Chabad Of Silver Spring
DECEMBER 29TH | 11AM- 12PM
Sample dougnuts from Washington and Baltimore area | Coffee | Over 100 different donuts
$18 Per Person
Chanukah Edition | alex@washingtonjewish.media
“Zos Chanukah — This Is Chanukah”
Parshas Mikeitz – Shabbos Chanukah.
Pray for a Miracle? Only on Chanukah!
Silver from the Spring Klausenberger Rebbe and the Miracle of Chanukah
The Halachic Questions Behind Every Listerine PocketPak
Cover photo credit: Lilach Raz
Rosh Chodesh Teves (Sunset)
It should be noted that the optimal time to light הכונח
is debated. According to the Vilna Gaon, the ideal time is at sunset, while most authorities say it begins at nightfall, approximately 20–25 minutes after sunset, and lasts for half an hour. The earliest time to light is החנמה גלפ roughly an hour before sunset. In today’s world, with people often out late, it’s acceptable to light later than the optimal time, as long as people are still outside. If you come home very late, you can still light all night, the Mishnah Brurah advises waking someone to see the candles.
or letters to the editor, please email ads@wjmag.com or alex@washingtonjewish.media.
Young Israel Shomrai Emunah
Silver Spring Jewish Center
Southeast Hebrew Cong., Knesset Yehoshua
Beth Sholom Congregation
Chabad of Silver Spring
Ohev Shalom Talmud Torah OLNEY
Silver Spring Jewish Center
Young Israel Shomrai Emunah
YGW
Ohr Hatorah
YGW
Kemp Mill Synagogue
Ohr Hatorah
Young Israel Shomrai Emunah
Magen David Sephardic Congregation
Woodside Synagogue/Ahavas Torah
Silver Spring Jewish Center
Young Israel Shomrai Emunah
Chabad of Upper Montgomery County
Kemp Mill Synagogue
Southeast Hebrew Cong., Knesset Yehoshua
Woodside Synagogue/Ahavas Torah
Young Israel Ezras Israel of Potomac
Kesher Israel
Kemp Mill Synagogue
Kesher Israel
Ohev Sholom Talmud Torah/The National
Synagogue
Ohr Hatorah
Young Israel Shomrai Emunah
Chabad of DC
Chabad of Potomac
JROC
Kemp Mill Synagogue
Southeast Hebrew Cong., Knesset Yehoshua
Young Israel Shomrai Emunah
Young Israel Shomrai Emunah (Sfardi)
7:35 AM
7:45 AM
7:50 AM
8:00 AM
8:00 AM
Young Israel Shomrai Emunah
YGW (Yeshiva Session Only)
Magen David Sephardic Congregation
Beth Sholom Congregation
Kemp Mill Synagogue
Kesher Israel
Magen David Sephardic Congregation
Ohev Shalom Talmud Torah OLNEY
Southeast Hebrew Cong., Knesset Yehoshua
Woodside Synagogue/Ahavas Torah
YGW (High School; School-Contingent)
Young Israel Ezras Israel of Potomac
Young Israel Shomrai Emunah
POTOMAC
BETHESDA
Magen David Sephardic Congregation [S]
11215 Woodglen Dr, North Bethesda, MD 20852
GAITHERSBURG
Chabad of Upper Montgomery County [Ari] 11520 Darnestown Rd, Gaithersburg, MD 20878
OLNEY
Ohev Shalom Talmud Torah (OSTT)
18320 Georgia Ave, Olney, MD 20832
CONTACT ADS@WJMAG.COM FOR EDITS OR ADDITIONS
Beth Sholom Congregation
11825 Seven Locks Rd. Potomac, MD 20854
Chabad of Potomac [Ari]
11621 Seven Locks Rd, Potomac, MD 20854
Young Israel Ezras Israel of Potomac 11618 Seven Locks Rd, Potomac, MD 20854
ROCKVILLE
Beth Joshua Congregation/
Berman Hebrew Academy
13300 Arctic Ave, Rockville, MD 20853
JROC 11304 Old Georgetown Rd, Rockville, MD 20852
Ohr Hatorah
Silver Spring Jewish center
Beth Joshua Congregation / Berman Hebrew Academy
Chabad of DC
Chabad of Potomac
Chabad of Upper Montgomery County
JROC
Ohev Sholom Talmud Torah/The National Synagogue
Silver Spring Jewish Center
YGW (Summer Only)
Young Israel Shomrai Emunah
Chabad of Silver Spring
Kemp Mill Synagogue
Silver Spring Jewish Center
Beth Sholom Congregation
Chabad of Potomac
Chabad of Silver Spring
Chabad of Upper Montgomery County
JROC
Kemp Mill Synagogue
Kesher Israel
Magen David Sephardic Congregation
Ohev Sholom Talmud Torah/The National Synagogue
Ohr Hatorah
Silver Spring Jewish Center
Southeast Hebrew Congregation, Knesset Yehoshua
Woodside Synagogue/Ahavas Torah
Young Israel Ezras Israel of Potomac
Young Israel Shomrai Emunah (Asheknaz)
Young Israel Shomrai Emunah (Sefarhadi)
8:15 PM 8:45 PM 9:00
(OLNEY)
Knesset Yehoshua
Spring Jewish Center
Spring Jewish Center
Hatorah
SILVER SPRING
Chabad of Silver Spring [Ari] 519 Lamberton Dr, Silver Spring, MD 20902
Kemp Mill Synagogue 11910 Kemp Mill Rd, Silver Spring, MD 20902
Ohr Hatorah
1009 Kersey Rd, Silver Spring, MD 20902
Silver Spring Jewish Center 1401 Arcola Ave, Silver Spring, MD 20902
Southeast Hebrew Congregation, Knesset Yehoshua
10900 Lockwood Dr, Silver Spring, MD 20901
Woodside Synagogue/Ahavas Torah 9001 Georgia Ave, Silver Spring, MD 20910
Yeshiva Gedola of Greater Washington (YGW) 1216 Arcola Ave, Silver Spring, MD 20902
Young Israel Shomrai Emunah [Ashk + S] 1132 Arcola Ave, Silver Spring, MD 20902
WASHINGTON
Chabad of DC [Ari]
2110 Leroy Pl. NW, Washington, DC 20008
Kesher Israel
2801 N Street, NW Washington, DC 20007
Ohev Sholom Talmud Torah/ The National Synagogue
1600 Jonquil St NW, Washington, DC 20012
It is with great excitement that I present to you the special Chanukah edition of The Washington Jewish Journal, the first Orthodox magazine of its kind south of the NY/NJ area. It is an honor to represent the Greater Washington Jewish community. As we celebrate the Festival of Lights, we are reminded of the warmth of family, the strength of community, and the miracles that have defined our people. To the dozens of new families, welcome, I’m sure you’ll love celebrating your first Capitol Chanukah here, especially with all the great events our shuls have lined up.
I would like to extend my deepest gratitude to our advertisers and writers for their unwavering enthusiasm. What began as a side project has evolved into something much more profound, largely due to the tireless efforts of a talented and devoted team— thank you all, you know who you are. To those advertisers who couldn’t be featured this time, I look forward to welcoming you in the future editions.
This year, while preparing for this edition, we discovered the Missing Hostages and Family Forum website, offering candle holders to light alongside your menorah in support of those still held captive. This will be the cover of our Chanukah issue, symbolizing our hope for the return of the hostages. Please consider purchasing a candle holder or making a donation to help bring them home. Visit BringThemHome.net for more information.
Wishing everyone a peaceful Shabbos and a Chanukah filled with light!
Alex Gross alex@washingtonjewish.media
STORE HOURS
SUNDAY - THURSDAY: 11:30 AM - 8:30 PM
FRIDAY: 11:30 AM - 2:30 PM
Connect with over 13,000 families in the Greater Washington Jewish community through the Washington Jewish Journal! Don’t miss your chance to be featured in our January Presidential Edition, hitting the press on January 20, 2025. Secure your spot today email ads@WJMag.com!
ROSH YESHIVA, YESHIVA OF GREATER WASHINGTON-TIFERES GEDALIAH BY RABBI AARON LOPIANSKY,
I. "Ma Zos": What Distinguishes the Eighth Day?
The eighth day of Chanukah is referred to as "Zos Chanukah," ostensibly because the Torah portion read on that day includes the phrase: "Zos chanukas hamizbei’ach — This is the dedication of the altar" (BeMidbar 7:84). It has long been assumed, however, that it somehow implies that the eighth day encapsulates the very essence of Chanukah. How is this so?
This search for the meaning of the eighth day of Chanukah takes on an added dimension in view of the famous question of Rabbi Yosef Karo (Beis Yosef): Since there was sufficient oil for
one day’s use, the miracle occurred for seven days, not eight. Consequently, Chanukah ought to be celebrated for only seven days (Orach Chayim 670). There are many answers given to this question, but, in any case, the miracle of the oil was only during the first seven days; why, then, is the eighth day of such importance that it be called, "Zos Chanukah"?
The Pri Chadash answers the Beis Yosef’s question by explaining that only seven days commemorate the miracle of the oil, while the eighth day is a commemoration of the triumph on the battlefield. At first glance, it would seem strange that the same ritual, lighting the menorah, should be used for commemorating both the miracle of the lights and the victory in battle. Is there any connection between the two?
Rashi (Pesachim 2a) explains that darkness is a positive entity, not merely the absence of light. To understand this, we must realize that the terms "light" and "darkness" as used in the Torah refer to "light" in a much deeper sense, i.e., Divine emanations. The true state of affairs, then, is that "light" is ever-present, permeating every iota of existence, as the passage says: "His glory fills the entire world." Yet, to give mankind the ability to function in this world and still exercise free choice, this Divine light was obstructed by a veil of concealment — darkness, if you will — so man would not be compelled to recognize God’s existence but instead do so by free will.
What is this veil of darkness that so effectively masks the Divine presence? It is that force commonly known as "nature." To a casual observer, the universe runs effectively without any signs of Divine guidance. Many commentators note that the word
"Elokim" (God) has the same gematriya (numerical value) as hateva (nature). In other words, Elokim is the Divine force as manifest in nature. Substituting one term for the other, the first verse in Bereishis — "In the beginning, [when] Elokim created..." — can be interpreted homiletically, "In the beginning, nature was created," implying that the first act of Creation was the setting up of the system of nature; that is, the ability of a world to function on its own, seemingly without outside participation.
There is a point where God’s will, descending from higher regions, finds expression in “natural” events. It is toward the junction of "natural" and "divine" that man’s Torah and mitzvos are directed, recognizing the Divine as the cause of natural occurrences. The statement, "There exists a spiritual world totally divorced from our world and completely beyond the reaches of any of our senses," can neither be proven nor refuted. How does one argue over the existence of anything that by definition is completely unbeholden to our senses? The concept of belief in God becomes meaningful and challenging only when we speak of Him in relation to our sphere of existence.
