Farbrengen Chanukah Issue Toledo

‫בס׳׳ד‬

Chabad House of Toledo

FARBRENGEN WINTER 2020 / CHANUKAH 5781

A LITTLE NOSH FOR THE SOUL

CELEBRATE CHANUKAH! DECEMBER 10-18

The Ancient Oil

THAT STILL BURNS GIFT IDEAS

FOR YOUR SOUL

VE:

I >>EXCLUS

KAH U N A H C GUIDE

THE HOLE STORY OF THE

CHANUKAH DONUT

A THOUGHT FROM THE REBBE

DEDICATED TO THE LOVE AND INSPIRATION OF THE LUBAVITCHER REBBE OF BLESSED MEMORY

"The light at the end of the tunnel. You light up my life. He's an enlightened person."

If you recorded every word you said for 24 hours, you'd probably find hundreds of references to light. Light, brightness, radiance — these are the metaphors we use when we wish to speak about hope, wisdom, and goodness. The candle flame, the ray of light, the glowing coal — these are the images in which we recognize our yearning for a better world, for a wiser, more virtuous, more G-dly self.

We are encouraged by the fact that a luminous body like the sun, by simply being what it is, can have such a profound effect on entities and beings millions of miles away, enriching them with light, warmth, energy and life. We are encouraged by the fact that a tiny flame can banish a roomful of darkness. If so, all is not lost.

If our own souls are "candles of G-d" (as King Solomon proclaims in the Book of Proverbs), then little me is not so little after all. The big bad world out there can yet be transformed. All we need to do is be what we truly are, to act out our innate goodness, and the darkness will melt away.

Once a year, we celebrate this truth. For eight days and nights, we celebrate the power of light in ascending numbers — one little flame on the first evening, two flames on the second, three on the third. We kindle the Chanukah menorah, recalling that miraculous victory 22 centuries ago, of quality over quantity, spirit over materialism, right over might. And we pray for the day when such victories are no longer "miracles", but the way things are in G-d's world.

By Yanki Tauber; based on the teachings of the Rebbe. Produced www.chabad.org

{FROM THE RABBI’S DESK} Dear Friend, FARBRENGEN is published by CHABAD HOUSE OF TOLEDO 2728 King Road Toledo, OH 43617 www.chabadtoledo.com EXECUTIVE DIRECTOR: Rabbi Yossi Shemtov EDITOR IN-CHIEF: Bluma Marcus EDITOR: Rabbi Shmuel Marcus DESIGN: Carasmatic Design

©2020 by Farbrengen Magazine. All rights reserved, including the right to reproduce any portion of This magazine in any form, without prior written permission from the publisher, except by a reviewer who wishes to quote brief passages.

Printed in the USA

Winter 2020 / Chanukah 5781

Have we ever needed the light of Chanukah like we do this year? The story of a little candle pushing away the monster of frightening darkness, of human sensibility overcoming fear and isolation, of love overcoming divisiveness. The battle is very much alive within each of us, and in the world outside of us.

The victory of light over darkness happens when we light the Chanukah candles.

It happens with every breath of life, every cry of a newborn child, every blade of grass that breaks out from under the soil, every decision to be kind where there is cruelty. And that is Chanukah. Chanukah is an eight-day spiritual journey of joy, warmth, and light.

In this tradition, Chabad presents this Chanukah Magazine with illuminating insights into our traditions of light. Our hope is that each reader will follow and light up the world, one candle at a time.

Sincerely,

Rabbi Yossi Shemtov

Make your soul feel like a million-bucks, and give her the gift

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1

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You may notice that your soul will smile frequently during these sessions. This gift only comes in black

Every soul should receive the gift of A

and should not be used on Shabbat or Festivals.

Ideal for the young souls, the gift will teach them everything

Jewish Education.

about their heritage, and provide them with quality learning.

You’ll be thrilled to know that your gift will be ensuring Jewish

Listen up ladies, our hottest gift, The

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Let your soul feel safe and secure with the perfect

sunset, and let your soul enjoy a Shabbat of total relaxation. Repeat weekly, and of course, before Jewish Festivals.

