Illuminations 5774

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Illuminations

November 5, 2013 Volume VII

Volume 7

Chanukah 5774, 2013

The Power of a Home

Latkes & Turkey

Gaby Stemp ’15

Alex Agus ’15

The Talmud (Shabbat 21b) states that the essence of lighting the Chanukah candles is to

Latkes and Turkey? Although these foods seem like an odd duo, they will be side by side this year. For perhaps the only time in history, Chanukah and Thanksgiving directly coincide.

While Chanukah and Thanksgiving foods don't go well together, there is a deeper spiritual connection between Chanukah and Thanksgiving. Rabbi Tzvi Freeman of Chabbad.org writes that Chanukah is the "Jewish psyche of how we fought back against religious oppression in our own land, earned our freedom and thanked God for the miracles." This idea is very similar to that of Thanksgiving, which is "a narrative about an arduous journey to escape religious persecution for freedom in a new land, the establishment of a democratic charter and the sense of Divine p ro v i d e n c e t h a t c a r r i e d t h o s e refugees through their plight." Both holidays commemmorate journeys in which religiously motivated nations fought for freedom.

light in the home: “‫”נר איש וביתו‬. This statement tells us that in order to fulfill the mitzvah of lighting Chanukah candles, we must light in our own home. Based on this statement, the Rama says that one who lights in shul does not fulfill the obligation of lighting the Chanukah candles, nor does one who eats a meal at another’s house and lights there, adds the Turei Zahav. Furthermore, Rabbi Zeira states (Shabbat 23a) that one who owns a house but travels during Chanukah still fulfills the mitzvah because his family presumably lights for him in his house. Our practice to light in synagogue is merely a custom, while the fundamental obligation is fulfilled at home.

What is so important about the home? Why is the home crucial to the fulfillment of the mitzvah of lighting Chanukah candles? After all, the miracle of Chanukah happened Continued on page 16 Student Editors: Anna Cappell & Jessica Gruenstein

Continued on page 26 Faculty Advisor: Rabbi Schiowitz

Illuminations 7 Days of Chanukah Zimi Sloyer ’14 There are two reasons to celebrate Chanukah. One is that we celebrate the miracle of oil lasting for eight days, and the other is that we celebrate the Maccabees’ underdog victory in their battle against the Greeks. Beit Yosef asked a famous question: Why is Chanukah eight nights? There was enough oil to last for one night, so only seven of the nights were miracles worthy of celebration. Beit Yosef offers multiple answers to this question, as do many other commentators.

One solution offered by Beit Yosef is that each night, the kohanim put in 1/8th of their supply of oil instead of the full jug, because they knew that they had to make it last for eight nights. Each night, that small amount of oil lasted the whole night. Therefore, the miracle actually did occur on all eight nights. However, there is a problem with this interpretation: According to halakhah, the kohanim were supposed to totally fill the menorah completely with oil every night, and not just put in a tiny bit.

It seems unlikely that the kohanim would have violated this halakhah, especially because they had no way of knowing that there would be a miracle.

The Chatam Sofer suggests a completely different solution. He says that because the Greeks had brought pagan idols into the temple, the Maccabees could not light

the menorah in there, and lit in in the courtyard instead. Generally, if one lights a flame outdoors it will burn out more quickly than it would burn indoors. However, the flame lasted every night as if it were inside, not outside. This was a miracle too, which is why we celebrate eight nights. Although there is no real proof that they lit the menorah in the courtyard, I think that this is a reasonable explanation.

The answer that makes the most sense to me can be found in both the Pri Chadash and the Kedushat Levi. They answer that the first night’s purpose is to celebrate the miraculous victory of the Maccabees over the Greeks, and the other seven nights are to celebrate the miracle of the oil. This seems logical because the Maccabees’ victory was also a big miracle; therefore it should be remembered and celebrated too.

The fact that Hashem performed two m i r a c l e s m a k e s C h a n u k a h e v e n m o re meaningful and special. One miracle is a good enough reason to celebrate, but two miracles is enough to make the celebration last for eight whole nights.

Sources: http://www.aish.com/atr/Eight_Miraculous_Days.html?mobile=yes http://m.chabad.org/holidays/chanukah/article_cdo/aid/459286/jewish/Why-IsChanukah-Eight-Days-Long.htm http://www.yutorah.org/lectures/lecture.cfm/739845/Rabbi_Chaim_Jachter/ The_Beit_Yosef-s_Question_on_Chanukah_-_Part_1 Illuminations

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Mehadrin Min Hamehadrin Yona Kornsgold ’15 The Talmud (Shabbat 21b) defines the minimum requirement for the mitzvah as: one candle, lit by one one person per household, on each night of Chanukah. The Talmud adds that the mehadrin of the mitzvah of lighting candles is to light one candle for each member of the household, and then concludes with an argument on the mehadrin min hamehadrin of the mitzvah. Beit Shammai says to light eight candles on the first night, seven on the second and to continue to reduce one candle each night. Beit Hillel says to light one candle on the first night, two on the second night and to continue to increase by one candle each night.

The halakhah follows the view of Beit Hillel.

The Talmud then explores why we light the menorah on Chanukah. The Maccabees, after defeating the Greeks, went into the Beit Hamikdash and found only one flask of pure oil.

The flask only contained enough oil for one day of light, but it lasted for eight days.

R. Yitzchak Meir Alter, the Chidushei HaRim, states that the there was no need for a miracle. The Talmud (Yoma 6b) says that in situations of communal mitzvot the laws of impurity are superseded and suspended.

According to this opinion, the menorah could have been lit with impure oil, but instead the Maccabees decided to beautify the mitzvah to mehadrin and light with pure oil. R. Alter says that the Maccabees divided the wick into eighths and also divided the oil into eight

portions. Every day the Maccabees planned to light 1/8 of the oil on 1/8 of the wick. This would have caused the lights to be very small.

When the Maccabees lit the small wick and the small amount of oil on the first day, God enhanced the light by adding oil, making it bigger, and making the mitzvah mehadrin min hamehadrin. According to R. Alter, there was no need for a miracle, but God beautified the lights even more. Because of the Maccabees’ attempt to enhance the mitzvah by using pure oil instead of impure oil, as well as God making the mitzvah mehadrin min hamehadrin, we also beautify our chanukiot and make them mehadrin min hamehadrin.

It is interesting that the Talmud discusses hidur mitzvah before it even mentions the reason that we do the mitzvah. This order of the Gemara emphasizes the rabbis’ place on hidur mitzvah. Moreover, the attempts by the Maccabees and God to enhance the flames teach us that we should not only do mehadrin min hamehadrin like the Talmud states, but we should also go even further and try to beautify the mitzvah as much as possible. We should use the best candles and the nicest menorot and other means to the best of our ability. In this way, we will maximize our performance of the mitzvah of Chanukah just as the Maccabees and God did so many years ago.

