THE LIGHT AT THE END OF THE MENORAH.

Winter 5769/2009
A little nosh for the soul
Vol. 11, Issue 3 | $2.95
IN
ChCom SID
Guanu plet E:
id ka e
e h
THE
LIGHT AT
THE END OF
THE MENORAH.
DEDICATED TO THE LOVE AND INSPIRATION OF THE
LUBAVITCHER REBBE
ON THE COVER
Vol. 11, Issue 3 | $2.95
Winter 5769/2009
A little nosh for the soul
The Menorah is a symbol of light. The Torah teaches
us to make light of every situation and our art director,
Marc Lumer, portrays hope with the Menorah Exchange
on our cover. But, no matter how the market is doing
this Chanukah, Jews around the world will still observe
the custom of Chanukah Gelt.
Chanukah Gelt? Why do we give children coins?
Well, the Greeks invaded the possessions of Israel in
the same spirit in which they defiled the oil in the
Holy Temple. They did not destroy the oil; they defiled
it. They did not rob the Jewish people; they attempted
to infuse their possessions with Greek ideals -- that
they be used for egotistical and impure ends, rather
than holy pursuits. Chanukah gelt celebrates the freedom and mandate to channel material wealth toward
spiritual ends. So, let’s celebrate the victory of light over
darkness, and let’s bring the light of the menorah to the
material world.
EDITOR IN CHIEF: Rabbi Chaim N. Cunin
EDITOR: Rabbi Shmuel Marcus
MANAGING EDITOR: Shira Gold
COPY EDITORS: Lisa Burstein
CONTRIBUTING EDITORS: Rabbi Levi Brackman, Senator
Joseph Lieberman, Rabbi Moshe Wisnefsky, Nechama
Marcus, Rabbi Yisrael Rice, Dr. John Grohol, Yanki
Tauber, Devorah Lakein, Lubavitch.com, Chabad.org, and
AskMoses.com.
EDITORIAL CONSULTANTS: Rabbi Levi Cunin (Jay
Leno’s Rabbi), Yosef Marcus and Nechama Marcus.
ART DIRECTOR: Marc Lumer
DESIGN: MarcLumerDesign.com
ARTWORK: Marc Lumer, Kurt
Hartman
SPECIAL THANKS TO: Uri, Dina,
Natan, Yitzchak, Moshe and Gilana
Sara Pikover for continuing the Rebbe’s Farbrengen.
Website: www.farbrengen.com
©2008 by Chabad of California
All rights reserved, including the right to reproduce any portion of
Farbrengen in any form, without prior written permission from the publisher,
except by a reviewer who wishes to quote brief passages
Printed in the USA
2
THE REBBE’S
BUSINESS
S T R AT E G Y
By Rabbi Levi Brackman
If you take a room full of CEOs, millionaires,
and others who have reached the pinnacle
of their goals, and you’ll almost certainly
find a room full of people who are, by
their nature, optimistic and positive.
There are plenty of explanations for
why that is true. Some claim it is because
positive-minded people are cheerful and
fun to be around, and are therefore chosen
over negative people when it comes time
to win the contract or make the sale.
Others, believe that it is just part of a
good investment and business strategy.
Yet others say that it’s a fundamental law
of the universe (often referred to as “the
law of attraction”).
While not discounting the former two
theories, the Torah seems to support
the third thesis as well. While it offers
no mathematical formula that proves
it, anecdotal evidence abounds. Torah
teachings stress optimism and positive
thinking as keys to attracting success
and positive outcomes. At the same time,
the Torah also stresses that thought itself
will not accomplish anything. It is only
when thought is combined with action
that positive thinking can result in the
realization of dreams and the bringing of
success.
The idea that positive thinking results
in positive outcomes can be traced back
to Genesis 7:2. “From the animals which
are tahor (kosher) and from the animals
which are not tahor.” The Torah desists
from using the word tamay (impure),
which has more negative implications,
and instead refers to the tamay animals
as “not tahor.” The Torah does this even
though it is generally careful not to use
additional words—in this case three extra
words—unless it wants the reader to learn
something from them.
The Talmud (Pesachim 3a) explains that
the reason for the reluctance to use the
word tamay in this story is to teach us
not to use words in the negative tense (to
avoid the additional connotations) even
if it means using additional words in a
sentence. Simply stated, the Torah is
trying to teach us to speak in the positive
rather than the negative.
The Talmud commentators note that
when the Torah discusses laws—and
clarity is an absolute priority—it uses the
word tamay many times. However, when
it is relating “stories,” it uses additional
words to say things in the positive. The is
because words have power, and when we
The great Hasidic master and Kabbalist
Rabbi Nachman of Breslov said: “If you
believe that you can ruin, then believe
that you can fix.” In other words, instead
of focusing on the negative, concentrate o n
the positive, using your mental resources
to repair things rather than to damage
them.
Many people assume that this is some
sort of wishful thinking, but consider
for a moment whether you have ever
heard someone who is very successful in
their line of work speak pessimistically.
Think, too, about the person you know
who always complains that things aren’t
going right. Almost always, you will find
that successful people don’t focus on
the negative, while unsuccessful people
often do.
You might say that this is because a
successful person has nothing to complain
about, but this would be untrue: even the
richest among us has known sorrow and
loss and disappointment.
The best example of the suggested use
“The power of positive thinking—and by extension
positive speech—has been reiterated by the great
Jewish mystics. The great Hasidic master Rabbi Nachman
of Breslov said: “If you believe that you can ruin, then
believe that you can fix.” In other words, instead of
focusing on the negative, concentrate on the positive,
using your mental resources to repair things rather
than to damage them.”
says something negative we are attracting
that same negative thing towards ourselves.
The Torah teaches us to use words that
do not have negative connotations so
that they do not bring negativity into our
lives. Since a person’s words come from
their thoughts, the mind is the source of
our positive or negative language.
The opposite is also true: our words
influence our thoughts. Speaking what’s
on our minds gives permanence to our
thoughts. In addition, when we talk about
something, more thoughts about the same
subject will appear. Since words have
such power it is vitally important that our
words reflect a positive attitude. And it is
equally important that our thoughts—the
source of our words—are positive. We
should therefore replace our negative
thoughts with positive ones so that we
can attract positivity to ourselves.
