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WellspringsWinter 2017/ Chanukah 5778

CHANUKAH GUIDE 2017 All you need to know on the Festival of Lights WERE THE ARE YOU AFRAID BARBARIANS? OF THE DARK? LIGHT UP THE NIGHT SEE PAGE 15

A Little Nosh for the Soul Compliments of of the Lehigh Valley Jeffrey Gevirtz, MD

Dr. Jeffrey Gevirtz, MD, exudes the quiet confidence that comes from a laser-sharp About Dr. Gevirtz focus on his priorities. When describing his perfect day, he keeps it simple: “First, I’d wake up; that’s always a good thing,” he quips, “have coffee and read the paper; then, Dr. Gevirtz is board certified in I’d get some exercise. I’d see my kids, and my friends. I have a rather modest lifestyle.” urology and a fellow of the American College of Surgeons. After earning But, soon you realize that this unassuming doctor has accomplished much and his bachelor’s degree in the biologic contributed a great deal to the community. Wanting to help others, Dr. Gevirtz basis of behavior from the University followed in the footsteps of his father and uncle and became a physician. of Pennsylvania in Philadelphia, He chose urology because of its diversity and its positive impact on people and he graduated from the University families. On any given day, a physician might treat one person for cancer and another of Medicine and Dentistry of New for fertility. Urology also allowed him to work with both men and women and to Jersey-Rutgers Medical School, perform procedures, which he enjoys. What he finds most rewarding, however, is Piscataway, NJ. He completed seeing his patients respond to treatment, often in a short amount of time. residencies in general surgery and urology at Rhode Island Hospital/ Dr. Gevirtz came to the Lehigh Valley in 1991 following his surgical residency in Brown University in Providence, RI. urology at Brown University in Providence, RI, and has remained with the same practice since. During the past year, he and his partners, urologists Paul Berger, MD; To contact Dr. Gevirtz or make an Richard M. Lieberman, MD; Brian P. Murphy, MD; Daniel M. Silverberg, MD; Joseph appointment, call 484-876-5649. G. Trapasso, MD, and radiation oncologist Mark E. Alden, MD, decided to join St. Luke’s University Health Network, affiliating with St. Luke’s Center for Urology.

“We looked for a partner who shared our vision of growth and commitment to diagnosing and treating men with prostate cancer,” he said. “We met with physicians and administrators of St. Luke’s and had a good feeling about the relationship from the first day we met.”

Outside of work, Dr. Gevirtz has been active in the Scleroderma Research Foundation. His wife, who passed away nine years ago, suffered from scleroderma, an autoimmune condition. He serves on the Dinner Committee for the Foundation’s December fundraiser, “Cool Comedy–Hot Cuisine” in , a celebrity-packed event that raises nearly $700,000 in one night.

He is a past president of the Maimonides Society, through which he has participated in a medical exchange with physicians of Western Galilee Medical Center in Nahariya. He spent a week at the hospital and has arranged for both Jewish and Arab physicians of Western Galilee to visit the Lehigh Valley and spend time in area hospitals. In addition, he has been on the Board of the Jewish Federation of the Lehigh Valley and Temple Beth El.

Despite all of these accomplishments, he considers the raising of his two children, Rachel, 22, a senior majoring in business at Lehigh University, and Samuel, 25, an MBA student at Duke University, to be his greatest success.

“They turned out OK,” he says humbly and then correcting himself, “well actually better than OK. They’re doing very well.”

Jeffrey Gevirtz, MD NOTE FROM THE RABBI Wellsprings Magazine

Dear Friend, Dedicated to the Love and Looking at the events today, you start to won- Inspiration der. The story of a little candle pushing away of the the monster of frightening darkness, of human Lubavitcher sensibility overcoming terror and brute force, of life and growth overcoming destruction the OB”M battle is very much alive within each of us, and in the world outside of us.

It reoccurs at every winter, at every dawn of each day, with every photon of sunlight that Wellsprings breaks through the earth’s atmosphere bringing it warmth and life-nurtur- ing energy. With every breath of life, every cry of a newborn child, every blade of grass that breaks out from under the soil, every decision to do good in the face of evil, to be kind where there is cruelty, to build where others destroy, to move humanity forward when others pull us toward chaos. And that is Chanukah.

Chanukah is an eight-day spiritual journey. Many people know the story of Chanukah but only as a historical pretext to give gifts and eat . We can call that the body of Chanukah. The soul of Chanukah is its meditation, joy, warmth and light. Not only in our homes with our loved ones, but with the entire world. In this tradition, Chabad presents this historic Menorah Editor Lighting. Our hope is that by igniting our souls, everybody will follow and Rabbi Yaacov Halperin light the world, one candle at a time.

We look forward to having you join us at one of our Public Menorah Contributing Writers Lighting Ceremonies or another of our Chanukah events, making this Rahmiel Hayyim Drizin, Devorah Halp- Chanukah very special. erin, Tzvi Freeman, Chaya Shuchat, Dov Bloom, Jacob Sussman, Yvette Wishing you and your family a Happy Chanukah Miller Rabbi Yaacov Halperin Design Sara Puza P.S Please take a moment to send your tax deductible contribution in the enclosed envelope to help us continue our vital work of social services and Advertising educational programs. [email protected] Distributed by Chabad Lubavitch of the Lehigh Valley 4457 Crackersport Rd Allentown PA 18104 This Wellsprings Magazine is Published by Chabad of the Lehigh Valley. 4457 Crackersport Road- Allentown, PA 18104 and is sent free to our Members and Friends infrequently throughout the year. Wednesdays at 7:00 pm Issue #53 POPULARTHE NAMES

From the writings & talks of Rabbi Yosef Yitzchak of Lubavitch

oshe Shlomo, a village merchant, “It may be so,” they both answered, “but we was a simple, good-hearted person, have no children. What do we need all of this as was his wife Rivkah. They always wealth for?” They burst into tears. “After 120, Mgave generously to worthy charitable causes. we shall have no namesake, and no one to re- One thing only distressed them. Although member us.” they had been married for fifteen years they didn’t have any children. Instead of replying, the Baal Shem Tov said: “Tomorrow I’m leaving on a little journey with Many times Moshe Shlomo had gone to Rab- a few of my students. Why don’t you two come bi Israel Baal Shem Tov and entreated him to along also?” The couple were surprised by the pray for them to have children. The Baal Shem invitation but quickly agreed. Tov always showered him with blessings -- for wealth, for long life, for health, for happiness The travelers set out the next morning. For two -- but never for what he so dearly hoped to days they were on the road, until finally they hear. arrived at a certain town. After a short rest, the Baal Shem Tov suggested that they all go out The Baal Shem Tov’s close disciples also asked and have a look around. their master for this blessing for the popular Moshe Shlomo, but he never responded to As they walked, they came across a group of them. children playing in the sand. The Baal Shem Tov went over to them and said to the nearest Ten more years went by. The Baal Shem Tov’s one, “What’s your name?” blessings all came to fruition. Moshe Shlomo’s business affairs prospered and expanded. The “Baruch Moshe,” the boy answered. couple, however, grew even more unhappy. They still had no children, and no encourage- The Baal Shem Tov then asked another boy, ment from the Rebbe. and his name was also Baruch Moshe. The third one was Moshe Avraham, the fourth, Ba- One day, they both went to see him. “Why do ruch Mordechai, and the fifth Baruch Moshe you two look so sad?” asked the Baal Shem Tov. again. A little girl piped up, “And my name is “Hasn’t G‑d blessed you with great prosperity, Brachah Leah.” good health, and pleasant dispositions? And you have made the most of these blessings to As they walked on, they came across a group do many mitzvot and good deeds.” of little girls. The Shem Tov asked them their names, and most of them turned out to be Brachah Leah, asked one of the local men why all the children of the town too. had the same names. The man answered obligingly that he would be happy to tell them the whole story. The disciples Next they entered a cheder school. Six of the little boys craned their necks in eager anticipation, expecting to hear were named Baruch Moshe, while most of the rest were about a great tzaddik or outstanding scholar who had lived Baruch or Moshe or one of those in these parts. two names in combination with “expecting to hear about another. They went into a few more “Baruch Moshe was born in this schools, and also a yeshiva that had a great tzaddik or out- town nearly one hundred years students from all the surrounding ago,” their informant began. “His villages, and found the same pat- standing scholar who father was an accomplished Torah tern of names. And the girls they had lived in these parts” scholar who made a good living as a encountered along the way were butcher. He was known for his gen- mostly named Brachah Leah, or erosity. one of those names singly or in combination with another. “His one frustration was that his son, Baruch Moshe, By now it was time for Minchah. The men went into a local seemed to have no facility whatsoever for learning Torah. In synagogue. As soon as the prayers ended, the Baal Shem Tov consequence, he left yeshiva after a short time and began to help his father in his butcher shop. This work he picked up quite quickly and easily. As he grew older, his father turned over more and more of the business to him, and after seeing his son succeed, retired to devote most of his time to Torah study. “Not only did he not have children of his own, but he didn’t have the ability to ‘father’ disciples by teaching them To- rah either.”