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sources: http://www.rabbiweisz.com/divrei-torah/bereshit-2/ chanukah-we-are-mehadrin/ http://www.yutorah.org/togo/chanuka/ articles/Chanuka_To-Go_-_5770_Rabbi_Flug.pdf

Illuminations Let it Shine Orly Mintz ’15 As I studied Sefer Bamidbar in Ms. Weinstein’s Chumash class I found an allusion to Chanukah in a most unexpected place. In the story of the “Mitavim”, (Bamidbar 11:17) the Jewish People in the desert complained to Moshe because they “desired a desire.” Moshe reacted with an expression of despair in his inability to bear the weight of the nation alone.

God, therefore, instructed Moshe to appoint 70 elders who he would share his Godly spirit and join him in the leadership of the People. Rashi compared Moshe’s act of sharing this diving spirit to the shamash of a menorah.

The shamash light is used to light all of the other candles while it itself still retains the exact size as before. Moshe’s spirit was not diminished by sharing it with the seventy other zekenim. This act of Moshe symbolized his entire life’s mission: He took pride in his belief in God, even in the face of opposition. When the Jews and Egyptians fought him, he spoke of freedom and worship of God. He came to realize that by standing proud in his own beliefs, and sharing them with other, nothing would be diminished from himself. In fact, he was elevated by this pursuit of sharing.

confronted the Greeks as well as the assimilated Jews (the “Mityavnim”). But it would have been even better if the majority would have been with them, unembarrassed in their own uniquely Jewish identities. The Maccabees saved the Jewish people by standing up to the Greeks and fighting, but we hope that ultimately the majority of Jews will let their own light shine and not try to confine or even extinguish it. This problem of Jewish identity is one that our nation has been facing ever since biblical times, and one that we continue to face today. It is a constant struggle trying to balance Judaism and “everyday life” and even more of a challenge trying to make them one and the same.

Chanukah embodies this struggle and the menorah is a symbol of the triumph of our Jewish spirit. We place the menorah on our window sills in order to publicize the miracle of Chanukah, parsumey nisa, so that everyone can see how proud we are of our Jewish identity, and how willing we are to share it with those who are welcoming; that no matter how hard others try, our Jewish light can never and will never be extinguished.

The miracle of the Maccabees was that this small group overcame the majority. They 4

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Chanukah-The Symbolism of the “Olive Branch” and the “Palm Branch”

Leora Katzman ’14 Ever since our sages decided to name the Torah singles out Sukot by referring to it as Haeight day holiday that we celebrate during the Chag – “The Holiday” with a capital “T”. month of Kislev “Chanukah”, the focus has It seems that once the nation of Israel centered on two extraordinary events. Namely, settled in their own land and was able to the incredible victory of the few over the mighty establish its own sovereign government, Sukot many, as recorded in the Al Ha-Nissim prayer, assumed an additional purpose focused on and the miracle of the small vessel of national unity and statehood. Subsequently, uncontaminated oil that lasted for eight days major public national ceremonies, including the during the rededication and restoration of the coronation of kings and periodic public Beit Hamikdash, chanukat habayit. However, the reaffirmations of faithful allegiance to traditions victorious Maccabees initially emphasized yet and values took place during Sukot. In addition, another important aspect of the holiday as the festival of Sukot was the time for Hakhel, recorded in the book of Maccabees, “They special occasion when the worthy monarch was celebrated it for eight days with abundant celebrated and cheered as he publicly read from simcha (joy) like Sukot… So, carrying lulavim the Torah before the national assembly (or was (palm branches) they offered hymns of praise to pelted with etrogim in disapproval, as recorded God who had brought to pass the purification

by Josephus in his Antiquities of the Jews). and rededication of His own place”. (II Maccabees 10:6-7) It is no wonder, therefore, that after miraculously defeating their foreign oppressors the Maccabees celebrated not only the rededication of the Temple but also the reestablishment of a free and independent sovereign state. Accordingly, the lulav was prominently on display during the eight day festivities since it symbolized national freedom and political independence. Indeed, the lulav was also prominently displayed on the coins minted by many courageous Jewish freedom fighters, such as Bar Kochba and his followers,

Indeed, the eight day festivities during the month of Kislev were originally celebrated like the eight days of Sukot (Sukot plus Shmini Atzeret), highlighting a special aspect unique to Sukot and distinct from the other two aliya l’regel holidays. Pesach and Shavuot are focused primarily on the historical and agricultural features. Sukot, however, was invested with a third significant characteristic: the nationalistic aspect. Perhaps it is for this reason that the 5

Illuminations who sacrificed their lives for the sake of independence and the reestablishment of national sovereignty. Since the establishment of the State of Israel, it is equally important that we highlight this critical national aspect of Chanukah as we express our simcha and genuine gratitude for an independent sovereign Jewish state.

Therefore, when we light the brilliant Chanukah candles and savor the crispy potato latkes, deep-fried in olive-oil, we ought to remember the symbolism signified by the “olive branch” as well as the “palm branch”.

Prepared with my grandfather

Thanksgivingkah Dani Wilner ’14

On November 28, 2013, something we celebrate today. It was celebrated when the extremely special will happen for all of us M a y f l o w e r d o c k e d a t P ro v i n c e t o w n i n American Jews: “Thanksgivingkah.” As Business November 1620. Bradford said that the Pilgrims Insider says, these two holidays will not overlap “fell upon their knees and blessed the God of for another 77,798 years. What is the Heaven, who brought them over the vast and significance of this unique concurrence? The furious ocean.” In describing their arrival on idea of Thanksgiving actually originated in Cape Cod, Bradford uses the words of Psalm Judaism. The Talmud (Brachot 54b) states that, 107, which reads “hodu la’Hashem ki tov ki “Rav Yehudah said in the name of Rav: There leolam chasdo,” or “O give thanks unto the are four classes of people who have to offer Lord, for He is good, for His mercy endures thanksgiving: those who have crossed the sea, forever.” This psalm is the source of birkat hathose who have traversed the wilderness, one gomel. The Pilgrims essentially copied our ritual who has recovered from an illness, and a and recited birkat hagomel when they had prisoner who has been set free. Abaye said: “crossed the sea.”