8

housewarming gift, the Mezuzah. The gift should be installed on the doorposts of every Jewish home and office. The “mezuzah” is a sign that the area is

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Heaven-Conscious and enjoys His protection. Don’t be surprised if your soul kisses this gift, that’s totally normal. The Mezuzah is handmade

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Once you eat differently, you’ll notice that your soul won’t seem so metaphysical

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All our customers say that they love this next one the most: It’s our most basic gift of

Love Your Fellow as Yourself. This gift can, and should, be used at any time or place. Reaching out to your

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5 Winter 2020 / Chanukah 5781

How an ancient

JAR OF OIL

still burns today Art by Yehuda Lang / yehudalang.com

T

he holiday of Chanukah celebrates our ancestors' victory over their enemies, and the miracle of how a one-day supply of oil lasted eight days. The Talmud suggests that perhaps there is another miracle to the story. The miraculous find of the small jar of oil.

The rationale goes something like this: The very reason why a Chanukah miracle was necessary, was because our enemies had specifically contaminated or destroyed our Temple's oil supply. Yet, somehow, one jar of oil was conveniently overlooked? A one-day supply of oil was able

to survive and become the springboard for a miracle? What is this little jar of oil that cannot be contaminated or destroyed?

The Chasidic masters call the Divine spark within each of us the little jar of oil that always survives.

The Chasidic masters call the Divine spark within each of us, the little jar of oil that always survives. We each have an unbreakable soul, a place in our hearts that

our enemies cannot touch. And it's this jar of oil, our unbreakable nature, that the Chasidic masters see as, perhaps, the biggest and most vital miracle of all.

This little jar of oil has been hounded by her enemies, yet miraculously survives.

Somehow, one of the oldest flames, still hanging on the brink of extinction, keeps burning. Their survival has boggled the mind of every great historian.

This Chanukah, gather your loved ones and enjoy an article about the Jews that appeared in Harper's Magazine in 1898:

WHAT IS THE SECRET TO THE IMMORTALITY OF THE JEW?

by Mark Twain If the statistics are right, the Jews constitute but one quarter of one percent of the human race. It suggests a nebulous puff of star dust lost in the blaze of the Milky Way. Properly, the Jew ought hardly to be heard of, but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his importance is extravagantly out of proportion to the smallness of his bulk.

His contributions to the world’s list of great names in literature, science, art, music, finance, medicine and abstruse learning are also very out of proportion to the weakness of his numbers. He has made a marvelous fight in this world in all ages; and has done it with his hands tied behind him. He could be vain of himself and be excused for it. The Egyptians, the Babylonians and the Persians rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greeks and Romans followed and made a vast noise, and they were gone; other people have sprung up and held their torch high for a time but it burned out, and they sit in twilight now, and have vanished.

The Jew saw them all, survived them all, and is now what he always was, exhibiting no decadence, no infirmaties, of age, no weakening of his parts, no slowing of his energies, no dulling of his alert but aggressive mind. All things are mortal but the Jews; all other forces pass, but he remains. What is the secret of his immortality?

Winter 2020 / Chanukah 5781

Winter 2020 / Chanukah 5781

Winter 2020 / Chanukah 5781

f o Y R O T the HIS

H A K U CHAN two minutes) (in

Put down your latke for two minutes as our history teacher brings you up to speed on the historical facts that led to Festival of lights.

THE BACKSTORY

THE MADMAN: ANTIOCHUS

Antiochus III, the King of Syria (222-186 B.C.E.) was victorious in battle and the Land of Israel was annexed to his empire. Things seemed to be going well, until he was beaten by the Romans and compelled to pay heavy taxes.

That’s when the pressure on the Jewish land started and when Antiochus died, his son Seleucus IV took over, it got much worse for the Jews. But it wasn’t all about the money.

At that time, the biggest danger facing our people was actually from within. The influence of the Hellenists (people who accepted idol-worship and the Syrian way of life) was increasing and the threat of assimilation became very real.

Meanwhile, there was a spiritual warrior named Yochanan, who was the High Priest in Jerusalem. The Jewish Hellenists hated Yochanan for resisting their new found culture and they betrayed him by telling Seleucus that the Temple had plenty of money. Strapped for cash, Seleucus needed money in order to pay the Romans and sure enough his minister Helyodros soon arrived at the Temple gates. Ignoring Yochanan’s pleas Helyodros entered the Temple, but suddenly became pale and he fainted. After Helyodros came to, he did not dare enter the Holy Temple again. The story is not over, so keep reading.

