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DEAR SHALHEVET COMMUNITY, RABBI ARI SEGAL HEAD OF SCHOOL

WWW.SHALHEVET.ORG

The days have gotten shorter, the air (somewhat) colder, and there are tiny lights going up in every public space. That means the holiday season to the wider world, but for us at Shalhevet, it’s an opportunity to create our own sparks of light, in the form of a new edition of Orot Shalhevet to warm your Chanukah. By now, you may already know what to expect in the pages to follow. Our Chanukah edition will provide the same caliber of insightful and thoughtful divrei Torah culled from Shalhevet’s ranks and aimed at enhancing your holiday. In addition, we’ve incorporated the feedback we’ve received on previous editions of Orot Shalhevet, and have a few new angles to display: In this edition, we’re pleased to feature contributions from our extraordinary students and alumni. We’re delighted to share the bright insights of a new generation of Jewish thinkers, teachers, and leaders, and hope to impart some well-deserved nachas along with Chanukah inspiration. This edition of Orot will also feature more divrei Torah of varying lengths, as well as a new guided learning piece from Rabbi David Block. In this edition of Orot Shalhevet, we will also try to draw some light out of recent events that have cast a shadow on the Jewish community. We have included moving pieces on the events in Pittsburgh from Yoetzet Atara Segal and Rabbi Abraham Lieberman, which we hope will act as both memorial and inspiration for us all. One of the central laws of Chanukah tells us to refrain from lighting our menorahs until night falls; it is against the darkness that our Jewish sparks shine most brightly, and against the cold that our flame shares the most warmth. We hope that our Orot Shalhevet for Chanukah will serve as this light for you, especially as we kindle the sparks of our future. Wishing you and your family a Chanukah Sameach, Rabbi Ari Segal

TABLE OF CONTENTS A SHORT REFLECTION ON SQUIRREL HILL YOETZET ATARA SEGAL

CHANUKAH AND THE HORN OF AN OX COBY MENDELSON

IS CHANUKAH IN THE TORAH? ALEX SILBERSTEIN

THOUGHTS ABOUT THE KEDOSHEI PITTSBURGH RABBI ABRAHAM LIEBERMAN

THEY TOO WERE INCLUDED IN THE MIRACLE TALI SCHLACHT

FINDING THE WAY OUT OF DARKNESS SHEYNA SCHUSTERMAN

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COMMANDED? WHEN? GABBY BENTOLILA

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HELLENISM, SPIRITUALITY, AND THE CHALLENGE OF CHANUKAH MAYA TOCHNER

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GUIDED LEARNING: EXPLORING THE MIRACLE OF THE OIL

CHANUKAH AND MIKETZ: YEHUDA'S LEADERSHIP JORDANA GLOUBERMAN

SO MUCH MORE THAN A CANDLE NOA ABLIN

LIGHTING CANDLES AND LIGHTING SOULS MICHAEL SOUSSANA

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THANK YOU TO THE FOLLOWING SUPPORTERS WHO HAVE GENEROUSLY SPONSORED THIS EDITION OF OROT SHALHEVET. WE ARE GRATEFUL TO THEM FOR HELPING TO PROMOTE THE SPREAD OF MEANINGFUL TORAH LEARNING AND SPIRITUAL GROWTH IN OUR COMMUNITY. PLEASE ENJOY THE TORAH YOU WILL FIND WITHIN IN THEIR MERIT.

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RONIT AND JACK EDRY IN HONOR OF THE TEACHERS AND STAFF AT SHALHEVET KATHI BARNHARD AND GARY HILLER DANIELLE AND STEVEN KUPFERMAN TAALY AND ADAM SILBERSTEIN BETTY AND STUART TOCHNER IN HONOR OF MAYA AND JONAH TOCHNER SUSIE AND FRED TOCZEK TALYA AND ALEX WALDMAN

A SHORT REFLECTION ON SQUIRREL HILL The early news reports coming out of Pittsburgh did not name the kedoshim who were murdered; their identities were not released for several days. As soon as basic details were shared, however, I knew that we did, in fact, know them. We did not need to know their names to know something fundamental about these holy souls – they were the pillars of the congregation. The gunman burst into shul soon after services started, targeting the most loyal of daveners. Those who show up on time, committed to making the minyan, leading services, distributing siddurim – these are the stalwart members that every shul depends on to create the community.

YOETZET ATARA SEGAL M AS H GI C H A R U C H AN I T A N D JUDAIC STUDIES FACULTY

Our response to tragedy, Rav Soloveitchik taught us, cannot center on the “why”; we cannot seek a reason for the tragedy. To this question, there is no satisfactory answer. We can only think about the “what” – specifically, “what we can learn.” Our initial suspicions were confirmed when the detail about the kedoshim were released – they were, in fact, the ones who led the davening, distributed siddurim, greeted the visitors, rushed in to treat the wounded. We must carry on the legacy of these precious people - to work to make our community better and contribute to the common good. Our primary goal in education is inculcating these values in the next generation. We hope you will see them reflected in the words of Torah found in this booklet of Orot Chanukah, penned by those who will become the next siddur-distributors and shul-greeters.