This concept is also mentioned in the Rema (Orach Chayim 6a) with regard to asher yatzar, the blessing after performing bodily functions. The meaning of "u’mafli la’asos" (to cause wondrous happenings) is explained as the wedding of the soul to the body. This expression celebrates neither the wonder of the soul nor that of the body unto itself; rather, the connection of the two to function as one is underscored as the true wonder!
A person who is wise enough to realize that there is "a Face behind the mask" brings forth light and enlightenment to the world. Not so he who only sees the mask and believes there is nothing
beyond it. The more he studies the mask and becomes engrossed in its intricacies, the deeper he plunges himself into darkness. This is why darkness in the account of Creation is interpreted as referring to Greece, for Greece among all the nations was most deeply engrossed in studying the mask, divorcing it from the Divine behind the mask.
This is also expressed in a wellknown commentary on the mishnah, "Whoever interrupts his studies and says, ‘How beautiful is this tree…,’ deserves to forfeit his life" (Avos 3:9). The Ma’ayanos HaNetzach explains that when marveling over the grace of nature represents an interruption of Torah thought — that is, if the person who enjoys the beauty of the tree fails to appreciate it as an expression of the same Divine will that is revealed in the Torah — then he deserves to forfeit his life.
III. From the Miraculous to the Natural
The victory over Greece, therefore, was not merely an opportunity to see the hand of God manifest in a miracle; rather, the miracle served as a steppingstone for recognizing the hand of God in that which is mistakenly thought to be nature. The ultimate Chanukah experience was to see God in the events of the “eighth day” — the day of Chanukah that did not seem to be a miracle. After seven days of commemorating the miracle of Chanukah, we realize that the eighth day was no less miraculous than the other seven, and this (zos) is the essence of Chanukah.
For this reason, we may also commemorate the victory over the Greeks through the medium of lighting the menorah. Once one has perceived the hand of God in a supernatural phenomenon, such as the miracle of the oil, one is prepared to understand that God is responsible for all that befalls
us; one can come to see that the very same hand of God that was manifest in miracles is revealed in the natural event of victory in battle.
Extending this thought further, we can attempt to clarify the Beis Yosef’s own answer to his question regarding the reason for the eighth day of celebration. He suggests that the Chashmona’im originally divided up the oil into eight equal parts, using only a fraction of the requisite amount for each day’s illumination, making each of the eight days a miracle. This approach has its own difficulties, for how could the Chashmona’im have kindled the menorah with only an eighth of the amount of oil necessary? Did they light the menorah in expectation that it would only burn a few hours, in violation of halachah, or did they actually anticipate that the miracle would occur? This would have been in violation of the principle of “one may not depend on a miraculous event”!
To clarify this point, I recall a discourse I heard from Rav Yitzchak Hutner, zt”l, in which he referred to the Vilna Gaon’s explanation of an incident recorded in the Talmud:
The Gemara (Ta’anis 25a) relates that Rabbi Chanina’s daughter put vinegar instead of oil into the Shabbos lamp. Rabbi Chanina told her not to worry, for “He who commanded oil to burn will command vinegar to burn,” and burn it did. The question immediately arises that this type of reliance is prohibited because of "istrichu k’minei nisa" (causing God to perform unnecessary miracles). In response, the Gaon explains that there are two types of believers: someone who perceives the world as an independently functioning entity but believes that God in His omnipotence may intervene and overrule laws of nature — such a person may not “trouble”
God to produce miracles unnecessarily; and the individual who is so aware of God’s omnipotence that he does not perceive nature as a force unto itself at all. The second individual understands that all that takes place — so-called natural events and miracles — occurs by the hand of God. Such a person may rely on miracles. To quote Rabbi Chanina, “He who has commanded oil to burn will command vinegar to burn!” Neither of the two phenomena — the natural and the miraculous — calls for extra “effort.” He is directly responsible for both.
Thus, on Chanukah, when the veil of darkness called nature was momentarily lifted, people saw the hand of the “One who commanded oil to burn,” and they attained a level of belief comparable to Rabbi Chanina’s. They recognized that all events bear the imprint of the hand of God. It was then possible for them to divide the oil into eight equal parts and rely on God to extend the duration of its glow eightfold, from a few hours to an entire day. Nor was it unseemly for them to do this. For people to whom natural and miraculous are identical, the rule of “do not rely on miracles” does not apply.
Originally published in Rabbi Aaron Lopiansky's Timepieces: Reflections on the Jewish Year, Targum/Feldheim, 1995.
With over 20 seforim authored, Rabbi Aaron Lopiansky brings to the Greater Washington community and the yeshiva the cumulative impact of decades of learning at the Mir Yerushalayim. He continues the mesorah of his rebbeim, Harav Chaim Shmuelevitz zt”l, Harav Nachum Partzovitz zt”l, and his fatherin-law, Rav Beinish Finkel zt”l (the late Rosh HaYeshiva of the Mir). His approach to learning was also deeply influenced by his long association as a close talmid of Harav Moshe Shapiro zt”l. The Rosh Yeshiva’s seforim and shiurim can be purchased and accessed at www.eshelpublications.com.
BY RABBI MICHOEL FRANK
The Yevanim made a number of decrees against Klal Yisrael, as we say in Al Hanisim – םריבעהל
יקחמ. Of those are Shabbos, Milah, Rosh Chodesh, and the Meforshim expound on what it was that the Yevanim had against those particular mitzvos. In doing so, they attribute quite a bit of understanding of Jewish Mitzvos and ideals to the Yevanim, and I wondered, how would the Yevanim have known so much about our Torah and Mitzvos?
But I found a Medrash quoted which answers that question, and indeed it makes sense, because it is something that repeated itself through history as well. The Medrash says:
with evil advice against the Jews. He said, they have one Mitzvah which if they don’t perform it they will be lost from this world, and it is lighting the Menorah in the Beis Hamikdash, as it says… and it says in Koheles, give a portion to seven and to eight, meaning whoever has a part in the seven lights that are always burning in the Beis Hamikdash, and also the eight days of Sukkos, no being can overcome them. Therefore, the Greeks went and defiled all the oils in the Beis Hamikdash.
The Medrash continues:
There was an evil convert, who had become a Misyavni, named Tatni ben Pachas, who was advising the Greeks
This is how the Greeks knew what was important and what it signified – there was an inside source! Throughout history, the Jews were always the worst enemies of the Jews unfortunately. This Misyavni wasn’t giving advice how to overcome the Jews in war, rather he was telling them how to break the spirit of the Jews. If you take away these two mitzvos from the Jews, it will break them and they will lose their will. But this Medrash now added a fascinating point: The Greeks sought to both eradicate the Menorah and the eight days of Sukkos! What is the connection and significance of that decree – and why was this so significant to the Jews?
A miracle occurred, and they lit one small jug for eight days, and Hashem established for them the eight days of Chanukah, which weren’t a Yom Tov until that point, Hashem said: You planned on uprooting the seven lights and the eight days of Sukkos, I will bring eight days of Chanukah and the seven sons of Chashmonai.
Again, we see a close connection between Sukkos and Chanukah, so much so, that the eight days of Chanukah were there to spite the Greeks and overcome their plan, they wanted to uproot the eight days of Sukkos, now we have both Sukkos and Chanukah! What is the significance of this?
The world around us is progressively going crazier and crazier, in their attempt to create the greatest ‘equality’ possible. Stanford University published a list of 1000 words for their “Elimination of Harmful Language
Initiative,” which was intended for the IT department. Among their banned words is ‘Mankind,’ because it gives too much dominance to males, ‘American’, because it insinuates that people of South America aren’t ‘Americans,’ and you have to refer to all people as ‘it’!
Inequality is something that Hashem created in creating the world. The Jewish nation was formulated with Kohanim, Levi’im, and Yisraelim, and when Korach attempted to abolish that it ended in disaster. It is a necessity for the success of the world and society that there be those who are wealthy, are successful, have advantages, because it motivates the world to succeed. Society only moves forward and innovates, creates, and progresses, if there is motivation to do so. The motivation is the success of those who are lucky enough, and work hard enough to achieve it. Even the difference in advantage which has nothing to do with effort, is important to motivate different parts of society to achieve their best, and to succeed within the framework that Hashem has handed to them. Hashem created men and women, with a different task for each in mind. When society tries to abolish these natural categories, such as communism, which tried to abolish wealth, their society failed – people lost all motivation to succeed.
When Hashem created the world, He intended that there would be one chosen nation, תישאר ליבשב תישארב, Hashem created for the sake of the ‘first’ ones, who eventually became Klal Yisrael, but it could have been anyone. But the fact that there was one chosen nation is important and essential to the success of the world, because they provide an example and motivation to become great in spirituality.
The Yom Tov of Sukkos is all about demonstrating Klal Yisrael’s superiority among the nations. We bring 70 bulls throughout the Yom Tov, and on Shemini Atzeres we bring only one, to demonstrate that Hashem wants to be with us alone. The 70 bulls are brought to benefit the nations, as Chazal say if they would have understood the value – they would have surrounded the Beis Hamikdash with an army to
protect it. But nevertheless, it means that the nations only get their העפשה and blessing through the efforts of Klal Yisrael. This is inherent in all that we do during Sukkos, even Lulav and Esrog, as the Medrash says. This angered the Yevanim and made them resent us! This is what they tried to accomplish by wiping out the Yom Tov of Sukkos – so that the Jews would lose their conviction in their own superiority and mission.
The Aruch Hashulchan uses this Medrash as another way to answer the question of the Beis Yosef. The Beis Yosef asks that why would we have 8 days of Chanukah if the miracle was only truly the fact it burnt for an extra 7 days – not 8? The Aruch Hashulchan answers based on this Medrash that Chanukah came to make up for the 8 days of Sukkos which had been prevented through the decrees of the Yevanim, and Hashem demonstrated to them that He approved by performing this miracle – that’s why we have 8 days of Chanukah – exactly as the Medrash says – to correspond to the eight days of Sukkos they tried to eradicate.
The Menorah as well is םלוע יאבל תודע לארשיב הרוש הניכשהש – it testifies to the uniqueness of Klal Yisrael that Hashem’s presence rests on them alone. This too angered the Yevanim and was why they were trying to wipe this out.
What is the uniqueness of Klal Yisrael? What example are we setting? The life of a Jew is very different than that of a non-Jew. What we call success is very different! We can have a person who never was able to hold down a job, lives from paycheck to paycheck, has a 20-year-old car that barely runs, a decrepit home – yet we will consider him very successful if he is a Talmid Chacham, learns Torah all the time, is a Yarei Shamayim, davens beautifully! Because we categorize success by the World-to-Come – not this world. We live for the next world, and we measure success by how much a person has succeeded in accomplishing his mission to serve Hashem in life. If a person was zocheh to become a Talmid Chacham – that is the luckiest
and most fortunate person, if he has children Talmidei Chachamim – he’s hit the jackpot! This is what a Jew lives for! It is this message we are trying to spread in the world – live for ruchniyos, success is Avodas Hashem. I saw a story about Rav Eliezer Ben David, who has founded and created kollelim and yeshivos in Eretz Yisrael and South America and USA, for the Iranian community. As a young bachur he lived in Iran, and learned Hebrew, was even a leader for the youth there, but it wasn’t enough. He wanted to learn Torah! He made up his mind to travel to Eretz Yisrael, a very difficult trip – and learn in Yeshivas Ponavezh! His father made him sign away his inheritance in an effort to discourage him, but he wasn’t deterred. He made it to Ponavezh, and met with the Ponavizher Rav. The rav asked him, ‘Do you know Gemarah?’ He said no. ‘Do you know Mishnayos?’ No. What do you know? Hebrew! The rav said, ‘This isn’t the place for you –it is for advanced Gemarah learners. You need to learn quite a bit before you can join our Yeshiva!’ Rav Eliezer’s face fell and he began to cry. At that moment the Ponavizher Rav said, ‘I retract my first statement! You can join the Yeshiva!’ The rav made sure that he found chavrusas willing to teach him from the ground up, and he developed into the tremendous marbitz Torah he is today.
