right? By giving R. Yosef Kahaneman that the basis for religions, because there is a logical context to the tradition of gift giving, the practice of Chanukah gelt is that reason why we would have adopted the gift can be better appreciated both this practice on our own. at the time of the story of Chanukah, there was a decree against learning by the giver and the receiver. Torah. After the war, they needed Distribution of “Chanukah Gelt” to “bribe” the children to resume Endnotes learning Torah. Therefore, we also R. , Magen give Chanukah gelt as a means of 1 “By the Numbers: The Biggest Shopping Avraham 670, writes that it is Weekend of the Year, available at: https:// customary for poor children to collect encouraging children to learn Torah. www.cnbc.com/2016/11/25/black-friday- tzedakah on Chanukah. He quotes R. R. Menachem Mendel Schneerson, sales-stats.html. Shaul ben David’s Chanukat HaBayit as the seventh Lubavitcher Rebbe, 2 Rama, both in Darkei Moshe 670 and in his the source for this custom. In Chanukat Sha’arei HaMoadim, Chanukah pg. glosses on Shulchan Aruch, is clear that the HaBayit, s.v. L’Shimcha HaGadol, he 359, notes that the root of the word festive nature of the holiday is not a function of the miracles of Chanukah. Those miracles are explains that children are compared Chanukah is chinuch, (education celebrated through praise and thanksgiving. to pachim ketanim, small vessels, and and training). Therefore, we pay The reason why we should be festive is that through their collection of tzedakah we special attention tochinuch on this during these days, the Mizbe’ach was dedicated.

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Reflecting on the Menorah’s Reflection he beloved song Maoz Tzur, which is traditionally chanted each night of Chanukah, is filled Rabbi Aaron Goldscheider Twith allusions and figurative language. RIETS Outreach Training Coordinator, YU Israel One intriguing example is the unusual word used to describe the miracle of the Divine.2 The Ari Hakadosh then Rabbi Moskovitz interprets the phrase Chanukah: unexpectedly connects this phrase in ve’nake lo yenake based on a parallel our mishna with a particular phrase in phrase in Jeremiah (30:11): “I will ומנותר קנקנים נעשה נס לשושנים. bring destruction to all the nations but ,ונקה לא ינקה :(the Torah (Exodus 34:7 From the remaining jugs — a miracle a term taken from the 13 attributes of to you the Jewish People” —“Venake was made for Shoshanim [roses] (a mercy.3 lo anakekah.” Rashi explains this to reference to the Jewish people). What did the Ari Hakadosh have mean: “To wipe you out, I will surely Why did the paytan (author) choose in mind? Rabbi Dovid Moskovitz never wipe you out.” As such, ve’nake the word kankanim to describe the can be translated as, of Transylvania in his Gelilei Zahav, lo yenake “To wipe jug of pure oil? Why not use the more Miketz, remarkably elucidates the you out, you will not be wiped out!” familiar term pach (or in the plural, Ari’s seeming non sequitur.4 He Even in the unfortunate circumstance pachim), which is the term used in the when guilty of sin, the Jewish people suggests that the Ari Hakadosh had Talmud (Shabbat 21b)? the following intent: When we will always endure. and When the master paytan penned ונקה We will soon discover that the word realign the letters of words his beloved Maoz Tzur poem for י-ה-ו-ה :they spell two words ,ינקה kankan contains a unique meaning In other words, God is to Chanukah, he deliberately chose .קנקן that reveals an essential theme of and Chanukah.1 be found behind the kankan; behind the term kankan. This unique term The word kankan may be most the contour of the vessel lies its true contains a double meaning: In the familiar to us from the mishna in content. simple sense, the word kankan refers (4:20) — “Al tistakel to the miraculous jug of oil used to bekankan” — Don’t look at the jug… light the Menorah. But a second layer of meaning suggests the sublime ונקה ינקה This phrase in the mishna is generally spiritual notion that God is always understood to teach us that we should present even in darkness and pain.6 י-ה-ו-ה קנקן not judge others by simply looking at their exterior. However, the