THOUGHTS ABOUT THE KEDOSHEI PITTSBURGH RABBI ABRAHAM LIEBERMAN J UDAIC STU DIES F AC ULTY

The news trickled in on that Shabbat, weaving its way through many Jewish communities, without clarity or details, about a horrible event in Pittsburgh. Mixed emotions of dread, fear and shock were palpable. When the full story sadly revealed its ugly head, the worst Anti-Semitic act in American Jewish History had made its mark. It was a sad irony that as we read the Parashah of the Akeidah (The Sacrifice of Yitzchak), the members of The Tree of Life Synagogue never made it to the reading of the Torah as they themselves become the Akeidah. Jewish Tradition defines a Kadosh, a holy person, as anyone who is killed simply for being a Jew, irrelevant of social status, intelligence or religious observance. All the values we hold true as citizens of United States, and as Jews are forever thankful for, were shattered by this tragic event. How do we move on from here? No simple response is adequate. Yet one perspective must persist. When a young child is hung at the beginning of Elie Wiesel’s “Night,” someone asks “and where is G-D now?” Elie Wiesel once posed the question to The Rav, Rabbi Joseph B. Soloveitchik: “Where was G-D during the Holocaust?” To this, Rabbi Soloveitchik responded: “You are asking the wrong question, it is not where was G-D, but the question is where was Man?” The implications are clear. It is our job to take the imperfect world and make it better, to make it perfect. To teach respect and love of all humanity created with a Tzelem Elokim, in the image of G-D. To impart honor and dignity to all of Hashem’s creations. May the memory of the Kedoshei Pittsburgh inspire us to make the world a Sanctuary of The Tree of Life where all can share in its fruits. Yehei Zichram Baruch!

COMMANDED? WHEN? "‫"ברוך אתה ה" אלקינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר חנכה‬ This is the bracha that is recited each night of Chanukah when we light the candles.1 It translates as: “Blessed are You, Lord our G-d, King of the universe, who has sanctified us with His commandments, and commanded us [vetzivanu] to kindle the Chanukah light.” It is interesting that the bracha uses the word “vetzivanu,” commanded. The simple understanding of this word when used in a bracha is that G-d obligated us to do the mitzvah. However, with regard to Chanukah, Jews were not directly commanded by G-d in the Torah to celebrate the holiday or light the Chanukah candles. Why then is this particular word recited throughout Chanukah every time we light the candles? Where were we commanded to make a bracha? To make the question stronger, we use this word in every other bracha we make for rabbinically obligated mitzvot, such as reading the Megilla, washing our hands for Netilat Yadayim, and shaking the Lulav on Sukkot (it is only a Torah obligation on the first day). How can we use the word “vetzivanu” when G-d did not command us to fulfill any of these mitzvot either? In Masechet Shabbat 23a, this question is asked about the bracha on Chanukah candles, and the Gemara provides two responses. Rav Avia says it is from the commandment of Lo Tasur, “do not turn away” (Devarim 17:11), which refers to listening to the Sages. Rav Avia claims that this teaches us that G-d wants us to listen to the Sages when they enact certain mitzvot, such as lighting candles on Chanukah. Rav Nechemia has a slightly different approach that we are following the directive of “ask your father and he will tell you; ask your elders and they will tell you” (Devarim 32:7). Despite the different verses quoted, both of these answers really point to the same idea. Even though G-d did not command us to light Chanukah candles, G-d says that if the Rabbis or the elders create the mitzvah, we must listen to them and not turn away. Two ideas mentioned in the commentaries can help us appreciate the importance of following this mitzvah. Rashi states (on Devarim 17:11) that even if the Rabbis decide that right is left and left is right, we must listen. If that is the case, then certainly God must know that their opinions carry great weight, even when they don’t seem to make sense. The second idea is mentioned by the Rambam (Hilchot Mamrim 1:1-2). He states that the notion of Lo Tasur applies to the great Sanhedrin specifically because they are representing Klal Yisrael. Since they are representing us, we are obligated to follow, and we can assume that their commandments are in fact in our best interests. Based on these ideas, we can see that when the Rabbis add mitzvot for us to keep, they certainly do so for very good reason, and even G-d supports their additions. There is something for us to learn from each mitzvah that the Rabbis felt was important to create. In the case of Chanukah candles, it seems that this was their way of reminding us of the miracles that G-d did for us at the time of the Maccabees. This helps to strengthen our faith that G-d is always present and will save us in our time too, just as He did in that time. 1 This is the text of the bracha according to Sefardic practice. Ashkenazim say “‫”להדליק נר של חנוכה‬.