He was once in an airport in the Midwest, with his wife, when a stranger, not Jewish approached him. ‘Are you both Jewish?’ the man asked. They said, ‘Yes!’ He looked at them with awe, and said, ‘Can I shake your hands? I’ve always wanted to meet a Jew, who stood at Sinai, and are the true children of God!’ Then he asked them, ‘Forgive me for asking a personal question, but when you, a Jew, the nation that so many prophets came from, walk in the street, do you think the same kind of thoughts we do, or is your mind occupied with different things?!’ I don’t know what Rav Eliezer answered but he said, ‘I have never gotten a better mussar schmooze than I got from that non-Jew!’
This is what a Jew’s life is meant to be!
IBy RABBI HILLEL SHAPS
DIRECTOR, GREATER WASHINGTON COMMUNITY KOLLEL
s one allowed to pray for a miracle?
The Mishna in Brachos (44a) implies not. It teaches that if one prays for the gender of a fetus to change in utero, it is a tefillas shav, a worthless prayer.
The Vilna Gaon explains that although the Almighty is certainly capable of altering the course of nature, it is inappropriate for us to request it.
Based on this Mishna, the commentaries raise a question on the ruling of the Rama (Orach Chaim 187:4) regarding one who forgets to say Al Hanisim in Bircas Hamazon on Chanukah or Purim. The Rama rules that in such a case, one should insert the following at the end of the Harachaman section:
“Harachaman (The Merciful One) – He should make miracles and wonders for us as He did in those days (He should do) in these days.” How could the Rama rule that we should say, “He should make miracles and wonders for us” if it forbidden to pray for a miracle?
The Shaarei Teshuva cites two answers.
1) Only requesting a miracle for an individual is prohibited. In this case, we say He should make miracles “for us.” Requesting a miracle for the public is permitted.
2) Only requesting a miracle that is beyond the laws of nature is prohibited. Requesting a miracle like that of the victory of the Maccabees over the Greeks, which worked within the laws of nature, is permitted.
Rav Yosef Shaul Nathanson (Divrei Shaul – Drashos) suggests that specifically on Chanukah (and perhaps Purim) it is permitted to pray for a miracle. The Gemara (Rosh Hashana 11a) states that “we were redeemed in Nisan and the future redemption will be in Nisan.” The Ran explains that once an extraordinary event has occurred in a specific time period, that period becomes more predisposed to similar
events in the future. This is true for Chanukah as well. Being that Chanukah is a time in which miracles occurred, it is an auspicious time for miracles to occur again. Therefore, specifically on Chanukah it becomes permitted to pray for a miracle.
Perhaps we can suggest another reason why specifically on Chanukah it would be permitted to pray for a miracle. The Alter from Kelm writes (Chachma U’Mussar 59) that the purpose of open miracles is to remind us that every aspect of our lives is a miracle from G-d – just a hidden miracle. This is what we mean when we say in the blessing of she’asa nissim, that “He made miracles for our ancestors ba’yamim hahem ba’zman hazeh, in those days – in these days.” The miracles of those days remind us
that even that which appears natural, is also a miracle in these days. This perspective also provides an answer to the famous question regarding why there are eight nights of Chanukah if on the eighth night the oil simply burned down and no miracle occurred. The answer could be that it is to remind us that even when it burned naturally, that was also a miracle. Perhaps then, it is specifically on Chanukah, when we blur
the lines between the natural and the miraculous and we realize that from G-d’s perspective there is no difference between a naturally occurring event and an open miracle, it is then that it is appropriate and permitted to pray for an open miracle.
This Chanukah, may we once again merit to see miracles for our people.
WBY RABBI DOVID ROSENBAUM
hich miracle of Chanukah is the primary cause for celebration?
The Al Hanisim which we recite in shmone esrai and birchas hamazon recounts the military victory. The gemora ( Mesechas Shabbos, 21b) relates the miracle of the menorah burning for eight days. Why does each source highlight a different aspect of the story?
Rav Chaim Friedlander, zt”l, cites the explanation of Rashi on the gemora’s question of “What is Chanukah?” Rashi explains that the gemora is analyzing which miracle was the impetus for the holiday. Rav Friedlander suggests that the gemora is striving to understand the Rabbis’ decision to establish a holiday altogether. There are many times that
Hashem helps His people. The Rabbis did not establish a holiday for each one. What made them do so for Chanukah? The answer of the gemora is that the miracle of the menorah was supernatural. This occured at a time (the second temple) when such things no longer happened, even in the Bais Hamikdash . The Rabbis understood the miracle as being a message from Above; the same way we understand the miraculous burning of the menorah for eight days was Hashem manipulating the laws of nature, we should also appreciate that the war, though not supernatural, was His manipulation as well. The gemora is explaining that the remarkable event of the menorah helped the Rabbis understand that a holiday should be declared to remember the miracle of the war. The greatest miracle we need to remember on Chanukah, as we say in Al Hanisim , is that of the war. It is vital that we see the hand of Hashem in various aspects of our lives, certainly military salvation.
It is so sad to think about the fact that Israel is still at war. We all know of heartbreaking
stories and recognize there are countless people whose lives are being impacted daily. As we continue to beseech Hashem for a speedy and positive conclusion, let us not forget, as we celebrate the miracles of Chanukah, how much we have merited to see Hashem’s hand over these many months. Such reflection inspires us to continue to daven for the ultimate redemption speedily in our day.
Rabbi Dovid Rosenbaum became the Rabbi of YISE in 2010 after having served as the Assistant Rabbi under Rav Gedaliah Anemer, zt”l, for the previous five years. In addition to his responsibilities at YISE, Rabbi Rosenbaum has played an extensive role in the broader Greater Washington Orthodox Jewish community, serving, among other positions, as President of the Vaad Harabanim of Greater Washington from 2013 to 2015. Rabbi Rosenbaum is currently the Gittin Administrator for the Vaad, coordinating halachic divorce for couples in the community. He also acts as a halachic resource for a number of organizations in the community.
BY NATHAN WITZTUM
One of the most well-known questions in all of Judaism is “the question of the Beis Yosef”. Entire volumes have been published to
The question that Rabbi Yosef Karo, author of the Beis Yosef and the Shulchan Aruch, asks is why is it that we celebrate eight nights of Chanukah, when in fact there was enough oil to last for one night. Consequently, the miracle technically only occurred for seven nights, so why do we celebrate eight?
analyze the question from every angle, and hundreds of answers have been suggested over the centuries.
Most years, Shabbos Chanukah falls out on Parshas Miketz. While numerous clues have been found in the parsha that allude to the holiday of Chanukah, one suspects that there would also be a thematic correlation to justify
this calendrical alignment. Perhaps by exploring one aspect of the parsha, we can also find an answer to the Beis Yosef’s legendary question.
In Parshas Miketz, Pharaoh dreams about seven famished cows eating seven healthy cows, and subsequently envisions seven withered ears of grain consuming seven wholesome ears. Rashi quotes Midrash Rabbah (89:6), which teaches that Pharaoh’s advisers offered their own interpretations of the dreams to Pharaoh, but none of these seemed correct to him. Their attempted explanations were that he would have seven daughters who would all die, and that he would conquer seven nations who would then rebel against him. Only once Pharaoh’s butler recalls that Yosef is skilled at making sense of night visions is Yosef summoned and succeeds in finding an interpretation that satisfies Pharaoh.
The puzzling part of the story is that the dreams quite clearly indicate that the subject is the agricultural world. Surely, good quality ears of grain and fatty cows would most directly signify a coming bountiful harvest, while inferior produce and skinny cows would hint to a famine of sorts. What was so elusive that Pharaoh’s advisers weren’t able to figure it out? Presumably, they were intelligent people, so why was it only Yosef who was able to predict the impending plenty and scarcity?
To be sure, the meforshim, such as the Kli Yakar, address how it is in fact that Pharaoh’s dreams could be interpreted to convey the meaning that his necromancers ascribed to them. And, of course, the Midrash itself testifies that the ultimate reason for their inadequate resolutions was Hashem’s Plan for Yosef to be appointed viceroy over Egypt. Yet, on a rational level, we still need to understand how Pharaoh’s attendants could have missed the most obvious and basic reading of their king’s dreams.
But perhaps the answer is very simple. Maybe they just considered that possibility to not be a possibility at all. Recall that both Avraham and Yitzchak experienced famines while living in Canaan. At those times, Avraham navigated to Egypt, while Hashem instructed Yitzchak not to go to Egypt, implying that Egypt would be the natural place to go in such a circumstance. The conclusion to be drawn is that Egypt, with its reliable Nile River and surrounding fertile land, was impervious to the effects of a regional drought. So, perhaps Pharaoh’s advisers dismissed the correct interpretation because they were in denial that a famine could ever take place in Egypt.
But of course, a famine did take place in Egypt, just as Yosef predicted. Apparently, Yosef did not deem it beyond the realm of possibility for a famine to occur in prosperous Egypt. Why was this? What allowed Yosef to open his mind to the option that was discarded by the king’s advisers?
Presumably, the answer lies in Yosef’s response to Pharaoh when asked to interpret the dreams:
And Yosef answered Pharaoh saying, “It is beyond me. May G-d address Pharaoh’s welfare.”
Yosef acknowledges that he is not the source of his abilities. Rather, they originate from Hashem. By recognizing that his skill came from the Almighty, Yosef was not only being humble. He was also reminding himself that Hashem runs the world. And for Hashem, nothing is impossible.
The question of the Beis Yosef is founded upon the premise that there is a fundamental difference between the first night of the oil burning and the subsequent seven nights. But, HaRav Avigdor Neventzahl shlit”a answers that there is in fact no difference between the first night and the seven nights that followed, because “nature” is an illusion. Nature is just the name we give to the way Hashem set up the world to run under ordinary circumstances, but it is no less from Hashem than a miracle. Hence, the oil lasted for seven extra days because Hashem so decided, but the oil burned that first night also because Hashem so decided. On a deep level, there is in fact no distinction.