“When he attained marriageable age, Baruch Moshe wed Brachah Leah, whose good nature and kindheart- edness were similar to his. Years went by. The couple was not blessed with offspring. When Baruch Moshe’s par- ents passed away, he wanted to study Mishnayot for the benefit of their souls, as is the custom, but he didn’t know how. He hired a tutor, but it didn’t help. He just couldn’t seem “Once, when he was sitting in synagogue, he overheard to assimilate the minimal necessary skills. something in the daily Talmud class. The Rabbi read aloud, “If someone teaches his friend’s son Torah, it is as if he gave “He felt terrible. He wasn’t able to learn Torah for his dear birth to him.” departed parents, and he didn’t have any children that would be able to do so for him and his wife after 120 either.

(610) 882-8800 • www.embassybank.com Or Visit Any of Embassy’s Convenient Offices Valleywide “That made him feel even worse. Not only did he not have children of his own, but he didn’t have the ability to ‘father’ dis- ciples by teaching them Torah either. When the study session ended, Baruch Moshe requested of the Rabbi to speak with him privately, and poured out his heart to him.

“ ‘No, no, my friend,’ the Rabbi said gently, ‘you didn’t fully understand. One doesn’t have to teach the children directly in order to merit being considered as their parent; it is enough to arrange and provide for their education.’

“As the explanation sank in, the darkness in Baruch Moshes heart dissipated, replaced by a bright burning light. When he told Brachah Leah, she was also ecstatic. They went out and hired thirty teachers, for all the children in the town and sur- rounding villages who did not attend cheder for lack of means.

“Baruch Moshe’s butchery prospered and he actually became quite wealthy, but he and his wife continued in their same modest lifestyle; all their money was dedicated to Torah education.

“I, my brothers, and all our friends attended the cheder of Baruch Moshe,” the smiling man concluded his story, “and so did the Rabbi of the town. Out of deep feelings of gratitude and a desire to memorialize them, we all named our sons and daughters after this extraordinary couple, Baruch Moshe and Brachah Leah.”

The Baal Shem Tov, his followers and the couple thanked the man and prepared themselves for the return trip. Everyone understood quite clearly the lesson of their journey, especially Moshe Shlomo and Rivkah.

The very day that they arrived home, Moshe Shlomo and Rivkah hired some teachers for the poor children of their town. Dozens of children became able to learn Torah as a result of their generosity and dedication.

In the next generation, if you were to have visited that town and encountered large numbers of children named Moshe Shlo- mo and Rivkah, surely you would not be surprised.

(610) 882-8800 • www.embassybank.com Or Visit Any of Embassy’s Convenient Offices Valleywide Chanukah Guide Chanukah Guide 5778 Who Men, women, and children should participate in the menorah light- ing. In some families, the head of the household lights the family menorah while everyone else listens to the blessings and answers, “Amen.” In many other families, all members of the household, in- cluding children, light their own menorahs.

Food

Chanukah commemorates an oil-based miracle—which explains why we eat oily foods to commemorate it. Some eat fried potato pancakes, a.k.a. latkes, while others eat sufganiyot—deep-fried doughnuts. Some eat both. Most sur- vive the holiday.

Yes, food can be dangerous. One of the greatest Maccabee vic- tories was the result of feeding the enemy cheese—so we also eat dairy foods on Chanukah. Again, we survive. For more details on the role of cheese in the Chanukah story, see page

The Chanukah Story

hanukah -- the eight-day festival of light that begins on the eve of the 25th of the Jewish month of Kislev C-- celebrates the triumph of light over darkness, of purity over adulteration, of spirituality over materiality. More than twenty-one centuries ago, the Holy Land was ruled by the Seleucids (Syrian-Greeks), who sought to forcefully Hellenize the people of Israel. Against all odds, a small band of faithful Jews defeated one of the might- iest armies on earth, drove the Greeks from the land, reclaimed the Holy and rededicated it to the service of G-d. When they sought to light the Temple’s menorah (the seven branched candelabrum), they found only a single cruse of olive oil that had escaped contamination by the Greeks; miraculously, the one-day supply burned for eight days, until new oil could be prepared under The basic elements of a kosher menorah are ranged in a straight, even line. If it is an oil eight holders for oil or candles and an addi- menorah, the oil cups should hold enough oil Who tional holder, set apart from the rest, for the to burn for the required time – at least 30 min- shamash (“attendant”) candle. utes on weeknights, and up to one-and-a-half hours on Friday evening. If it is a candle me- The Chanukah lights can either be candle norah, the candles should be large enough to flames or oil-fueled. Since the miracle of Cha- burn for the required time. nukah happened with olive oil – the little cruse of oil that lasted for eight days – an oil me- Electric menorahs are great for display purpos- norah is preferable to a candle one, and olive es, and are a wonderful medium for publiciz- oil is the ideal fuel. Cotton wicks are preferred ing the Chanukah miracle. But the Chanukah because of the smooth flame they produce. lights used to fulfill the mitzvah should be real

The Menorah flames fueled by wax or oil – like the flames in The eight candles of the menorah must be ar- the Holy Temple.

conditions of ritual purity. To commemorate and publicize these miracles, the sages instituted the festival of Chanukah. At the heart of the festival is the nightly menorah (candelabrum) lighting: a single flame on the first night, two on the second evening, and so on till the eighth night of Chanukah, when all eight lights are kindled.

On Chanukah we also add the and Al HaNissim in our daily prayers to offer praise and thanksgiving to G-d for “delivering the strong into the hands of the weak, the many into the hands of the few... the wicked into the hands of the righteous.” Chanukah Gelt During Chanukah it is customary to give gelt (money) to children, so that we can teach them to give some of it to charity—and just to keep things festive and happy. Some have the admirable custom of gelt-giving each weeknight of Chanukah. They survive this, too.

Shabbat Chanukah

On Friday afternoon, light the menorah before light- ing the candles. The Friday night Chanukah candles must burn for at least 1½ hours—so you may Chanukah need more oil or larger candles. On Saturday night, light the menorah after dark, and after the Guide ceremony.

Dreidels How to Light the Menorah

The Greek oppressors outlawed Torah 1.Arrange the lights on the menorah. Ensure that there is enough oil, or that schools, so the children would study in the candles are big enough, for the lights to burn until half an hour after the forests, posting sentries to alert them nightfall (or, if lighting after nightfall, for one half hour). On the first night, of Greek patrols. When the alert came, set one candle to the far right of the menorah. On the following night, add a the children would hide their texts and second light to the left of the first one, and then add one light each night of start playing with (spinning Chanukah - moving from right to left. tops). 2. Gather everyone in the house around the menorah. We, too, play games on Cha- 3. Light the shamash candle. Then hold it in your right hand (unless you are nukah to commemorate the courage of left-handed). these heroic children. The four Hebrew 4. While standing, recite the appropriate blessings. Light the candles. Each letters on the dreidel are an acronym for night, light the newest (left-most) candle first and continue lighting from left “Nes Gadol Hayah Sham”—a great mir- to right. (We add lights to the menorah from right to left, while we light from acle happened there. So playing dreidel left to right.) keeps us mindful of the Chanukah mira- cles even during fun and games. The Blessings

Before lighting the Chanukah candles, we thank G‑d for giving us this special mitzvah, and for the incredible Chanukah miracles:

Ba-ruch A-tah Ado-nai E-lo-he-nu Me-lech ha-ol- am a-sher ki-de-sha-nu be-mitz-vo-tav ve-tzi-va-nu le- had-lik ner Chanukah.

Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech ha-ol- am she-a-sa ni-sim la-avo-te-nu ba-ya-mim ha-hem bi-z’man ha-zeh.

[Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Chanukah light.

בס "ד ,Blessed are You, Lord our God, King of the universe ,in those days סדר forefathers הדלקת for our נרות miraclesחנוכה who performed

ברכות ההדלקה: [.at this time " ָּב ּ ְרוך ַא ָּתה ה' ֱאלֹ ֵהינוּ ֶמ ֶל ְך ָה ֹעו ָלם ֲא ֶׁשר ִק ְ ּד ָׁשנוּ ְּב ִמ ְצֹו ָתיו ְו ִצ ָוּנוּ ְל ַה ְד ִליק ֵנר ֶׁשל ֲח ֻנ ָּכה"

" ָּב ּ ְרוך ַא ָּתה ה' ֱאלֹ ֵהינוּ ֶמ ֶל ְך ָה ֹעו ָלם ֶׁש ָע ָ ׂשה ִנ ִּסים ַל ֲא ֹבו ֵת ּינו ַּב ָּי ִמים ָה ֵהם ַּב ְזּ ַמן ַה ֶזּה"