GABBY BENTOLILA SHAL HE VE T CLASS OF 2021

HELLENISM, SPIRITUALITY, AND THE CHALLENGE OF CHANUKAH MAYA TOCHNER SH AL HEV ET CLASS OF 2 0 2 0

Chanukah, one of the most prominent Jewish holidays, celebrates the Maccabean victory over the Greeks and honors their tireless fight to resist Greek influence. Chanukah exists at least partially as a commemoration of the Maccabees’ defense of Jewish values − a revolt against the hellenization of Judean society and the assimilation of the Jewish people. The “miracle” of Chanukah therefore also includes the Maccabees’ ability to retain Jewish authenticity and ultimately to reject any influence from the dominant culture. Let’s explain a little more about how this occurred and its significance for us. In second century Judea, Jews had lived under Greek rule for at least a century, and many enjoyed the cultural benefits of Greek life. They saw no problem with adapting their distinctive culture to fit the intellectual, philosophical, and physical innovations that Greek life offered, even at the expense of adhering to their Jewish heritage. The Maccabees and their followers, however, were different. They saw beyond the novelties that the Greeks brought with them, and recognized that true freedom was only attainable with the preservation of the Jewish culture that was distinctly theirs. They understood that assimilation into Greek society was eroding the separateness of the Jews as a distinct people. For this reason, the Maccabees fought relentlessly against the Greek’s attempts to ensure that the Jews maintain their Jewish lifestyle and rid Jewish culture of Greek influence. It’s a fundamental reality of human nature to be enticed by the favorable attributes of “the other.” After all, “the grass is always greener on the other side of the fence.” So when a particular way of life seems stifling, rather than rich, it’s a natural human tendency to adopt new customs or attitudes in an attempt to fill these needs that seem lacking. This is the feeling to which the Jewish Hellenists succumbed, and against which the Maccabees struggled so much. Not only was this a common feeling for the Jews back then, it is also a common feeling for many Jews today. If I were to ask you what your favorite part of Chanukah is, you’d probably say jelly donuts, potato latkes, and unwrapping presents. Sound familiar? Although these modern customs certainly enhance our Chanukah, they have no direct relation to the historical event on which the holiday was based and are certainly not the primary focus of the celebration. Instead, their value is largely one of material enjoyment.1 Some American Jews today unfortunately are not familiar with the deep spiritual ideas that are inherent in the celebration of Chanukah, and for them it seems to be no more than an attempt to imitate other gentile holidays. How ironic it is that this holiday meant to venerate Jewish distinctiveness has lost that powerful element and been replaced by physical elements alone. It would be unreasonable to suggest that we change the nature of the entire holiday and abandon the customs that have grown to be a part of the contemporary Chanukah experience. Nevertheless, it is important for us to internalize and access the mentality that undergirds this holiday. Chanukah is a celebration of Jewish triumph and persistence to 1 Though we should keep in mind that in general Jewish customs are taken seriously by Torah authorities and generally do have some reason for them. For example, many suggest that the reason for eating with foods with oil on Chanukah, such as latkes, is to commemorate the miracle with the oil.

retain an authentic Jewish identity in the face of relentless assimilation. The Greeks wished to impose their own culture upon the Jews to the exclusion of anything else. For this reason, the Greeks forbade Jews from performing some of the most critical mitzvot that demonstrate our Jewish distinctiveness, such as keeping Rosh Chodesh, Shabbat and performing a Brit Mila (as is recounted in the Megilla of Antiochus and Otzar Midrashim, Chanukah p.189). So today we must embrace what the Jews could not - being able to appreciate surrounding culture while simultaneously remaining totally committed to Jewish values. In fact, the Gemara (Megilla 9a) itself praises the Greek language and its beauty. But as Rabbi Chaim Friedlander points out (Siftei Chaim vol.2, Chanukah, pp.55-56), the failing of the Greeks and Hellenists was their utilizing their intellect and culture for its own sake, and not in service of God. What we seek through the celebration of Chanukah is a balance between the appreciation of universal wisdom and the preservation of our national and religious identity. So we can and should still enjoy the fresh jelly donuts and homemade latkes that enhance the holiday of Chanukah. But we should remember that the key to Chanukah is the spiritual part of the holiday â€“ thanking God for His miracles, lighting the candles, and appreciating the message of maintaining our faith against all challenges.

CHANUKAH AND THE HORN OF AN OX COBY MENDELSON SH AL HEV ET CLASS OF 2 0 2 0

The second pasuk of the Torah states: “There was darkness on the face of the abyss” (Bereishit 1:2). According to the Midrash Rabbah (2:4), this pasuk not only refers to what the world was like before creation, but also to what was in store for the Jews in the time of the Greeks. During the era of the Jews’ oppression by Greece, the Greeks “darkened the eyes of the Jewish people with their harsh cruel decrees.” The Midrash explains that they did this by commanding the Jews to write on the horn of an ox that they do not have relationship with the God of Israel. But this Midrash is difficult to understand: Why would the Greeks require the Jews to write this specifically on “the horn of an ox”? The Gemara in Bava Kamma (2b) can help us answer this question when it states that an ox can do damage in three ways: With its teeth, its feet, or its horns. The Gemara then goes on to say that when an ox gores with its horns, it only does so to cause damage, since it derives no personal benefit by doing this. Perhaps this description of an ox’s horn in the Gemara can be used to explain the Midrash: The Midrash is comparing the Greeks during the time of Chanukah to an ox. When defiling and ransacking the Beit Hamikdash, the Greeks were not hoping to gain anything themselves out of the situation. They simply wanted to inflict pain on the Jews and destroy their connection with Hashem, just like the ox who gores with the intent to destroy. Therefore, the Jews were forced to write specifically on the horn of an ox that they did not wish to be associated with God to show that the Greeks, as represented by the ox, in fact forced them to agree with that statement.1 Chanukah is one of the countless examples in history of Jewish suffering because of their special relationship with God. Yet after years of physical and spiritual oppression at the hands of the Greeks in which they simply wished to harm the Jewish nation with no tangible benefit to themselves, the Jews were still able to remain faithful to God, and upon the conclusion of the war, continue to fulfill the mitzvah of lighting the menorah. It is quite remarkable that after witnessing everything they believed in being destroyed, the Jews remained true to their beliefs. This is a phenomenon that repeats itself throughout Jewish history: No matter what the Jews go through, whether the hatred from which they suffer be baseless or not, like the Jews led by the Maccabees, they will never fail to stay loyal to Hashem. Yes, it was a miracle that we won the war, and yes it was a miracle that one night’s worth of oil lasted eight days, but the real miracle is the fact that after all that, God gives the Jews the strength to remain a committed religious nation devoted to God.