As we go through life, we often discount things, both good and bad, as not possible. Some of the most tragic events in our lifetimes were thought to be impossible, until they happened. Conversely, people often experience tremendous elation when an unexpected positive development takes place. The lesson from Yosef, and the lesson from Chanukah, is that if Hashem can make a jug of oil last for one day, He can make it last for eight days. As Rabbi Chanina ben Dosa declares in Ta’anis 25a, “He Who told the oil to burn, He can tell the vinegar to burn.” For Hashem, anything is possible.
TBY RABBI RAPHAEL PELCOVITZ
THE CHAPTER תכנח
(Tehillim 30) during Chanukah, after the Shacharis and Maariv services. The reason for this minhag is because on Chanukah the Mizbei’ach (Altar) was rededicated, and the Temple service resumed. Therefore the phrase תִיב inauguration of the Temple,” is a most fitting and appropriate one for this period. However, there is another reason offered for this minhag — namely, that we are expressing our thanksgiving to Hashem for not allowing our foes to rejoice over us, as the second verse explicitly states:
אלו, “You did not permit my enemies to rejoice over me.” Some commentators point out that the four letters which comprise the word allude to four observances which the Greeks and Syrians attempted to uproot from Israel. These four letters, shin, mem, ches and taf, represent Shabbos, milah (circumcision), chodesh (the New Moon) and tamid (the daily offering brought to the Temple).
turn, represent the areas of conflict between the Chashmona’im and the Hellenistic, assimilated Jews. Shabbos reflects the concept of sanctity of time, for it separates the weekdays from the Sabbath, which is holy. The enemies of Judaism, both from without and within, were determined to deny this distinction, for it threatened the ideology of paganism and Hellenism,
Our enemies tried to uproot these four mitzvos, but were unsuccessful, and therefore we rejoice over their failure. The question, however, is: Why were these specific four mitzvos targeted? If we examine them carefully, we will realize that they represent four fundamental concepts in Judaism:
, the sanctity of time, the sanctity of one’s body, the sanctity of the people of Israel and the sanctity of place, i.e., the Holy Temple of Jerusalem. Each of these sanctities teaches us that there is a separation and distinction between the sacred and the profane. These four mitzvos, in
the Jewish people came not only from external foes, the Greeks and Syrians, but even more so from Hellenistic Jews who enthusiastically embraced Hellenism and attempted to impose it on the Jewish people. These assimilated Jews went so far as to reject Bris Milah, the Covenant of Circumcision, which symbolizes kedushas haguf, the sanctification of one’s body, and establishes a covenant between Israel and the Almighty.
The mitzvah of Kiddush HaChodesh was given to the people of Israel when they were still in Egypt, and symbolically gave them the power to establish their own calendar and determine when various holidays should be observed.
When G-d told Moshe and Aharon, םֶכל הֶזה שׁדחה (Shemos 12:2), the key phrase used was םֶכל, “for you.” It is for this reason that the conclusion of the berachah in Kiddush and the Amidah on The Three Festivals is שֵׁדקמ םיִנמזהו לֵארשי, “Who sanctifies Israel and the seasons,” for it is the nation of Israel alone that is empowered to sanctify the seasons. This power was unacceptable to the enemies of Israel, who were insistent upon establishing their exclusive authority over the calendar, while denying this right to the Jews. These foes were therefore determined to uproot chodesh, which affirmed kedushas Yisrael, the sanctity of the people of Israel.
At the time of the Chanukah miracle, Antiochus and his army entered the Holy Temple, defiled it and prohibited the Jews from bringing korbanos, offerings, on the Altar. When the Chashmona’im returned to the Temple and rededicated it, they were able to reclaim this holy place and reestablish kedushas hamakom, sanctity of place, in Jerusalem. Hence, the tamid is most significant, for it represents all the korbanos brought
The enemies of Israel instinctively understood the source of Israel’s strength and their secret of survival. They appreciated the role that kedushah, sanctity, played in the unique identity of Israel, be it the sanctity of time, of body, of the nation or of a place. And this is why these four observances were targeted. These four kinds of kedushah are alluded to in the word תחמש, for each of these mitzvos begins with one of the four letters found in this word. And it is for this reason that the celebration of Chanukah is marked not with a seudah, a festive meal, as it is on Purim, but through the medium of the Menorah, of light, which symbolizes kedushah.
Adapted from Rabbi Pelcovitz’s Table Talk, published by Artscroll/Mesorah
For eight harrowing months, the Klausenberger Rebbe was caught in the talons of the Nazis, imprisoned in Mühldorf, a concentration and labor camp approximately fifty miles from Munich. Life in Mühldorf was a relentless struggle for survival, as the camp was divided into two sections: the main camp (Stammlager), serving as the central assembly point for forced laborers, and the forest camp (Waldlager), located deep within a forest some fifteen kilometers from a village called Ampfing.
The living conditions were appalling. Inside the Waldlager, the walls were lined with bunks stacked one atop the other, leaving only a small square space in the center of each hut. Each bunk contained a sack filled with a bit of straw, serving as a makeshift mattress. A single small window above the entrance provided the only source of light. These bunkers, scattered throughout the camp, were surrounded by electrified barbed wire fences.
Amidst these dire circumstances, the Rebbe once described the remarkable events surrounding his ability to light Chanukah candles during his imprisonment in Mühldorf and the miracles he experienced as a result:
“It just so happened that shortly before Chanukah, I was assigned to work in the camp wood warehouse. With the assistance of several other Jewish prisoners, I secretly made a wooden menorah.
[We] obtained oil and wicks from the Germans. [It is rumored that the oil was margarine stored up for the daily rations, and the wicks were threads separated from the prisoners’ clothing.]
“When the first night of Chanukah arrived, I merited lighting the first light. We were extremely happy. On one of the following nights, however, the candles started a fire and the barracks went up in flames. The rumor has it that this occurred on Friday night; thus, the prisoners could do nothing to stop it. The Nazis immediately investigated to discover the cause of the fire. They would surely kill the prisoner who dared to commit such an act. Through the kindness of Hashem, however, I was saved from their hands.”
The Rebbe paused for a moment and then continued with great emotion, “Even if I were to thank Hashem every day of my life, morning and night, I will never be able to thank Him for enabling me to fulfill the mitzvah of lighting the Chanukah candles as required. Not only that, but I also survived despite the great danger that surrounded me at that time.”
This story was later shared by the Rebbe during a seudah shelishis on Shabbos Parashas Vayeitzei in 1983, offering a powerful testament to faith, resilience, and the miracles of Chanukah even in the darkest of times. It is a reminder of how even amidst unimaginable suffering, the light of mitzvos and the kindness of Hashem can provide hope and deliverance.
Originally Translated and Adapted from The Klausenberger Rebbe (Targum Press, 2012) by Judah Lifschitz
CBY RABBI BEREL WOLVOVSKY
hanukah is a time filled with so many powerful lessons. One of the roots of the word Chanukah is Chinuch, which means education. This connection reminds us that education is at the very foundation of who we are as a people, starting from the youngest ages and continuing throughout our lives.
This week, we had the honor of hosting Rabbi Yehoshua Soudakoff at The Gan. Rabbi Yehoshua is a deaf rabbi who works with the deaf Jewish community around the world. Based in Israel, he travels extensively, bringing Torah and inspiration to communities everywhere. During his visit, we also hosted a special class at Chabad for the deaf community of Greater Washington.
Rabbi Yehoshua engaged the children in such a meaningful way, teaching them sign language and showing them how to sign “Happy Chanukah.” The children were fascinated and respectful, inspired by his ability to make such a tremendous impact despite the challenges he has faced.
The story of Chanukah teaches us that even in the face of great obstacles, we have the power to bring light into the world. Just as the Maccabees rededicated the Temple and rekindled the menorah’s light, we too can rededicate ourselves to the values of Chinuch— to learning, teaching, and making an impact. May the lights of Chanukah inspire us to bring even more light into the world, one flame and one lesson at a time. Chag Sameach!
PBY RABBI YOSEF PASTALNIK
haraoh has a dream. Disturbed and anxious, he summons all his sorcerers and advisors to interpret it. Yet none of their explanations satisfy him—only the interpretation of Yosef HaTzadik, the young man pulled from a pit and prison, is one that he can accept. Why? What made Yosef’s interpretation stand out?
Based on the Meshech Chochmah (Beraishis 41:1), I think we can suggest as follows. Pharaoh’s advisors saw dreams as immutable prophecies, fixed glimpses of the future requiring no human action. Yosef, however, introduced an innovative idea—dreams are not promises but messages, calls to action. They demand effort to bring them to life.
How did Yosef know this? Of course, practically, Hashem provided him the insight. Through Ruach HaKodesh, he was able to interpret the meaning and proper course of action. But on a deeper level, Yosef himself knew what it meant to have a dream.
Fast forward seven-plus years after Yosef first interprets Pharaoh’s dreams. His own brothers now bow before him, fulfilling the very vision he dreamt as a boy. In that moment, as the Torah tells us, Yosef recalls his dreams (Bereishis 42:9). The Ramban explains: Yosef recognized that his dream had yet to be fully realized because Binyamin wasn’t present. Therefore, Yosef carefully calculated how to orchestrate events to ensure that his younger brother would also come to Egypt, realizing
instinctively knew his dreams were messages from Hashem, but they required his effort, his persistence, and his input to become reality. Perhaps Pharaoh saw this unique outlook in Yosef, and is part of what calmed him and inspired his trust in Yosef’s interpretation.
This concept—that dreams and visions require effort to materialize –is echoed in Chanukah as well. After their miraculous military victory, the Chashmonaim returned to the defiled Beis HaMikdash, determined to rekindle the Menorah. The Gemar (Shabbos 21a) states, “They searched and were only able to find one flask of oil.” Rav Avraham Schorr, in his work HaLekach V’HaLibuv, asks: Why emphasize their search instead of simply saying they found one flask? He answers so beautifully: They didn’t find oil immediately. They could have easily despaired, justified by the halachic principle “Ones Rachmana Patrei” extenuating circumstances exempt us from mitzvos. They could have even used impure oil and moved on. But they didn’t settle. Their vision of lighting the Menorah in purity, in the most ideal way, drove them.
This persistence and faith in their dream is what led to the miracle. Hashem responded to their unwavering resolve by allowing them to miraculously find an untouched flask of oil and making that small amount of oil burn for eight days. The miracles were born not from complacency, but from their determination to fulfill their vision.
Rabbi Yosef Shlomo Kahaneman, the Ponevezher Rav, also had a dream.
burned and his own family was murdered, he stood in the fledgling town of Bnei Brak and looked up at an empty hill. “Here,” he declared, “I will rebuild the yeshiva destroyed by the Nazis.” When he shared his plans with Rav Yitzchak Herzog, the Chief Rabbi of Israel, he was told, “You’re dreaming!” To this, Rav Kahaneman famously replied: “I may be dreaming, but that doesn’t mean I am sleeping.”
Dreams call for action. “Ani Yesheina V’Libi Er - I am asleep, but my heart is awake.” Like Yosef, like the Chashmonaim, and like Rav Kahaneman, our challenge is to awaken ourselves - our hearts and minds - to pursue our visions with passion and resolve. May Hashem help us discover our dreams, reawaken our aspirations, and guide us to bring them to life— for ourselves, for our families, and for Klal Yisrael.