The power of positive thinking—and
by extension positive speech—has been
reiterated by the great Jewish mystics.
of the power of positive thinking taught
by Torah sages, however, comes from the
third Chabad Rebbe, known as the the
Tzemech Tzedek (1789–1866). Once asked
to pray on behalf of a seriously ill person,
he responded telling the family to practice
positive thinking. He advised, in Yiddish,
“Tracht gut vet zain gut,” meaning
“Think good and it will be good.”
Excerpt from Jewish Wisdom for Business
Success, Lessons from the Torah and
Other Ancient Texts. A native of London,
Brackman received rabbinical ordination
at the rabbinical college in the Old City
of Jerusalem. Brackman also holds an
MA in Hebrew & Jewish Studies from
the University of London. Brackman lives
in Evergreen, Colorado with his wife
Sheindy and their three children. You
can reach him and buy the book at www.
levibrackman.com.
3
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JEIDNDJ
7nHZcVidg?dhZe]A^ZWZgbVc
4
Judaism commands us to serve. Our
religion has a wonderful history of
teaching and learning, of thinking,
talking, and sometimes even arguing.
But in Judaism, introspection is never
meant to replace action. It is meant to
prepare us for doing what must be done.
As the sage Shamai put it: “Say little and
do much.”
We are taught to understand that no deed should be
dismissed as inconsequential. No task is trivial. Says
the Talmud: “Every little sum given to charity combines
with the rest to form a large sum.”
Our American heritage urges us to serve as well.
Theodore Roosevelt commented: “It is not the critic
who counts; not the man who points out how the
strong man stumbles, or where the doer of deeds could
have done them better.
all of us-of individual American citizens. And the way
we do that is through service: small acts, mediumsized, and big acts. Every time we convert good will
into good works-whether it’s by tutoring or mentoring
a child, feeding someone hungry, building a house,
or otherwise addressing a problem that’s bigger than
ourselves-we strengthen the fabric of the country.
Don’t shy away from an opportunity to make a
difference for fear of the risks, whether it is through
public service or reaching out to the less fortunate in
your community.
The extraordinary opportunity and honor I was given
in the 2000 Presidential campaign only deepened my
feelings about public service. It reinforced my basic
faith in the goodness and tolerance of the American
people; it strengthened my belief that there is an
important role for idealism in public life and my
conviction that each individual can make a
contribution to a better society. As an American
It can be tempting, in this world of different problems and
perspectives, to choose to disengage oneself from action, but
all of us have a duty to build a better country. Preserving and
protecting America is not just the job of police, emergency
management workers, and public health professionals; it’s the
job of all of us-of individual American citizens.
The credit belongs to the man who is actually in the
arena, whose face is marred by dust and sweat and
blood; who strives valiantly; who errs, who comes
short again and again, because there is no effort
without error and shortcoming; but who does actually
strive to do the deeds; who knows great enthusiasms,
the great devotions; who spends himself in a worthy
cause; who at the best knows in the end the triumph
of high achievement, and who at the worst, if he fails,
at least fails while daring greatly, so that his place
shall never be with those cold and timid souls who
neither know victory nor defeat.”
In today’s world, where does Roosevelt’s wisdom
point us? Where is the arena he talks about? In my
view, the arena is all around us. All the world’s a
moral stage, and through service, all men and women
help to determine whether the story that’s told will be
one of tragedy or triumph. Age, race, or religion do
not limit our ability to contribute. If anything, they
energize us.
It can be tempting, in this world of different
problems and perspectives, to choose to disengage
oneself from action, but all of us have a duty to build
a better country. Preserving and protecting America
is not just the job of police, emergency management
workers, and public health professionals; it’s the job of
and a Jew, I felt privileged to break a historic barrier.
Don’t shy away from an opportunity to make a
difference for fear of the risks, whether it is through
public service or reaching out to the less fortunate in
your community. Every contribution is meaningful,
because when you renew and reaffirm your citizenship through service, you lead others to do the
same-whether you know it or not.
The most powerful force in society is the incredible
pull of human example as it brings out our own best
values. It encourages us to do what, deep inside our
souls, we already know is right. Society doesn’t benefit
when good people stay out of the fray. We benefit
when those with good hearts and good ideas get into
the arena. I have no doubt that there are many of you
who qualify.
Senator Lieberman lives in Stamford and Washington
with his wife Hadassah. Together they are the proud
parents of four children - Matthew, Rebecca, Ethan
and Hana - four granddaughters, Tennessee, Willie,
Eden and Madeleine, and a grandson, Yitzhak. You
can contact him at www.lieberman.senate.gov.
5
The
Chanukah Index
Compiled by N. Marcus
Chanuka
Chanukah
Chanukkah
Channukah
Hanukah
Hannukah
Hanukkah
Hanuka
Hanukka
Hanaka
Haneka
Hanika
Khanukkah
WAYS TO SPELL
CHANUKAH
IN ENGLISH
Americans will purchase
IEHHEKJ Chanukah cards
this year.
There are ?=HKNEAO
in the average jelly
doughnut.
The Menorah in the
Temple had
>N=J?DAO.
Moses made the first
Menorah out of solid gold
UA=NO=CK.
It has been 2,14UA=NO
since the Jews defeated the
7D=P=NAUKQCEREJC
PDEO#D=JQG=D
!JAT?HQOERA&=N>NAJCAJLKHH
5%
12%
37%
Gelt
Just a
46%
Gifts
A card
lighting a Menorah with
for JECDPO.
On the first night of
Chanukah, ?=J@HA is lit
and additional?=J@HA
is added on each of the
following nights.
There are 36 volumes of
the Talmud.
Last year, 21IEHHEKJ
candles were used for
Chanukah in Israel.
It has been 1UA=NO since
the USSR lifted the ban on
public Jewish celebrations.
Jewish law requires that
Chanukah candles burn for
at least IEJQPAO into
the night.
Chabad Lubavitch will
light
public-AJKN=DO in
>N=J?DAO
(AS OF DEC. 2007)
Greeks and...
OEJCHAuntouched jar of
oil lasted for @=UO.
It took@=UO to
?KQJPNEAO
The tallest Menorah is
BAAPDECD.
The largest Lego Menorah
Sources: US Postal Service, Lego.com, Miriam Webster, Talmud, Shulchan Aruch, Chabad.org, eBay.com, AskMoses.com
6
THE MOST
EXPENSIVE
MENORAH
AVAILABLE
ON EBAY
THE US POSTAL SERVICE
PRINTED 142 MILLION
COPIES OF THIS STAMP.
manufacture new olive oil
for the Temple.