Each and every day we thank Hashem And he must utter his thanksgiving in the presence of ten, as it is written: Let them exalt for all that He has given us. For example, we Him in the assembly of the people (107:32).” recite Modim in Shmoneh Esre three times a We Jews call this expression of thanksgiving day, and bless our food before and after we eat. birkat hagomel. Interestingly, in his narrative, Additionally, we say “mizmor le’todah” in William Bradford, an English Separatist leader Shacharit every morning. We are especially and governor in Plymouth Colony, writes that grateful for the miracles Hashem did for us on there was an earlier Thanksgiving than the one Chanukah. The bracha we recite when we light 6

‫הארות‬ candles every night of Chanukah, “She’asa nisim la’avoteinu bayamim hahem bazman hazeh,” or “who wrought miracles for our fathers in days of old, at this season,” highlights this gratitude, as well as “lecha naeh l’shabeach”, or “there we will bring a thanksgiving offering.” The fact that this Jewish holiday overlaps with an American holiday

nisah” (publicizing the miracle) without the fear of persecution, and we should appreciate that not many generations were able to do the same. Non-Jews and Americans love coming together on Thanksgiving to give gratitude, but the overlapping of Chanukah and Thanksgiving this year gives us a unique opportunity to realize how lucky we are to be in a perpetual s t a t e o f g r a t i t u d e . A d d i t i o n a l l y, h o w appropriate is it that the root of the word “thanks” in Hebrew is “hodu,” which means Turkey?!

should encourage us to acknowledge our fortune of living in a country that allows us to practice our religion freely. America allows us to fulfill the mitzvah of “pirsumei

Chanukah: The Prime Example for Hallel Alex Eisenstein ’16

Every Jewish holiday, whether biblical or rabbinic, has a central motif. Chanukah is about praising God for his breathtaking miracles that occurred at the time of the Maccabees. On festive holidays, such as Chanukah, there is a practice to recite Hallel, a prayer that praises God for His glory. Maimonides depicts the laws of Hallel within the section of the Laws of Chanukah in his Mishna Torah, an encyclopedia of Jewish Law. Chanukah is only a rabbinic holiday and there are many other biblical holidays, such as Pesach, Shavout, Sukkot, etc. w h e n H a l l e l i s a l s o re c i t e d . B e c a u s e Maimonides wrote thematically, it is very unusual that the laws of Hallel are written right

after the laws of Chanukah instead of being linked to any of the “major,” more biblical holidays.

Rabbi Kenneth Brander suggested that Maimonides links Hallel specifically to Chanukah in order to teach us that Chanukah is the primary time to recite Hallel. He says that there are aspects specific to Chanukah in reciting Hallel, whereas on biblical holidays there is only one requirement of Hallel. The first obligation is fulfilled by reciting Hallel during the morning service, which is typical for all other biblical holidays. But the second obligation is unique to the miracle of Chanukah, fulfilled when we light the Chanukah 7

Illuminations example for Hallel because it is the only holiday where extra Hallel is required in order to praise God, through words and actions for the extraordinary miracles of the holiday.

candles and praise God for the miracle of Chanukah. Furthermore, after the Chanukah candles are lit, we recite Hanerot Halalu whose essential message is to praise God for the miracles of Chanukah.

According to Rabbi Brander’s interpretation of Maimonides’s laws of Chanukah and Hallel, Chanukah is the prime

Source: http://www.yutorah.org/togo/chanuka/articles/ chanuka_to-go_-_5770_rabbi_brander.pdf

Supernatural Eight Alex Ratzker ’14

In Masechet Shabbat, the Talmud discusses the origin of Chanukah and the laws associated with the holiday. On daf 21b, the following conversation is recorded: “What is Chanukah? The sages learned that on the twenty-fifth day of Kislev the days of Chanukah are eight.” The phraseology of the Talmud seems strange here. Why does it say “the days of Chanukah are eight,” rather than simply s t a t i n g t h a t “ t h e re a re e i g h t d a y s o f Chanukah”?

Rabbi Label Lamm quotes the interpretation of the Sfat Emet (Rebbe Yehuda Leib Alter of Gur Chasidim) and claims that the expression ”the days of Chanukah are eight” is not merely a literary nuance. Rather, there is a significant difference between saying “eight days” and “days of eight”. The former tells us the length of the holiday, whereas the latter describes the quality associated with those days.

Historically, during the time period in which Chanukah took place, Greek civilization t h r i v e d a s a p ro g re s s i v e n e w c u l t u re developed. This culture focused on intellectual pursuit, competitive sports, theater and performing arts. Initially, the Jewish people were drawn to this alternate culture, even though it threatened to supplant their traditional way of life.

The Greeks sought to use mathematical and scientific reasoning in order to prove certain theories and eliminate some of the abstractions pertaining to our world. Though their approach was logical, it was limited to that which humans could fathom and the empirical methods that they could then employ. Because the creation of the world was a seven day process and we live in a world defined by cycles of seven, the Greeks were unable to imagine life beyond this number. In contrast, 8

‫הארות‬ we as Jews recognize that the world is not limited to “seven” representations of the natural aspects of life. There is a supernatural element of this world as well, a transcendence of the bounds of seven into the realm of eight, and that is exactly what Chanukah is all about. One of the miracles that took place on Chanukah was the oil in the Beit HaMikdash lasting for eight days. This event was thought to be an impossibility, defying all rational and universal laws; however, the candles nevertheless burned for a total of eight days.

As we approach Chanukah, we should all remember the pragmatic approach of the Greeks, for it represents an important way of thought that is still used today. But we must also realize that strict adherence to reasoning does not account for the miracles that our nation has witnessed over the course of human history. Therefore, we must value the natural and the supernatural alike, and recognize that rationality and faith are both critical tenets of our religion.

It Only Takes One Small Candle Gabriel Low ’15 practice of Judaism. It would have been fitting for the Sages to have instituted symbols and practices that reflected the military victory. Why don’t we have a ‘Megillat Chanukah’ similar to Megilat Purim to detail the military campaigns?

Why don’t we have Jewish boys dress up as warriors and re-enact the glorious battles?

Instead of our small menorahs with their tiny pinpoints of light, why don’t we have blazing fires and torchlight parades throughout every Jewish community? Why do we not have monuments to victory like the Arch of Titus in Rome, which the Romans built to celebrate their destruction of the Beit Hamikdash?

Within those very tiny pinpoints of light lies the answer. The military victories, as glorious

What comes to mind when we hear the word “Maccabee?” Most likely the image of a bearded Jewish warrior, his sword, shield and helmet glistening as he stands over his vanquished foe. Or perhaps the parade of fit and proud Jewish athletes from around the world participating in the Maccabean Games, our own Jewish Olympics. Either way, we visualize physical competition, one on a friendly playing field, the other on a deadly battlefield.

In either case, there are both victorious and vanquished men.

The Maccabees of old times were truly warriors and military heroes. They fought to the death against an array of Syrians, Greeks and even fellow Jews who were trying to uproot the 9

Illuminations as they were, were only the means to achieve a much more important goal. The Maccabees didn’t fight for territory, riches or glory. They fought for the right to live as ‘enlightened’ Jews.

The small points of light on a Chanukah contain an enormous amount of energy and can be visible at long distances. They symbolize a small group of people whose spiritual, intellectual and creative energy has reached every corner of the globe. The five small volumes of the Chumash have lit up the world with spirituality and the small lights of the menorah provide a spiritual focus in every Jewish home. The halakhah teaches us that we are not to benefit physically from the light of the menorah; we are to focus instead on the ethical, moral and spiritual lessons of the holiday. Huge menorahs with

blazing lights and torchlight parades would completely under mine the essence of Chanukah. They would cause us to focus on the means, and not the result.