Rabbi Yosef Postelnek is the Assistant Rabbi at YISE. A graduate of Sy Syms School of Business, Rabbi Postelnek received Semicha from the Rabbi Isaac Elchanan Theological Seminary. He currently learns in Kollel Zichron Amram of Yeshiva of Greater Washington. His wife, Aliza, holds an M.A. in Jewish Education from Yeshiva University’s Azrieli Graduate School, specializing in secondary Jewish education, and a B.A. in Psychology from Queens College. She currently teaches Tanach, Chumash, and AP Psychology at Berman Hebrew Academy. With a shared passion for Torah and desire to serve the Jewish community, Rabbi and Rebbetzin Postelnek – along with their three children – feel privileged (Editors note: and so are his congregants) and excited to connect, learn and grow with the entire YISE community.
This Chanukah, for the second year in a row, my brother Or Levy remains a hostage in Gaza's underground tunnels, along with 99 other hostages taken from Israel. Ironically, Or's name means "light" in Hebrew. Now, as we approach the festival of lights, he remains trapped in literal and metaphorical darkness.
For the second year in a row, Or’s only son, Almog, only three years old, will be lighting the candles without his parents. Almog has been growing up without his parents for 438 days - more than half of his life.
Or was kidnapped on October 7th from the Nova Festival, where his wife Eynav was brutally murdered. The last time we heard from Or was a whispered phone call to our mother: "You don't want to know what's happening here." Minutes later, terrorists stormed their bomb shelter, killing Eynav and taking Or captive.
Since that moment, our family has been fighting tirelessly—meeting world leaders, traveling globally— to secure his release. We're working desperately to preserve Or's memory for Almog, fearful that recollections of his parents will fade over time.
Chanukah represents more than celebration; it symbolizes resilience. The holiday's foundational miracle—a small jar of oil burning unexpectedly for eight days—embodies hope emerging from seemingly impossible circumstances. This year, one hundred
families will light candles with a painful absence, praying for their loved ones' survival and a miracle that they will be safely home.
When I light the Menorah this year with my family and young Almog, we'll send our light into the darkness, holding onto the possibility of a miracle. The story of Chanukah reminds us that hope can emerge when we are most scared, most desperate.
Our prayer is simple yet profound: that Or will return, that he will once again light the Chanukiah with his son, his parents, and his brothers—a beacon of light triumphant over darkness.
Michael Levy lives in Gan Hatikva, Israel, with his wife and three daughters.
THURSDA Y, DECEMBER 2 6 TH
Leisure
• The central mitzvah of Chanukah is the kindling of the הכונח תורנ each night. While the basic mitzvah is for each household to kindle only one רנ per night, the preferred way is to light one the first night and add a רנ each night of Chanukah.¹
• Women are obligated in the mitzvah of lighting neiros Chanukah. The Gemara writes that this is because they were included in the miracle. This means they were also saved from the evil decrees of the Greeks, and furthermore, a woman, Yehudis, played a prominent role as a liberator.
• When a woman lights the menorah, she recites a berachah On all nights she recites L’hadlik Ner Shel Chanukah and She’asah Nissim. On the first night alone she adds the berachah of Shehechiyanu
Married Women and Single Girls
• A married woman fulfills the mitzvah with her husband’s lighting. Customs vary regarding whether a single girl lights on her own or fulfills her obligation with her father. If she doesn’t light on her own, she should be there and answer Amein to her father’s berachah. This is generally the accepted custom.
• The Gemara is clear that olive oil is the ideal choice for fuel for הכונח תורנ because it produces the clearest flame.² Most poskim therefore rule that olive oil is best.³ Nowadays, with the availability of relatively inexpensive, highquality olive oils that produce very clear flames, you should certainly opt for superior olive oil.⁴
• If you use wax, you should make sure to specifically use long or thick (thick) candles because while wax melts pretty quickly, Chanukah candles need to last at least half an hour after nightfall.
• On תבש, when you have to light well before sunset, the candles are going to end up needing to last about an hour and 15 minutes.
• Initially, people would light their הכונח
outside. The Gemara says that הכונח תורנ are lit at the front entrance to your property, with the הזוזמ to the right of the door (facing the house) and the הכונח
to its left.
• Then there came a period, still during the time of the Gemara, when the Jews were banned from kindling הכונח תורנ outside, and so due to הנכס, danger, people lit them on the tables inside their homes. In
other words, the אסינ ימוּסרִפ shifted from publicizing the Chanukah miracle for passersby to primarily publicizing the miracle for the members of one’s own household.⁵
► There is some controversy as to where a yeshiva student should light הכונח תורנ. Rav Moshe Feinstein and Rav Shlomo Zalman Auerbach say that he should light them in his dormitory, while the Chazon Ish, Rav Aharon Kotler, and Rav Yaakov Kamenetsky rule that he should light them in the yeshiva dining room. The significant, overriding factor in choosing a location to kindle הכונח תורנ in an institutional setting is the halachic principle of ימח ארוסיאמ אתנכס אר danger is stricter than injunction, and the yeshiva administration must be consulted as to safety preferences.⁶
• The optimal time to light הכונח תורנ is the matter of debate. According to the Vilna Gaon it begins at sunset,⁷ while, according to most, it commences at nightfall (which we assume to be approximately 20–25 minutes after sunset). According to all, the optimal time continues for half an hour after it begins.⁸
• Though it’s not preferred, the earliest time to light הכונח תורנ candles is החנמה גלפ, roughly an hour before sunset.
• Nowadays, since people are out late, we can light later than the optimal time, too. How late? We assume that one may light as long as people are generally outside, which depends upon where you live (city, suburb, etc.).
• If you haven’t kindled הכונח תורנ and come home really late, when the streets are long empty, you may still light, as long as it is before dawn. However, the Mishnah Brurah writes that you should wake up a household member to
הכונח תורנ in Shul
• It is customary to light הכונח תורנ in shul each night of Chanukah between Mincha and Maariv. The הכונח תורנ should be placed in a prominent position on the south side of the shul, to commemorate the miracle of the menorah in the שדקמה תיב, which was on the south side of the heichal.¹⁵
• Whoever lights the candles in the shul recites the תוכרב, even if he already said them when lighting at home. Similarly, if he is going to
see the הכונח תורנ so that you may light with a ⁹.הכרב
How to Light הכונח תורנ
• When setting up your הכונח תורנ, you should first put the rightmost רנ into place, and then set the rest up moving right to left. When lighting them, however, you light the one furthest to your left and then proceed to kindle left to right.
• If the shamash is at one end of your הכונח תורנ, it’s better to keep the shamash to your left so that it is farther from the תורנ, making it easier to tell what night it is.
• If you are using oil הכונח תורנ with an oil shamash which you leave in place (and light with a wax candle), you should light the shamash last. If you are using a wax shamash you can light the shamash first since you use it to light the other candles.
make it to Mincha.
• If you go to someone’s house for הכונח תבש and it’s too difficult to bring your הכונח תורנ with you, you should chip in and be ףתתשמ, participate, in their תורנ
• If you are away for הכונח תבש and are returning home after תבש, where do you light on תבש יאצומ הכונח? On the one hand, you should light at your hosts’ house because you will be there at the right time. On the other hand, though, you won’t be staying there that night.
Rav Shlomo Zalman Auerbach holds that you should light at your host’s house and remain there for half an
light at home after Maariv, he says the תוכרב at shul and then repeats them at home. The exception to this, though, is ונייחהש, recited on the first night of Chanukah. It should be recited only once, at the first lighting.
• To further publicize the miracle, the custom is that the הכונח תורנ are lit in shul each morning of Chanukah for the duration of davening, but without a bracha.
הכונח תבש
• On Friday night, you light Chanukah candles before תבש candles. That means that you need to light them before 20 minutes before sunset. They will have to last past sunset and nightfall, until a half hour after nightfall.
• Many customarily daven an early Mincha on Friday afternoon of Chanukah so that they don’t need to rush to light the candles and
hour after lighting.¹⁶ This is especially true if you will be going somewhere else on your way home (out to eat, visit friends, etc.).
• There are two accepted customs regarding הכונח תבש יאצומ: Some light הכונח
before Havdalah, while others first recite Havdalah and then light הכונח
.
• Rav Shlomo Zalman would rule that even someone who normally waits 72 minutes after sunset to do הכאלמ on תבש יאצומ should light הכונח
earlier on
הכ. He reasons that waiting for nightfall of Rabbeinu Tam is only a stringency and wasn’t accepted in this case. Rav Shlomo Zalman himself regularly waited 72 minutes and yet would light on ומ
only 35–40 minutes after sunset.¹⁷
Thank you to Halpern Center Press, for granting permission to adapt some of the content in this section from Halacha 24/7/12 by R’ Aharon E. Marcus.
Let’s talk about something unexpected: Listerine PocketPaks—those tiny, powerful breath strips that dissolve on your tongue in seconds. I’m a big fan and always have one on hand. But surprisingly, these minty strips raise some real halachic questions.
Years back, there was quite a stir when Listerine PocketPaks lost their hashgacha. Listerine, it seems, decided it wasn’t necessary to keep paying for certification, so the Kof-K stopped giving its hashgacha for a while. This led to a lot of debate—could we still use them or not? Ultimately, enough voices spoke up, and the hashgacha was reinstated. But the incident brought up three core halachic questions that still surround Listerine PocketPaks.
Do Breath Strips Need Hashgacha?
First, do these products even need hashgacha? Other companies also make similar items that may not have hashgacha, or at least did not at one point. A key ingredient in mouthwash, toothpaste, and Listerine strips is glycerin, a compound derived from fats and oils. Glycerin in Listerine strips helps them dissolve and provides a smooth texture. However, it may come from non-kosher sources, such as animal fats, and manufacturing processes might not be supervised, risking cross-contamination. While glycerin can be made from kosher sources, the possibility of non-kosher origins raises the need for hashgacha.
Does Flavor Require a Bracha?
The second question is, if you’re going to put one of these in your mouth, do you need to recite a bracha before consuming it? Normally, if you’re tasting something to enjoy its flavor, one does recite a bracha.
Using
The third question is whether Listerine strips can be used on a fast day. When referring to a ‘fast day’ we are discussing typical fast days like Tzom Gedaliah, Taanis Esther, and the Tenth of Teves, known as “tzomot d’rabbanan” ( ןנברד תומוצ) in the ארמג, with fewer restrictions than Yom Kippur or Tisha B’Av. The ארמג in Rosh Hashanah 18b discusses these “minor fasts,”
BY RABBI ARYEH LEBOWITZ
indicating that while they are days of repentance, they do not carry the full prohibitions of eating and drinking found on the more stringent fasts. Thus, using something like Listerine strips on such days could be permissible, depending on whether they are considered food or simply for freshening the mouth.