mystical Rabbi Joseph B. Soloveitchik, zt”l, tradition suggests a deeper layer of TheAri Hakadosh is teaching us that in Days of Deliverance pp. 176-179, understanding embedded in this ve’nake lo yenake alludes to God’s shared a profound insight regarding mishnaic phrase. Rabbi Isaac Luria, eternal promise of loyalty to His the Menorah, which strikingly parallels the Ari Hakadosh, interprets these people — that He is present even this theme alluded to within the word words to mean that we must not when obscured. Similarly, the mishna kankan. The Rav takes note of the look only at the outer shell of our in Avot is a call to each of us to be Torah verses that describe the Menorah physical world, we must look beyond aware of God’s providential care lighting in the Mishkan. Surprisingly, the the “kankan” and strive to uncover even at times when His presence is laws governing lighting the Menorah are God’s presence. The Jew must see concealed.5 stated hand in hand with the offering of beyond the veil that often obscures the ketoret, incense:

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 .Taking this interpretation to heart, the commentary to convey this concept וְהִקְטִיר עָלָיו אַהֲ רֹן קְ טֹרֶ ת סַמִים בַ בֹקֶר בַ בֹקֶ ר Rashi notes the comment of Chazal that of Chanukah, which centered 3 בְהֵיטִ miracle יבֹואֶת הַ נֵרֹת יַקְטִירֶ נָה. ּובְהַעֲֹלת אַהֲ רֹן (around the Menorah, is most fitting. He will clear those who repent (ve’nakeאֶת הַ נֵרֹת בֵין הָעַרְ בַ יִם יַקְטִירֶ נָה קְ טֹרֶת תָמִ יד .(The Rav taught that “the festival of but not those who don’t repent (lo yenakeלִפְ נֵי ה’ לְ דֹרֹתֵ יכֶ ם. Aaron shall burn the incense thereon; Chanukah commemorates an era of The Rishonim offer a variety of opinions identifying the 13 attributes of mercy. See, every morning, when he dresses the hester panim, God’s hiddenness… for example, Rabbi Aharon Soloveitchik’s lamps, shall he make it burn, And when No prophet promised a reward, no treatment of this matter inYeled Sha’ashuim Aaron lights the lamps at dusk shall he vision inspired them, no message gave pages 530-555. make it burn, a perpetual incense before them solace. It was an act of faith par 4 Printed in the year 5695 (1935). the Lord throughout your generations. excellence. This is their message to Interestingly, the book opens with Exodus 30:7-8 the generations: ‘Do not believe that approbations from both Rav Abraham Isaac our people is abandoned of God’” (2 Kook, then the Chief Rabbi of Israel and Rav The incense was burned on the Altar, Macc. 7:6). Yosef Chaim Zonnenfeld. Rabbi Moskovitz’s which created a clouded room. Were idea is cited by Rabbi Mordechai Greenberg we to picture this scene in our mind’s The Maccabean revolt was an act in Shabbat be’ Shabato in gilyon 1654. eye we can begin to imagine how of bravery and determination. 5 It is worth noting that the author of this the lights of the Menorah would be Amazingly, an elderly Jew together mishnaic teaching, “al tistakel be’kankan,” is obscured by the smoke of the ketoret. with his faithful sons found the none other than Rabbi Meir who is the master courage to fight. They awakened a of finding the inner goodness. See Rav Yehuda Apparently, the lights of the Menorah Amital’s Jewish Values In a Changing World were not bright lights — instead, they spirit within the nation that inspired (page 112), where he writes,“Rabbi Meir was were hidden.7 In the words of the Rav, the bold return to Jerusalem and to characterized by the ability to find the positive “The sanctuary is not illuminated the Holy Temple. They lifted their roots of all phenomena, ‘In Rabbi Meir’s because of an impenetrable pillar of hearts and ennobled their spirits Torah they found it written: “And behold, it knowing that they were not alone in was very (me’od) good.” ( Bereishit 1:31) - incense vapor. One perceives the light and behold, death (mavet) is good.’ (Bereishit but does not enjoy it.” their battle to survive; they turned to Raba 9:5).” Rav Zvi Yehuda Kook zt”l noted their Father in Heaven and they held With poetic beauty, the Rav compared that this Mishna (Avot 4:20) opens with a fast to this deep faith every step of the saying from Rav Elisha ben Avuya and is then the light of the Menorah to a star in way. offset with Rabbi Meir. The Talmud says of the night sky: “The distant star does Rabbi Meir that when eating a pomegranate, not shed light; it does not resolve On the darkest nights of the year, the “he ate its core and discarded its shell.” enigmas or clear up mysteries. Jew places the menorah lights in the (Chagigah 15b) [Sefer Sichat Avot on Pirkei However, it does tell one story: window. Little lights flicker from our Avot pg. 246.] namely, that there is a light behind the homes spreading a message to the 6 The ctuala author and dating of the Maoz vast and awesome cosmic drama.” world. Namely, when we see beyond Tzur is not clear. It is theorized that it was the kankan, when we lift the outer veil, written in 12th or 13th-century Ashkenaz. The Rav is proposing a unique The Ari Hakadosh lived in the 1500’s. This .appear י-ה-ו-ה suddenly the letters perspective regarding the inner being the case, we are suggesting here in In truth, all along the way, even meaning of the Menorah. The this piece that the author of the Maoz Tzur during the most painful and bleakest was steeped in this tradition and offered this Menorah should not be viewed as moments, God was there with us. teaching even prior to the time of the Ari a bright light or a symbol of clear Hakadosh. providence or Divine intervention. Endnotes 7 One may even argue that the actual On the contrary, the Menorah positioning of the words in these verses place represents merely the “twinkle from the Menorah “obscured” on the inside and the 1 For a running commentary on the Maoz incense on the outside. a star above,” the light of God when Tzur see The Light That Unites, (OU Press it is dimmed and difficult to discern. 2017). In such times a Jew is responsible to 2 This idea is a major theme in kabbalistic search out God and strive to locate and chassidic literature. A well-known His presence; to be aware of His example can be found throughout the guiding hand even when it is not writings of the Sfat Emet on the Torah where apparent. he uses the term nekuda hapenimit in his

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Eight Days of Praise he Shulchan Arukh, O.C. 683, writes that throughout Chanukah we recite the full Rabbi Akiva Koenigsberg THallel. The source for this halakhah Faculty, IBC School of Jewish Studies, YU is the Gemara in Arakhin 10a.1 The Gemara quotes a baraita that lists all the days we recite the full Hallel; the Torah discusses the olive oil for the the Mishkan would have occurred on the eight days of Chanukah are part Menorah, which hints to Chanukah.3 the 17th of Tammuz, the day Moshe of that list. But the Gemara does not We find this same juxtaposition of returned with the Luchot, and they st of explain why we recite the full Hallel Sukkot and Chanukah mentioned would have completed it by the 1 Tishrei. After 12 days of dedication on Chanukah. TheBeit Yosef, O.C. by R. Elazar of Worms, a student of offerings by the nesi’im, the Jews 683 s.v. Kol, quotes from the Shibbolei R. Yehudah haChassid, in his Sefer 4 would have traveled for three days into Haleket §174 (in the name of Rashi) Roke’ach. TheRoke’ach notes that this Israel and the Beit Hamikdash would that Chanukah is similar to Sukkot. juxtaposition teaches us that, just as have descended on the 15th of Tishrei.8 Just as we recite the full Hallel each we recite the full Hallel on Sukkot, we day of Sukkot because the number also recite it on Chanukah. In terms of Chanukah, it is recorded of sacrifices varied from day to day, in (ch. 4 45-47) that What is the connection between Maccabees I so too on Chanukah, when we light after the Maccabees won the battle, Chanukah and Sukkot? The answer a different number of candles each they demolished the Mizbe’ach may lie in the subsequent comment night, we recite full Hallel each day. (that was defiled) and built a new of the Roke’ach. In this comment, This explanation seems somewhat one. Thereafter, they dedicated the he explains that the Torah follows problematic because, while it is true Mizbe’ach on the 25th of Kislev and the description of the dedication of that we usually light a different number celebrated for 8 