Besides the light of the menorah, the oil itself we use to create the light, has become an important symbol of the holiday. Potato latkes and jelly donuts cooked in oil are as common as the menorahs themselves. Oil reminds us of the one container of untainted oil that the Maccabees found. This precious oil was only important because it was necessary to produce even more precious light of the Beit Hamikdash’s Menorah. The glory for military victory is only significant if it can be viewed in the same light.

Freud and Chanukah: An Explanation of the Id, Ego and Superego in Relation to the Jewish Holiday of Lights Jessica Gruenstein ’14 An integral aspect of Freudian psychology is the psychic apparatus composed of three parts: the id, ego, and superego. The desire to fulfill our animalistic needs such as eating and sleeping without hesitation defines the most basic level of our awareness, or the id.

The id is also known as the “pleasure principle” because as one gives in to the id, he experiences the utmost happiness derived from 10

the immediate gratification of his desire. Our ego, the next level of our awareness, is the semi-conscious repression and/or delay of these animalistic desires, otherwise known as the “reality principle,” because it takes real-life obstacles into account. For instance, if a student was hungry during class, he would most likely wait until class was over to get something to eat because eating at that time would be

‫הארות‬ inappropriate under the circumstances.

The superego is comprised of mostly subconscious ideals of family and society, which usually result in subconscious feelings of guilt and fear of punishment. This is the deepest level of our awareness, and it influences our lives constantly, branching into our semiconscious only in our dreams.

Chanukah fulfills all of these levels of awareness on a unique scale; other holidays are not as psychologically balanced. True- some other chagim such as Pesach, Sukkot and Shavuot hold the same combination of physical and spiritual, but Chanukah is unique in that this balance is framed by an event that occurred past the miracle-focused aspect of Jewish history, in the world as we know it: in a reality familiar to us, where miracles are not the essence of our Jewish thought.

Purim and Yom Kippur, in contrast to the psychologically balanced Chanukah, represent the extremes of the id, the ego, and the superego. Purim places a particular emphasis on the id, because as a tradition of the chag we do not limit ourselves with respect to wine and food, and thus feed our immediate desire for our natural cravings. Conversely, the superego, which comprises our omnipresent subconscious feelings, is particularly activated on Yom Kippurour feelings of guilt, derived from fear of punishment, are the main focus of our prayers,

and we use our ego to repress our animalistic desire for food through conscious recognition of what is religiously appropriate. On Purim we ignore almost altogether the ego, by not limiting our animalistic desire for food and drink, and neglect the id on Yom Kippur, by refusing to give in to the same instinct.

On Chanukah, one uses the id by partaking in Chanukah’s edible festivities. A huge portion (pun intended) of Chanukah revolves around food, and when one thinks about Chanukah, food often comes to mind.

Latkes, sufganiyot, other foods fried in oil, and chocolate coins are all symbols of the holiday, and while one partakes in them he answers to his subconscious desire to eat delicious things until he is full. We also use our ego on Chanukah: unlike Purim, we realize that there should be a limit to how much we drink. Though there is no explicit ruling on this, this is not a holiday in which drinking excessively is encouraged, and we have to be of sound mind to tell stories, and think about the miracles of Chanukah. Thus we suppress our id on Chanukah by using the ego. The ego represents our Judaism on a conscious level: thinking about the holiday and its meaning, and learning from our past. Our superego, too, is applicable on Chanukah: we associate with our family and friends, which contributes to warm subconscious feelings, and say Hallel because we know deep

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Illuminations

Hannah Blas ’14

down that there is a reason to be happy on this holiday and thus we follow through. This can be viewed from the perspective of our superego- our subconscious emotions regarding Chanukah both from our environment and from within.

One could also think about the three levels of psychological fulfillment with respect to the levels of lighting Chanukah candles. The basic mitzvah of lighting the chanukiah is one c a n d l e . T h i s b a re - b o n e s re q u i re m e n t represents our id, or basic need. More conscious is the ego, represented by the mehadrin, or one candle per family member.

Lighting this many candles takes a little bit more effort than the simple mitzvah of lighting, and is regarded as slightly higher on the “mitzvah scale.” The superego is the above and beyond of the mitzvah, a kind of super-conscious. Thus is the deepest level, in which one lights one more candle for every night of Chanukah, or the mehadrin min hamehadrin.

Chanukah is a bridge from Yom Kippur to Purim- a true balance of psychological

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fulfillment. Yom Kippur, a superego-focused holiday, and Purim, an id-focused holiday, represent the extremes of subconscious and conscious cognitive awareness. Chanukah, however, contains all three levels of the id, ego and superego on a relatively even scale. Thus it makes sense that Chanukah is between Yom Kippur and Purim; it eases our brains from one level of thinking to another.

Rambam proposed a relevant “golden rule” of psychological balance in order to comprehend God to the “full extent” of mortal potential. “The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint: a balance between two extremes, each of which is unfavorable: one excess, and the other restriction.” The Rambam gave this principle not only from a medical point of view but also as a spiritual goal through which to direct our actions. The holiday of Chanukah lies right in the spiritual and psychological balance to which the Rambam referred: a fun way to follow his “golden rule” in the modern world. “I feel that the Torah is responsive to human consciousness in the full sense of the word- that it aims to respond to and elevate human consciousness in all of its complexity, and therefore trying to understand Chanukah in its appeal to human consciousness is worthwhile,” said Dr. Zeitchik on the subject of comparing Chanukah and psychology.

‫הארות‬ The Miracle of the Mundane Esther Douer ’15 One of our most basic Chanukah questions is whether this holiday focuses on the miracle of lights, or the military miracle of the Maccabees’ victory. I believe that Chanukah focuses on neither. It cannot be based on the detriment of the Greeks because we do not celebrate the downfall of our enemies, and the oil miracle cannot be the main basis for Chanukah because the physical lasting of the oil had no lasting positive consequences.

Chanukah celebrates both of these miracles, but it mostly commemorates Hashem’s allowing the Jews to live their lives fearlessly.

They wouldn’t have to act non-Jewish, and hide their mitzvot, because God made them safe and free from the Greeks. During the war, when

the Maccabees prayed to Hashem for success in battle, they didn’t want their enemies to be destroyed, they wanted the war to never have to occur at all.

The menorah didn’t just symbolize a physical light that lasted eight days; it was routine for the Jewish people to light the menorah each day, and once we beat the Greeks, we were able to return back to this mitzvah. Chanukah is not about beating our enemies or waiting for miracles; it is about appreciating the small things we do every day.

We need to value the simple things in life, and our modern society in which we can freely and safely observe the mitzvot.