Yom Kippur, however, is more than a fast day; Tisha B’Av, though distinct as a day of mourning, is treated similarly to Yom Kippur, with a full day of restrictions on eating and drinking. For these more stringent fasts, even minimal consumption, including dissolving products like breath strips, is generally prohibited - though some may allow it under certain conditions where it clearly does not resemble typical eating or drinking.
Now, for the most part, these are three distinct questions, but they’re really related to one core question. And that is, what exactly are these? Are they mini candies, just very tiny and dissolving immediately, or should we view them as mouthwash? In other words, are they just mouthwash in a convenient, portable form—mouthwash you don’t have to spit out because there’s so little of it? If they’re mouthwash, and not a food, it would make sense that perhaps they don’t require a bracha, hashgacha, and could be permissible on a fast day.
However, this isn’t necessarily so straightforward, because
says one is allowed to rinse their mouth on a fast day with water. Yet, water requires a bracha, and there’s a question regarding whether non-kosher liquid consumption applies here. That presents a potential issue.
However, a fast day might be different. The halacha regarding what’s permissible on a fast day may vary. It’s worth noting that in the
, it states that rinsing one’s mouth on a fast day is allowed only
(in a case of discomfort), and this leniency does not apply to
Additionally, it’s only permitted if one leans forward to avoid accidentally swallowing any water, and only when there’s full confidence that all the water will
be spit out. This illustrates that the halacha around these three issues isn’t necessarily uniform, and it’s not solely a question of whether something is לכוא or not.
So, let’s begin with this question: Can a person put something non-kosher in their mouth if they’re not eating it? It’s not a meal, it’s not a snack, it’s merely something they place in their mouth. The א״מר in ח״ק ןמיס העד הרוי ׳ה ףיעס states that one is not allowed to put something non-kosher in their mouth, even with the intention of spitting it out. The ךורע ןחלוש in תוכלה חספ similarly writes that one is not even allowed to use non-kosher, or in the context of Pesach, קידץמח ink to write a letter because if it’s somewhat edible, a person might snack on it as they write. They might put some in their mouth and find it not so bad. If the ink isn’t disgusting, someone could actually enjoy it. So, the argument follows that one cannot say these products are less edible than ink. If ink is problematic, then these items would likewise be an issue, including mouthwash and toothpaste.
This issue has been the subject of an old תקולחמ regarding toothpaste and mouthwash. Most םיקסופ hold that toothpaste and mouthwash are indeed permissible, seeing as the ink discussed was still somewhat edible. Nobody would actually eat toothpaste or mouthwash. We use them for freshening breath and cleaning the mouth, not for ingestion. This is why many םיקסופ are lenient. Even השמ ’ר ןייטשנייפ in ד״צ ןמיס ׳ד קלח was lenient, despite not typically being known as a lenient posek. However, ל״צז יקסלב בר was very strict on this issue. Rav Belsky would often say that toothpaste and mouthwash taste delicious nowadays, and as such, he felt they certainly should require hashgacha.
I think the םלועה גהנמ is that we do not require hashgacha on toothpaste and mouthwash. Most people, I believe, do not see it as necessary.
What would require hashgacha? I think the םלועה גהנמ is that we do not require hashgacha on toothpaste and mouthwash. I would imagine most people don’t check for hashgacha on toothpaste and mouthwash, even though this is contrary to what Rav Belsky holds.
Now, what about applying this to Listerine strips? There are those who argue that, even though we are lenient with toothpaste and mouthwash, there is a significant difference between those products and Listerine PocketPaks. With toothpaste and mouthwash, as soon as you put it in your mouth, you spit it out; the purpose is to use it as a cleanser and then spit it out immediately. These strips, however, are designed to dissolve in your mouth. You’re not supposed to spit them out; they dissolve, and you benefit from their flavor and freshness.
One could argue that they have the status of a small sucking candy. However, א״טילש רטכש בר holds differently. He believes that these strips are essentially “mouthwash on the go.” The way they’re meant to be used is similar to mouthwash, just without carrying the liquid. Even though you’re not spitting anything out, that’s only because there’s nothing substantial to spit out; it merely leaves a small film in your mouth, not enough to require spitting. Therefore, Rav Schechter holds that there’s no need for hashgacha on these strips, no need for a bracha, and one may use them on a fast day, just as one would be allowed to brush their teeth on a fast day.
Does Intent Determine a Bracha?
Rav Schechter’s P’sak vs. Rav Belsky and Rav Weiss
On the other hand, בל
הכר and סייו רשא בר hold that these require hashgacha, a bracha, and they should not be used on a fast day. I saw somewhere that סרופ בר suggested that whether these strips require a bracha depends on the הנווכ of the person using them. If someone is using it purely because they enjoy the taste, treating it like a candy, then a bracha might be required. But if someone is using it to freshen their breath because they feel a bad taste in their mouth, then it would be considered mouthwash and would not require a bracha.
There’s an interesting point to add here. I have a nephew who heard Rav Schechter’s קספ from me, and before a fast day, he loaded up with 15 packs of these strips in his pocket and used them all day. I’m amazed he didn’t end up in the hospital; he was using them like some people snack on popcorn or other foods you can’t stop eating. This leads to the concept in halacha called היבשחא
There is a concept in halacha called היבשחא, where something not generally considered food can be treated as food if one eats it with the intention of it being food. The ארמג in ח״יק
ןילוח brings this concept up regarding םד (blood), and the ךורע
in
also references
in the
context of תועובש תוכלה (laws of oaths).
The idea behind היבשחא is that if an item is not normally edible—because it’s הליכאמ לספנ (unfit for consumption) or הליכאל יואר וניא (not suitable for eating)—it typically does not count as food and would not usually pose a תורשכ issue. However, the םינושאר, including the ש״ר and others, explain that if someone intentionally treats this item as food, such as by consuming it with the mindset that it is food, it becomes food in a halachic sense for that person. Thus, it could create a kashrus concern because they are assigning it a food status through their intent and action.
For example, the ךורע ןחלוש in ח״כק ןמיס rules that if someone makes a העובש (oath) to eat that day and then consumes dirt, they have fulfilled their oath. Why? Because by choosing to eat the dirt, they have, in effect, made it הליכאל יואר (fit for eating) in their specific case. This principle of היבשחא means that even if something is not normally food, it can be halachically classified as food for someone who chooses to treat it as such.
To illustrate, I once asked רטכש בר about this, as people always ask if he really says there’s no need for a bracha or hashgacha on Listerine PocketPaks. He clarified that, yes, he holds there is no need to make a bracha on them or to use products with hashgacha, as he considers them mouthwash and nothing else. During תוכוס at our הבאושה תיב תחמש, I gave him one to try, as he’d never tasted one before. He opened the pack, took out a foil strip, and put it in his mouth. At first, he said, “Not bad.” But then he reacted with surprise, “Whoa! People think you make a bracha on this?” He was astonished, reiterating that this is just mouthwash.
However, if someone were to say, “My favorite drink is mouthwash,” and consistently consume it like a beverage, then due to היבשחא, it would require a bracha and even need to be kosher. By treating it as food, it attains the status of הליכאל יואר
It’s important to note that not all םינושאר agree on the concept of היבשחא. For example, you can see a discussion in the ן״ר on ב״ע ה״כ ףד םיחספ, but nevertheless, we are generally הליחתכל רימחמ. The םהרבא ןגמ writes in ןמיס ח”וא ה״כקתת, that היבשחא applies only if done with the intention of eating.
In practical halacha, there are three main views among the םיקסופ regarding toothpaste, mouthwash, and breath strips. The first view, held by Rav Belsky, is the most stringent and maintains that toothpaste, mouthwash, and Listerine strips all require hashgacha and a bracha, although this is a minority opinion. A second group, including Rav Asher Weiss, differentiates between products: while toothpaste and mouthwash do not require hashgacha, Listerine strips do, as they are considered closer to food. The third and most lenient view, held by Rav Schechter, treats Listerine strips the same as toothpaste and mouthwash, meaning they do not require hashgacha or a bracha. He regards them as “mouthwash on the go” rather than food. Nonetheless, even according to the lenient view, based on the principle of היבשחא, one should avoid using breath strips frequently throughout a fast day as though they are food, and instead use them specifically as a mouth cleanser.
How did you become involved with Netflix’s Jewish Matchmaking?
I’ve always had this inner drive to make a big difference in the world. I wasn’t sure how, but I trusted my instincts. Then one day, I saw Indian Matchmaking, and it clicked—we need something like this for Jewish matchmaking. Fast forward to 2021, I was chosen as the face of Netflix’s Jewish Matchmaking. When the show premiered in May 2023, it was amazing to see the impact it had. People from all walks of Jewish life—secular, religious, Sephardi, Ashkenazi—felt seen and represented.
What was it like balancing your religious lifestyle with the demands of filming?
The production team was incredible. I’m Shomer Shabbat, and they went out of their way to make sure I could honor that. They put me in Airbnbs instead of hotels so I could kasher the kitchen and prepare my own food. They even provided an extra suitcase for my kosher supplies—pots, pans, spices, everything I needed. They really got it, and it made all the difference. It reminded me of how they accommodated the matchmaker on Indian Matchmaking. Because of their support, I could stay true to myself throughout filming.
Can you share one of your favorite stories from working on the show?
One of the most memorable moments was helping someone who had never dated a Jew before decide to give it a chance. Watching them explore their Jewish identity and embrace the process was so meaningful. Each story, whether it ended in love or personal growth, added a layer to the show’s authenticity. It wasn’t just about matchmaking; it was about selfdiscovery.
You’ve helped so many people find their match. What’s your secret?
I’ve guided over 200 people to the chuppah. My focus is on soulmate clarity—helping people figure out if someone is truly “the one.” It’s not about guessing or hoping; I’ve created a system to help people make clear, confident decisions. Finding the right person is just the start; both people have to know they’re right for each other.
How do you interpret the Talmudic teaching that a heavenly voice proclaims one’s soulmate 40 days before birth?
I think marriage itself creates the bond of beshert. Whether it’s your first marriage or your third, the moment you choose to marry someone, they become your soulmate. Divine guidance is always there, but free will
and effort are just as important. That teaching reminds us we’re not alone in this process—there’s a heavenly hand guiding us—but we also have to take responsibility for our choices.
What are your thoughts on the socalled “shidduch crisis”?
The real problem isn’t a lack of matches; it’s how we think about compatibility. Too many of our preferences are shaped by societal norms instead of real values. Why is it fine for men to date younger women but not the other way around? These biases get in the way. The solution? Everyone has a role to play. If you know someone single, make a suggestion. You don’t have to be a professional matchmaker to help someone find love. It’s a community effort.
Tell us about your new book, Matchmaker, Find Me a Love That Lasts.
The book is about more than just finding love—it’s about building a love that lasts. Anyone can get married, but staying married takes real effort. The book shares real client stories (with names changed) and practical tips on things like spotting red flags, understanding deal breakers, and knowing when it’s time to move forward or move on. It’s about helping people make clear, confident decisions so they can build meaningful, lasting relationships.