בלילה הראשון מוסיפים: on " ָּבtime ּ ְרוך ַא ָּתfirstה ה' ֱאtheלֹ ֵהינוּ or)ֶמ ֶל ְך ָה ֹעו ָלם, ֶׁש ֶ,Chanukahה ֱח ָי ּנו ofְו ִק ְּי ָמנוּ ְו ִהnightִּג ָיענוּ ַל ְז firstַמן ַה ֶזּהOn ".the הנרות הללו: Chanukah you perform this mitzvah), add the following " ַה ֵּנ ֹרות ַה ָּללוּ ֲא ַנ ְחנוּ ַמ ְד ִל ִיקין ַעל ַה ִּנ ִּסים ְו ַעל ַה ְּת ׁש ּ ֹועות ְו ַעל ַה ִּנ ְפ ָל ֹאות ֶׁש ָע ִ ׂש ָית ָ:blessing בס"ד ַל ֲא ֹבו ֵתינוּ ַּב ָיּ ִמים ָה ַהם ַּב ְזּ ַמן ַה ֶזּה ַעל ְי ֵדי ֹּכ ֲה ֶניך ַה ְּק ֹדו ִׁשים .ְו ָכל ְׁש ֹמ ַנת ְי ֵמי ֲח ֻּנ ָּכה ַה ֵּנרֹות ַה ָּללוּ ֹק ֶד ׁש ֵהם ְו ֵאין ָל ּנו ְר ׁש ּות ְל ִה ְׁש ַּת ֵמ ׁש ָּב ֶהם ֶא ָּלא ִלְר ֹאו ָתם ִּב ְל ָבד, ְּכ ֵדי .ha-olam ְ ל ֹהו ֹדות ּ ְול ַה ֵּלל Me-lechְ ל ִׁש ְמ ָך ַה ָּג ֹדול ַעל ִנ ֶּסE-lo-he-nu ָיך ְו ַעל ְי ׁש ּ ָוע ֶת ָךAdo-nai ְו ַעל ִנ ְפ ְל ֹאוA-tah ָת ָיך." Ba-ruch בס"ד סדר הדלקת נרות חנוכה מעוז צור: she-heche-ya-nu ve-ki-yi-ma-nu ve-higi-a-nu liz-man סדר הדלקת נרות חנוכה .ha-zeh ָמ ֹעוז ּברכותצור ְי ׁש ּ ָוע ִתיההדלקה: ְל ָך ָנ ֶאה ְל ַׁש ֵּב ַח ְּכ ֹרות ֹקו ַמת ְּב ֹרו ׁש ִּב ֵּק ׁש ֲא ָג ִגי ֶּבן ַה ְּמ ָד ָתא ְ ְ " ִּ ָּתב ּכֹון ֵּּברוךית ְּתַ ִאפ ָּּלָ ִתיה ה' ְֱוא ָׁשלֹם ֵהּתֹו ָדינוּה ְנ ַזֶ ֵּמב ֶַחלך ָה ֹעו ָלם ְו ִנֲא ְה ָי ֶָׁתשה ר ֹלו ְִלקַפְ ּחד ּ ְ ָׁולשֹמו ֵקנוּ ׁש ְּב ִמ ְצְֹו ַוג ֲאָ ָות ֹתויו ִנ ְְׁוש ִָּב ָצתָוּהנוּ ְל ַה ְד ִליק ֵנר ֶׁשל ֲח ֻנ ָּכה" ברכות ההדלקה: ,Blessed are You, Lord our God, King of the universe] ְ ְ ְל ֵעת ָּת ִכין ְ ַמ ְט ֵּב ַח ִמ ָ ּצר ַה ְמ ַנ ֵּב ַח ְ ֹר ׁאש ְי ִמ ִיני ִנ ֵּׂש ָאת ְו ֹאויֵב ְׁש ֹמו ָמ ִח ָית " ָּב ּרוך ַא ָּתה ה' ֱאלֹ ֵהינוּ ֶמ ֶלך ָה ֹעו ָלם ָ ֲאז ֶֶׁא ְ"גש ֹמָּבר ְּ ִב toִּׁקש ְ רוךּירד ִ ָׁמusְַזאש ָֹּמותנוּר הְּב ִהמ'ְ צֹוenabledֲח ֱֻנא ַָּכתלֹת ֵיו ַה ִּ ְמוandְז ִֵּבינוּצַחָ וּ ֶ,usמנוּ ֶ ל ְלך ַ ה ְָהד ִלֹעו ָליק sustainedםֵנ ר ֶׁ ֹרשב ֶָׁ,lifeָּעשב ָ נ ָליוׂ שְ ו usִק ְֲ חנה ָי ָֻנ ִיוָּנכ ִּסה"ים grantedַל ֲַאעל ֹ ָבוhasה ֵ ֵעתץ ָּת ִלּינו ָ whoית ַּב ָּי ִמים ָה ֵהם ַּב ְזּ ַמן ַה ֶזּה" reach this occasion.] " ָּב ּ ְרוך ַא ָּתה ה' ֱאלֹ ֵהינוּ ֶמ ֶל ְך ָה ֹעו ָלם ֶׁשבלילה ָע ָ ׂשה ִנהראשון ִּסים ַלמוסיפיםֲא: ֹבו ֵת ּינו ַּב ָּי ִמים ָה ֵהם ַּב ְזּ ַמן ַה ֶזּה" ָר ֹעות ָ ׂש ְב ָעה ַנ ְפ ִׁשי ְ ְּב ָי ֹגון ֹּכ ִחי ָּכ ָלה ְ ְי ָו ִנים ִנ ְק ְּבצוּ ָע ַלי ֲא ַזי ִּב ֵימי ַח ְׁש ַמ ִּנים ּ ּ " ָּב ּרוך ַא ָּת ּה ה' ּ ֱאלֹ ֵהינוּ ֶמ ֶלך ָ ּה ֹעו ָּלם, ֶׁש ֶה ֱח ָי ּנו ְו ִק ְּי ּ ָמנוּ ְו ִה ִּג ָיענוּ ַל ְז ַמן ַה ֶזּה." בלילה הראשון מוסיפים: ַח ַיי ֵמְררו ְב ֹק ִׁשי ְּב ִׁש ְע ּבוד ַמ ְלכות ֶע ְג ָלה ָופְרצו ֹחו ֹמות ִמ ְג ָ ּד ַלי ְו ִט ְּמאו ָּכל ַה ְּׁש ָמ ִנים ּ ּ " ָּב ּ ְרוך ַא ָּתה ה' ֱאלֹ ֵהינוּ ֶמ ֶל ְך ָה ֹ ְעווב ָיָלֹהנרותדו ַהם ְּג, ֹ דו ָל ֶׁהשהללו ֶ:ה ֱח ָינוּ ְו ֹ ִהו ִצק ְּייא ָ ֶמאת נוּ ַה ְְּוס ֻג ִָלה ִהּג ָיענוּ ַל ְז ַמן ַה ֶזּּ ִומ ּהֹנו.ַת"ר ַק ְנ ַק ִּנים ַנ ֲע ָ ׂשה ֵנס ַל ּׁשֹו ַׁש ִּנים ֵחיל ַּפְרעֹה ְו ָכל ַזְר ֹעו ָיְרדוּ ְּכ ֶא ֶבן ִּב ְמ ּ ָצולה ְּב ֵני ִב ָינה ְי ֵמי ְׁש ֹמו ָנה ָק ְב ּעו ִׁשיר ְּור ָנ ִנים " ַה ֵּנ ֹרות ַה ָּל ּלו ֲא ַנ ְח ּנו ַמ ְד ִל ִיקין ַעל ַה ִּנ ִּסים ְו ַעל ַה ְּת ׁש ּ ֹועות ְו ַעל ַה ִּנ ְפ ָל ֹאות ֶׁש ָע ִ ׂש ָית הנרות הללו: ּ ּ ּ ָ ְ ּד ִביר ָק ְד ׁשֹו ֱה ִב ַַיאלִני ֲא ֹבו ֵת ְו ַג ּינום ַָּׁבש ָים ִמלֹא ים ָׁש ַקָ ְהט ִַּהתים ַּב ְז ַמן ַה ֶזה ַעל ְי ֵדי ֹּכ ֲה ֶנ ָיך ַה ְּק ֹדו ִׁשים .ְו ָכ ּל ְׁש ֹמ ַנת ְי ֵמי ֲח ֻּנ ָּכה " ַה ֵּנ ֹרות ַה ָּל ּלו ֲא ַנ ְח ּנו ַמ ְד ִל ִיקין ַעל ַה ִּנ ִּסים ְו ַעל ַה ְּת ׁש ּ ֹועות ְו ַעל ַה ִּנ ְפ ָל ֹאות ֶׁש ָע ִ ׂש ֲח ָ ׂשֹיתוף ְז ֹרו ַע ָק ְד ֶׁ.20thש ך ְו ָק ֵרב ֵקץDecember ַה ְי ׁש ָועהChanukah 5778 Begins Tuesday Night, December 12th, and concludes ּ ָובא ֹנו ֵג ׂש ְו ִה ְג ַל ִ ַניה ֵּנרֹות ַה ִָּּלכי ָזִ ּלורים ֹק ֶָעד ַב ְׁדשִּת י ֵהם ְו ֵאין ָל ּנו ְר ׁ ְנש ֹּקםותִנ ְ ְקלַמ ִהת ְֲׁעשָב ֶַּדת ָיך ֵמ ׁש ָּב ֶה ֵמם ֻא ָּמ ֶאה ָּל ָהְרא ָׁ שִ ָלעְהר ֹאו ָתם ִּב ְל ָבד, ְּכ ֵדי ַל ֲא ֹבו ֵת ּינו ַּב ָּי ִמים ָה ַהם ַּב ְזּ ַמן ַה ֶזּה ַעל ְי ֵדי ֹּכ ֲה ֶנ ָיך ַה ְּק ֹדו ִׁשים .ְו ָכל ְׁש ֹמ ַנת ְיָ ֵמי ֲח ֻּנ ָּכה ָ ָ ָ ְויֵין ַר ַעל ָמ ַס ְכ ִּתי . ְל ִֹּכהו ְמ ַֹעדוטת ֶׁ ש ָּע ְ ַבולְרַ ִּהת ֵּילל ְל ִׁש ְמך ַה ָּג ֹדו ִּלכי ַָאְער ָלכ ה ִ נ ַהֶּ ּסָׁש ָעיךה ְו ַעל ְי ְׁו ֵשא ּין ָ ֵועק ֶץת ִלך ֵימְיו ַ ָעה ָרל ָע ִהנ ְפ ְל ֹאו ָתיך." ַה ֵּנרֹות ַה ָּל ּלו ֹק ֶד ׁש ֵהם ְו ֵאין ָל ּנו ְ ר ׁש ּות ְל ִה ְׁש ַּת ֵמ ׁש ָּב ֶהם ֶא ָּלא ִלְר ֹאו ָתם ִּב ְל ָבד, ְּכ ֵדי .In the home, there are two preferred locations for the menorah ֵקץ ָּב ֶבל ְז ֻר ָּב ֶבל ְל ֵקץ ִׁש ְב ִעים ֹנו ַׁש ְע ִּתי ְ ּד ֵחה ַא ְד ֹמון ְּב ֵצל ַצ ְל ֹמון ָה ֵקם ָל ּנו ֹרו ִעים ִׁש ְב ָעה . ְל ֹהו ֹדות ּ ְול ַה ֵּלל ְל ִׁש ְמ ָך ַה ָּג ֹדול מעוז ַ על ִנצורֶּ:ס ָיך ְו ַעל ְי ׁש ּ ָוע ֶת ָך ְו ַעל ִנ ְפ ְל ֹאו ָת ָיך." You can set up the menorah in a central doorway. Place it on a chair or small table near the doorpost that is opposite the mezuzah. ! çîù íéøåà âç מעוז צור: ָמ ֹעוז ּצור ְי ׁש ּ ָוע ִתי ְל ָך ָנ ֶא.menorahה ְ ל ַׁש ֵּבthe ַ חmezuzah and ְּכthe ֹרו- ת ֹקו ַמת mitzvot ְּב ֹ רו ׁש twoִּב ֵ ּק byׁש ֲא ָג ִגי ֶּבןsurrounded ַה ְּמ areָד ָ תאThis way, when you pass through the doorway, you ָ ִּת ּכֹון ֵּב ית ְּת thanִפ ָ ּל ִתיis less ְו ָׁשwindowם ּתֹו theָד ה ifְנ ַז ֵּב ַחonly be exercised ְו ִנ ְה ָי ָתה should ֹ לו ְל ַפח ּ optionְול ֹמו ֵק ׁשThis ְו ַג.street ֲא ָו ֹתוthe ִנ ְׁש ָּב ָתהOr you can set up your menorah on a windowsill facing ָמ ֹעוז ּצור ְי ׁש ּ ָוע ִתי ְלך ָנ ֶאה ְל ַׁש ֵּב ַח ְּכ ֹרות ֹקו ַמת ְּב ֹרו ׁש ִּב ֵּק ׁש ֲא ָג ִגי ֶּבן ַה ְּמ ָד ָתא .thirty feet above ground-level ִּת ּכֹון ֵּבית ְּת ִפ ָּל ִתי ְו ָׁשם ּתֹו ָדה ְנ ַז ֵּב ַח ְל ֵעת ָּת ִכין ַמ ְט ֵּב ַח ְו ִנ ְה ָי ָתה ֹלו ְל ַפ ִמח ָ ּצּ ְרול ַֹהמו ְֵמק ַנ ׁ ֵּבש ַח ְו ַג ֲא ָו ֹתו ִנ ְׁש ָּב ָתה ֹר ׁאש ְי ִמ ִיני ִנ ֵּׂש ָאת ְו ֹאויֵב ְׁש ֹמו ָמ ִח ָית ָאז ֶא ְג ֹמר ְּב ִׁשיר ִמ ְז ֹמור ֲח ֻנ ַּכת ַה ִּמ ְז ֵּב ַח ֹרב ָּב ָניו ְו ִק ְנ ָי ָניו ַעל ָה ֵעץ ָּת ִל ָית ְל ֵעת ָּת ִכין ַמ ְט ֵּב ַח ִמ ָ ּצר ַה ְמ ַנ ֵּב ַח ֹר ׁאש ְי ִמ ִיני ִנ ֵּׂש ָאת ְו ֹאויֵב ְׁש ֹמו ָמ ִח ָית ָאז ֶא ְג ֹמר ְּב ִׁשיר ִמ ְז ֹמור ֲח ֻנ ַּכת ַה ִּמ ְז ֵּב ַח ֹרב ָּב ָניו ְו ִק ְנ ָי ָניו ַעל ָה ֵעץ ָּת ִל ָית ָר ֹעות ָ ׂש ְב ָעה ַנ ְפ ִׁשי ְּב ָי ֹגון ֹּכ ִחי ָּכ ָלה ְי ָו ִנים ִנ ְק ְּבצוּ ָע ַלי ֲא ַזי ִּב ֵימי ַח ְׁש ַמ ִּנים ּ ּ ּ ּ ּ ּ ּ ָר ֹעות ָ ׂש ְב ָעה ַנ ְפ ִׁשי ְּב ָי ֹגון ֹּכ ִחי ָּכ ָלה ַח ַיי ֵמְררו ְב ֹק ִׁשי ְי ָו ִניםְּב ִנְִׁשק ְְּעב ּבצוּ וד ָ ע ַַמל ְילכות ֶע ְג ָלה ֲא ַזי ִּב ֵימי ַח ְׁש ַמ ִּנים ָופְרצו ֹחו ֹמות ִמ ְג ָ ּד ַלי ְו ִט ְּמאו ָּכל ַה ְּׁש ָמ ִנים ּ ְוב ָי ֹדו ַה ְּג ֹדו ָלה ֹהו ִציא ֶאת ַה ְס ֻג ָּלה ַח ַּיי ֵמְר ּרו ְב ֹק ִׁשי ְּב ִׁש ְע ּב ּוד ַמ ְל ּכות ֶע ְג ָלה ּ ָופְר ּצו ֹחו ֹמות ִמ ְג ָ ּד ַלי ּ ְו ִט ְּמ ּאו ָּכל ַה ְּׁש ָמ ִנים ּ ִומ ּ ֹנו ַתר ַק ְנ ַק ִּנים ַנ ֲע ָ ׂשה ֵנס ַל ּׁשֹו ַׁש ִּנים ֵחיל ַּפְרעֹה ְו ָכל ַזְר ֹעו ָיְרדוּ ְּכ ֶא ֶבן ִּב ְמ ּ ָצולה ְּב ֵני ִב ָינה ְי ֵמי ְׁש ֹמו ָנה ָק ְב ּעו ִׁשיר ְּור ָנ ִנים ּ ְוב ָי ֹדו ַה ְּג ֹדו ָלה ֹהו ִציא ֶאת ַה ְּס ֻג ָּלה ּ ִומ ּ ֹנו ַתר ַק ְנ ַק ִּנים ַנ ֲע ָ ׂשה ֵנס ַל ּׁשֹו ַׁש ִּנים