Chanukah is celebrated by
E
D
h
k
a
u
n
C
A
E
D
sem
iT
e
d
iu
G
y
a
lo
H
ID CHANUKAH HAPPEN YEARS AGO OR IS IT HAPPENING NOW?
Looking at the events today, you start to wonder. The story of a little light
pushing away an empire of darkness, human sensibility defying terror and
brute force, life and growth overcoming destruction—the battle is very much
alive within each of us, and in the world outside of us.
The victory of light over darkness is the cosmic megadrama—the ongoing
story of all that is. This victory occurs at every winter solstice and at the
dawn of each day. It is found in every decision to do good in the face of evil,
to be kind where there is cruelty and to build where others destroy.
Chanukah is more than a holiday; it is an eight-day spiritual journey. In this tradition, Farbrengen presents Chanukah: In a New Light. Many people know the
story of Chanukah, the triumph of a small group of Jews who challenged their
Greek oppressors and a little oil that miraculously kindled the lights of the menorah
for eight days. The spirit of Chanukah is experienced when we apply its joy,
warmth and light to our lives—not only in our homes with our loved ones,
but with the entire world.
N
ig
h
tO
n
e
Alexander the Great was the leader
of the Greek Empire who by the age of
21 had conquered most of the known
world. He respected the Jews. He didn’t
want to wage war against tiny Judea; he
only required heavy taxes. The Talmud
details many conversations that young
Alexander had with the Jewish Sages,
many of whom traveled to Greece to tutor royalty.
After Alexander’s death, the Greek
empire was split into three territories:
Greece, Egypt and Syria. In 175 B.C.E.,
Antiochus IV rose to power over the
Syrian territories, which included Israel. The Syrian Greeks, called Seleucids, were not interested in co-existence,
but in assimilation.
The Talmud, the Book of the Maccabees, Josephus and other works detail
the events of Chanukah. Antiochus IV
sent his ministers to force Greek culture
on the people of Israel. Most Jews con-
formed. What else could they do against
the might of the empire? The Zohar says
of this period: “The Greeks darkened the
eyes of Israel with their decrees.”
The festival of Chanukah is about
light overcoming darkness. Our world
is currently experiencing a particularly
dark time. We have become apprehensive, even about opening the letters in our
mailbox. Our sons, daughters, friends and
neighbors are half way around the world,
fighting an enemy that has no borders.
7
“The soul of man is a lamp of G-d”
(Proverbs 23:27). Our challenge, whether
we are on the front lines or fighting rush
hour at home, is to bring light into the
world. The reason the Chanukah candles
are lit after nightfall is to remind us that
even in our darkest moments, we have
the potential to illuminate if we kindle
a flame.
Night Two
Antiochus IV, called Epiphanies
(the Illustrious) by his friends,
and Epimanes (the Madman) by his enemies,
did not build ghettos,
force conversions or
set out to annihilate
the Jewish people, as
Pharaoh or Nebuchadnezzar had plotted before him. Neither did he
intend to destroy their culture. Instead, he outlawed the observance
of specific mitzvot (Divine actions), predicting that when the Jews would cease
to observe these precepts, it would lead
to the end of Judaism as a unique religion and nation. He wanted the Jews to
be just another conquered tribe. And so,
he declared war against their souls.
The Greeks were great philosophers. They acknowledged
the mitzvot as part of a great
culture, and the Torah as
a great work of Jewish literature. What they would not
tolerate was that “G-d, Creator
of the Universe, ordained the
practice of these mitzvot.” In
the words of the prayer recited
on Chanukah, the Greeks set out to
have the Jews forget “[G-d’s] Torah,”
and to cease observing “[G-d’s] commandments.”
Whenever we do a mitzvah, we become G–d’s autograph on His masterpiece, declaring for all that this is not
a jungle where the strong devour the
weak. It is a beautiful garden, filled with
the light of its Creator.
Night Three
Hellenism, the Greek culture, meant
accepting its pagan gods and Greek philosophy. Jews who were sympathetic
to the Hellenistic view quickly gained
power and prominence. But many Jews
remained loyal to their beliefs. Eliezer,
a Kohen (Jewish priest), was executed
8
because he refused to abandon his Jewish faith. Many Jewish women were
murdered for having their sons circumcised. Seven sons of Hanna, a simple Jewish woman, were put
to death for refusing to bow
down to pagan gods.
The big trouble for the
Seleucids began in the village of Mod’in, when the
aged Kohen Mattisyahu
cried out, “Whoever is for Gd, join me!” Thus, the fight for
religious freedom began.
King Solomon wrote, “Everything
has its season … A time to be born, a
time to die … A time for war, a time for
peace” (Ecclesiastes). In Judaism, peace
is the ultimate goal. Yet, if one is being
attacked, Jewish law forbids a passive
stance. Peace and the sanctity of human
life requires, at times, that one must defend one’s self, one’s family and one’s
country.
Despite the fact that the Maccabees
were fewer in strength and in numbers,
they stood up against the oppressor with
complete faith in G-d’s mercy. One lesson of Chanukah is that when we resolve
to introduce spirituality into our lives,
G-d assists us well beyond our limitations. G-d tells His children,
“Make for Me a small opening,
like the eye of a needle, and I
will open for you an opening
through which caravans can
enter” (Midrash). We simply
need to begin the process for
G-d to help us attain that which
we perceived as unattainable.
Night Four
Antiochus IV outlawed three specific mitzvot and rendered their practice
punishable by death. These mitzvot were
“Shabbat,” which is a testimony to the
fact that there is a Creator Who rested
on the seventh day; “Blessing the New
Month,” which determines when Jews
can sanctify their holidays; and “Circumcision,” which imbues holiness into
the human body. The spiritual ghetto
that Antiochus IV tried to force on the
Jewish people was a world without a
Creator, time without sanctity and people with no connection to the Divine.
Though a person might have a burning desire to be spiritual, a concrete action is needed to ignite a flame. Lacking the oil of genuine substance, one’s
passion can quickly fade, failing to
introduce any enduring light into the
world. A life without mitzvot is like a
wick without oil—it yields little or
no light.