1 The Maharal (Ner Mitzva p.15) gives another answer that the ox symbolizes the golden calf. The Greeks were thus attempting to declare that Hashem should forsake the Jewish people because of their sin of abandoning Him when worshiping the golden calf.

THEY TOO WERE INCLUDED IN THE MIRACLE Every year at the end of Kislev we celebrate the holiday of Chanukah for eight days, and each night we light candles as part of that celebration. The Gemara (Shabbat 21b) explains that the reason for the holiday is because of the miracle that the small flask of pure oil lasted eight nights instead of one, allowing enough time for the Maccabim to obtain more pure oil. Alternatively, the reason for the holiday is to thank Hashem for the military victory of the small group of Jews over the large and powerful Greek army, which seemed an unlikely occurrence. This reason for the celebration is mentioned in Al Hanissim, the Chanukah addition to Birkat HaMazon and Shemoneh Esrei: ‫ ורבים ביד מעטים‬.‫מסרת גבורים ביד חלשים‬, “you delivered the strong in the hands of the weak and the many in the hands of the few.” Thus, the holiday of Chanukah celebrates both the military victory of the Jewish people as well as the miracle of the oil lasting eight nights. The mitzvah of lighting Chanukah applies to women as well as men, despite being a Mitzvat Aseh Shehazman Grama, a positive time-bound mitzvah. Although as a general principle, women are exempt from all positive time-bound mitzvot (Kiddushin 29a), the mitzvah of Chanukah candles is one of the exceptions to the rule. The Gemara (Shabbat 23a) explains the reason for the exception: ‫”אשה ודאי מדליקה דאמר רבי יהושע בן לוי נשים חייבות בנר חנוכה‬ “.‫“ חנוכה שאף הן היו באותו הנס‬A woman definitely lights (Chanukah candles), as Rabbi Yehoshua Ben Levi says: Women are obligated in Chanukah candles, since they too were included in that miracle.” But this is difficult to understand, since neither of the traditional explanations of the miracle of Chanukah mentioned above – the oil lasting longer, or the military victory – seem to relate to women, since the women were not involved in the service in the Beit HaMikdash, nor did they participate in the military battle against the Greeks. Interestingly enough, Rabbi Yehoshua ben Levi’s principle of ‫ אף הן היו באותו הנס‬renders women chayav in mitzvot aseh shehazman grama in two other cases as well that are mentioned in the Gemara: Kriat Megilla, the reading of the Megilla on Purim, and the drinking of four Kosot, cups of wine, on Pesach. In each case, the Gemara (Megilla 4a, Pesachim 108a) uses the exact same phrase in the name of Rabbi Yehoshua ben Levi to include women in those mitzvot. Like concerning Chanukah, women’s involvement in the miracles of Purim and Pesach also render them obligated in the mitzvot of Megilla and Daled Kosot. But there too, it is not clear exactly what aspect of the miracle is being referred to, and commentaries suggest a number of different explanations. Rashi’s explanations of the miracles in each of these holidays are strikingly different. Regarding Nerot Chanukah, he writes (Shabbat 23a, ‫ )ד”ה היו באותו הנס‬that women were included in the miracle of Chanukah because the Greeks had declared that all virgin brides were required to first have relations with the Greek commander. Because the women were saved from this mandate, they were considered to have also been a part of the overall miracle. According to this explanation, the reason they are included in the obligation to light Chanukah candles is because they experienced a specific aspect of the miracle that was unique to them.

TALI SCHLACHT TAL I SCHLACHT IS A GRADUATE OF SHALHEVET'S CLASS OF 2018 AND IS CURRENTLY STUDYING AT MIGDAL OZ IN GUSH ETZION.

