HAFTORAH

HIGH SCHOOL HAFTR

Raising a Dreamer

Around School...p.2

א״פשת ולסכ

By Eve Shusterman, Class of 2024

Parshat Miketz begins with Pharaoh dreaming two dreams which he could not understand. Pharaoh’s wise men could not explain the dreams to him either. The Royal Butler then informed Pharaoh of Yosef who perfectly interpreted his and the Royal Baker’s dream in last week’s parsha. Pharaoh immediately rushed to find Yosef so that he could hear what he had to say. Pharaoh addresses Yosef: “I heard that you can interpret dreams.” Yosef replies, “It is not I, but G-d who will speak for Pharaoh’s well-being.” (Genesis 41:14-16).

All things considered, Yosef has gone through multiple hardships over the course of his life already. He is sold to Egypt, then sold as a slave and works for Potifar where he is accused of being disloyal. Suddenly, as Pharaoh approaches Yosef, he is given the greatest honor. After twelve long years passed, one morning out of the blue, Yosef exited his cell and was brought before Pharaoh. Even in Yosef’s wildest dreams he would not have imagined that he would find himself in this situation.

If we were standing in Yosef’s shoes in that particular moment, how would we answer Pharaoh? Likely, we would be filled with such a feeling of self-importance, and happiness for the opportunity to achieve our freedom. We would weigh every word we say very carefully. We certainly would not want to jeopardize our possibilities of remaining free. We certainly would not interject anything seemingly irrelevant. Even more, we would not correct Pharaoh regarding something we disagreed with him about. Yet Yosef answers, “It is not I, but G-d Who will speak for Pharaoh’s well being.”

The Alter of Kelm comments that this is the Torah’s lesson to us regarding the importance of the education we receive in our early years. Ever since he was a young child, Yosef’s parents instilled in him that Hashem was the One who gave him his miraculous ability to interpret dreams. By the time Yosef stood before Pharaoh, he was certain that Hashem was the one behind it all, and could not take credit for this talent. The education which he received from his parents was such that even though he left home at seventeen years of age, he held fast to their teachings of his youth. From this we can see the significance of teaching and the importance of instilling truths and values through education to our young children.

Another lesson we learn from this is that we should never be embarrassed to express our values, even if others won’t understand. Just as Yosef spoke his beliefs to people who could not at all relate, we too should not be ashamed. In the long run, people will attribute value to our e orts just as Pharaoh did with Yosef. Pharaoh himself states this after Yosef interprets his dreams: “Being that G-d has made all of this known to you there is no one with wisdom and understanding such as you.” Through Yosef’s courage of speaking his truth, even Pharaoh was able to see that Yosef’s true wisdom came from Hashem.

By the Numbers

By Nate Deutsch, Class of 2023

Vayeshev Stats (Genesis 37:1 - 40:23)

• 9th of 54 sedrot; 9th of 12 Parshiot in Bereishit

• Written on 190 lines in a Sefer Torah ranked #28

• 4 parshiyot; 3 open, 1 closed

• 112 pasukim - ranks 24th, tied with Matot (ranked 8th in Bereishit)

• 1558 words - ranks 24th, tied with Vayakhel (ranked 8th in Bereishit)

• 5972 letters - ranks 24th, tied with Devarim (ranked 8th in Bereishit)

Mitzvot - None of the 613 mitzvot are found in Vayeshev

• A circumcision is held on the 8th day of a baby boy’s life. This is one of the Jewish practices the Greeks forbade.

• At the time of the miracle, 8 days were required to retrieve new oil for the Menorah.

• When the Maccabees rededicated the Temple and came to light the Menorah, they found only enough pure oil to burn for one night, but miraculously, it lasted for 8.

• The original Tabernacle of the desert was dedicated in an 8-day ceremony (Shemot 29 and Vayikra 8-9). After the dedication, God tells Aaron HaCohen that his lighting of the Menorah is the most precious service of all (Rashi, Bamidbar 8:2).

When people think about the haftorah for Shabbat Chanukah, the first thought that comes to mind is the vision that Zechariah had of the seven branch menorah. However, there are twenty-three pesukim in the haftorah, and only the last seven deal with this vision. The majority of the haftorah seems to have little to no relevance to the holiday of Chanukah.