There are nine branches on
the Chanukah menorah, even
though Chanukah is celebrated for eight days. The ninth
branch is the shamash, the
“servant” candle, which stands
apart from the other candles.
This candle is lit so that when we
make use of the Chanukah light, we
do so from the shamash, and not from
the eight Chanukah flames. “ … These
[eight Chanukah] flames are kodesh
(holy). We are not permitted to make use
of them, only to gaze at them” (Chanukah liturgy).
The Hebrew word “kodesh” literally
means separate and beyond. In Judaism,
although we can appreciate holy objects
and observances on many levels, they
are essentially higher than our finite understanding and perception, since they
are rooted in the Infinite. It was this “holiness” that the Greeks failed to destroy.
And it is this holiness that is manifested
in the lights of Chanukah.
Night Five
Mattisyahu the Kohen, and his five
sons, began to challenge the Greek
strongholds with a group of followers called the Maccabees. Historical
sources estimate their numbers at 6,000,
while Antiochus IV sent 40,000 troops
to overwhelm them. Yehudis, a young
widow, used cunning tactics to assassinate Holofernes, a vicious Seleucid
general. After significant losses in the
cities of Shechem and Beit
Choron, Antiochus IV
sent an additional
65,000 troops. The
Maccabees fought
bitter, yet intelligent, battles that
are studied by military tacticians to this
very day. After three
years and thousands of lives,
Israel was finally free.
On Chanukah, we celebrate two
miracles: the victory of the Maccabees
over the forces of Antiochus IV in the
battlefield, and the miracle of the oil,
which burned for eight days. The victory
in the battlefield was miraculous, but it
was physical, limited by time and space.
The miracle of the oil, which enabled
the Jewish people to resume the service
in the holy Temple, was spiritual. Jews
around the world emulate
this miracle and spirituality today by observing Chanukah.
The Chanukah
struggle is found
within each of us.
Chassidic teachings explain that
we have two souls.
One soul is drawn to
the spiritual, the other to the physical.
We may reconcile this duality by being involved with the material world,
but toward a spiritual end. This is one
reason why there are so many mitzvot
in the Torah, all of them involving physical action. When the
physical is engaged for spiritual purposes, the conflict
is transformed into peace
and harmony. A world of
peace begins with inner
peace. When one makes
peace within, it has an effect on his or her home, environment and eventually the
entire world.
Night Six
The name “Chanukah” is rooted in
several different, yet related, sources. It
comes from “kah,” the Hebrew equivalent of 25, and “chanu,” meaning rest.
It is also connected with the words “inauguration” (chanukat) and “education”
(chinuch).
On the 25th day of the Hebrew
month of Kislev, the Maccabees rested
from their battle. They marched victoriously into the holy Temple in Jerusalem,
ready to reinaugurate the holy service.
They would forever serve as role models,
or educators, to future generations.
What does a soul look like? Look at
the flame of a candle. A flame is bright,
jumping, never resting; the natural desire of a soul is to “jump up” to G-d,
to break free of physical limitations.
The wick and candle anchor a flame; a
physical body grounds the soul, forcing
the soul to do its job, to give light and
warmth. The human body, precious and
holy, is likened to the holy Temple. The
Baal Shem Tov, founder of Chassidism,
always advised against asceticism, fasts
and hurting the body. Better, he would
say, to use your body to perform a deed
of kindness.
Kindness is contagious. When our
soul tells our body to do a kind deed,
both the soul and body are affected.
Eventually, other souls around us
awaken and influence their
bodies to do the same. Before long, we create an
international epidemic of
kindness. This is one reason why the Chanukah
menorah is placed where it
can be seen from the street,
either in the doorway across from
the mezuzah or near a window, reminding us of our duty to share the spiritual
light of warmth and wisdom with our
surroundings.
Night Seven
Victory turned bittersweet
when the Maccabees found that
the Temple was desecrated and
the pure oil needed to light the
menorah was defiled. Miraculously, the Maccabees discovered
a single jar of pure oil, with the
seal of the Kohen Gadol (Jewish
high priest) intact. With this oil, the
holy Temple was reinaugurated.
Why didn’t the Seleucids just destroy the oil, as opposed to defiling it?
Oil is a symbol for holiness. It can permeate anything, yet when placed
in water, it rises to the top.
Defiled, not destroyed, oil
is exactly what Antiochus IV wanted. He allowed the Jews to adhere
to their culture and keep
their laws, as long as it was
“touched” by the Greek ideals and philosophy.
Chassidic teachings explain that despite any entity that tries to sever our
connection to G-dliness, the essence of
a soul can never be defiled. This spark
of holiness continuously burns and
longs to be fanned into a great flame.
The universe was created to perpetuate
light, and it is inherently good (Genesis). But there are times when darkness
invades G-d’s world. At such times, we
search for the hidden “single jar of pure
oil” (Chanukah liturgy), the pure and
indestructible spark of Creation, which
radiates goodness and holiness.
Night Eight
The Maccabees had done all that was
physically possible, but the small jar of
oil was only enough to light the candles
of the menorah for one day. To prepare
more oil would require a process of at
least seven days. After defeating the world’s most powerful
army and gaining religious
freedom for generations to
come, the Maccabees were
not about to give up. They
lit the menorah with the
little oil they found, and miraculously, the menorah shone
for eight days, plus 2000 years, as
Chanukah continues to illuminate our
home and world today.
However miraculous their victory,
some would attribute the Maccabean
military success to their superior strategy. The last night of the holiday is called
Zot Chanukah, “This is Chanukah.” Our
Sages explain that “zot” refers to something when it is revealed and tangible,
“when it can be pointed to with a finger.” When the Jewish people witnessed
a scientific impossibility, the miracle
of the oil, there was no denying G-d’s
Presence.
Why does G-d perform miracles?
Without miracles, such as the oil found
in the holy Temple, one might believe
that the laws of physics define reality.
However, once we see the inexplicable,
we witness a transcendent reality and attain a higher consciousness. We can then
look back at physics, point
with our finger and realize, “This too is a miracle.”
The Baal Shem Tov
said, “The difference between nature and a miracle is
the frequency.”
The Kabbalah, Jewish mysticism,
teaches that the ultimate miracle is not
the splitting of the sea, manna from
heaven, or the sun standing still. It is
described as the subtle and, at the same
time, dramatic transformation of the
universe that will occur with the arrival
of Moshiach. At that time, nature itself
will uncover its miraculous essence.