Source: Aron Steinberg

Chanukah: A Time to Reflect and Connect Alexander Rabinowitz ’14 Every year as I pass by storefronts in December (or November this year!), I ask myself if gentiles consider Chanukah to be a Jewish representation of Christmas. Why is it that Chanukah, so commonly referred to as “The Festival of Lights,” is viewed by many as simply an occasion on which to exchange gifts, gather around a special candelabra and recite familiar

tunes? I believe that “The Festival of Lights” refers to much more than candles burning bright. Of course, every holiday ordained by the Sages has much more than a joyous connotation. Each holiday has its own special spiritual significance. The Talmudic basis for Chanukah can be found in Tractate Shabbat, where the question “What is Chanukah?” is 13

Illuminations posed. The Talmud answers this question by describing the familiar miracle in which one small jar of oil miraculously kept the Menorah of the Temple lit for eight days.

When the Talmud responds to its own inquiry of “What is Chanukah?” it implies that there is more to the answer than celebrating the Miracle of the Lights. This historical episode is the Rabbinic hallmark of the holiday, because it leads us to something deeper and more introspective. I think that the basis for the Talmud’s answer can be found millennia earlier in the Book of Numbers. The Torah portion for the 8th day of Chanukah is known as “Zot Chanukat HaMizbeach.” The rationale to answer of “What is the essence of Chanukah?” lies in the quote: “This is the dedication of the Altar.” (Numbers 7:84). Clearly the connection of the special Torah reading to the Talmudic question is intrinsically rooted in the nature of the holiday. The Talmud calls upon each Jew to remember the rededication of the Temple in Hasmonean times. Additionally, one must look to the commencement of the first Temple service to God in the Tabernacle of the Wilderness to fully comprehend the meaning of Chanukah, a word which literally means “inauguration.”

Just as the Children of Israel dedicated the Altar as the paramount structure of the avodah (service) as a community of individuals, we do the same with chanukiot. Interestingly,

the prevailing Ashkenazic custom is for each member of the household to light his or her own chanukiah; however, each person in every Jewish home throughout the world is required to kindle the same number of lights each night.

This practice is so rooted in our faith that we fail to question its spiritual essence. One might consider the following: Why should each individual kindle his own lamp, when a community chanukiah could cover the community’s mitzvah, just as with the mitzvah of Tekiat Shofar? Surely something personal is critical to the epitome of the holiday. Our practice of lighting our own individual lamps, with the same number of lights in every Jewish household is quite parallel to the inauguration of the Tabernacle in Parshat Naso. Each prince from every tribe of Israel was designated to contribute the same offering on his particular tribe’s day. The purpose of the Dedication of the Tabernacle, similar to the essence of Chanukah appears to be that unity of ritual is essential to connecting with God. Each individual might light his own lamp or bring an offering, but it is never without the context of community. Each person who lights his own candelabra kindles the same number of lights as every other Jew in the world. Even though the princes brought identical offerings and we light seemingly indistinguishable chanukiot, our own individuality must shine through. This, I believe, is the challenge of Chanukah. Chanukah is a 14

‫הארות‬ medium from the people to God on High. It is no coincidence that the readings of the holiday describe the commencement of the Altar’s service. The hidden message is that our personal chanukiot are mediums to God. We come together to serve God as a community, by lighting the same number of candles, except, our expression of unity under HaKadosh Baruch Hu is custom-made, like when an individual would bring an offering on the Altar in the Tabernacle or Temple. The concept of “Zot Chanukah” as a holiday of unique relation to God is deeply embedded in Hasidic literature. Hasidic thought stipulates that the 8th day of Chanukah (“Zot Chanukah”) is one of Divine Compassion. In fact, it is viewed by many as the final chance to beseech God to remove the evil decree, like an extended Hoshana Raba.

So, what is Chanukah? That is for you to decide.

Hannah Blas ’14

holiday where we celebrate our united military victory over the Greko-Romans. It is also the holiday which recalls the generation of the Exodus’s inauguration of the Tabernacle as well Judean Jewry’s rededication of the Temple.

Many of us celebrate with parties, which compel us to fuse together as Jews and bask in our unity as a people. It is often very difficult to find an individual spark in such a community focused holiday. It is our responsibility to light our own chanukiah and find our own individual meaning just as the princes in the desert did with their physically identical gifts.

It is also curious that on the 8th day we chant all 12 tribes’ gifts, even though recalling eight seems sufficient. I believe that it is imperative to the nature of the holiday and to the standard of the Judaism that each tribe be mentioned by name because even though the gifts were alike in content, they weren’t recognizable in character. The reading for the 8th day is longer than any other, in that we recount more than just eight princes and list an additional four, because the Sages sought to ensure that each member of the community (of past and present) understand that his personal offering to God is unique.

In conclusion, it is important to point out why the dedication of the Altar was so significant. Our tradition relates that the offerings served upon the Altar served as a

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Illuminations Maccabee Games Jaclyn Mehl ’15 As everybody knows, the Chanukah story is about a war between the Chashmonaim (otherwise known as the Maccabees) and the Greeks. Most people have two general images in their heads as to what the Maccabees looked like. They either imagine the Maccabees as a weak army, which would explain why it was a miracle when they defeated the Greeks, or an army filled with strong, muscular, powerful men.

But most importantly, the Maccabees not only fought the Greeks, but also the Jews who wanted to modernize Judaism, and the assimilation of the Jews. As we became more interested in Greek culture, we started to observe Judaism less and less. The Maccabees

fought an important victory because they renewed the religious commitment of the Jewish people.

Nowadays we have the “Maccabee Games:” a Jewish Olympic event. This title is both interesting and confusing. One of the things which the Maccabees fought against was the Greeks’ imposition of sporting events onto Jews. Ironically, in the Greco-Judean war of Chanukah, the Maccabees fought against Greek sporting events because they were a vehicle for assimilation. When Jews participate in the Maccabee Games, we should be sure to maintain our values and identity and fight just like true Maccabees.

Continued from page 1: The Power of a Home

in the most public of places, the Bait HaMikdash, so wouldn’t it be more logical to light candles in a public place?

During the time of the second Bait HaMikdash, there was much religious uncertainty and persecution. Many surrounding nations tried to break our faith and cause us to waver. Chazal knew that the second Bait HaMikdash would eventually be destroyed. The fight would not be held there, but in the individual homes of the Jewish People. Each Jewish home would fight its own battle and it was the job of each family to preserve Jewish values and beliefs. The act of lighting the menorah in each home, in a manner

that was visible to the public, confirmed that the Jewish home was still strong. The home is a holy place, and each one has the power to stand strong with the proper nurturing and protection.

This is also why there is a mitzvah, mehadrin min hamehadrin, for each individual to light his or her own menorah. This is to show that not only is each home holy, but each individual as well. Despite outside influences, we have the strength to fight the battles that we may encounter, and to ultimately overcome them.