Before being able to gain a deeper understanding of Zechariah’s prophecy, it is important to understand the context of the time period in which he was living. Zechariah was living in a time of exile where the Persians controlled the land of Israel following the destruction of the first Beis Hamikdash. After almost a decade, the king of Persia, Koresh, finally allowed the Jewish people to return to Israel and rebuild their temple. Under the leadership of Zerubavel and Yehoshua Kohen Gadol, initially, very few Jewish people took the opportunity to return to Jerusalem and begin rebuilding. In addition, shortly after their arrival, new laws were put in place to make it impossible for the Temple to be built. Even when those impediments were removed years later, whatever flame that was in the hearts of the Jewish people looking to rebuild the second Beit Hamikdash had been nearly extinguished.

Zechariah set out to uproot this negativity and encourage the building of the Second Temple. A deeper look into the prophecy and new perspectives on the two leaders, Yehoshua Kohen Gadol and Zerubavel, gives us more insight into the connection to Chanukah.

In Zechariah’s prophecy the Satan was trying to prosecute Yehoshua for prior sins, as referenced by his “soiled clothing” that he

was wearing. The story continues with Hashem intervening, proclaiming Yehoshua to be an “ember saved from fire” and ultimately cleansing him of sin. Similarly, the nevuah goes on to describe Zerubavel, the political figure of the time, in high regards, in an attempt to further bolster the support in the nation’s leaders.

“For they are men worthy of a miracle-for, behold! I bring my servant, the budding one.” (3:8)

We can see that Zechariah is painting a picture that both Yehoshua and Zerubavel, regardless of any past sins or failures, will be the leaders to rebuild the second Beit Hamikdash. We can now appreciate the connection of the Haftorah to the holiday of Chanukah, and how both aspects of the nevuah play an important role. The leaders of the Jewish people and the fate of the Jewish people will always be in the hand of G-d. Just as Hashem gave the Jewish leaders Yehoshua and Zerubavel the strength and means to forge ahead, He also orchestrated the Chashmonaim, and provided them with the strength and courage necessary to defeat the Greek army. Hashem gave Yehoshua, Zerubavel and the entire nation the fortitude and perseverance to rebuild the second temple regardless of the many obstacles they faced. Hashem reminds us at the end of the nevuah that while yes these are our leaders that will bring us to our goal, it is “not by armed might, nor by strength” (4:7) but rather through Hashem's own will, we will be victorious.

Today, we continue to live in galus. It is today that Zechariah’s nevuah and the miracles of Chanukah need to bring chizzuk to our generation. We need to remember now more than ever that Hashem always has and always will be there for the Jewish people and ultimately bring us, through the leaders and events that He sees fit, to the ultimate rebuilding of the third Beit Hamikdash bemheira beyameinu.

If you would like to contribute contact us

haftorah@haftr.org

The Leader of Leaders By Jacob Wolf, Class of 2024 Adapted from Mrs. Marcy Stern

Bereishit

Recurring Numbers

The Light of our Lives

By Lea Kammerman, Class of 2026

The word “ רוא ” or “light” is a key word associated with Chanukah. Though we are familiar with why we light Chanukah candles, what does the candlelight truly symbolize? It symbolizes the search for light during dark times. As the Jewish proverb from the sefer Chovot HaL’vavot says, “A little bit of light pushes away a lot of darkness.” We see this during the time of the Chanukah story and even up to present day. During the rule of Antiochus, Jews were not able to express religion freely, however, they learned Torah in private. Torah was their light. In fact this idea even coincides with the time of year that Chanukah falls out. Chanukah comes at the time of year when the days are their shortest and coldest, the days when we really need light the most. Imagine if Chanukah was in the summer, the candlelight would hardly impact us or our surroundings. By the time it would be sundown, most people would already be at home and their day would be over. The writer and therapist Shalvi Waldman says, “A candle in the sunshine is useless. A candle in the dark is a powerful tool.” This quote relates to the path of our lives. We cannot always see the whole picture in times of darkness, but our faith can be a candle that gives enough light to see where the next footstep belongs, because light expands. When there’s a little light brought into one area, it spills over. The more light we bring into the world, and the more light-filled experiences we have, the more we can counterbalance the dark -

CHANUKAH riddles

By Eliana Perl, Class of 2023

THEAnswers

ness. In our lives, we do not know why we su er. However, we believe we can overcome whatever we are going through and so does G-d. When you are surrounded by darkness you are not able to chase it away, so we should do our best to create some light in our lives. In those moments of darkness the flames remind us that no darkness lasts forever. The light is also a reminder of possibilities. It opens doors to new things we can accomplish and pursue. The essence of the candlelight redeems us from the darkness in our lives, just as the Maccabees found a small jug of oil that lit up the city for eight days in the darkest of times.