In describing women’s involvement in the miracles of Pesach that renders them subject to the obligation of drinking Daled Kosot, Rashi explains (Pesachim 108b, ‫ שאף הן היו באותו הנס‬:‫ )ד”ה‬that it was because of the merit of the righteous women of the generation that Hashem took us out of Mitzrayim. In this context as well, it was a unique aspect of the story that pertained to women that led to their obligation in the mitzvah. Concerning Megilla, Rashi (Megilla 4a, ‫ שאף הן היו באותו הנס‬:‫ )ד”ה‬explains the expression to mean that women were included in Haman’s decree to destroy, kill, and annihilate the entire Jewish nation. In contrast to the first two cases where women played a more primary role within the story in some form, Rashi here is describing a more secondary role for women in the miracle that evokes a chiyuv in Kriat Megilla. Rabbi Tzvi Sinensky (”One of These Mitzvot is Not Like the Others,” YU Torah Purim to Go) suggests (with regard to reading the Megilla with a minyan as Pirsumei Nisa) that out of these three holidays, Purim is the only one where all Jews took a primary role in being saved (as opposed to Chanukah, where it was mainly the Maccabees, and Pesach, where it was mainly Hashem), as they all fasted and defended themselves against the enemy. Perhaps for this reason, Rashi understood that af hein for Purim meant that the women were in the same danger, and helped to bring the same salvation, as the rest of the Jewish people. Tosafot (Megilla 4a) quotes the Rashbam who offers a different explanation in some of the cases. He suggests that in all three of these miracles, specific women or groups of women played a primary role. On Purim, Esther was the leading figure in saving the Jewish people from Haman’s harsh decree. On Chanukah, Yehudit saved the day by tricking the Greek commander into eating cheese and falling asleep, cutting off his head, and bringing it to the leaders of the Jewish people. On Pesach, the righteous women of the generation provided the merit by which Hashem took us out of Mitzrayim. Rashbam thus explains women’s involvement in the events as the miracles being performed primarily through them, which is similar to Rashi’s explanation concerning Chanukah and Pesach. Tosafot though take the opposite approach of Rashi and Rashbam. They argue that the word “‫ ”אף‬in the phrase ‫ אף הן היו באותו הנס‬implies that even the women were included, denoting that they had a generic role in all three cases. Concerning Pesach, the women were also enslaved in Egypt and suffered at the hands of the Egyptians, concerning Chanukah they were also included in the Greeks’ orders for oppression of the Jewish people and prevention of them from performing mitzvot, and concerning Purim the decrees of Haman affected both men and women, as Rashi stated. It seems that while Rashi and Rashbam view women’s roles in most of the miracles as primary, leading roles, Tosafot believe that the women had a more secondary, general role in each of the three miracles. So far we’ve established that women are obligated in the mitzvot of lighting Chanukah candles, hearing the Megilla, and drinking four cups on Pesach due to the fact that they had either a primary or secondary role in the miracle, despite the fact that all of these mitzvot are a mitzvat aseh shehazman grama. But how does ‫אף הן היו באותו הנס‬ work? If we take the side of Tosafot that the women simply had to be present in the miracle to render them chayav, it seems like the reasoning to obligate them might apply to other mitzvot as well, such as matza (which women are obligated in for a different reason) or sukka. Rav Yosef Dov Soloveitchik (Igrot HaGrid, p.92) answers this question by redefining the parameters of the principle of ‫אף הן היו באותו הנס‬. The Rav writes that the chiyuv for women based on this rule applies only when the mitzva includes a component related to the miracle, in our case Pirsumei Nisa. We don’t light Chanukah candles because of Pirsumei Nisa; rather it is an independent halacha within the mitzva. The taam, reason, for the mitzva is not solely to publicize the miracle, yet it is a component of the halacha included in the mitzva. In each case where the principle of ‫ אף הן היו באותו הנס‬appears, it is describing a mitzva that includes a halacha of Pirsumei Nisa, as on Purim, Chanukah, and Pesach we must try to publicize the miracle. Accordingly, Rav Soloveitchik explains, the Rabbis added separate additional brachot to highlight the miracles for Purim, Chanukah, and Pesach: Immediately prior to the action of the mitzva on Purim and Chanukah, we recite the bracha of ‫שעשה נסים לאבותינו‬. And on Pesach, we recite the bracha of ‫ אשר גאלנו‬immediately before drinking the second cup. According to many commentaries, the theme of this bracha is identical to that of Purim and Chanukah and actually replaces it in some sense as fulfilling the mitzva of Pirsumei Nisa.

According to the Rav, the common denominator in these three cases is that the idea of commemorating the miracle is not the taam of the mitzva; rather it’s part of the ‫מעשה וקיום המצווה‬, the act of, and fulfillment of the mitzva. Consequently, the principle of ‫ אף הן היו באותו הנס‬is limited to these three mitzvot and would not apply to Kiddush, Sukkah, or Matza, since they don’t have a ‫ קיום‬or ‫ מעשה מצווה‬related to Pirsumei Nisa - we don’t sit in the Sukkah or eat Matza in order to publicize the miracle, even though the mitzvot were established because of a miracle that occurred. The Rav’s understanding of ‫ אף הן היו באותו הנס‬further clarifies the underlying reason that women are chayav in these three mitzvot. A person whose obligation arises because of their involvement in the miracle is obligated to publicize it. Whether the women had a primary or secondary role in the miracles, they were involved in the salvation in some form, and the mitzva itself therefore contains a component of Pirsum HaNeis in which they are obligated just as men are. Despite the clear obligation for women in lighting Chanukah candles evident in the sources, some married women have the minhag not to light, instead fulfilling their chiyuv through their husbands using the principle of ishto k’gufo, one’s wife is considered as a part of one’s body (Mishna Berura). Rav Aharon Lichtenstein comments (‫ ישיבת הר עציון‬,‫ )חיוב נשים בהדלקת נרות חנוכה‬that there is certainly a basis upon which to rely, but nevertheless disagrees. He writes that his practice and the practice of Rav Soloveitchik (his father-in-law) was for women to light their own Chanukiot in their homes because that is the pshat of the Gemara: They too were included in the miracle and ideally must light themselves (in places where every man lights his own).