6:30 AM
8:00 AM
7:15 AM
9:30–10:15 AM
9:30–10:30 AM
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
Daf Yomi (Rabbi Uriel Charlap) @ Ohr HaTorah
(Following) Shacharis – Sunday Morning Kollel Zichron Amram @ Ohr HaTorah
Breakfast & Sefer Chofetz Chaim Shiur (Rabbi Zaks) @ SSJC
Sunday Brunch & Learn (For men) @ YISE, 1132 Arcola Ave, Kemp Mill
Illuminating Inquiries in Halacha – Rabbi Mandel
Judaism 102 – Rabbi Shaps
Navigating Navi – Rabbi Grossman
9:45 AM
7:30 PM
8:00-8:45
8:45-9:30
Tanya Class (Rabbi Wolvovsky) @ Chabad of Silver Spring (Zoom, see Shul's website or email for Zoom Link)
Parsha Exploration (Rabbi Yitzchok Grossman) @ KMS (Zoom, see Shul's website or email for Zoom Link) ID: 655-813-1022, Password: 365636 Halachos of Shabbos (Teens) (Rabbi Zaks) @ SSJC (Ma’ariv follows)
Tehillim Expositions (Rabbi Schwartz) @ Greater Washington Community Kollel (Zoom, see Shul's website or email for Zoom Link)
Daf Hashavua (Rabbi Frank) @ Ohr HaTorah Night Kollel (Ma’ariv follows) @ Ohr HaTorah
MONDAY
6:00–6:45 AM
6:30 AM 11:00 AM
12:00–12:15 PM
8:00–8:45 PM
8:30–9:30
Hashkama Kollel Chavrusa Program & Shiur (Rabbi Blate) @ SSJC
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
“Da’as Atzmeinu” (Laura Goldman) @ KMS (Zoom, see Shul's website or email for Zoom Link)
Rashi a Day (Rabbi Weinberg) @ KMS (Zoom, see Shul's website or email for Zoom Link)
Shiur (Rabbi Greiniman) @ SSJC
Evening Learning @ SEHC (For men) @ 10900 Lockwood Drive, Silver Spring Michtav M’Eliyahu – Rabbi Musicante Semichas Chaver Program (Rabbi Shaps) @ YISE (For men)
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
K’tzos Hachoshen (Rabbi Frank) @ Ohr HaTorah
TUESDAY
6:00–6:45 AM 6:30 AM
12:00–12:15 PM
8:00-8:45 PM 8:00 PM
8:00 PM 8:15 PM
8:00-9:30 PM
9:00 PM
9:15-9:45 PM
Hashkama Kollel Chavrusa Program & Shiur (Rabbi Blate) @ SSJC
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
Rashi a Day (Rabbi Weinberg) @ KMS (Zoom, see Shul's website or email for Zoom Link)
Machshava Shiur (Rabbi Zaks) @ SSJC (Ma’ariv follows)
Jewish Unity Learning (Greater Washington Community Kollel, For men and women) @ KMS (In Person)
Halacha Class (Rabbi Wolvovsky) @ Chabad of Silver Spring (In Person)
Inspired Tefillah (Mrs. Sara Malka Winter) @ Greater Washington Community Kollel (Zoom, see Shul's website or email for Zoom Link, For women)
Evening Learning @ SEHC (For men) @ 10900 Lockwood Drive, Silver Spring Timely Topics in Halacha – Rabbi Grossman & Rabbi Mandel
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
A Deeper Understanding of Tefillah (Rabbi Frank) @ Ohr HaTorah
BETHESDA
Magen David Sephardic Congregation [S] 11215 Woodglen Dr, North Bethesda, MD 20852
GAITHERSBURG
Chabad of Upper Montgomery County [Ari] 11520 Darnestown Rd, Gaithersburg, MD 20878
OLNEY
Ohev Shalom Talmud Torah (OSTT) 18320 Georgia Ave, Olney, MD 20832
CONTACT
ADS@WJMAG.COM FOR EDITS OR ADDITIONS
Woodside Synagogue/Ahavas Torah 9001 Georgia Ave, Silver Spring, MD 20910
Yeshiva Gedola of Greater Washington (YGW) 1216 Arcola Ave, Silver Spring, MD 20902
Young Israel Shomrai Emunah [Ashk + S] 1132 Arcola Ave, Silver Spring, MD 20902
WEDNESDAY
6:00–6:45 AM 6:30 AM 9:00 AM 12:15 PM
8:00–8:45 PM 8:30–9:30 PM 9:00 PM
Hashkama Kollel Chavrusa Program & Shiur (Rabbi Blate) @ SSJC
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
Siddur Class (Esther Dziadek) @ KMS (Zoom, see Shul's website or email for Zoom Link)
LINKS Learning (Rabbi Shaps) @ Greater Washington Community Kollel (Zoom, see Shul's website or email for Zoom Link)
Halachos of Shabbos (Teens) (Rabbi Zaks) @ SSJC (Ma’ariv follows)
Evening Learning @ SEHC (For men) @ 10900 Lockwood Drive, Silver Spring
Yesodei Hatorah: Gemara Skills Building – Rabbi Sussman
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
THURSDAY
6:00–6:45 AM 6:30 AM
8:00–8:45 PM 8:15 PM
8:30 PM
9:15–9:45
FRIDAY
6:00–6:45 AM 6:30 AM
Hashkama Kollel Chavrusa Program & Shiur (Rabbi Blate) @ SSJC
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
Parsha Shiur with Hot Cholent (Rabbi Zaks) @ SSJC
Yesodei Hatorah: Gemara Skills Building (Rabbi Sussman) @ Greater Washington Community Kollel (Zoom, see Shul's website or email for Zoom Link, For men)
Parashas Hashavua (Rabbi Grossman) @ Greater Washington Community Kollel (Zoom, see Shul's website or email for Zoom Link)
Tanach Shiur (Rabbi Frank) @ Ohr HaTorah
Daf Hashavua (Special Shiur) (Rabbi Frank) @ Ohr HaTorah (After) Ma’ariv – Chumash Shiur (Rabbi Riengold Shlita) @ Yeshiva of Greater Washington
Hashkama Kollel Chavrusa Program & Shiur (Rabbi Blate) @ SSJC
Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
SHABBOS
9:00 AM
10:30 AM
Chassidus Class (Rabbi Wolvovsky) @ Chabad of Silver Spring (Before Davening) 45 Minutes Before Mincha – Daf Yomi (Azik Schwechter) @ Chabad of Silver Spring Post-Kiddush – 5th/6th Grade Boy Learning @ Ohr HaTorah Beis Medrash 20 Minutes Before Later Mincha – Iyun Chaburah (Rabbi Frank) @ Ohr HaTorah 25 Minutes Before Ma’ariv (Motzei Shabbos) – Mishna B’rurah Shiur (Rabbi Frank) @ Ohr HaTorah 10:30 a.m. (Winter Only) – Daf Yomi (Mr. Judah Lifschitz) @ Yeshiva of Greater Washington (Beis Medrash)
7:00 PM Family Learning, Parsha, Pizza & Prizes @ SSJC Parent & Child Learning (Grades 1–6) @ KMS Dor L’Dor Learning (Grades 1–6) @ YISE Special Kid’s Learning Program and Melave Malka @ SSJC Avos U’Banim (Grades 1–6) @ Ohr HaTorah
POTOMAC
Beth Sholom Congregation 11825 Seven Locks Rd. Potomac, MD 20854
Chabad of Potomac [Ari] 11621 Seven Locks Rd, Potomac, MD 20854
Young Israel Ezras Israel of Potomac 11618 Seven Locks Rd, Potomac, MD 20854
ROCKVILLE
Beth Joshua Congregation/ Berman Hebrew Academy 13300 Arctic Ave, Rockville, MD 20853
JROC 11304 Old Georgetown Rd, Rockville, MD 20852
WASHINGTON
Chabad of DC [Ari] 2110 Leroy Pl. NW, Washington, DC 20008
Kesher Israel 2801 N Street, NW Washington, DC 20007
SILVER SPRING
Chabad of Silver Spring [Ari] 519 Lamberton Dr, Silver Spring, MD 20902
Kemp Mill Synagogue 11910 Kemp Mill Rd, Silver Spring, MD 20902
Ohr Hatorah 1009 Kersey Rd, Silver Spring, MD 20902
Silver Spring Jewish Center 1401 Arcola Ave, Silver Spring, MD 20902
Southeast Hebrew Congregation, Knesset Yehoshua 10900 Lockwood Dr, Silver Spring, MD 20901
Ohev Sholom Talmud Torah/ The National Synagogue 1600 Jonquil St NW, Washington, DC 20012
Our daf yomi shiur recently completed Maseches Bava Batra and has begun the next tractate, Maseches Sanhedrin, which raises the question of why Sanhedrin follows Bava Batra. More generally, is there a logic behind the order of the Mishnah? For example, Maseches Gitin (dealing with divorce) is placed before Maseches Kiddushin (focused on marriage), even though chronologically, marriage precedes divorce. Is there a reason behind this seemingly unconventional arrangement?
One of the straightforward yet insightful answers to this question was offered by Rabbi Reuven Margaliot at the beginning of his
book on Sanhedrin, Margaliot HaYam. Rabbi Margaliot observed that each seder (section) of the Mishnah is arranged in descending order based on the number of chapters in each tractate. Take a look at seder Nashim: it begins with Yevamot, which has 15 chapters, followed by Ketubot with 13 chapters, then Nedarim with 11, Nazir with nine, Sotah with nine, Gitin with nine, and finally, Kiddushin with four.
A similar pattern is manifest in Seder Nezikin. It begins with Bava Kamma, Bava Metzia, and Bava Batra, originally compiled into one tractate called Nezikin that included 30 chapters. Following these are
BY RABBI URIEL CHARLAP
Sanhedrin and Makkot; the latter was part of the former tractate, which contained 14 chapters. Next is Shevu'ot, which includes eight chapters, and so forth.
Although this answer is not perfect for various reasons, its elegant simplicity is quite geshmak. It provides a surprising perspective to explore the design of Torah Sheba’al Peh, one of many views through which we can deepen our understanding of the Talmud.
Ohr Hatorah’s daf yomi shiur meets on Mondays through Thursdays at 9 PM, on Shabbos 45 minutes before Mincha, and on Sundays at 8 AM.
TBY PINNY ROTH, LCSW-C
oday, we’re sitting down with Pinny Roth, LCSW-C, a skilled Emotionally Focused Therapist (EFT) who helps couples, individuals, and those preparing for marriage navigate their emotional landscapes and strengthen relationships. Before opening his private practice in Silver Spring, MD, Pinny served as a community rabbi in San Diego, CA.
With warmth, humor, and insight—Pinny has become a trusted resource for those seeking to repair, heal, and fortify their relationships. His practice in Kemp Mill offers counseling and workshops that focus on fostering meaningful, lasting connections.
Let’s dive into our conversation to learn more about his journey, his approach to therapy,
This is the first of a monthly column on relationships and mental health, where Pinny will answer readers' most commonly asked questions. Have a question? Send it to info@eft.center.
and why relationships are at the very core of his work.