There is an old practice to eat sufganiyot /jelly donuts on Chanukah. The simple reason for this minhag is based on the miracle of Chanukah that the small jar of oil lasted for eight days. Therefore, frying foods in oil commemorates that miracle.

The custom to eat fried foods on Chanukah is quoted in the 12th century by Rabbi Maimon ben Yosef, the father of the Rambam, and it was already a long-established practice in his day. Regarding Chanukah, he writes that one “should not be lenient with any custom, not even the smallest. We must make every e ort to prepare celebrations and foods that will publicize the miracle that Hashem performed for us in those days. The accepted practice is to make ‘sufganin’…This is an ancient custom, because they are fried in oil, to commemorate Hashem’s blessing.”

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reason for the minhag to eat donuts. The Gemara in Avodah Zarah (52b) states that the Chashmonaim were not able to purify the stones of the Mizbeach and therefore they had to bury them. After eating donuts we make an “Al HaMichya'' where we ask Hashem to rebuild Yerushalayim and the Bais HaMikdash. In addition, we ask for rachamim/mercy “Al Mizabachacha” on the Mizbeach. This is unlike Birkas HaMazon where we don’t find any specific mention of the Mizbeach. According to the Shulchan Aruch and Rama (Ohr Chaim 167:13) deep fried dough is not considered pas haba’ah b’kisnin (bread-like food) and therefore, even if one makes a meal out of donuts, one does not wash, make Hamotzee, or recite Birkas HaMazon. Therefore, the person eating sufganiyot will be guaranteed to make an Al HaMichya and mention the Mizbeach.

CHANUKAH TRIVIA

chronologically took place firstPurim or Chanukah?

When did the Chanukah story take place?

Why was it an issue that they only had one day of oil?

Why did it matter what type of oil they used?

What foods do people eat to remember the miracle of the oil?

How many candles does one person light in total throughout the chag?

HAPPY CHANUKAH

In the sefer Shalmei Moed he explains that there is significance not just to eating fried dough but to the fruit jelly filling as well on Chanukah. The gemara in Sotah says that since the Bais HaMikdash was destroyed the taste of fruits has never been the same because of that loss. In addition, there is a mitzvah of placing fruit, specifically the first fruits of the farmer by way of the Mitzvah of Bikkurim, on to the Mizbeach. Therefore, as a way to demonstrate the rededication of the Beis HaMikdash and the Mizbeach we eat our fruit jelly.

So when you're about to choose and indulge in sufganiyot, realize you are not using Chanukah as an excuse to indulge your sweet tooth, rather, you are celebrating in a fashion appropriate for recognizing the good that Hashem did for us הזה ןמזב םהה םימיב “in those days at this time.”

By Sara Wallach, Class of 2025

Rav Shlomo Zalman Auerbach in his sefer Halichos Shlomo o

another

The Dedicated Donut By Rabbi Riselsheimer, Dean of Judaic Studies

Rabbinic Responsa

How does the concept of “ ןידירומ ןיאו שדוקב ןילעמ” apply to your life?

The concept of “ ןידירומ ןיאו שדוקב ןילעמ” is applicable to all our lives. Beis Hillel and Beis Shammai disagree on whether we light the menorah by adding or decreasing the number of candles for each night of Chanukah. We rule with Beis Hillel, who says to add candles for each night of Chanukah. This is because in Judaism, we are always growing and looking to improve ourselves. This concept of every day adding another candle should epitomize who we are. In my 11th grade Navi class, we spoke about the middah of being mevater for one another, and in both classes, we made signs for our classroom to remind us to be mevater for each other. This created a growth environment for all of us. As yiddin, we are always striving to do better and to constantly grow in our avodas Hashem. This concept teaches us to keep adding to our bag of mitzvos and good deeds rather than taking them away, so that we will have the zechus (merit) of greeting Mashiach very soon!