A short time later in 174 B.C.E, Seleucus was killed and his brother Antiochus IV took over. He was a tyrant who hated religion and he was really bad news for the Jews. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles.

But a historian of his time, Polebius, gave him the title Epimanes ("madman"), a name more suitable to the character of this harsh and cruel king.

Desiring to unify his kingdom through the medium of a common religion and culture, Antiochus tried to root out the individualism of the Jews by suppressing all the Jewish Laws. He removed Yochanan from the Temple and installed Joshua, Yochanan’s Hellenist brother, as the High Priest. Joshua, who loved to call himself by the Greek name of Jason, used his high office to spread Greek customs among the priesthood.

Joshua was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him.

Antiochus was at that time engaged in a successful war against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield.

Meanwhile, in Jerusalem, a rumor spread that a serious Winter 2020 / Chanukah 5781

accident had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends.

THE REVOLT Here’s the problem: Antiochus wasn’t dead and he returned quite enraged by defeat. When he heard about the mini revolt against Menelaus he ordered his army to fall upon the Jews. Thousands of Jews were killed. Antiochus then enacted a series of harsh decrees against the Jews. Jewish worship was forbidden. The scrolls of the Law were confiscated and burned. Sabbath rest, circumcision and the dietary laws were prohibited under penalty of death.

Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same.

When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezer refused to do even that and he was put to death. This pattern became common. Antiochus’s men went from town to town and from village to village to force the inhabitants to worship pagan gods. Only one refuge area remained and that was the hills of Judea with their caves.

MATISYAHU When the henchmen of Antiochus arrived in the village of Modin, where the retired priest Matisyahu lived, they were met with resistance. The Syrian officers were neutralized and the pagan alter was destroyed.

Anticipating retaliation Matisyahu left the village of Modin and fled together with his sons and friends to the hills of Judea. All loyal and courageous Jews joined them.

They formed legions and from time to time they left their hiding places to fall upon enemy detachments and outposts, and to destroy the pagan altars that were built by order of Antiochus. You guessed it, these guys were called the Maccabees.

THE MACCABEES This went on for a while and before his death, Matisyahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Judah the Strong.

Judah was called "Maccabee," a word composed of the initial letters of the four Hebrew words Mi Kamocha Ba’eilim Hashem, "Who is like You, O G‑d."

Antiochus sent his General Apolonius to fight the Maccabees, but the Syrians were defeated by the Maccabees.

Antiochus sent out another expedition which also was de-

Winter 2020 / Chanukah 5781

WHO'S WHO in the Chanukah Story

Yochanan: High Priest Opposed Hellenism Joshua or Jason: Hellenist High Priest (Brother of Yochanan) Menelaus: Hellenist High Priest Matisyahu: Old retired High Priest and father of Maccabees.

His Sons: Elazar, Shimon, Yochanan, Yonatan, and Yehuda

feated. He realized that only by sending a powerful army could he hope to defeat Judah and his brave fighting men.

An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Judah and his brothers heard of that, they exclaimed: "Let us fight unto death in defense of our souls and our Temple!" The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G‑d. There was no possible way that a small group of Maccabee fighters could win this war, but miraculously, after a series of battles the Maccabees won.

THE LIBERATION Now the Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrian vandals. Judah and his followers built a new altar, which he dedicated on the twenty-fifth of the month of Kislev, in the year 3622.

Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal.

When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. It was sufficient to light only for one day. By a miracle of G‑d, it continued to burn for eight days, till new oil was made available. In memory of this, our sages appointed these eight days for annual thanksgiving and for lighting candles. They called it Chanukah. Chanukah means dedication, as they re-dedicated the Temple in Jerusalem. It can also be read Chanu-Kah meaning they rested on the 25th of the month.

Now that you know the backstory to Chanukah, why not share it with a friend? That’s what a Maccabee would do. >>Read more at www.Chabad.org.