days (ch. 4 52-59). the Mizbe’ach at the end of Parshat of candles each night, the Gemara in Furthermore, in it is Naso with the command, in Parshat Maccabees II Shabbat 21a, teaches that a person recorded that the Maccabees purified Beha’alotekha, to initiate the Levi’im could technically fulfill the mitzvah by the Beit Hamikdash on the 25th of 2 for service. This alludes to the lighting only one candle each night. Kislev and celebrated for 8 days, dedication of the Mizbe’ach, which remembering that they had been in Perhaps we can better appreciate the was done by Yochanan, the Kohein the mountains and caves during the comparison between Chanukah and Gadol in the time of the Maccabees. Sukkot based on another comment of previous Sukkot holiday (so they the Shibbolei Haleket §185. We may be The connection of Chanukah to the missed the 8 days of celebration familiar with the dispute between Beit dedication of the Beit Hamikdash of Sukkot/Shemini Atzeret). They Shammai and Beit Hillel regarding seems to reveal its connection to instituted a yearly commemoration9 the number of candles to light each Sukkot. When the Jews were in and called on Jews from across the night. Shibbolei Haleket discusses the the desert, the construction of the world to celebrate on the 25th of Kislev position of Beit Shammai to light Mishkan (the predecessor of the as they do on Sukkot.10 th a different number of candles each Beit Hamikdash) began on the 15 5 The connection between Chanukah Chanukah night in descending order. of Tishrei (the date of Sukkot) and th and the Mizbe’ach is also reflected in In this discussion, he quotes in the concluded on the 25 of Kislev (the 6 the date of Chanukah). Furthermore, Midrash Tanchuma, Beha’alotekha name of Rabbi Yehudah haChassid 5, which questions why, immediately Shlomo Hamelekh’s dedication of that Beit Shammai bases its position after the Torah records the dedications on the number of bulls brought for the Beit Hamikdash coincided with 7 of the nesi’im as part of the dedication Sukkot. Shem MiShmuel points out korbanot each day of Sukkot. Why? of the Mizbe’ach at the end of Parshat Because immediately after it discusses that had the Jews not sinned with the golden calf, the command to build Naso, we read about the lighting of the holiday of Sukkot in Parshat Emor, the Menorah at the beginning of 37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778 Parshat Beha’alotekha. As the midrash reading on Chanukah. The mishnah in full Hallel on Chanukah as we do on Sukkot. describes, when Aharon saw the Megillah 3:6 teaches that on Chanukah 5 See Gra to Shir HaShirim 1:4. dedication offerings of the nesi’im he we read about the dedication offerings 6 See Bamidbar Rabbah 13:2 and Tanchuma, felt dismayed, whereupon Hashem of the nesi’im from Parshat Naso, Pekudei 11. See also Pesikta Rabati 6:5, reassured him that his contribution which served as the dedication of the where the Midrash concludes that since the to the lighting of the Menorah would Mizbe’ach.15 When the Tur 16 codifies dedication of the Mishkan was deferred from be greater. Ramban, Bamidbar 8:2, this halakhah, he mentions a proper Kislev to Nissan, Hashem promised to make it up to Kislev, which he did with the dedication discusses how this consolation refers to custom to conclude the reading on of the Maccabees. the mitzvah of Menorah that would be the eighth day of Chanukah with the 7 Melakhim I 8:2 and 8:65, Divrei instituted by the Kohanim (descendants portion about the Menorah found at Hayammim II 5:3 and 7:9. of Aharon Hakohein) many years later.11 the beginning of Parshat Beha’alotekha. 8 Shem MiShmuel, Sukkot 1914 (pg. 150). This connection between the He also mentions a proper custom to This conclusion can also explain why Shlomo dedication offerings of the nesi’im and begin the reading on the first day with Hamelekh deferred the dedication of the Beit Hamikdash from Cheshvan until the the important role of the Kohanim the portion about birkat Kohanim. Shulchan Arukh codifies both customs following Tishrei. is not only indicated by the Torah’s 17 mention of the Menorah that follows as the halakhah. 