ֵחיל ַּפְרעֹה ְו ָכל ַזְר ֹעו ָיְרדוּ ְּכ ֶא ֶבן ִּב ְמ ּ ָצולה ְּב ֵני ִב ָינה ְי ֵמי ְׁש ֹמו ָנה ָק ְב ּעו ִׁשיר ְּור ָנ ִנים ְ ּד ִביר ָק ְד ׁשֹו ֱה ִב ַיא ִני ְו ַגם ָׁשם לֹא ָׁש ַק ְט ִּתי ֲח ׂשֹוף ְז ֹרו ַע ָק ְד ֶׁש ָך ְו ָק ֵרב ֵקץ ַה ְי ׁש ּ ָועה ּ ָובא ֹנו ֵג ׂש ְו ִה ְג ַל ִני ִּכי ָזִרים ָע ַב ְד ִּתי ָ ְ ּד ִביר ָק ְד ׁשֹו ֱה ִב ַיא ִני ְו ַגם ָׁשם לֹא ָׁש ַק ְט ִּתי ֲח ׂשֹוף ְז ֹרו ַע ָק ְד ֶׁש ָך ְו ָק ֵרב ֵקץ ַה ְי ׁש ּ ָועה ְנ ֹקם ִנ ְק ַמת ֲע ָב ֶדיך ֵמ ֻא ָּמה ָהְר ָׁש ָעה ְויֵין ַר ַעל ָמ ַס ְכ ִּתי ִּכ ְמ ַעט ֶׁש ָע ַבְר ִּתי ִּכי ָאְר ָכה ַה ָׁש ָעה ְו ֵאין ֵקץ ִל ֵימי ָה ָר ָעה ּ ָובא ֹנו ֵג ׂש ְו ִה ְג ַל ִני ִּכי ָזִרים ָע ַב ְד ִּתי ְנ ֹקם ִנ ְק ַמת ֲע ָב ֶד ָיך ֵמ ֻא ָּמה ָהְר ָׁש ָעה ּ ֵקץ ָּב ֶבל ְז ֻר ָּב ֶבל ְל ֵקץ ִׁש ְב ִעים ֹנו ַׁש ְע ִּתי ְ ּד ֵחה ַא ְד ֹמון ְּב ֵצל ַצ ְל ֹמון ָה ֵקם ָל ּנו ֹרו ִעים ִׁש ְב ָעה ְויֵין ַר ַעל ָמ ַס ְכ ִּתי ִּכ ְמ ַעט ֶׁש ָע ַבְר ִּתי ִּכי ָאְר ָכה ַה ָּׁש ָעה ְו ֵאין ֵקץ ִל ֵימי ָה ָר ָעה ֵקץ ָּב ֶבל ְז ֻר ָּב ֶבל ְל ֵקץ ִׁש ְב ִעים ֹנו ַׁש ְע ִּתי ְ ּד ֵחה ַא ְד ֹמון ְּב ֵצל ַצ ְל ֹמון ָה ֵקם ָל ּנו ֹרו ִעים ִׁש ְב ָעה ! çîù íéøåà âç ! çîù íéøåà âç

Happy Chanukah to you & your family.