What is now perceived as a wall between the physical and spiritual will be
revealed as a bridge. How can we bring
about this miracle? With the light of our
collective mitzvot.
9
Chanukah Cheat Sheet
Lights,Candles, Action.
A Chanukah menorah has eight candleholders
in one straight row of equal height. The shamash
(servant candle)—an additional candle which is
used to light the menorah—is placed higher or set
aside from the others. A menorah which uses electric
candles can be used as a Chanukah decoration, but
does not achieve the mitzvah of lighting the menorah.
Part of the Chanukah mitzvah is publicizing the miracle of Chanukah, so we place the menorah in the doorway,
opposite the mezuzah, or by a window, clearly visible to
the outside.
Candles may be used, but because of its role in the Chanukah miracle, a menorah of oil is especially significant.
On the first night of Chanukah, after sunset, gather the
family for the lighting of the menorah. Before lighting, say
the appropriate blessings (see below). Use the shamash to
light the first candle on your far right of the menorah.
On the second night, light an additional candle to the
left of the candle lit the night before. Light the “new” candle
first, followed by the one directly to its right. Repeat this
pattern each night of Chanukah (see diagram below). The
candles must burn for at least half an hour. After lighting
the candles, recite the “Hanairot Hallolu” (below).
On Friday afternoon, we light the Chanukah candles just
before the Shabbat candles. (On Shabbat, the holy day of
rest, it is prohibited to ignite a flame.) On Saturday, the
Chanukah menorah is not lit until the end of Shabbat, after
the Havdalah prayer is recited.
Thought for Food
To celebrate the miracle of the oil, it is traditional to eat
fried foods, such as potato latkes (pancakes) and sufganiot
(Israeli-style doughnuts).
To produce oil, intense pressure is put on the olive. Chassidus explains that many times people experience pressures
in life. Yet, “G-d does not overburden His creations.” The
purpose of this pressure is to unleash one’s potential and
hidden strength.
We also eat dairy products on Chanukah, to commemorate the Jewish heroine, Yehudis. In 164 B.C.E., the Greek
4 5
6
7 8
Thursday, Dec. 25
After nightfall
Blessings No. 1, 2 & 3
After nightfall
Blessings No. 1, 2
1 2 3
4 5
6
Shamash
1 2 3
4 5
6
7 8
7 8
Monday, Dec. 22
Friday, Dec. 26
After nightfall
Blessings No. 1, 2
Before Shabbat
Candle Lighting
Blessings No. 1, 2
1 2 3
4 5
6
7 8
4 5
6
7 8
After nightfall
Blessings No. 1, 2
Shabbat, Dec. 27
1 2 3
4 5
6
Shamash
7 8
Sunday, Dec. 28
After nighfall
Blessings No. 1, 2
10
4 5
6
7 8
After Shabbat Ends
and Havdalah is recited
Blessings No. 1, 2
Shamash
Wednesday, Dec. 24
1 2 3
NUN = nothing, GIMMEL = everything,
HAY
Y = half, SHIN/PEH = add two tokens to th
he pot.
A Gelt Trip
On Chanukah, it is a tradition to give gelt (mon
ney) to
children. Maimonides explains that the Greeks atteempted
to defile not only Jewish rituals, but also their pro
operty.
The triumph of Chanukah is celebrated by giving geelt, off
ten designated for charity.
Charity is one of the greatest mitzvot because a person
puts time, energy, body and mind to work. When he or she
gives to the needy, all his or her work is elevated beyond
the physical.
The Blessings
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom A-sher Ki-de sha-nu
Be-mitz-vo-sov Vitzi-vo-no Le-had-lik Ner Cha-nu-kah.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom She-heche-yo-nu
Ve-ki yi-mo-nu Ve-higi-o-nu Liz-man Ha-zeh.
Blessing #3 is only recited on the first evening (or the first time one kindles
the lights this Chanukah).
Shamash
tuesday, Dec. 23
1 2 3
The game of dreidel is one of the oldest reccorded
games in history. Around 170 B.C.E., the Greeks, wh
ho occupied Israel, deemed Jewish rituals punishable by death.
Teachers and their students defiantly studied in secret
and, when patrols came by, would pretend to be playing
an innocent game.
The dreidel (or sevivon in Hebrew) is a four-sided spinning
top. A Hebrew letter is written on each side: Nun, Gimel, Hay and
Shin, representing the phrase Nes Gadol Hayah Sham—A
A Great
Miracle Happened There. In Israel, the Shin is replaceed with
a Peh, for the word “Po,” Here.
Each player begins with a certain amount of coins, candy
or any kind of token. Each player puts a token into the pot. The
youngest player often spins the dreidel first. The letter facing
upward determines the yoff.
Bo-ruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom She-o-so
Ni sim La avosei nu Bayo-mim Ho heim Bi-z'man Ha-zeh.
Shamash
Shamash
The Big Spin
After nightfall
Blessings No. 1, 2
1 2 3
4 5
6
7 8
Hanairot Hallolu
We kindle these lights (to commemorate) the saving acts, miracles and wonders
which You have performed for our forefathers, in those days at this time,
through Your holy Kohanim. Throughout the eight days of Chanukah, these
light are sacred, and we are not permitted to make use of them, but only to
look at them, in order to offer thanks and praise to Your great Name for Your
miracles, for Your wonders and for Your salvations.
K tH t
1 2 3
Shamash
Sunday, Dec. 21
4
Ill t ti
Shamash
general Holofernes besieged the village of Beethulia.
After intense fighting, Yehudis rebuked thee town
elders who were about to surrender. She then approached Holofernes to offer her services as a spy.
She met Holofernes in his tent and offereed him
salty cheese, followed by wine to quench his thirst,
causing him to fall asleep. Yehudis beheadeed him
and escaped.
When the Greek soldiers found his corpse, th
hey retreated in fear. Yehudis saved her village and cou
untless
lives, with the help of a little cheese.
4(%-%:5:!("),,
Meet The
Congressman Who
Wants To Secure
More Than One
Mezuzah
By Dvorah Lakein
A new bill in Congress will seek to
ensure that condo dwellers enjoy the
same religious freedoms that others do.