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‫הארות‬

By The Candlelight Michal Hubert ’14 In the Talmud (daf 22a), there is a debate over the possible uses of the candlelight. Rav Yehuda in the name of Rav Assi states that it is prohibited to count money by the light of the menorah. Shmuel objects: “there is no inherent holiness to the light of the candles, but does this mean that its use should be prohibited?” Rav Yosef upholds the view of Rav Assi who prohibits the use of Chanukah light, but explains that it is not a function of the sanctity of the candles. Rather, this prohibition is merely meant to uphold the dignity of the mitzvah.

This case was a bit difficult for me to understand because though Chanukah is a lot of fun and commemorates incredible miracles, it never seems particularly holy. In my family, we light the candles, sing Maoz Tsur, distribute the presents, and then go back to normal life.

Lighting the candles just seems like a 10-minute interlude into our busy lives for eight quick nights- definitely a celebratory action, but not really a holy one. Also, performing everyday tasks using the Chanukah light doesn’t really seem disrespectful to the mitzvah. If you partake in the action, commemorate the miracles, and really feel the joy of Chanukah, why would using the light for another purpose really be a detriment to the mitzvah?

Perhaps it’s because Chanukah does not seem to draw a definitive line between yom

tov and chol. Since we are allowed to perform mundane actions, we often get caught up in routine and forget how important Chanukah really is, both to the history of the Jewish people and our relationships with God and civilization. The candles act as that fine, shadowy line, and define Chanukah as the holy day that it was meant to be. They publicize the miracles, and also have many guidelines, which shows just how big of an emphasis and focus there should be on performing the mitzvah.

The prohibition from using the candlelight to perform ordinary tasks underlines that Chanukah is a chag, and cannot be treated otherwise. Yes we may watch TV, but by the light of the candles we must shunt the mundane to the side and honor the chag.

I believe that many of us have a flawed perception of Chanukah. We have taken it for granted, and focused too much on the latkes, the dreidels, and the presents. We’ve focused too much on doing the same old things we do every night. Chanukah is a gift, an opportunity to celebrate our Jewish identity in the modern world, something that the Jews of the Roman period did not have. Thus we should prevent ourselves from acting like Hellenizers. Let us not forget the significance of this gift.

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Illuminations Sukkot in the Winter?

David Major ’15 In the Gemara, Beit Hillel and Beit Shamai argue whether one should light the Chanukah candles in ascending or descending order. Beit Hillel says that one should light in ascending order, while Beit Shamai says that one should light in descending order. As we all know, the halakhah follows Beit Hillel. But what was the reasoning behind Beit Shamai’s opinion? The Talmud records that Beit Shamai attempted to parallel the candles with the sacrifices of Sukkot that were brought in descending quantities. However, it seems odd to connect these two seemingly different holidays.

The Maccabees captured the Beit Hamikdash on Chanukah, in the winter.

However, they were not able to actually restore it for full religious use until Sukkot of the next year. Thus, the rededication of the Beit Hamikdash did not actually occur until Sukkot.

The chanukiah represents the rededication of the Beit Hamikdash. Because this happened on Sukkot, Beit Shamai argues that lighting Chanukah candles should somehow be connected to this holiday. Shamai draws a connection between Chanukah and Sukkot for this reason, and claims that since the korbanot of Sukkot were brought in descending order, the Chanukah candles should also be lit in descending order.

Based on a shiur by Rabbi Meir Solovetchik.

The Good Neighbor Esther Malka Issever ’14 I remember the first day my mom started taking photography classes. I was so upset because as I was growing up, my mom never worked. She was always home. So when she started taking photography classes and coming home later, my world shattered. But one night, my impression of her classes changed. I watched her take picture after picture of the Chanukah candles, captivated by the flickering flame. And at that moment I saw a beauty in the

candles as well, though I did not understand why.

The story of Chanukah is very closely related to the beauty of the flame. Rabbi Tzvi Freeman, author of “Bringing Heaven Down to Earth,” points out a peculiarity in the Chanukah story. Why did the Greek culture and Judaism clash so much? The Greeks were enlightened thinkers, after all, and doesn't Judaism value knowledge? The Jews could have utilized the 18

‫הארות‬ ideas and technology of the Greeks in order to enhance their learning and service of God. Likewise, the Greeks could have taken ideas from Jewish thought to supplement Greek thinking. These cultures, which appreciated the importance of knowledge and education, should have actually meshed quite well.

There was one main difference though, between the two cultures which was the source of the fundamental conflict. The Greeks valued education solely in order to understand the world. The Jews valued education in order to see the Godliness in the world they lived in.

The consequence of Greek thinking is an inevitable sinking path.

In Psalms 40:3, King David writes, "Vaya’aleni mebor shaon metit hayavan," "he brought me out of the quicksand." In this pasuk, the root “yavan” means quicksand. The Lubavitcher Rebbe elaborates that the letters that spell Yavan in Hebrew display the idea of quicksand, where the more you try to climb up, the further down you go. The first letter is the small yud which stretches down to become a vav, which stretches down to become a nun.

When the intellect is married only to materialism, it begins a process of intellect sinking into the earth and, with nothing to hold it in place, sinking further and further.

This raises an important question.

Especially in the Modern Orthodox world, we believe in “Torah U’Mada,” the religious value

of the integration of Torah and worldly knowledge. How can we reconcile the seeming paradoxes of materialism and Torah?

I think that materialism is not the issue.

The Torah commands us to think deeply, and to immerse ourselves in study. The problem is when we take God out of the equation, and leave just a necessity to comprehend.

That is essentially what the Greeks could not understand about Jewish thinking. They could not see why one would not mix meat and milk if there was no explicit reason for this law in Jewish text. Simply doing something because a God said so is not logical and it does not provide for further exploration in science.

They could not understand the feeling of personal connection to something intangible.

Pirkei Avot (2:14) states that Rabban Yochanan said to his students: Go out and see which is a bad way which a person should avoid... R. Yehoshua said: A bad friend. R. Yossi said: A bad neighbor.” Rabbi Dovid Rosenfeld gives reasons for the views of Rabbi Yehoshua and Rabbi Yossi. A true friend gives advice, listens, and touches a person in a way that most people cannot. So a bad friend, even if a true friend, will likewise exert an influence, unfortunately, a negative one. A neighbor also exerts influence, and though a neighbor is not as intimate as a friend, the neighbor may in fact have more power over a person’s decision than a friend has. Neighbors are a part of a larger 19

Illuminations society. Neighbors set tones and standards in a community.

For example, almost a century ago when approximately two million Jews made their way to the Lower East Side from Eastern Europe, they recreated the European "shtetl life." When the same people moved to American Suburbia, the infrastructure of a Jewish community, a Jewish neighborhood, that grounded their actions disappeared and with it for many, religious observance.