We offer a full range of lifestyle options and fellowship on a vibrant campus this holiday and all year long. Our residents enjoy chef-prepared meals, social hours and fitness classes all week, Jewish study sessions on Fridays, Shabbat services each month and life every day.

Call today to learn more, or to schedule a tour and a complimentary lunch in our gourmet Bistro café.

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Independent Living | Personal Care | Memory Care | Restorative Care | In-Home Services INGREDIENTS Devorah’s • 1 cup cottage cheese, drained • 1 cup milk Recipe Corner • 3 eggs • 1.5 cups flour • 1 tsp. baking powder • 1.tsp salt • 4.5 tbsp sugar Cheese • 1 tsp vanilla extract • Oil for frying LATKES

Mix all of the ingredients together except oil in a large bowl. Stir until smooth and even.

Heat 1/2 cup oil in a large skillet. Using a spoon, drop batter into oil. Fry approximately 2-3 minutes on each side until lightly browned. Add oil as needed.

The latkes can be served topped with sour cream, applesauce, mapley syrup, or jellies. Recipe Corner Cheese CHEESE ANDChanukah DAIRY ON By Rahmiel Hayyim Drizin

“There is a tradition to eat cheese on back to her fearful countrymen. The kept Shabbat, Shabbat has kept the Chanukah.” (Shulchan Aruch 670:2, Assyrians, having lost their leader, Jewish people.” Rem”a; Mishnah Berurah 670:10) disperse, and Israel is saved. The word in Hebrew for cheese, Why? So in her merit, we too eat cheese. ‘gevina’, has a numerical value of 70, the same as Sod/secret, thus re- The Book of Yehudit - a book not In the dark Greek exile, the Greeks minding us of the hidden hand of considered part of the 24 Books of sought to put out the light of our the Al-mighty, the hand which di- our Bible, as too the Book of Macca- Torah observance of Brit Mila (cir- rects all that happens below. That is bees containing the Hanukah story- cumcision), Shabbat, and Kiddush why we spin the Dreidel from the both include Yehudit- the daughter HaChodesh (maintaining the Jew- top, to hint to the miraculous deliv- of Yohanan the Kohen Gadol, and ish calendar based on the lunar cy- erance--controlled by the hand of brother therefore of Matityahu in cle). They believed that their “en- G‑d--we received during this time. our Al HaNisim prayer on the hol- lightened” view and philosophic/ iday -a daring and beautiful wid- scientific approach had to be ac- Cheese and milk ow, who is upset with her Jewish cepted--this view of course included countrymen for not trusting God such “advanced” societal values as We have always eaten them on to deliver them from their foreign involuntary slavery, infanticide, el- Shavuot to connect to the reception conquerors. She goes with her loy- dercide, and child rape. of the Torah over 3300 years ago. al maid to the camp of the enemy And we eat on Hanukah to celebrate general, Holofernes, to whom she When we eat cheese according to a victory, the victory of our Torah slowly ingratiates herself, promising the Rabbinic decree about Hanu- over Greek “enlightenment.” him information on the Israelites. kah cited above, we hearken back Gaining his trust, she is allowed ac- to Mount Sinai, for on Shavuot So let’s talk cheese. I’m going to try cess to his tent one night and feeds Day it is also a custom to eat dairy to eat my Hanukah cheese in cubes. him salty cheese. To quench his foods, and renew our dedication to thirst she plies him with wine, and Torah and mitzvot, those precepts Why? as he lies in a drunken stupor, she that have preserved our people. For decapitates him, then takes his head “more than the Jewish people have Cube means to raise to the third power, the power of 3. The Greeks therefore tried to eliminate 3 of our most important spiritually powerful connections to the Cre- So where is the 3 in Hanukah? ator.

As we said, the Greeks attempted to disrupt So how do these three (the power of 3) apply to our Jewish life by issuing a ban against the three cheese cube? institutions of Rosh Chodesh, Shabbat, and Berit Milah. This attempt was focused at the The Ben Ish Hai writes that the first letter of the word -Cheit, the second let ח heart” of Jewish practice, at our way to bring Chodesh (month in Hebrew) is“ bet, and the third letter of ב G‑d into our physical lives. The Greeks could ter of the word Shabbat is Lamed. These three letters spell the ל not fathom that. They would not mind if a the word Mila is Jew fasted for health purposes, but they word Chalav/milk, and therefore the custom developed did not want us to associate our physi- to eat dairy products like cheese on Chanukah. cality with holiness and our spirituality. For this reason they forbade us to keep And with this eating of dairy on Hanukah, much like these three basic mitzvot. Shabbat in- eating Haman’s hat or his ears or his pockets (Haman- volves much physical pleasure, but tashen) on Purim, is--in the words of the Netivot Sha- it is for the sake of G‑d and his Holy lom-- our ultimate victory: imbuing our physical ac- day that we are supposed to enjoy it. tions with spiritual intention, and thus bringing G‑d Brit Milah is a sign that we curb our more into our lives. desires for the sake of better fulfillment of the commandments and G‑d’s will. Ch- OK, everyone, “Say Cheese! odesh, celebrating the monthly renewal of the moon, strengthens our faith that even though we might almost disappear like the Rahmiel-Hayyim Drizin is a devoted student of many of the moon, our love for G‑d and His love for leading teachers of Kabbala in English in Israel and the USA. us will always enable us to grow and He is a criminal defense lawyer who lives in Oak Park, Illinois shine. with his family. Reprinted Courtesy of: Chabadlehighvalley.com

- א ב 610.351.6511 ג[email protected] ד

ism in Every Child Igniting a Spark of Juda

Bringing joy to the lives of seniors across the valley... Volunteer Today for more information contact us: 610. 351.6511 • www.soslv.org WERE THE

BARBARIANS?

By Tzvi Freeman

Question: I don’t understand what we are supposed to be celebrating on Chanukah. The Greeks brought culture, rationalism, geometry, drama, appreciation of beauty, and most of all, a promise of universalism to the Mediterranean. The Jewish Maccabee resis- tance fought for old-time religion, senseless rituals such as circumcision, kosher taboos and sacrificial orders. Where others gladly abandoned their tribalism for the universalist spirit of the day, these retrogrades insisted on their divisive national identity and cultic rites.

In our modern times, when those Hellenist ideals have flowered and flourished in the form of science and globalism, what point is there in celebrating the victory of those who resisted progress into the future?