What inspired you to focus on relationships as the cornerstone of your therapy practice?
Relationships are at the heart of mental health. As humans, we are homo vinculum— wired to bond with others. Just as oxygen is essential for our physical health, healthy relationships are crucial for our emotional well-being. When our relationships thrive, everything else seems to fall into place. Food tastes better, beds feel more comfortable, and we face life’s challenges with optimism. But when things aren’t going well with loved ones, even minor annoyances feel unbearable. A strained relationship can cast a shadow over everything. Research from Harvard’s Study of Adult Development shows that strong, positive relationships are the most significant predictors of long-term happiness and health—outshining wealth or career success! That’s why I’ve made relationships the focus of my practice. They elevate or disrupt everything else in life. You transitioned from being a rabbi in San Diego to a relationship therapist in Silver Spring. How did that journey shape your approach to therapy?
I earned my Master’s in Social Work before
becoming a rabbi, knowing that much of a rabbi’s role involves counseling. I like to joke that when I transitioned from the rabbinate to therapy, I realized I could do everything a rabbi does—and get paid for it!
Seriously, my time as a rabbi gave me a unique perspective. I heard people’s struggles, celebrated their joys, and understood how past experiences shape present challenges. It taught me to hold space for pain and offer a path toward healing. Therapy allowed me to dive deeper, helping people not just make sense of their struggles, but transform them.
My work with young professionals as a rabbi was especially formative. Helping them navigate dating and relationships gave me a front-row seat to the challenges in forming lasting partnerships. This experience deeply informs my premarital work today— helping couples set themselves up for success.
Your practice is called Emotionally Focused Therapy (EFT) Center. What exactly is EFT?
Emotionally Focused Therapy is an evidence-based, empirically validated approach grounded in the science of adult attachment. EFT helps people understand their emotions and strengthen their connections.
The process unfolds in three stages:
1. Mapping Emotional Patterns: The therapist explores each partner’s emotional landscape to uncover triggers and patterns driving their reactions. This helps couples understand the roots of their conflicts.
2. Replacing Old Dynamics: With these insights, the therapist reframes how couples communicate, teaching them to express vulnerabilities in ways that invite connection, not conflict.
3. Consolidating Gains: Finally, the therapist integrates these new habits into daily life, ensuring lasting change. As I joke with couples, “This stage ensures I don’t have to move in with you!”
Research shows EFT’s effectiveness—70-75% of couples move from distress to recovery, and 90% report significant improvements. EFT provides a clear roadmap to foster secure, healthy bonds and lasting transformation.
Your website mentions uncovering patterns and connecting dots in people’s lives. Can you share an example of how identifying these patterns has helped a couple create meaningful change?
Absolutely! Recently, a husband felt like he was constantly failing his wife, while she felt unimportant and unprioritized. They loved each other deeply, but were stuck in a cycle of disconnection.
In therapy, we uncovered the emotional roots of their dynamic. The husband, raised as the “black sheep” in his family, was hypersensitive to criticism. The wife, parentified as a child due to her parents’ career focus, longed to feel prioritized—something she rarely experienced growing up.
This dynamic created a painful loop. The husband withdrew when criticized, which left the wife feeling even less important. Her frustration, in turn, amplified his feelings of inadequacy, perpetuating the cycle.
Once we mapped out their dynamic,
they saw each other’s behavior not as flaws but as responses to old wounds. This understanding shifted them from blame to compassion, fostering a deeper connection. The husband began prioritizing his wife’s needs, and the wife viewed his sensitivity as a reflection of his past—not a lack of care. There’s a powerful image and quote from my workshop (shown) that illustrates the struggle and the inner longing of couples in distress. It depicts what couples experience and the hope to break free from their “cages” of self-
Every criticism, judgment, diagnosis, and expression of anger is the tragic expression of an unmet [unknown] need.
Marshal Rosenberg
protection to embrace each other at their core. Watching couples break free from their negative cycle has been incredibly rewarding!
What aspect of your work are you most passionate about?
I have a dream of mainstreaming premarital counseling and making it a standardized practice for the Jewish community!
Think about it: Life requires proactive preparation. Before driving, we take lessons. Before a career, we earn degrees. Even before a significant hike, we train and plan. Marriage, one of life’s most important journeys, deserves the same preparation. That’s why I’m passionate about my premarital workshops. These sessions equip couples with skills, insights, and tools to build a strong, resilient partnership. Drawing on research and experience with hundreds of couples, these workshops teach essential skills to navigate challenges, deepen connection, and foster resilience.
In addition—and perhaps most importantly—premarital counseling helps couples discuss difficult and even taboo topics early in their relationship. This helps enhance communication and creates a strong bond with one other. The process also generates positive rapport between the couple and their therapist. This connection provides a valuable resource for the future—offering couples a safe space to address concerns and seek guidance when challenges arise.
This year has been wild for Israel — war, political turmoil, uncertainty everywhere. You’d think the economy would be struggling, right? Nope. Israel’s tech industry just dropped some massive numbers.
In 2024, mergers, acquisitions, and IPOs hit an eye-popping $13.4 billion, blowing last year’s $7.5 billion out of the
water — that’s a 78% jump! And here’s the wild part: fewer deals got done. Only 53 deals were closed, compared to 45 last year.
Bottom line? Israeli innovation isn’t just surviving — it’s thriving, proving that even in the toughest times, the Startup Nation knows how to win.
Israel recently uncovered a covert spy network involving nearly 30 individuals, most of them Jewish citizens, working for Iran. The arrests exposed nine secret cells operating within the country, raising alarm over Tehran’s boldest infiltration attempt in decades, according to Israeli security sources.
“There’s a significant phenomenon here,” said Shalom Ben Hanan, a former senior Shin Bet official. He expressed surprise at the number of Jewish citizens who knowingly collaborated with Iran to gather intelligence or plan sabotage and attacks against Israel.
The revelations have sparked widespread concern and a renewed focus on counterintelligence efforts to safeguard the nation.
he harrowing journey of Manfred Gans, a Jewish soldier during World War II, is a story of unparalleled bravery. Gans ventured deep into Nazi-occupied Germany to rescue his parents from the Theresienstadt concentration camp. His unwavering determination and courage in the face of unimaginable danger are detailed in the book “I Will Come Back for You.”
This extraordinary tale highlights one man’s relentless pursuit of justice and love for family during one of history’s darkest times.
View it on Amazon. Inspiring read.
New York City Mayor Eric Adams reinforced his dedication to keeping New Yorkers safe, stating he is willing to make controversial choices to achieve meaningful results. By expressing openness to bipartisan collaboration and commending efforts to uphold law and order, Adams signaled a focus on solutions over symbolism. His approach raises a thought-provoking question: in a time when leaders often seek applause over results, could this unflinching stance serve as a blueprint for effective, principle-driven governance that transcends partisan rhetoric?
Silver Spring, Maryland, just claimed the title of Best Place to Live for Families in 2024, and honestly, it’s no surprise. This place is crushing it with top-notch schools, a killer sense of community, and everything a family could ask for. Named #1 by Fortune, Silver Spring is where culture, opportunity, and family vibes collide. Whether you’re raising kids or just looking for a place that checks all the boxes, this spot in Montgomery County is clearly doing something right. They’re not just saying “We’re #1!”—they’re living it.
Just before the Annual Chabad Shluchim event, Rav Berel Wolvovsky sent this message
Trump congratulates the family of Steve Witkoff, his incoming Middle East envoy, and offers Mazel Tov on the Bris of a grandson.
Chanukah Activities
Chanukah Party Activity: Colored Tea Light Candle Decorating Light different colored tea lights. Dip paint brush into the hot wax while lit and paint onto candle of Any size. Not advised for young kids. 1 Trader Joe’s Limited Edition Dark Chocolate Stars 2 $4.99
3 Color Your Own Table Cloth Runner from Target $3.00 4 5 6 $3.00 $9.99
Dreidel Cups from Target
Chanukah Donut Board from Amazon
Chanukah Cake Pops
BY SUSIE FISHBEIN (KOSHER BY DESIGN)
Ingredients:
• 2 pounds Yukon Gold potatoes, unpeeled
• 2 large eggs
• 2 teaspoons sea salt
• 3 avocados, peeled, pitted
• 1⁄2 large red onion, minced
Directions:
• 2 small jalapeno peppers, seeded, finely chopped
• 11⁄2 cups canned black beans, rinsed and drained
• 1⁄4 cup all-purpose flour
• Canola oil
• Store-bought salsa
Beignets are fried dough balls, similar in taste to funnel cakes. Nothing pleases children more than this simpleto-make dessert. Their powdered sugar faces are the best indication of their powdered-sugar-coated thumbs up review. When I make a batch of these, I will cut up a firm banana into 1⁄2-inch slices and make half of the batch plain and half with bananas.
• Breakstone's Sour Cream Ingredients:
• 4-6 cups vegetable or corn oil
• 1 cup milk
1. Using the coarse grating disc of a food processor, grate the unpeeled potatoes. Ring out all of the water from the potatoes in a triple layer of paper towels or a kitchen towel. Transfer to a large bowl.
2. In a small bowl, whisk the eggs. Add the salt into the eggs.
3. In a medium bowl, mash the avocado with the back of a fork. Add the onions, jalapeño peppers, and beans. Mix to combine.
4. Add the egg mixture and the avocado mixture into the grated potatoes. Gingerly toss to combine. Stir in the flour. Add more flour if needed t hold the latkes together.
5. In a large skillet, heat the canola oil until very hot but not smoking. If you are using a thermometer, bring the oil to 375˚F.
6. Add the potato/avocado mixture, 1⁄4 cup at a time. Fry until golden, flip, and fry until golden on the other side. Drain on paper towels. Repeat until all the potatoes are used.
7. Serve with a dollop of salsa and "Breakstone's SourCream"
Yield: 14-18 latkes
• 1 cup water
• 1 large egg
• 3 cups all-purpose flour
• 2 tablespoons baking powder
• 1 teaspoon salt
• 4 teaspoons sugar
• 1-2 firm bananas, cut into 1⁄2-inch slices (optional)
• confectioner’s sugar
1. Pour the oil into a deep pot to a depth of 3-4 inches. Heat the oil to 370 degrees.
2. Meanwhile, in a large bowl with the mixer at medium-high speed, combine the milk, water, and egg. Add the flour, baking powder, salt, and sugar. Mix until the batter is smooth.
3. Using a 1⁄8 cup measure, drop the batter into the hot oil and fry about 3-4 minutes. Don’t make them much bigger or the inside won’t cook properly. The beignets will float to the surface; turn them a few times until the beignets are golden on both sides. Drain on paper towels and either roll in or use a strainer to sprinkle on confectioner’s sugar. Serve hot.
4. To make banana beignets, fill the 1⁄8 cup measure halfway full. Add a slice of banana, fill the rest of the way with batter. Fry as directed above. Roll in confectioner’s sugar.
Yield: 20-24 beignets