The opposite is true as well. Based on personal experience, I know many people, including my own family, who were nonobservant but started to attend an Orthodox synagogue where they met Orthodox neighbors and were thus influenced by the public eye to become observant. It is therefore so vital to the continuity of Judaism to be the “good neighbor” and not to shun materialism and run

away from it, but to strive towards it with the knowledge that God is beneath it all. We have a purpose to bring God out of the material.

This means studying the “worldly,” seeing the Godliness inside it, and being an active member of society so that we can be the good neighbors.

The Lubavitcher Rebbe taught that this is the secret of the candle. We may yearn to tear free of our "wick," the body that anchors us to the physical reality. Perhaps we feel the need to strive upwards, and to transcend the material. But we are anchored for we have a reason to cling to the body and to be productive participants in this world. We are therefore so mesmerized by the dancing fire because the fire is us. The connection we have to the flame is so strong; it penetrates our heart and fascinates us irrevocably.

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Dynnor Shebshaievitz ‘16

‫הארות‬ The Miracles of Chanukah Jonathan Hirschfeld ’16 Chanukah, the Festival of Lights, begins on the 25th of Kislev and lasts for eight days. This miraculous holiday commemorates and celebrates not only one but two astounding miracles. The first miracle was the defeat of the Seleucids under the rule of Antiochus IV who was imposing strict persecutions over the Jews in Judea. Antiochus IV wanted to unify his empire by trying to force the Jews to accept Hellenism, a mix of Greek and Middle Eastern (primarily Persian) culture. He did so by restricting the Jews from performing certain traditional practices such as banning circumcision, banning the observance of Shabbat, and by requiring the Jews to commit idolatry. Ultimately, Judah Maccabee, the son of Matityahu, organized a group of Jews and acted as the head of a rebellion. The Jewish forces of the Rebellion led

by Judah were known as the Maccabees and were vastly outnumbered by the seemingly innumerable Seleucid army. Despite their size, the Maccabees were able to defeat the massive Seleucid army through the use of guerrilla warfare and more importantly, with God’s assistance. The second miracle, which was more spiritual than the first, occurred soon afterward.

Once the Maccabees had conclusively defeated the Seleucids, they then headed to Jerusalem in order to beautify and rededicate the Temple to

God. When the Maccabees wished to light the Menorah they realized that they only had enough pure oil to keep it lit for one day. In the end, a miracle occurred and the Menorah to stayed lit for eight days, long enough for the Jews to properly make more pure oil. In order to commemorate and publicize these two miracles, the Rabbis decided to institute the holiday of Chanukah.

Each of these miracles represents something different.

On the surface, the military miracle performed by God through the hands of the Maccabees seems less spiritual than the miracle of the oil in that God empowered others, the Maccabees led by Judah Maccabee, to perform this miracle. In the case of the oil, however, it was God Himself who directly intervened.

This partnership between the Jews and God is a motif that appears continuously throughout the history of the Jews. The fact that God chooses to involve the Jews in this miracle despite his obvious capability of carrying out this miracle alone strengthens the point that there is a mutual faith between God and the Jews and that God truly believes that we are a special people. In addition, the Maccabees’ defeat of the Seleucid army exemplifies some of the characteristics of our people, the Jews.

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Illuminations Going into the battle, the Jews must have been overwhelmed with fear and doubted whether they would make it out alive. The Maccabees didn’t think it was realistic for an army of their size to defeat an army the size of the Seleucids.

Thankfully, we aren’t a realistic people. As Jews, we know that being realistic is the most commonly traveled road to mediocrity. We understood that splitting a sea wasn’t a realistic expectation but we trusted nevertheless; escaping the shackles of slavery wasn’t likely either but we did so. Even just surviving as an unbreakable nation for thousands of years wasn’t realistic but we did so, all of course with the help of God. Ultimately, as seen throughout

history, the Jews’ faith and belief in God prevailed and we were once again successful.

The second miracle, the miracle of the oil that lasted eight days, teaches us something different. Unlike the first miracle that God performed through the hands of the Jews, God solely performed this miracle. The main reason that this miracle occurred almost immediately after the stupendous military defeat represents that although there is a partnership between God and the Jewish people, God is on an infinitely higher level than we are. Of course, God could have performed the other miracle without us, but we could not have done it without God. Source: This is based on what I learned in my 9th Grade History

Why Wait?

Anna Cappell ’14 The Talmud (Shabbat 21b) discusses the miracle of Chanukah and how the holiday of Chanukah came to be. The Talmud notes that on the twenty-fifth day of Kislev, the Greeks wanted to contaminate the Beit Hamikdash. The Maccabees could only find one jar of oil with the seal of the Kohen Gadol on it. They were in shock when they noticed that it was only enough oil to last for a mere one day. However, we all know the miracle of Chanukah, that the oil astonishingly lasted for a full eight days. The following year the Jews established it as a holiday on which we recite Hallel and express full thanks to God.

There is one aspect of this account that is bothersome: why did the Jews wait a full year to establish a holiday? Was there a reason that they did not establish the holiday the very day the miracle occurred? This particular notion of waiting a full year is vexing.

R a b b i S h a u l Ta u b , m y g r e a t grandfather, attempted to answer this question in his book Emet L’Yakov. He first quotes a story from Shmot: “When Moshe saw the bush burning magically, he said, ‘Asurah nah ve’ereh.’” (3:3) This literally means “I will turn to it and I will see.” Rabbi Taub offered another 22

‫הארות‬ possible interpretation. He noted that the word “asurah” can have two meanings. The second meaning of this word is “I will turn away,” meaning “when I leave from here.” This would explain Moshe’s words as “I will turn away from here and I will see.” This comes to teach us that when one sees something awesome, one does not fully appreciate how amazing it was until after a period of time. Therefore, Moshe was saying that when he turned away from the bush, and allowed time to pass, he would then appreciate the miracle more fully (Emet L’Yakov).

Rabbi Taub applied this idea to the miracle of Chanukah. The reason that the Jews waited a full year to establish the holiday was because at the time it took place, they could not even appreciate the wonder that they saw.

It was only a year later, after they sat back and reflected on the miracle, that they finally began to fully appreciate it, so then, and only then, did they establish the holiday.

With this answer one can also answer Beit Yosef’s famous question. The Beit Yosef asks, why did we celebrate for eight days if the miracle was that the oil burned for an extra seven days? However, it was only at the end, on the eighth day, when the Jews could fully appreciate the miracle that took place. Many people do not appreciate things as they occur, but it is only after a period of time that we look back and realize what amazing and wondrous experiences they were, just like Moshe and the Maccabees. They truly demonstrated the truth of the phrase “you don’t appreciate what you have until it is gone.”

Right on Time: Chanukah on Thanksgiving Rachel Aboodi ’15 A deeper symbolic meaning of the miracle of Chanukah can be found in the Torah portions we read around the time of Chanukah.