not think of G‑d as an authoritarian ruler, but you should consider Him as common father, so that your conduct will Answer: resemble the uniform behavior of brothers who belong to Let’s start with a few facts. While it’s true that Alexander the same family. For my part, I consider all—whether they brought an era of true progress and prosperity to the ancient be white or black—equal, and I would like you to be not only world, those values weren’t necessarily Greek values. Consid- the subjects of my commonwealth, but also participants and er this speech which legend attributes to him—a speech no partners. Within my powers, I shall endeavor to fulfill all my Greek could have imagined: promises. You should regard the oath we have taken tonight - as a symbol of love ...... I wish all of you, now that the wars are coming to an end, to live happily in peace. All mortals from now on shall live To the Greeks, anyone who was not a member of a small like one people, united and peacefully working forwards a group of tribes on the tip of the Aegean peninsula was a bar- common prosperity. You should regard the whole world as barian and of inferior stock, worthy only to be a slave. And your country—a country where the best govern, with com- that included Macedonians such as Alexander. Amongst mon laws and no racial distinctions. I do not separate people, Athenians, only one who owned land and was born of an as many narrow-minded others do, into Greeks and barbar- Athenian father and mother could be considered a citizen. ism in Every Child ians. Even craftsmen and entrepreneurs were considered inferior Igniting a Spark of Juda sorts for men, unworthy of citizenship. I’m not interested in the origin or race of citizens. I distin- guish them only on the basis of their virtue. For me, each True, Alexander was trained by a Greek teacher, none oth- good foreigner is a Greek, and each bad Greek is a barbarian. er than Aristotle. Yet, in his biography of Alexander, Peter If ever there appear differences among you, you must not Green writes: resolve them by taking to arms; you should resolve them in peace. If need be, I shall act as your negotiator. You must Aristotle and Alexander maintained a close relationship while student and teacher. Surprisingly, than any other people, who rebelled Oh so poignant are the words of Chief in later years, Aristotle’s and Alexan- against and undermined Alexander’s Dan George, of the Suquamish tribe in der’s relationship deteriorated because dream. And to celebrate that, yet? the Pacific Northwest: of their opposing views on foreigners. Aristotle regarded foreigners as bar- The key, I believe, was best stated by I wanted to give something of my past barians, while Alexander did not mind Rabbi Jonathan Sacks, in his book The to my grandson. So I took him into the intermixing cultures. Dignity of Difference. In the chap- woods, to a quiet spot . . . ter “Exorcising Plato’s Ghost,” he de- Alexander and the Helle- scribes the flip side of universalism: the I sang. nistic dream of universal obliteration of diversity, the loss of in- peace was, then, not so dividuality, and the breeding of anomie In my voice was the hope that clings to much Greek, but much in the place of community. every heartbeat. closer to an earlier orator of a much dif- I sang. ferent era, the prophet “So, it is all finished. Isaiah, who spoke of Who cares? What In my words were the powers I inherit- the ul- timate Jewish ed from my forefathers. em- peror: difference will it make?” I sang. He shall judge be- tween the nations and In my cupped hands lay a spruce seed— reprove many peoples, the link to creation. and they shall beat their The two examples of progress that you swords into plowshares cite, science and globalism, are poi- I sang. and their spears into prun- gnant in this regard. The benefits of ing-hooks; nation shall not science and technology are precious to In my eyes sparkled love. lift sword against nation, nor us all, but after the horrors of the 20th shall they learn war anymore. century, none of us can ignore its perni- I sang. cious tendency to dehumanize and de- Such progressive universalists value human life. Ironically, as science And the song floated on the sun’s rays were the ancient Jews that they progresses, it becomes better equipped from tree to tree. alone among the nations fostered to justify a purely utilitarian world, a concept not only of universal where humans are reduced to just an- When I had ended, it was if the whole peace, but of universal law. The code other utility. world listened with us to hear the is often called the seven laws of Noah, wolf ’s reply. We waited a long time but although it entails far more than sev- As for globalism - yes, it has defeated none came. en prohibitions. Adin Steinsaltz, in a the worst of poverty in many parts of widely discussed essay, describes the the world; brought greater resilience Again I sang, humbly but as invitingly Noahide approach as “a formula to our economy (so they say); and it’s as I could, until my throat ached and for no more than peace,” pro- nice to have avocados, kiwis and pas- my voice gave out. All of a sudden I viding “a basis for conversation sion fruit at any season of the year—but realized why no wolves had heard my among religions without the look at what this has done to cultural sacred song. There were none left! My expectation of compromise diversity. In his time, Alexander offered heart filled with tears. I could no longer between or reconciliation Greek statues and temples for all; to- give my grandson faith in the past, our of claims.”4 day we offer Superman, Mickey Mouse past. and McDonald’s. With both peace of- All this ferings, the same caveat applies: Accep- At last I could whisper to him: “It is makes it tance of our culture implies abandon- finished!” e v e n ment of your own. Whether you are more Japanese, Swahili, Inuit or Patagonian, “Can I go home now?” he asked, check- surpris- this will be the new pseudo-culture of ing his watch to see if he would still be ing that your children, and your own will be lost. in time to catch his favorite program on it was the You pay for peace with your own soul. TV. Jews, far more I watched him disappear and wept in silence. All is finished! the caveat that we were not willing to swallow. Our temple was to remain a Jewish temple, our homes Jewish homes, So, it is all finished. Who cares? What difference will it and our Torah a Jewish Torah. The Greeks, and those Jews make? Humanity can survive without the Squamish legends who mimicked them, saw that as a stubborn impediment to and myths. progress. They saw the recalcitrants as shortsighted retrogrades. But the True, we can survive. But in what “They saw the recal- truth is that Jewish wisdom sees way will we be human? much further. The future is not a citrants as shortsight- soliloquy, but a symphony. Peace is As Rabbi Sacks asks, is a human an ed retrogrades. But the not uniformity, but a rich orchestra abstract ideal, a cookie-cutter form, truth is that Jewish wis- of many instruments. a way in which we are all the same, live the same, celebrate the same, dom sees much further.” The Jewish people have made many want the same and die the same? valuable contributions to human- Or is a human defined by his unpre- kind, but this is one of their most dictability, his unique sense of “I,” a vital: That it is okay to be different, creature of destiny and purpose that no other being in the to cherish your identity, even to die for it - because in truth universe shares, whose pleasure and pain, sadness and joy de- that is all you have. It is all you have, because without it you scribe one individual’s experience of life and one alone? are redundant: you may as well have never been born. On Chanukah we wish to share that with all other peoples, to That is where things went haywire between the Hellenists show them that even as the majority culture swamps your and the Maccabees: Not over culture and art, geometry and life with its commercially hyped symbology, narratives and literacy—those we embraced and even preserved, just as melodies, you can still bear proudly the traditions of your we welcomed the promise of peace between nations. It was own proud heritage and know who you are. And so we cel-

ARARMYM &NAVY STORE Quality…Strength 610.266.1045 Open Monday-Saturday 9:30AM-9PM • Sunday 11AM-6PM Grape St. • Whitehall, PA 18052 www.gearstuff.com ebrate that victory, the victory of the survival of the unique, the personal and the human within the vast melting pot of Perhaps this is what guided Micah, a later prophet, to reiter- globalism. ate the words of Isaiah, yet with an embellished encore, one that speaks to the individual as well as the whole: Look at this miracle: An anomaly among the nations, as time progressed we became not less tribal, but more so. Like He shall judge between many peoples and reprove mighty an ingot of iron in the crucible of history, our identity be- nations far-off; and they shall beat their swords into plow- came yet more indestructible, yet more timeless and eternal. shares, and their spears into pruning-hooks. Nation shall not Timeless, because we belong to modernity as much as we lift sword against nation, nor shall they learn war anymore. belong to our ancient roots; eternal, because in essence we do not change. Why? Because we were born as a people not out They shall dwell each man under his vine and under his fig of geography or circumstance, but out of a mission, and that tree, and no one shall make them move, for the mouth of the sense of purpose has kept us always alive and unique. And so L‑rd of Hosts has spoken.7 it should be with every human being: Let his or her unique mission—not that of the sitcom stars, not that dictated by Recently I gave an impromptu talk on this topic, which social norms, not that demanded by conformity to modern, someone recorded. You can listen to the recording at this Western standards—but the role that distinguishes this one link. Another article to read is Why Couldn’t the Jews and person from every other creature in the universe, let that vi- Greeks Just Get Along? talize all that he or she does. May the lights of Chanukah transform the darkness to light, Earlier I compared the universal law for all people, the laws so that we may truly progress into a future in which every of Noah, to Alexander’s promise of peace between nations. human being is valued, and war is unthinkable. The distinction, however, is crucial: Alexander asked that “your conduct will resemble the uniform behavior of broth- Rabbi Tzvi Freeman, a senior editor at Chabad.org, also heads ers who belong to the same family.” We would rather have the Ask The Rabbi team. He is the author of Bringing Heaven each of those brothers and sisters express his or her unique- Down to Earth. ness within that one large family. The minimalism of the laws Reprinted courtesy of: Chabadlehighvalley.com of Noah serves as a guideline not for conformity, but for har- mony of diverse parts. t looked the same, smelled the same, tasted the same. There was nothing in that little jar of oil to dis- Itinguish it from any other pure grade, virgin olive oil. The only distinct thing PURE about it was the seal of the high priest, signifying that it was ritually pure. But the Jews insisted on using only the rit- ually pure oil, and no other, to light the menorah in the Holy Temple, thus precipitating the renowned miracle of Chanukah. By Chaya Shuchat “Ritually pure.” What, exactly, is that? What properties system of thought. They unapologetically declared their does a ritually pure sample of olive oil have that the oth- allegiance to a Master who was above human logic and ers don’t? What laboratory tests can be performed to understanding. measure degrees of ritual purity? There are none. Ritual purity is a state that has no parallel in the physical uni- Not much has changed in the 2000 years of Jewish verse; it exists solely in the world of the spirit. existence since the Chanukah story. As an observant Jewish woman, I The Jewish te- often field ques- nacity in ad- tions about my hering to their lifestyle from rigorous rules curious, usually of purity and impurity drove the rationalistic Greeks friendly outsiders. I don’t mind these questions at all; berserk. This was why, when plundering the Holy Tem- in fact, I enjoy the challenges they present to me. But in ple, they defiled every jar of oil that they could get their the questions I hear echoes of the ancient Greeks. “The hands on. The obstinacy of the Jews enraged them. Why kosher laws may have made sense before modern refrig- did the Jews insist on living in a reality that no one else eration and sanitation. But in today’s world, what makes could see, one that was unverifiable by empirical evi- kosher meat different than non-kosher?” “I understand dence? Bring a proof, bring evidence that the “pure” olive oil was indeed more refined or superior than the “defiled” oil, and we’ll accept your religious ritual. But Shabbat is a special day of the week. But is turning on a the Jews did not and could not offer any earthly evi- light that big of a deal?” dence that this oil was any different than other oil. All they had was their faithfulness to a standard that existed I do the best I can to answer these questions truthful- purely in the realm of spirit. ly and intelligently. But before I can formulate an an- swer for someone else, I must turn to myself first and Mind you, the Greeks were not strangers to the world ask, why? Why, indeed, do I follow these laws? What of the spirit. They had their own finely developed cul- compels me to observe Shabbat, eat only kosher, ture with drama, art, philosophy and religion, rivaling or maintain the intri- cate laws of family purity? anything in modern times. But their aesthetic had a As I question myself, I realize that all the beauti- certain logic to it; it appealed to human instincts. The ful, eloquent explana- tions I find do not really Jews followed rules that did not conform to any human express the core reason It’s a sentiment that is not very easy to articulate, especially to a slightly mocking stranger. It sounds almost un- couth, too raw and unsophisticated to de- clare that I observe Jewish laws because I am a Jew, and G‑d commanded me to do so. As a 21st-centu- ry Jew, I am still battling an inner foe, a modern incar- nation of the ancient Greek who derides open displays of faith. That inner Greek is comfortable with rational, for why I keep the commandments. Not that those an- cultural or psychological explanations for the com- swers are not truthful; they are all absolutely sincere. mandments. Observance based on faith sounds scary Shabbat is truly a magnificent experience, a day that nur- and out of touch with modern-day reality. tures me and gives me strength to cope with the week to come. Keeping kosher helps me be more mindful of the act of eating, and elevates all my physical functions to a higher plane. Observing the laws of modesty enhances But that’s the whole point—as Jews we’ve never been in my relationship with my husband and brings us closer touch with everyone else’s reality, modern or otherwise. together. But none of these reasons really explain why I Being Jewish means having a connection with a reali- keep these laws. What is my real motivation, the “why” ty that’s out of view of the physical senses: a reality in behind my observance? which the difference between pure and impure, kosher and non-kosher, Shabbat and weekday, is self-evident ly donuts, play a few rounds of dreidel and sing Maoz and intuitive. The miracle of Chanukah that we com- Tzur. But why all the publicity? Why the huge meno- memorate each year is a celebration of that essential rahs and celebrations? Why does Jewish law stipulate connection we have with that which is beyond reason. that we must light the menorah by either the window or the door, at a time of night when passersby are likely As I said, it’s not easy for me to express my faith in to see it? The answer is really the culmination of all of words. Words are for communicating thoughts, con- those “why” questions: because it’s not enough to hold cepts, philosophies. Words are what we use to bridge my faith hidden deep in my heart like a treasure. It can’t the gap, when my reality is different from yours. But just remain “up there,” in the spiritual realm. It needs to the faith that is in me, my soul-bond with G‑d, is the be expressed and articulated; it must find a home within same as in you. Mitzvot are not a philosophy; they are the physical, commonplace world. our life, our essence. That’s why mitzvot can’t really be explained. They need to be felt, experienced, through We kindle the Chanukah lights in public to make a tangible physical acts. Like laying tefillin. Or placing a proud statement to everyone, curious strangers and coin in a charity box. mocking Greeks alike: We are the Jewish nation, and we are here to stay. These lights will pierce through all Or lighting a candle. That’s another “why” question that worldly darkness, and will never be extinguished. Chanukah often invokes. It’s such a warm little holiday, a nice alternative to all the commercialized glitz out there. We can celebrate at home, share latkes and jel-