9 Maccabbees II:10 5-8. See Arukh Hashulchan 670:5, who explains (based on the Book of the description of the dedication Maccabees) that the original celebration of the offerings of the nesi’im. As theBa’al Endnotes 8 days of Chanukah was for the dedication of Haturim, Bamidbar 7:1 points out, the Mizbe’ach and Beit Hamikdash. But when 1 See also Ta’anit 18a. it is also indicated by the preceding they experienced the miracle of the Menorah portion in the Torah with the 2 See also Magen Avraham O.C. 671:1, and burning all 8 days, they took it as a sign of 12 Be’er Heitev 671:2. It is also noteworthy that approval of their eight-day dedication and command of birkhat Kohanim. the reason quoted by the Shibbolei Haleket decided to incorporate the mitzvah of lighting With our deeper understanding of follows the Gemara’s explanation for Beit Menorah as part of their commemoration. how both Sukkot and Chanukah relate Shammai’s opinion that the number of 10 Maccabbees II:1 18. See Rama to 670:2, candles lit each night changes in descending to the dedication of the Mizbe’ach/ that we should have a more festive meal on order. But we do not follow this practice. Chanukah because of the dedication of the Beit Hamikdash, we can address the 3 See R. Nachman Cohen, The Encyclopedia Mizbe’ach that took place then. significance of reciting Hallel on of Talmudic Disputes and Perspectives: Beit 11 See also Ba’al Haturim and Peirush HaTur these days. As we find at the time of Shammai and Beit Hillel, vol. 2, 743-749, HaArukh to Bamidbar 8:2. Shlomo Hamelekh’s dedication of the where he elaborates on the reason for the descending order on Sukkot and Chanukah. 12 Ramban also mentions this point. See also Beit Hamikdash, Hashem’s presence end of Tanchuma, ibid. only filled the House after the Jews 4 Hilkhot Chanukah, §225. In his 13 Divrei Hayammim II 5:13. recited Hallel.13 Therefore the eight- Commentary to the Siddur, the Roke’ach day celebration on Chanukah with (§117) emphasizes that whenever the 14 Note that the dedication of the Mizbe’ach/ Torah mentions the Shulchan (table) and the recitation of Hallel seems to find Beit Hamikdash by the Maccabees lasted 8 Menorah, the Shulchan is mentioned first, days, which they subsequently instituted as its origin in the dedication of the but in Parshat Emor, the Torah discusses an annual holiday. This understanding may Mizbe’ach/Beit Hamikdash paralleling the Menorah before the Shulchan in order answer the famous question posed by the Sukkot.14 Indeed the holiday name of to juxtapose the Menorah to the previous Beit Yosef (O.C. 670 s.v. V’ika) as to why we Chanukah meaning “dedication” refers discussion of Sukkot, which teaches that on celebrate Chanukah for 8 days. Chanukah we recite full Hallel as we do on 15 Rashi to Megillah 30b, s.v. B’nesi’im explains to the dedication of the Maccabees Sukkot. TheRoke’ach continues with two the reason relates to the dedication of the and seems to be the focal point of the other comparisons: just as we light candles on Mizbe’ach. However, Tur, O.C. 684:1, quotes the commemoration. Chanukah, so did they have lights on Sukkot Midrash that the Mishkan was completed on (as part of the Simchat Beit Hashoevah the 25th of Kislev. See Bach s.v. V’korin. See also Furthermore, when we focus on celebration). And according to Beit Shammai Tosfos Yom Tov to Megillah 3:6 s.v. B’nesi’im, Chanukah as a commemoration of the we light the candles in descending order who quotes from the Book of Maccabees that the as they brought the bulls on Sukkot in dedication of the Mizbe’ach, we can Maccabees dedicated the Mizbe’ach on the 25th descending order. See also, the Ba’al Haturim, better appreciate the very next halakhah of Kislev when they rebuilt it. Vayikra 24:2 (who often mentions ideas of that appears in Shulchan Arukh the Roke’ach throughout his commentary), 16 The code of law written by theBa’al HaTurim. (immediately after ruling that a full who points out that the juxtaposition of the 17 O.C. 684:1. See also Melekhet Shlomo to Hallel is recited) regarding the Torah Menorah to Sukkot teaches that we recite a Megillah 3:6 in the name of Sefer Chen Tov.

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40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5778