GUIDED LEARNING:

EXPLORING THE MIRACLE OF THE OIL STEP 2: ORIGIN OF THE LIGHTS

STEP 1: THE QUESTION Many of us are familiar with the what of Chanukah: We celebrate the miracle of the oil that lasted for eight days instead of just one. But how often do we take time to consider the why? Jewish holidays usually celebrate grand-scale miracles: God saved us from slavery (Pesach); God protected and provided for us in the wilderness (Sukkot); God saved us from Hamanâ€™s decree of annihilation (Purim). Those miracles are certainly worthy of celebration. And then we have Chanukah. The miracle of oil is an impressive miracle, but isn't it significantly less important, less grand than the other moments of Divine intervention throughout Jewish history? Why is it so big a deal that God made the oil last for eight nights such that it has become the foundation of one of the most joyous holidays on the Jewish calendar?

To figure out the meaning behind the miracle of the oil, let's pull back the zoom lens. Does this miracle - a fire burning continuously because its source is not being consumed remind you of anything? Had something like that ever happened before the Chanukah story?

STEP 3: EXPLORING THE TEXT The story of God calling out to Moshe at the Burning Bush As you read the text, consider the following questions: •What is special about the bush? •What does Moshe choose to do? •Why and when does God call out to Moshe? •What did God want to see before selecting Moshe?

‘‫ שמות פרק ג‬Exodus Chapter 3

,‫ב וירא מלאך ה‘ אליו‬ ‫ והנה‬,‫אש—מתוך הסנה; וירא‬-‫בלבת‬ .‫ איננו אכל‬,‫ והסנה‬,‫הסנה בער באש‬ -‫ את‬,‫נא ואראה‬-‫ג ויאמר משה—אסרה‬ .‫יבער הסנה‬-‫ לא‬,‫ מדוע‬:‫המראה הגדל הזה‬ ‫ כי סר לראות; ויקרא אליו‬,‘‫ד וירא ה‬ —‫ ויאמר משה משה‬,‫אלהים מתוך הסנה‬ .‫ויאמר הנני‬

2 And the angel of God appeared to him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said: 'I will turn aside now, and see this great sight, why the bush is not burnt. 4 And when God saw that he turned aside to see, God called unto him out of the midst of the bush, and said: 'Moses, Moses.' And he said: 'Here am I.'

STEP 4: DISCUSSION It seems that God calls out to Moshe only after Moshe stops to notice the bush. Why? How long would you need to look at the burning bush before you realized it is not being consumed? At first glance, it would look just like any burning object. You'd have to really look at it for a little while - really see it - to notice that it is unusual. By pausing to look, Moshe shows his propensity to notice. To see things deeply. To see God in the mundane. As soon as Moshe is able to notice, God's Presence becomes palpable. How often do we take time to pause and notice? To be active listeners? To really see other people? To recognize God everywhere, even in something as simple as a bush?

STEP 5: THE SECRET OF CHANUKAH How does this all relate back to Chanukah and the miracle of the oil? The Maccabean Revolt took place in 165 BCE, in the years just after the end of the age of prophecy. At a time in which God no longer spoke directly to people, the question was: Is God still here? Is God with us? And God answered emphatically with the miracle of the oil. It wasn't an obvious, grand miracle. You'd have to really look at it to notice that the source was not being consumed. Just like by the burning bush, God was challenging us: I'm here, but can you see it? Can we notice God in everything? Can we see transcendence in the mundane? That's Chanukah. Adapted by Rabbi David Block from ideas by Rabbi David Fohrman.

SO MUCH MORE THAN A CANDLE NOA ABLIN SH ALHEV ET CL ASS OF 2 0 2 1

I have always learned that Chanukah is a time of celebration and joy. It is a time that we spend with our families and reflect on our past history as a nation. For eight nights we light candles in commemoration of the miracles that our ancestors experienced. But sometimes I find it difficult to discover the meaning behind this ritual for me today, and I suspect others probably feel the same way. My parents call me into our living room where the menorah is set up and I stand there because I am required to be there. I then may go through the ceremony of reciting the brachot and lighting the menorah without thinking about the spirituality behind it and its meaning. Instead, I sometimes think that I do not care about lighting some pointless candle on a nine-headed lamp. So what is so great about these so-called special candles, and how can we form a deeper appreciation for their meaning? In Mishlei (6:23) it states that candles and light represent Torah and Mitzvot: “Ki ner mitzvah v’Torah ohr,” “a mitzvah is a candle and Torah is light.” Each night we add a candle to the light of the Chanukah menorah, following the opinion of Beit Hillel in the Gemara (as opposed to Beit Shammai, who holds that we start with lighting eight candles and light one less each night). Since the candles represent Torah and mitzvot, this teaches us that every day we must strive to do more than the day before and improve ourselves through observance of Mitzvot and Torah. But not only do these candles represent our serving Hashem, they serve as a reminder that each candle we light represents a step towards our own self-improvement. Each individual flame should inspire us to develop our character traits and motivate ourselves to spread kindness and goodness to others a bit more than the previous day. This is exactly the reason given by Beit Hillel for adding a candle each night: “Ma’alin b’kodesh v’ein moridin,” “we increase in holiness and do not decrease.” We always look to grow and build on what have done previously. We can take this theme one step further: When we light the menorah, we place it in front of our windows for everyone to see. In effect, we are spreading the “light” of these candles to our communities. If the candles represent our self-improvement and observance of Torah and mitzvot, then when we light them, we are also spreading the message of our own constant growth and improvement within Torah, mitzvot, and self-character to the rest of the community so that they too can think about growing in this way. Therefore, next time we light the Chanukah candles, instead of thinking of it as another Jewish obligation that we don’t understand, we can embrace it as an opportunity to think about bettering our lives and those around us.