Chaya Shuchat is the author of A Diamond a Day, an adaptation of the chassidic classic for children, as well as many articles on the interface between Chassidism and contemporary life. She is a pediatric nurse practitioner with a master’s degree in nursing from Columbia University. Repromted courtesy of: Chabadlehighvalley.com What I Think About When I’m Afraid of the Dark By Dov Bloom

Yes, adults are scared of the dark too...

Black. My body cringes at these scenes. My fists tense, and I try to curl up into a ball and not look around. My mind is in In the dark unknown, everything seems possible to me. In a frenzy, going through all the options. Will I hide? Or particular, every negative scenario feels imminent. will I courageously go out and fight the criminal with any primitive means I have? Should I call the police first? The I lie in bed with the lamp on, and already I feel creeped out, neighbors? and so the thought of turning off the light is daunting. It is with great effort that I remind myself that I’m just ly- When it’s pitch-black in the room, I can hear a thief fid- ing in my bed, and that nothing has happened. dling with the lock, a serial murderer climbing through the window, my children in the next room screaming at the Because of all these fears, I don’t want to turn off the light. sight of an intruder. I want to be ready. avoiding it, and then moving beyond it, brought out an inner light that I would not otherwise have had. The other night, my mental dialogue went like this: Jewish mysticism describes a chain of four spheres, or “I don’t want to turn off the light.” worlds, where Divine energy (“light,” in kabbalistic termi- nology) progresses through various stages until it reach- “Why?” es our world. These four worlds are: Atzilut/Emanation, Beriah/Creation, Yetzirah/Formation, Asiyah/Action. The “I need to see what’s happening. If the light is off, ‘they’ first world is the one in which the Divine presence is most may take advantage of me not knowing what’s happening.” manifest and apparent. As the Divine presence travels through each of the worlds, it becomes increasingly ob- “C’mon! You know that the light won’t make you safer.” scured and concealed.1

“Yeah, but it feels better.” Accordingly, when verses throughout the Torah use any of these four words for the four spheres (Atzilut, Beriah, etc.) “But it doesn’t. You still keep tossing and turning in your or their variants (such as borei), Jewish mystical teachings body and in your mind, with all these terrifying scenarios.” often understands them to be alluding to the correspond- ing spiritual world. “Indeed. Why do I?” For example, a verse in Isaiah2 states: Yotzer ohr uvorei “Because you feel that if you choshech. Meaning “The One are vigilant, you will be safer. “I can feel the tension who forms light and creates You are trying to protect your- in my arms and in my dark.” self from an imaginary fear, with imaginary techniques that body as a whole.” It is pointed out in Kabbalah will not help you. Every reac- and Chassidut3 that in this tion you have in response to the verse “light,” which is associat- fear reinforces the fear and the tension.” ed with yotzer, “forms,” represents the spiritual world of Yetzirah, while “dark,” which is associated with borei, “cre- I shut the light. ates,” representing the spiritual world of Beriah.

A thought comes to my mind: There is absolutely nothing Why is light, usually a metaphor for revealed G‑dliness, By Dov Bloom I can do about the kinds of fears that I’m experiencing. It’s associated with the lower world, while dark, usually a met- that intrinsic lack of absolute certainty and security, inher- aphor for concealment of G‑dliness, is associated with the ent in reality, that is haunting me. higher world?

I can feel the tension in my arms and in my body as a To explain this, it is pointed out that while choshech, or whole. “dark,” is indeed most commonly used in Jewish texts to describe the very lowest levels of existence, where G‑d is I remind myself: “You are trying to protect yourself. But completely not manifest, it is sometimes used to describe there is nothing you could do in those scenarios. You may the very highest levels of G‑dliness. as well loosen up. There is just no point in being vigilant.” That is because the highest levels of G‑dly revelation have I feel myself loosening a bit. an element of darkness. Their meaning is too abstract, and their energy too intense, for any created being to be capa- Then I think back to the beginning of the day, trying to ble of receiving from them. So while those are levels where recall the nice things that happened. It turns out I experi- G‑d is most revealed, they are “dark” for us, for the lower enced lots of nice interactions, and a number of wonderful created beings who aren’t capable of comprehending and little things happened for me and my family. relating to those levels.

The room is not seeming so dark anymore. Actually, it’s A lower level of existence, such as Yetzirah, also experienc- feeling brighter than it did when the lamp was still on. es a G‑dly revelation that is higher than that of our earthly world. Yet created beings are still capable of relating to Going through the process of feeling the fear, without that revelation in some form. Hence that level is referred to as “light.” But even the process of taking care of ourselves and our families properly comes with challenges, which inevitably This understanding of light and dark can also help us shift include discomfort and pain. our perspective on the challenges in our lives.4 Sometimes we avoid pursuing the actions that will come The suffering in the world, which we experience as a conceal- with rough edges. But like the child balking at taking an ment of G‑d, is in essence G‑d relating to us from a plane so awful-tasting medicine, we are avoiding the very actions that high we can’t comprehend its goodness. will bring us strength and happiness.

So, while the actual experience may be one of darkness or So, let’s turn off the light, and get into the thick of the dark- pain and confusion, it is an expression of G‑d revealing ness in our lives. Let’s crawl into the most unwanted and un- something to me so deep and profound that the only way for ending tunnels, and we will find that they are brighter than it to come to me is through some degree of breaking. the sun.

If I show up to the challenge, I will break through my current barriers and limitations, and experience that deeper dimen- Good night! sion that is being revealed to me.

We don’t want to be broken. We don’t want to be deprived, lonely, humiliated or confused. We certainly don’t want men- By Dov Bloom tal and physical pain. Indeed, the Torah mandates and en- Reprinted Courtesy of ChabadLehighValley.com courages us to take care of our needs and, to some degree, our desires.5

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The High Holidays were in full swing as we began another year of Chabad Hebrew School and Gan Yeladim Preschool! Students made shofars, decorated Sukkahs, and learned the meanings behind many of our Jewish customs and tradi- tions. What a way to start the year! Your Lehigh Valley

Close to 150 women from across the Lehigh Valley gathered to participate in the time honored Jewish tradi- tion of making Challah at the Mega Challah Bake, cor- f responding with the annual shabbat project. The Chabad WE of the Lehigh Valley spon- KNEADED sored event, brought women and girls of all all ages to- The mitzvah of Challah has the unique ability to bring together women of various gether to bake challah, evok- ages, beliefs, and backgrounds in unity. ing the warm sentiments of Shabbat aromas and familial memories through kneading and preparing the challah dough. Devorah Halper- PASSING in of Chabad of the Lehigh DOWN Valley said, “one goal of the OUR Mega Bake is to enhance the HERITAGE sense of unity in the commu- nity. Traditionally the time of baking challah is a good time to pray, while fulfilling the mitzvah of separating the dough.” Mega Challah Bakes have become popu- lar across the globe. They’ve been held in many cities in- cluding Montreal; ; Norwalk, Conn.; Orlando; Johannesburg, South Africa; Jerusalem, as well as right here in the Lehigh Valley.