New York congressman, Jerrold Nadler,
intends to make it illegal for apartment
buildings or condo owners to regulate what
residents display. If passed, the bill would
overturn the 7th U.S. Circuit Court of
Appeals’ decision earlier this summer.
Lynne Bloch, a Chicago resident, certainly
appreciates the move.
It was in mid-July that Lubavitch.com first
noted Bloch’s predicament when her co-op,
a federal court ruled, had the right to ban
the placement of mezuzahs on its hallways’
doorposts. While Americans generally enjoy
freedom of religion and expression, American
law does not protect an individual’s rights in
a co-op. The board of such establishments has
the same power as a homeowner to determine
protocol.
Following the legal battle, while interesting
to Rabbi Shmuel Kesselman, is not nearly
as important as getting the job done.
Kesselman is the director of the ChabadLubavitch sponsored Mezuzah campaign.
Mezuza was one of a multi-point mitzvah
campaign launched by the Lubavitcher Rebbe
back in 1974. The idea was to ensure that Jewish
homes have a mezuzah on their front door, and
on all the doorways inside their homes. Since then,
says Kesselman, general awareness of mezuzahs has
skyrocketed.
“When the campaign began 35 years ago,” he
explains, “almost 90 percent of mezuzahs were not
kosher. People thought that kosher mezuzahs were only
for rabbis.” In order for a mezuzah to be kosher, the first
two paragraphs of the Shema prayer must be handwritten
on parchment by a certified scribe and inserted into a
protective case. Today, he says, “a large percentage of
mezuzahs on doorposts are kosher.”
Kesselman and his team are sought out by Jews in
New York who want mezuzahs on their doorposts.
They also make periodic calls to customers on their database to
remind them to check their mezuzahs. Even a mezuzah
that was written by a proper scribe can have defects
or develop problems, which is why they must be
checked twice in every seven-year period.
The broader campaign has arms around the world.
The Kushner International Mezuzah Bank, under
the auspices of Chabad of Bal Harbor, offers
free mezuzahs to families in need. Thus far, they
have helped nail in 5,694 kosher mezuzahs in
18 countries on five continents. Students, who
find themselves with a new address for several
years, often receive complimentary mezuzahs from
Chabad representatives on campus.
There was a time, admits Kesselman, when it
wasn’t only money stopping people from this very
noticeable display of Jewish pride. At one point,
many refugees from the former Soviet Union
were reluctant to do so out of fear. Kesselman
and his team went from building to building
explaining to people that in their new home,
they could perform the mitzvah without fear
of recrimination. If Congressman Nadler’s bill
becomes law this session, Kesselman is pleased
to be able to continue providing that same
assurance to condo dwellers as well.
Dvora Lakein is a staff writer at Lubavitch.
com. Originally from Minnesota, Lakein
currently resides in New York with her
husband and daughter. You can reach her at
www.Lubavitch.com
Illustrations: Kurt Hartman
Congressman Jerrold Nadler
Congressman Jerrold Nadler represents New
York’s Eighth Congressional district. The
Eighth, one of the most diverse districts in the nation, includes Manhattan’s West Side below
89th Street, Lower Manhattan, and areas of Brooklyn including Borough Park, Coney Island,
Brighton Beach, Sea Gate, Bay Ridge, and Bensonhurst. Nadler is a graduate of Crown
Heights Yeshiva, Stuyvesant High School, Columbia University, and Fordham Law
School. He lives on the West Side of Manhattan with his wife, Joyce Miller. They have
one son, Michael.
11
12
LESSONS
FROM THE
FIRST
WORLD
CRISIS
By Rabbi Moshe Wisnefsky
The financial crisis may have
begun with subprime mortgage
loans in the United States. But it’s
now exposing financial vulnerabilities that have little to do with
mortgages or the United States. It
seems the entire world is in hot
water. Sound familiar to a story
you heard in Hebrew school?
Yep, the first time the world was
in hot water G-d told a nice man to
build a boat. We’re not suggesting
that you buy a yacht, but perhaps,
if we look at the underlying purpose of those incidents and their
ensuing results, we can find a modern day lesson. So, for this current
issue we decided to start from In
the Beginning…
The world was still relatively young,
and all forms of life possessed the full
vigor of youth. Yet this strength was
brittle; once creatures developed and
matured, they became inflexible, almost
immutable, it was impossible for them to
change. This was true for the spiritual
dimension of life as well. The societal
norms were becoming increasingly
corrupt; the overwhelming majority
of humanity became entrenched in a
downward spiral of degenerating moral
attitudes and behavior.
The Flood changed all this. The
battering waters softened the earth
not only physically, but spiritually
as well, making reality more pliable,
more flexible, and more receptive to
changes. The new world Noah beheld
upon emerging from the ark was one in
which the winds of repentance (teshuvah)
were blowing freely, accessible to all, no
matter how chronically unwholesome
their behavior might have become.
Thus, when G-d declared after the
Flood, “Never again will there be a
flood that will destroy the earth,” He
was not reconciling himself to people
continuing to sin as they had before, nor was
He admitting that He had made some
blunder that he would not again repeat.
Rather, he was saying that by flooding
the earth he was altering reality that
it would never again become necessary
to bring on a flood.
Since, through
teshuvah, He had provided a novel way
to counteract and eradicate the effects of
negative behavior.
This is the message of hope that the
Torah is to convey to the world: that it
is never too late, that G-d will always be
waiting to welcome us back with open
arms, and that we can always begin
anew, even going on to fulfill our Divine
mission with a success we never thought
imaginable.
When we are confronted with a particularly
trying situation or turbulent phase of
our lives, it would serve us well to
remember the Flood, its purpose is to
cleanse and refine us. By following the
example of Noah, who did not panic in
the face of the impending floodwaters,
but rather resolutely stood his ground,
we can not only come away unscathed
from the ordeal, but in fact stand to reap
the potential benefits inherent within
it, even emerging strengthened.
By
focusing on the opportunity inherent
in the challenge rather than on the
superficial difficulty with which we are
confronted, we transform the destructive
floodwaters into the “Waters of Noah”-the waters of tranquility and rest.
And if, as was Noah, we are wise enough
to use the experience advantageously,
we can thereby help transform the
whole world into an environment more
conducive to Divine consciousness, thus
bringing it closer to its ultimate and true
fulfillment.
Moshe Wisnefsky studied ecology at
UCLA and graduated yeshiva in Safed,
Israel. He is one of the founders of
Ascent Institute, Safed, and is the editor
of Gal Einai publications.