Ms. Shi y Fagan

From the halachic principle ןידירומ ןיאו שדוקב ןילעמ, we can learn philosophical lessons. People have tremendous potential that is too often not realized. Educators are encouraged to teach students to have a "growth mindset". When faced with a challenge in learning people sometimes feel discouraged. It is the teacher's job to say - "you don't know this YET - but you can learn it! With time and e ort you can become great at this, just think positive and work towards success! " For myself as well, I try to have a 'growth mindset' especially when it comes to Torah / my relationship with HaShem. I try to be regularly involved in learning to increase my knowledge. This can enhance my commitment to Torah, allow for more precise mitzvah observance, and deepen my Ahavat and Yirat HaShem.

However, as we are שדוקב ןילעמ we should make sure we can sustain the growth. It is important to build strong foundations. Because worse than stagnancy is decline - ןידירומ ןיאו

Mrs. Hindy Feder

The Gemara brings up an incident when Rav visited Rebbe Shila and o ered to announce Rebbe Shila’s discourse to the public when there was no one else. When Rav translated krias hagever as the call of the man, Rebbe Shila attempted to correct him. When Rav responded that that is the way he translated the words in front of Rebbe Chiya, Rebbe Shila realized Rav’s greatness and asked him to sit down. Rav refused, either because once one begins a task he should complete it, or because ןידירומ ןיאו שדוקב ןילעמ. Rashi explains it would be a disgrace to the discourse if he stepped down midway and a lesser person took over the job.

On Simchas Torah this past year, my shul made sure to empty the shelves of all candy at a local supermarket, so that the children would be excited to come dance with the Torah! The simcha was obvious! The candy did its job. At the end of the night, a cleaning crew was scheduled to help get the room ready for the next day's activities. Unfortunately, they never arrived, and the shul was left overnight in total disarray. In the morning, when the Rav saw this, he took matters into his own hand and was eventually met by very embarrassed congregants watching their Rabbi sweeping and scrubbing La y Ta ys o of the floor.

As busy members of society, whether because of our involvement in the community, chesed, or shul, we sometimes think “something is beneath us.” But rather it is exactly the opposite. We need to mentally place ourselves in the thought process that the seemingly menial task is one of the most important, and make sure to complete it to the best of our ability. While one might be able to give over household tasks or chores such as bathing the kids or putting them to bed to a nanny or the

HAFTR Rabbeim + Morot Edition

like, we should realize that the act of a mother spending time making sure the kids understand that their needs come first shows them that even bath time can be elevated in Kedusha!

Mrs. Hadas Vann

We should be doing things in life that move us forward, raise us higher and inspire us to be the best version of ourselves. If that is what guides us, then all of our actions, and all of our relationships are sacred.

ןוצר יהי ןכבו! And so, May it be!

Mrs. Yael Sa ra

I will always associate this quote with a model lesson that I gave in HAFTR HS before I started teaching. I had just returned from spending Pesach in London right before the “royal wedding.” I recall that the whole country was obsessed with the upcoming marriage of princess Kate and prince William and every newspaper publication had the up to date timings and countdown to the wedding. I was thinking that this is the opposite of what we’re about to do for Sefirat Haomer and how we count upwards and want each day to count. This is the same idea as why we add to the Chanukah candles according to Hillel as opposed to Shamai who says we start with eight and go down to one. I try to apply this to my daily life by making my days and minutes and hours count as much as I can make them, especially in matters of Kedusha. “Don’t just count the days, make the days count.”

Mrs. Abi Guttman

Beis Hillel and Beis Shammai disagree whether we light candles on the eight days of Chanukah in ascending (first night one, second night two, and so on) or descending (first night eight, second night seven and so on) order. They both agree with the idea that it is a mitzvah to light the menorah by the entrance to the house. The Sfas Emes points out that the terminology used for this requirement is to “leave“ the menorah by the entrance of the house. He understands that this word usage is teaching us that even after the physical menorah is removed it should have a lasting e ect on everyone inside the house for the rest of the year. It should be used as a springboard for further spirituality. This is why we light in ascending order as Beis Hillel says, thereby always improving in our spirituality.

Rabbi Moshe Hubner

For me the expression means: Live your life with the goal to increase positive energy wherever you are and never ever say or do anything to sap good energy around you!