We read about Yosef, who was working for Potifar, and must have been aware of the class differentiation between them. Yet, he rose to power and became rich. Similarly, in the story of Chanukah, no one thought that the Maccabees would beat the Greeks; the odds were stacked against them but they won. Additionally, no one believed that the oil would last eight days but it

did. The repeating pattern here is that when one doesn’t make decisions based on the expected outcome there can be great success.

However, without an attempt, there is no chance of a successful turnout. If the Maccabees had chosen not to fight because they had expected to lose, what would have happened? If no one had lit the first candle because the oil wasn’t expected to last eight days, there would be no Chanukah. Therefore, 23

Illuminations war. Hashem plays an obvious role in these revealed miracles, miracles that also remind us that God is behind the hidden miracles too. It is appropriate that Chanukah coincides with Thanksgiving this year, because Chanukah is a holiday when the “hidden miracles” are just as important as the “revealed miracles.”

Thanksgiving is all about recognizing the things that we often take for granted, and realizing that everything in our lives is a miracle from God.

it is important to disregard the odds, try and there might be a surprising result.

Another similarity between the story of Chanukah and the story of Yosef is that both have two separate miracles: a revealed miracle and a hidden one. In Yosef’s story the “revealed miracle” is that he survived the pit, and the “hidden miracle” is that he slowly rose to power in Egypt. In the Chanukah story, the “revealed miracle” is that the oil lasted eight days, and the “hidden miracle” is that the Maccabees won the

Football, Turkey and Chanukah Candles: Prioritizing the Festivities Joseph Baruch ’14 and Rabbi Yigal Sklarin While many people are excited by the calendar anomaly of the first night of Chanukah coinciding with Thanksgiving, this phenomenon also creates some interesting halakhic questions. Namely: how should one order his festive Thanksgiving dinner, light the Chanukah menorah, and watch the football game.

In order to understand the correct halakhic practice, we must start by answering two questions. Firstly, what is the ideal time to light Chanukah candles? Additionally, where should one light his candles if he is celebrating Thanksgiving at another person’s home?

The Shulchan Aruch (Orach Hayim 672:1) rules based on the Talmud, (Shabbat 21a) that the ideal time to light Chanukah candles is from right before tzeit hakochavim (nightfall- 5:15 PM this year) until the time when people (at that

time) have left the market place, thirty minutes later. This is in order to maximize the visibility of the menorah to the population. Other commentaries (including the Vilna Gaon) argue that the correct time to light candles is not at nightfall, rather at an earlier time- shkiyat hachama (sunset- 4:30 PM this year). The Rama (ibid. 672:2) notes that because we now light Chanukah candles in our homes there is no necessity to light during these prescribed times since the pirsumei nisa is now directed towards the people in the house, who are present even later. Nevertheless, the Rama concludes that it is best to light at the traditional times.

The Mishna Berurah (ibid 572:10) adds that one should refrain from learning Torah or eating once the time for the mitzvah has come.

Even if these activities were begun earlier, one 24

‫הארות‬ must stop and light when the time arrives. This is based on a general law that is meant to ensure that we do not forget to do mitzvot.

This poses a problem: this view is not generally followed in practice, and most people work all day and light when they return home later at night. Some poskim have suggested that this is permissible because earning a living and studying in school are considered extenuating circumstances that justify this leniency. At times, competing values and difficult situations allow one to rely on inferior options. Therefore, when possible, we should not delay the lighting of the menorah and for a meal.

Based on this approach, one should not begin eating his Thanksgiving dinner once the time for candle lighting has begun, and he should stop eating once the time for candle lighting has arrived. While this is not so problematic for the Thanksgiving hosts, what about guests? What should they do? Do they light candles where they are eating, at their host’s home, or do they need to wait until they get home to light candles, and effectively end their meal?

The Shulchan Aruch and Rama rule (ibid.

677:4) that a guest at another person’s home should light Chanukah candles at his host’s home. The Mishnah Berurah comments (ibid.

677:12) that this is only true for a guest who is also sleeping at that house. However, a person who plans to return home for the night should light candles at home. The Mishnah Berurah 25

concludes that one who is eating at a friend’s house should leave and return home to light candle. Alternatively, another member of the guest’s household can light for the household, but this is not ideal.

Some later commentators add that if someone is very hungry and wishes to partake in the festive meal with his family, he should light Chanukah candles at the place at which he is eating, and is then allowed to partake in the meal. Those commentators also add that this person should not light another set of candles at his home. Rather he fulfills his obligation at his host’s home. Another solution involves appointing a “guard” who will remind the guest to light upon returning home. In this case it is permissible to eat before lighting candles, because there is no fear that he will forget to light that night. Others allow one to continue a meal that has begun before the time for lighting has arrived.

In conclusion, if one is eating a Thanksgiving dinner at another person’s home, the two major issues are when and where should one light Chanukah candles. Ideally, he not begin eating until he has done so, or must stop eating once the time for candle lighting has arrived. There is also the possibility of lighting at the home of one’s Thanksgiving hosts. As always, it is best to seek guidance from a personal rabbi on this subject in order to find the best solution for every individual.

Illuminations Continued from page 1: Thanksgivingkah

Thanksgiving, on the contrary, reminds all Americans that despite religious factions, we are all part of the same American nation.

So are Chanukah and Thanksgiving similar or not? Should we celebrate the individual Jewish nation, or celebrate America?

Rabbi HaLevi uses Pirkei Avot to solve this apparent contradiction, by quoting Beit Hillel: “If I am not for myself, who will be for me? But if I am only for myself, who am I? (Ethics of Fathers 1:1).” Thus we must not only care for ourselves as Jews, but also for the United States as a whole. We must balance properly the emphasis of our unique Jewish nation with the cohesive gratitude that Thanksgiving celebrates.

Jill Adler ’15

There is another interesting correlation between Chanukah and Thanksgiving in the Talmud. (Shabbat 21b) It states that after the Chashmonaim’s victory over the Greeks and then the miracle of the oil, “these days were appointed a Festival with the recital of Hallel and thanksgiving.”

Rabbi Baruch HaLevi of JewishBoston.com takes a different approach.

According to Rabbi HaLevi, the central themes of Chanukah and Thanksgiving contradict.

Chanukah celebrates our unique Jewish identity, while Thanksgiving celebrates general gratitude that is, if anything, specific to America. We light Chanukah candles on our windowsills or outside of doors so that everyone can see that we Jews are different.

Dedicated in memory of a loving husband, father and grandfather Norman Kreinen ‫נחום בן לאה ומשה‬ He illuminated our lives

Marlene Kreinen Stacey, Richard, Sophia and Miles Klass Wendy, Adam, Dylan and Julia Modlin

The Rabbi Joseph H. Lookstein Upper School of Ramaz 60 East 78th St. New York, NY 10075 26

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