Excerpt from The Torah--Chumash
Bereishit with an Interpolated English
Translation and Commentary Based on
the Works of The Lubavitcher Rebbe.
Produced by Chabad of California and
published by Kehot Publication Society.
Sold at www.kehot.com.
Once, a crying man
came to the holy Maggid
of Mezeritch in hopes
of finding a solution
on how to deal with
his suffering. The Rebbe
suggested that the man
visit his disciple Reb
Zushe.
The man arrived at Reb
Zushe’s bare and almost
empty home and Reb
Zushe welcomed him
in happily. The visitor
couldn’t think of anyone who suffered more
hardship in his life than
did Reb Zusha: a frightful
pauper, there was never
enough to eat in Reb
Zusha’s home, and his
family was beset with
all sorts of afflictions and
illnesses. Yet, Reb Zusha
was always happy and
cheerful, and constantly
expressing his gratitude
to the Al-mighty for all
His kindness.
But what was is his
secret? How does he do
it? The visitor finally
decided to reveal the
reason for his visit and
that took Reb Zushe by
surprise. “Why did our
Rebbe send you to me?”
He asked. “How would I
know? He should have
sent you to someone
who has experienced
suffering...”
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Feeling phil
ilanthropic?
Need a rem
m inder
about th
hat pledge?
Seen
any g
You’lll virtually feel like
re
Tell u at gear fo
a million
mi
bucks with
r
s at e
ditor the soul l
iCharity.
Charity. Carry a virtual
@far
breng ately?
Tzedakah (charity) box in
en.co
m
your pocket! For only
y $0.99
you can download a enjoy
iCharity. This brand
d ne
new app
is a personal charity
it tally
utility which you reset once
you give the money to charity
on your own. Available at
www.iTunes.com.
Baruch Atah Ado...? Perhaps you dropped
dropp out of
Hebrew school a little too soon or are learning Hebrew
for the very first time. This Chanukah you can give your soul
the gift of the iBlessing for only $0.99. (The iPhone or iTouch not
included.) With just a touch of the finger, this app will recite with you
aloud one of 6 blessings of your choice including the blessings over challah,
h,
wine, and washing of the hands. Available at www.iTunes.com.
A program of Biblical proportion, the PARVE-O-METER will help you
u
keep track of the waiting times between eating meat or dairy, or dairy
airy and
meat. According to our rabbinic sources, you don’t need two separate
ate iPhones
iPh
to
run this fun and free kosher app. Available at www.iTunes.com.
6A:II:G>H
KIT
;DG:K:G
ask
Human Questions
For only $1 you can purchase a letter in
the Global Torah. As a part of the online
community the Torah will be written
‘live’ online via web cam, and letters
can only be purchased through digital
means (the internet or text messaging).
Your letter will unite with 304,805 other
letters and create a perfect kosher Torah
scroll. Sold at www.AskMoses.com.
4
Enjoy a Festival of
Light for your soul
every Friday afternoon
with this handy kit. The
reusable tin box (which
doubles as a handy
candle tray) includes 2
tea light candles and
matches, 1 artful poster
with The Blessing and
1 beautiful neck charm.
$3.50.Sold at www.
FridayLight.org.
Heavenly Answers!
com
%$23(5 +.%+(&'3
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CREATION AND REDEMPTION
By Rabbi Yosef Y. Schneersohn, Kehot Publication Society
Now for the first time, HaChodesh HaZeh L`Chem, an exploration of the mystical
meaning of the Hebrew months of Tishrei and Nissan, has been eloquently translated
into English. Rosh Hashanah, the beginning of the New Year, which also marks the creation
of the physical, natural universe, is celebrated in the month of Tishrei. In Nissan,
we commemorate the Exodus from Egypt, a supernatural phenomenon by which the
Jewish people transcended all constraints of the natural order and thus achieved their
redemption. Creation and Redemption illuminates this mystical dynamic, expressed
in terms of contraction and expansion, as it exists within the world at large, within
the cycles of the year, and within each individual as well.
WHEN MIRACLES HAPPENED
By Esther Davis and Marc Lumer, Targum Press
In this ancient Sephardic tales about of two famous ancestors of the Baba Sale,
we’re whisked away to Israel, slipping back centuries in time. Meet Rabbi Shmuel
Elbaz on his way to collect money for an impoverished community. But how will he
get to his destination without money to pay the ship’s captain? In “Rabbi Yaakov
and the Robbers” we watch his descendant, Rabbi Yaakov, travel through the desert. When confronted by a band of robbers, how will he save his money and his
life? When Miracles Happened: The Wondrous Stories of Tzaddikim, retold by
Esther Davis, illustrated by Marc Lumer, will teach young children the meaning
of Jewish courage and faith.
EIGHT CHANUKAH TALES
By Nissan Mindel, Merkos L’Inyonei Chinuch
What do a partisan lumberjack who plays the fiddle, Duenna, the half crazed
old Spanish maidservant, Ovadiah, an eleven year old boy from a wealthy
Hellenist family have in common with an American Jewish Army
Chaplain, and Miriam who never lit Chanukah candles? While the
flames of the Chanukah candles draw your soul into
the history of our eternal survival, these Chanukah
tales will light up your heart - travel across the world
and through the centuries with stories of bravery,
loyalty, family sacrifice, brotherly love, and most of
all...miracles!
THE BALLAD OF THE YARMULKE KID
By Rabbi Shmuel Marcus and Marc Lumer, Safire Press
The Ballad of the Yarmulke Kid takes youngsters on a bouncy, joy-filled ride from a sky-high rooftop to Miami Beach
to a rousing singing circus to Mama’s peaceful porch. This is
the magical world of the Yarmulke Kid, and as you’ll see,
his ballad is brimming with energy and overflowing with
pride. Read it to yourself, then read it aloud. Then play
the CD and sing along . . . again and again . . . and again.
Before long, you’ll see why we call him the Yarmulke Kid!
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This isn’t going to be Warren Buffet’s view of chocolate
coins. In fact, gelt (or money) has been a part of the
Chanukah tradition since 175 B.C.E., so, read on,
for some info you can bank on.
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By Rabbi Yisrael Rice
The Hebrew word Chanukah shares the
same root as “chinuch,” education. The
occupying Greeks forces were determined
to force Hellenism upon the Jewish
population, at the expense of the ideals
and commandments of the holy Torah.