Rabbi Moshe Greene

The phrase, “what goes up must come down” is a colloquialism that means good things will not last forever. Does this apply to everything in life or perhaps it is limited to the natural law like gravity where the saying comes from. What about our spiritual growth, is it also doomed to crash? When done properly-absolutely not! Chazal teach us ןידירומ ןיאו שדוקב ןילעמ. In the realm of Kedusha one goes up and not down!

Rabbi Yisachar Blinder

By Noah Freudlich, Class of 2024

There was a story written by Ya a Eliach about the lighting of Chanukah candles in the concentration camp, Bergen Belsen. As the story was told, there was a planned selection that occurred on the eve of Chanukah. The S.S guards entered the barracks with extra enthusiasm as they told the men inside to stand next to their beds. They picked out men one by one and screamed, “come with us!” The men that were selected were marched outside and beaten half to death, then eventually shot. This process of selection was repeated again and again until sunset, when finally, Chanukah began in Bergen Belsen.

ANSWERS

7. The King has Haman hanged

5. The Jews fast

candles even in these wretched times. I can even understand the historical note of the second blessing, 'Who wroughtest miracles for our fathers in days of old, at this season.' But the fact that you recited the third blessing is beyond me. How could you thank God and say 'Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, and has preserved us, and enabled us to reach this season'? How could you say this particular blessing when there are hundreds of dead Jewish bodies literally lying within the shadows of the Chanukah lights, when thousands of living Jewish skeletons are walking around in camp, and millions more are being massacred? For this you are thankful to God? For this you praise the Lord? This you call 'keeping us alive'?"

all that, they stand in throngs and with devotion listening to the Chanukah blessing 'Who wroughtest miracles for our fathers in days of old, at this season'; if, indeed, I was blessed to see such a people with so much faith and fervor, then I am under a special obligation to recite the third blessing.”

Years later, Mr. Zamietchkowski wrote a letter to this Rabbi expressing to him that this beacon of hope he got when seeing the candles illuminated in the darkest of places kept him going when he was faced with extreme challenges during his time in the camp.

When it was time to light candles, there was no oil, no candle, and of course no menorah. Instead, the surviving Jews gathered together a shoe to use as a menorah, string from their uniforms as a wick, and the camp's shoe polish for oil. The Rabbi of Bluzhov lit the first light and recited the first two brachot. Strangely, right before he said the third bracha he stopped and looked around for a moment as if he was searching for something, before quickly turning back around and reciting the third bracha. Mr. Zamietchkowski was among the people who were present at the time that the candles were being lit. Immediately after the lighting of the candle, he went over to The Rabbi of Bluzhov and said, “Spira, you are a clever and honest person. I can understand your need to light Chanukah

4. The King granted Haman the seal to destroy the Jews

1. The King made a feast in Shushan for all of his subjects

8. Mordechai was made second in command

2. Esther is chosen as queen

6. The King reads about the plot against him and asks Haman to honor Mordechai

3. Mordechai told Esther of the plot against the King

The Rabbi answered by saying, "When I reached the third blessing, I also hesitated and asked myself, what should I do with this blessing? I turned my head in order to ask the Rabbi of Zaner and other distinguished rabbis who were standing near me, if indeed I might recite the blessing. But just as I was turning my head, I noticed that a throng was standing behind me, a large crowd of living Jews, their faces expressing faith, devotion, and concentration as they listened to the rite of the kindling of the Chanukah lights. I said to myself, if God, blessed be He, has such a nation that at times like these, when during the lighting of the Chanukah lights they see in front of them the heaps of bodies of their beloved fathers, brothers, and sons, and death is looking from every corner, if despite

There are several major lessons that can be learned from this story. We should be extremely grateful that we have the liberty of lighting Chanukah candles freely. In the camp, they had to string together a makeshift menorah and they put their lives at risk just to light the candles of Chanukah. Further, we can never know the e ect our actions can have on another person. Mr. Zamietchkowski said that seeing the menorah lit gave him strength to keep on fighting and survive the camp. While the Rabbi may have thought that he was just lighting candles to fulfill the Mitzvot of Chanukah, he was really simultaneously giving people hope and potentially saving lives. We should always make an e ort to be kind to others, or include our peers because what we may think is just a nice, small act towards another can in fact have a deep and long-lasting e ect on that person.

Fire of Hope

Gabrielle Heller Class of 2025