IS CHANUKAH IN THE TORAH? We generally think of Chanukah as a post-biblical holiday – after all, it happened in 165 BCE, towards the end of the second Temple era – but is that entirely true? Yes, the historical events took place well after those of the Torah, but might there be a source or allusion to the holiday in the Torah itself? In Parshat Emor, Aharon is informed about all the holidays the Jewish people are commanded to celebrate – namely, Shabbat, Pesach, Shavuot, Rosh HaShanah, Yom Kippur, and then Sukkot, in that order. Immediately afterwards, the Torah tells us about the Menorah, which must be lit nightly with pure olive oil (Vayikra 24:2). What’s the connection between the holidays and the Menorah? This juxtaposition may actually be quite telling. If we were to list all the Jewish holidays in their order on the calendar, what would be the very next holiday following Sukkot, the final holiday on the Torah’s list? Chanukah! So while the story of Chanukah did not yet happen in the time of the Torah, by including the command to light the Menorah with olive oil immediately following the list of holidays, precisely where Chanukah would be, God seems to hint to the future holiday of lights in the Torah itself. We can also find an allusion to the holiday of Chanukah by understanding another strange textual juxtaposition. In the Book of Bamidbar, the dedication of the altar is immediately followed by the law to light the Menorah in the Mishkan. Ramban, Nachmanides, notices this strange juxtaposition and explains that of all the tribes of Israel, the only one that did not have the opportunity to participate in the dedication was the tribe of Levi. Ramban suggests that placement of the laws of the Menorah immediately after the dedication is God’s way of addressing that omission: While the Levi’im might not contribute to the dedication at that time, in the future, they will play a primary role in the rededication of the Temple. That prophecy was referring precisely to what would happen in 165 BCE, when the Chashmona’im, members of the tribe of Levi, would light the Menorah once again. According to Ramban, the mitzvah of lighting the Menorah is thus a hint to the future miracle of Chanukah. In addition to these thematic references to Chanukah, there may also be numerical references to Chanukah in the Torah. We celebrate the holiday of lights on the 25th of Kislev; the 25th word of the Torah is “‫אור‬,” light (Bereishit 1:3). Similarly, when the Jews wandered in the desert after the Exodus from Egypt, the 25th place that they stopped was “‫”חשמונה‬ (Bamidbar 33:29), which is reminiscent of the Maccabean family, the Chashmona’im (‫)חשמונאים‬. With all of this in mind, one question begs to be answered – a question that I’ll leave to you to think about: Why might God want to include references to this later holiday in the Torah? What meaning might that add to our understanding of these passages in the Torah or to the holiday of Chanukah itself?

ALEX SILBERSTEIN A LEX SIL BE RSTE IN I S A GRADUATE OF SHAL HE VE T' S CLASS OF 2017. A F TER SHAL HE VE T, A LEX L E ARNE D IN YES H IVAT ORAY TA I N JERUSAL E M, AND I S CURRE NTL Y S TUDY ING IN NE W YO RK UNIVE RSITY .

FINDING THE WAY OUT OF DARKNESS SHEYNA SCHUSTERMAN SH ALHEV ET CL ASS OF 2 0 2 0

How much do our actions actually have an impact on the world around us? Although we might think that we cannot have a great influence on our surroundings, Rabbi Schneur Zalman of Liadi (the first Lubavticher Rebbe), also known as the Ba’al Tanya, once said, “a little bit of light dispels a lot of darkness” (‫)מעט מן האור דוחה הרבה מן החושך‬. This quote captures the essence of Chanukah, which Jews have celebrated for thousands of years. On the surface, the physical aspect of the miracle, as we all know, was that a small amount of oil lasted for eight days. But there is also a more general darkness that is sensed throughout the greater story of Chanukah. The fact that the Greeks did not allow the Jews to celebrate their religion and study Torah created darkness. This idea is articulated by the Midrash (Bereishit Rabba 2:4), which says that the darkness mentioned in the beginning of Bereishit is actually hinting to the darkness caused by the Greeks’ decrees against the Jews later in history. In addition to the Greeks’ spiritual oppression against the Jews, the assimilation of Jews that took place at the time as well as the placement of idols in the Beit Hamikdash by the Greeks also created a very negative atmosphere. Even after the Jews defeated the Greeks, that sense of darkness still remained. But the light of the oil created because of the miracle dispelled that darkness. The oil also dispelled another sense of darkness resulting from the thoughts that lingered in people’s minds after they found the pure oil that there wouldn’t be enough of it to last until they could make new oil. This likely created a sense of nervousness and fear of not being able to fulfill the important daily mitzvah of lighting the Menorah in the Beit Hamikdash. The miracle of the oil lasting for eight days also destroyed the darkness that surrounded this concern. By lighting our Menorah every Chanukah, we recreate the miraculous light that shone during the times of the Beit Hamikdash and dispelled so much darkness. Not only does the above quote of the first Lubavitcher Rebbe capture the essence of Chanukah, it also captures the reality that light pushes away the darkness in every aspect of our lives. The Neshama/soul of the human body holds within it an infinite, spiritual light. This light is also known as the Demut Elokim, the image of God, and can eliminate darkness, similar to the light of a physical candle mentioned above. In fact, this powerful tool within the soul can create an environment that completely dispels any sense of darkness and create warm and positive feelings in its place. Each of us have such a strong capability within us to bring this light into the lives of others. This can be done by transmitting the light from our souls into the souls of other people. This ability to take our Demut Elokim and transfer it to others is so important because it can make other peoples’ lives better and more positive. During Chanukah, when we light the Menorah, we take the light of one candle and physically pass it on to the other candles. So too in our own lives, we must take our own light and spiritually and emotionally pass it on to “other candles,” whether those candles are our friends, family, or any of the people around us. If we succeed in this task, we can illuminate an entire world by using the light of our souls to dispel the negativity around us.