Unfortunately, they were quite successful
in their endeavor. After the Greeks were
defeated it was necessary to reeducate
the Jews; to reintroduce a large part
of the population to Torah values. Thus the
strong link between Chanukah and education.
Appropriately, during Chanukah it is
16
customary to
give gelt (money)
to children to teach them
to increase in charity and good deeds;
and to add to the festive holiday spirit.
This subtle form of “bribery” is an
essential component in the educational process.
Maimonides discusses the importance of using
incentives and prizes until a child is old
enough to independently understand the
importance and beauty of the Torah and
mitzvot.
There is also a deeper reason for this
age-old custom: In his record of the
Chanukah events, Maimonides writes:
“The Greeks laid their hands upon the
possessions of Israel.”
The Greeks invaded the possessions
of Israel in the same
spirit in which they
defiled the oil in the
Holy Temple. They did
not destroy the oil; they
defiled it. They did not
rob the Jewish people; they
attempted to infuse their
possessions with Greek ideals
-- that they be used for egotistical
and impure ends, rather than holy
pursuits.
Chanukah gelt celebrates the freedom
and mandate to channel material wealth
toward spiritual ends.
Chanukah gelt can be given any time
throughout the course of Chanukah (aside
for Shabbat). Some have the admirable
custom of gelt-giving each weeknight of
Chanukah. In Chabad, it is customary to
give gelt every night, but to hand out a
heftier sum on the fourth or fifth night.
Rabbi Yisrael Rice is the Executive
Director of Chabad of Marin, Marin
County, California and Chairman of the
Editorial Board of the Jewish Learning
Institute. He is the creator of the “Infinite
Within” seminar and author of “The
Kabbalah of Now.”
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By John M. Grohol, Psy.D
It turns out that whoever said money
can’t buy you happiness was wrong.
Money can buy you happiness, as long
as you give some of the money away.
Dunn and colleagues (2008) conducted
three studies that examined the relationship
between Americans’ spending habits and
their self-reported happiness. The first
study was a national survey conducted
on 632 Americans that asked to detail
their income and spending habits. The
participants were also asked to rate their
general happiness level.
The researchers found that two things
were correlated with greater general happiness
levels — higher income (naturally) and
spending on gifts for other people or
money given to charity.
One could argue, well, hey, of course
having more income can make you
happy… But maybe it’s related to either
the dollar amount given, or the fact
that people who are more likely to give
money to charity and others are just
inherently happier people by character.
So the researchers set out to examine
those hypotheses in two separate
followup experiments.
In a small, second study, 16 employees
were asked about their general happiness
levels before and after receiving their
annual bonus. No matter what the size of
the actual bonus, employees who spent
more of their bonus money on others or
charity reported greater general happiness
levels than those who spent more of it on
themselves.
Finally, in a third study of 46 people,
researchers discovered that participants
who were directed to spend a small
amount of money on others (either $5
or $20) reported greater feelings of happiness
than those who were directed to spend the
same amounts on themselves. Again, the
dollar amount didn’t matter.
The third study suggests
that even when the choice isn’t
ours, we still feel the happiness effects of
giving away money to others. And even
when the actual value is small ($5).
So indeed, money can buy you
happiness. As long as you give some
of it away.
John M. Grohol, Psy.D. is the co-founder
of Mental Health Net, one of the largest
mental health portals. Dr. Grohol is the
author of The Insider’s Guide to Mental
Health Resources Online. Dr. Grohol
currently publishes Psych Central at
www.psychcentral.com
4(%50'2!$%$42!6%,%2
By Yanki Tauber
Rabbi Israel Baal Shem
Tov, founder of the
Chassidic movement,
once asked a visiting Jewish farmer
to: “Please, on your
way home, stop by
Mezeritch. I want you
to give my regards to
one of my closest and
most illustrious disciples,
the scholarly and pious Rabbi
DovBer.”
The villager soon arrived in Mezeritch
and inquired after the great Rabbi
DovBer, but no one seemed to know of
a “great Rabbi DovBer.” Finally, someone
suggested that he try a certain “Reb Ber”,
an impoverished schoolteacher who lived
on the edge of town.
The villager was directed to an alley in
the poorest section of town. Along both
sides of the muddy path stood row upon
row of dilapidated hovels, leaning upon
one another for support. There he found
the schoolteacher’s “house”, an ancient,
rickety hut with broken panes occupying
the better half of its tiny windows.
Inside, a scene of heart-rending poverty met his eye: A middle-aged man
sat on a block of wood, at a ‘table’ consisting of a rough plank set upon other
wooden blocks. Before him sat rows of
cheder children on “school benches” - also ingenious contraptions of planks
and blocks. But the teacher’s majestic
face left no doubt in the villager’s mind
that he had indeed found his man.
Rabbi DovBer greeted his visitor warmly
and begged his forgiveness -- perhaps
his guest could return later in the day,
when he had finished teaching his
students?
When the villager returned that evening, the
hut’s classroom furniture had disappeared: the
planks and blocks had now been rearranged as
beds for the teacher’s children. Rabbi DovBer
sat upon the lone remaining block, immersed
in a book which he held in his hands.
Rabbi DovBer thanked his guest for
bringing word from their Rebbe and
invited him to sit, pointing to a tableturned-bed nearby. At this point, the
villager could no longer contain himself.
Outraged at the crushing poverty about
him, he burst out: “Rabbi DovBer, what
can I say? How can you live like this? I
myself am far from wealthy, but at least
in my home you will find, thank G-d,
the basic necessities -- some chairs, a
table, beds for the children...”
“Indeed?” said Rabbi DovBer.
“But why don’t I see your
furniture? How do you
manage without it?”
“What do you mean?
Do you think that I
schlepp my furniture
along wherever I go?
Listen, when I travel,
I make do with what’s
available. But at home -- a
person’s home is a different
matter altogether!”
“But aren’t we all travelers in this
world?” said Rabbi DovBer gently. “At
home? Oh yes... At home, it is a different
matter altogether...”
Yanki Tauber is the author of Once Upon
A Chasid, and the former editor of the
Week In Review. Tauber is currently the
editor of Chabad.org. He lives with his
family in Brooklyn, New York. You can
reach him at www.Chabad.org.
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