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It’s been aFC great start to a new year of the Friend- ship Circle. For our volun- teer kick off even we were joined by the head of the Frienship Circle of Phila- delphia. This year we were thrilled to see some of our veteran volunteers and welcome new faces. We’re It’s wonderful to see so many new faces join us this year as all ready to make a differ- volunteers! ence! Chabad on Campus just kicked off a new school year. Students at both Muhlenberg and Lehigh haven’t Students enjoying some time together between stud- had a dull moment. ies. With the coming of the new school year, so came the com- ing of the new Jew- ish year, and students celebrated all of the High Holidays with their peers.

Chabad Serving Muhlenberg stu- DINING dents enjoyed a trip IN THE to Brooklyn to par- SUKKAH ticipate in an amazing International Shab- baton. Though there are regular studies for every student, the Chabad on Campus Torah study programs enhance more than just their minds.

HAVDALLAH

Havdallah at the International Shabbaton in Brooklyn. Lehigh Valley Representatives joined over 6,000 at the Annual Chabad Con- vention in New York.

DECEMBER 10TH FEBRUARY 4TH APRIL 15TH JANUARY 21ST MARCH 11TH MAY 6TH

Ages 11-13

Call for more info: 610.351.6511 Geared towards Jewish girls of all back- grounds. Through relevant hands-on les- Good Deeds. sons, girls explore the invaluable role of a Jewish woman. Good Friends. • Meaningful Discussions • Fun Crafts • Awesome Activities • Build Confidence Good Times. Friendship Circle Spotlight: Jared Sussman

ared Sussman is an 8th grader at Springhouse Middle each of them have something incredible to offer and many School. Recently, he gave a speech highlighting the im- times don’t have any friends. As I talked to Rabbi Seth, we portance of The Friendship Circle. thought that it would good for me to connect to our local J Chabad and learn more about Friendship Circle which my He began by sharing his inspiration, a passage which reads, brother Jacob and my cousins are already volunteers for. This “And the Lord passed before him and proclaimed: The Lord, program creates meaningful relationships and friendships The Lord, loving between teen volunteers and chil- God, Who is com- “To me this means that Hashem is dren with special needs. This helps passionate and gra- accepting of everyone with their to increase the children’s confidence. cious, slow to anger These one or two hour visits go a long and abundant in strengths and their faults.” way in curing lonliness [sic] through loving kindness and doing normal things friends do such truth, preserving as playing board games, electronic loving kindness for thousands, forgiving iniquity and rebel- games, sharing music and stories. The bonds that are formed lion and sin..” He then went on to explain how this passage through this program often last a lifetime. has inspired him to become an active volunteer with The Friendship Circle. I plan on attending Sunday circles at the Chabad this year. I am excited to continue with this project beyond my Bar “ To me this means that Hashem is accepting of everyone Mitzvah.” Jared ended his speech with a request for dona- with their strengths and their faults. There are many children tions to The Friendship Circle. who live with extensive special needs and disabilities. With my Torah portion lesson of acceptance, I knew I wanted to We are so proud of Jared who raised over $1,000.00 for the work with special needs kids for my Bar Mitzvah project. Friendship Circle! I wanted to work with children and show them the same compassion and understanding shown to me. I feel that FINDING FOR OUR CHILDREN Heroes By Yvette Miller

ewspaper columnist Maureen Dowd gave voice to millions on earth—without the Temple? The rabbis of the time reas- of parents when she wrote recently that she worried about sured their fellow Jews: the Beit Hamikdash may be destroyed, Nher ten-year-old nephew. He idolizes disgraced former but each of us can make a smaller Beit Hamikdash, called a Penn State football coach Joe Paterno, who is now accused of mikdash me’at—a little House of Holiness—in our own home. protecting a player who assaulted young children. Dowd wrote By creating a Jewish atmosphere, each of us can transform our movingly of the difficult conversation her nephew’s parents homes into a mini-Temple: a place where we worship G‑d, and were planning to have with him: of the difficulty in breaking where the divine presence can reside. the news that a popular “idol” is less praiseworthy than was once thought. What does this mean in practical terms? For me, it means that a lot of the craziness that passes for “famous” these days doesn’t This echoed remarks I heard recently, that parents all across the make it inside my front door. No celebrity magazines. No gossip United States were forced to try to explain to their children the about the latest star to go into rehab. We try to maintain the bizarre reasons for another celebrity attitude that our home is just too import- divorce. In both cases, I was left with “It is human nature ant to bring these things inside. Actually, a strange feeling that I was out of step we go a bit further than many Americans: with much of America. we don’t even watch television. I know there are some very good educational shows that For my kids don’t know who these to want to look up we’re missing, but both my husband and I celebrities are, and my husband and recognize that there are times we are too I have no intention of telling them. tired to make the effort to guide our chil- And, while my kids and many of to people” dren’s viewing habits, and we worry that our their friends do enjoy sports and mu- kids would end up watching some programs sic and the latest books, my husband with less-than-exalted messages that we’d and I have also chosen to limit their access to much of popular like them to avoid. Overall, we try to make our home a place culture. Closely related to this, we have worked hard to help where people act with dignity: where we engage in behavior them look for heroes outside of the performers and athletes that elevates, rather than the opposite. who dominate today’s headlines. The people we teach them to admire are not individuals who command much time on the ewish educator and author Rebbetzin Tziporah Heller explains nation’s televisions. this concept beautifully in her book More Precious than Pearls, which discusses the famous Jew- ish The Jewish Home poem “A Woman of Valor,” recited in Jewish This feeling of difference is rooted in Jewish history. In ancient homes each Fri- times, the Jewish people worshipped G‑d all together, at one day night. The central location: our holy Temple in Jerusalem. In Hebrew the poem describes Temple was called the “Beit Hamikdash”—the “House where the ideal Jew- things are made Holy”—and the Torah teaches us that G‑d’s ish woman, presence was stronger there than anywhere else on Earth. Each as a meta- day, Jews brought offerings to G‑d in the Temple, and basked phor for the in His presence together. entire Jew- ish people. The In the year 70, the mighty Roman Empire destroyed the Beit woman of val- Hamikdash, and the Jews of that generation faced a dilemma. or (really, the How could they continue to worship? How could they con- Jewish people) tinue to host G‑d—to provide a home for His presence here is a business- woman; she works tirelessly to provide for her household, she is G‑d-fearing, she is loved. The imagery is puzzling, though. Jewish Heroes The poem describes her throughout as a merchant: she is “like merchant ships; she brings her bread from afar.” What does the When my husband and I were first looking for a school in poem mean in describing the ideal Jew as a trader, bringing which to enroll our children, we visited the Jewish school that bread from “afar”? we eventually selected. The classrooms were just as cheerful and By Yvette Miller busy as those in the public schools we had attended as kids, but Rebbetzin Heller provides a penetrating answer. The bread that one difference between this Jewish school and the schools we is described in the poem isn’t only physical bread: it refers not knew from our own experiences struck us right away. Each time only to physical nourishment, but also to spiritual sustenance. the person showing us around took us into a classroom, the And in describing the trading with foreign merchants that the students inside would rise to their feet as a gesture of respect. ideal Jewish woman performs, the poem is saying that we can At first we were surprised, but the school official explained to indeed bring bread from “afar”—meaning, from the wider cul- us: teaches us to honor those older than us, to honor ture—so long as we are discerning traders: as long as we make our parents, and to honor those who excel in learning and good good deals, importing only that which strengthens us, and leav- deeds. The school was merely inculcating those values. ing that which weakens. That made such an impression on me. My kids were very young How are we to know what aspects of culture to import into at the time, and I resolved to try to make our home one where our homes? What will make us stronger, and what will have these timeless Jewish qualities are the ones that are admired. the opposite effect? Here is where the Jewish definition of “he- Several years on, I’m still trying. I make an effort to mention roes”—as distinct from how that word is seen in the outside examples of good deeds, to get my kids excited about the many world—can help us. examples of selfless behavior, caring and actions on behalf of others that fill our community. To admire the neighbor who When Maureen Dowd describes a football coach as her neph- works with handicapped children. To laud the woman who ew’s “idol,” the word sets ( Jewish) alarm bells ringing. Idol is cooks lunch for our synagogue each week; to congratulate the defined in the American Heritage Dictionary as “an image used local rabbi who volunteers his time to tutor local kids in Jewish as an object of worship” and also “something visible but without subjects. Sometimes we’re out of step with the news that’s fuel- substance,” like an apparition. It has religious connotations, and ing the national conversation, but I feel good that the “heroes” denotes a very strong devotion to something or someone who my kids are learning to admire are people who try to make the doesn’t really merit it. world a better place.

As a Jew, I’m aware of what my home can become: a place of holiness, a successor to the Temple in Jerusalem. And, as in the poem “A Woman of Valor,” I am a merchant: constantly eval- uating what gets let in, what helps us enrich—not under- mine—our holy space.

Yvette Alt Miller, Ph.D., is a mother and adjunct profes- sor of political science living in Chicago. She is the author of at the Table: A Practical Guide to Celebrating Shabbat (Continuum, 2011). It is human Reprinted courtesy of: Chabadlehighvalley.com nature to want to look up to people. Chil- dren, in particular, have a need for heroes. They tend to see the world as black and white, and long for “good guys” to admire. But Jewish tradition cau- tions us to keep our values grounded: to admire people who are notable for their good deeds, instead of for superficial, or even sa- 610.351.6511 lacious, reasons. Guideline Services NON PROFIT.ORG Chabad of the Lehigh Valley U.S. POSTAGE 4457 Crackersport Road PAID Allentown, PA 18104 Lehigh Valley, PA www.chabadlehighvalley.com Permit No. 294