CHANUKAH AND MIKETZ: YEHUDA'S LEADERSHIP If one looks at a Jewish calendar from any year, one will notice that we always read Parshat Miketz on the Shabbat of Chanukah. The question is, why? Is it just a coincidence, or is there a connection between Miketz and Chanukah? In order to see whether there is in fact any similarity between them, let’s review the basic plot of each story. Parshat Miketz sets in motion the events that will eventually lead to the reuniting of Yosef with his brothers and father. It begins with Pharaoh’s dreams and Yosef interpreting them as predicting seven years of plenty followed by seven years of harsh famine. Pharaoh then appoints Yosef as his second-in-command to help implement Yosef ’s plan for providing food for the people during the famine. After the famine begins, the brothers descend to Egypt to get food, and Yosef recognizes them immediately, though they do not recognize Yosef due to his changed appearance. Yosef commands them to bring back Binyamin, their youngest brother, to prove that they are not spies. Ya’akov their father is very disturbed by this plan and refuses to send Binyamin. When the famine intensifies, Yehuda takes action: He tells his father that he will take full responsibility for the safe return of Binyamin, and Ya’akov begrudgingly agrees. Ultimately, Binyamin goes down to Egypt and gets framed for stealing Yosef ’s goblet. At that moment, Yehuda stands up and says, “we’ll all be your servants” (Bereishit 44:16). In other words, Yehuda says, “Binyamin’s problem is our problem.” After Yosef insists that he wants Binyamin alone to remain as a servant in Egypt, Yehuda offers himself as a replacement to allow Binyamin to leave. Yehuda’s leadership and deep caring and sense of responsibility for his brother is what ultimately leads to Yosef revealing his identity and reuniting with his brothers. Now let’s turn to Chanukah. In a time of terrible assimilation and religious oppression, another Yehuda, Yehuda Maccabee, the third son of Matityahu, leads a revolt – and achieves victory – against the mighty Syrian-Greeks, and ultimately releases his people from religious oppression and restores the devastated Beit HaMikdash to its former glory. Though the stories of Chanukah and Yosef and his brothers seem unrelated, in fact each serves as a paradigm of leadership. In Miketz, Yehuda pledges responsibility for Binyamin as his protector. When faced with no other options, Yehuda boldly steps into this role and offers to sacrifice himself for his brother. Yehuda Maccabee plays a similar role years later. During a difficult time for his people, he does not concern himself with his own well-being. Rather, he steps up and takes charge to lead the rebellion against the enemy, despite the great danger involved. Like Yehuda in Bereishit, Yehuda Maccabee also is willing to sacrifice himself for his larger Jewish family. Perhaps this message is what the connection between Chanukah and Miketz is meant to highlight. Both Yehudas serve as role models for us today in their willingness to stand up for what is right and take responsibility for others. We should all learn how to make the right decisions, even when they’re difficult, and be willing to help others even when it makes life more challenging for us personally.

JORDANA GLOUBERMAN SHAL HE VE T CLASS OF 2019

LIGHTING CANDLES AND LIGHTING SOULS MICHAEL SOUSSANA SH ALHEV ET CL ASS OF 2 0 1 9

The Gemara on Shabbat 22a records an argument whether someone can use one Chanukah light to light another.1 Although usually today we use an extra candle, the Shamash, to light all the candles, in this case of the Gemara, the person has none. If so, may the first candle be used to light the others? Rav holds that one may not light from one candle to another since it will diminish the first candle, while Shmuel does allow it. Normally when Rav and Shmuel argue, the Halacha sides with Rav, save for three exceptions – and this is one of them. Why does the Gemara state here that the Halacha follows Shmuel? Rabbi Lord Jonathan Sacks suggests an amazing answer to this question. He says that this is comparable to two Jews who are both equally religious and committed to Judaism. One says: “I don’t want to be involved in the lives of other Jews that are less religious because it will bring down my standards and cause me to decrease my level of observance as a result.” This is similar to the opinion of Rav. The other one says: “Helping to inspire someone else with my faith is not bringing me down, but bringing up the other person. If anything, it also increases the level of my own Judaism.” This is what Shmuel believes. When it comes to spiritual goods as opposed to material goods, the more that a person shares to others, the more that there is for both of them. If someone shares their knowledge, faith, or love with others, it won’t cause the person to have less, but rather it creates more of those values in the world. This is why the Gemara sides with Shmuel in this case: To teach us that just as sharing fire from one candle to another is permitted because it does not decrease the level of the flame, so too we should take our light and spread it to the souls of others without concern for any loss on our part. On the contrary, both we and the others will benefit tremendously.

1 This is the understanding of the dispute according to at least one interpretation mentioned there.

STEP 3: EXPLORING THE TEXT

e t a D e v a S the

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