Menorah lighting

HOW-TO

Where to place the Menorah:

Many have the custom to place the menorah in a doorway opposite the mezuzah (such is the custom of Chabad-Lubavitch) so that the two mitzvot of mezuzah and Chanukah surround the person. Others place it on a windowsill facing a public thoroughfare.

How to set up your Menorah:

It is preferable to use cotton wicks in olive oil, or paraffin candles, in amounts large enough to burn until half an hour after nightfall. If not, regular candles can be used as well. The candles of a menorah must be of equal height in a straight row. The shamash, the servant candle that kindles the other lights, should stand out from the rest (i.e. higher or lower).

The Chanukah lights must burn for at least half an hour each night.

Before kindling the lights, make sure that there is enough oil (or if candles are used, that they are big enough) to last half an hour.

Who lights the Menorah:

All members of the family should be present at the kindling of the Chanukah menorah. Children should be encouraged to light their own Menorahs. Students and singles who live in dormitories or their own apartments should kindle menorahs in their own rooms.

How to light the Menorah:

On the first night of Chanukah one light is kindled on the right side of the menorah, on the following night add a second light to the left of the first and kindle the new light first proceeding from left to right, and so on each night.

Blessings for lighting the Menorah:

1. Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech ha-olam a-sher ki-de-shanu be-mitz-vo-tav ve-tzi-va-nu le-had-lik ner Chanukah.

Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Chanukah light.

2. Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech ha-olam she-a-sa ni-sim la-avo-te-nu ba-ya-mim ha-hem bi-z'man ha-zeh.

Blessed are You, Lord our God, King of the universe, who performed miracles for our forefathers in those days, at this time.

3. On the first night of Chanukah add the following blessing: Ba-ruch A-tah Ado-nai E-lo-hei-nu Me-lech ha-olam she-heche-ya-nu ve-ki-yi-ma-nu ve-higi-a-nu liz-man ha-zeh.

Blessed are You, Lord our God, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

After kindling the lights, the Hanerot Halalu prayer is recited.

Special Shabbat Requirements:

On Friday eve the Chanukah lights are kindled before the Shabbat lights (which are lit 18 minutes before sundown). Additional oil or larger candles should be provided for the Chanukah lights ensuring that they will last half an hour after nightfall.

Winter 2020 / Chanukah 5781

M

THE

ost Jewish holidays can be summed up in just nine words: "They tried to kill us. We won. Let’s eat."

Just think about Passover and you automatically imagine a crowded table with food and family. Sukkot is basically the same, a festive meal being enjoyed in a man-made hut. You can have a food icon for each Jewish holiday.

But did you ever wonder why food? Why couldn't it be: “They tried to kill us. We won. Let’s dance!” Or Lets sing! Or lets blow a shofar?

The answer to this gastronomical mystery is hidden in the zero calorie feast of Chanukah.

The battle waged by the Maccabees against the Greeks was the most spiritual battle in Jewish history. The Greeks did not endeavor to physically destroy the Jewish people, or even to deprive them of their religion and way of life; they merely wished to Hellenize them — to enlighten their lives with the culture and philosophy of Greece. Keep your books of wisdom, they said to the Jew, keep your laws and customs, but enrich them with our wisdom, adorn them with our art, blend them into our lifestyle. Worship your G-d in your temple, but also worship the human body in the adjoining sports stadium we'll build for you. Study your Torah, but integrate it with the principles of our philosophy and the aesthetics of our literature.

The Maccabees fought for independence from Hellenic rule because the Greeks "sought to make them forget Your Torah and make them violate the decrees of Your will." They did not fight for the Torah per se, but for Your Torah — for the principle that the Torah is G-d's law rather than a deposit of human wisdom which might be commingled with other deposits of human wisdom. They

did not fight for the mitzvot as the Jewish way of life, but for the mitzvot as the decrees of Your will — as the supra-rational will of G-d, which cannot be rationalized or tampered with. They fought not for any material or political end, not for the preservation of their identity and lifestyle, not even for the right to study the Torah and fulfill its commandments, but for the very soul of Judaism, for the purity of Torah as the Divine word and its mitzvot as the Divine will.

The spirituality of Chanukah is emphasized by not having a feast, rather by the festival's principal mitzvah, the kindling of the Chanukah lights. We are physical beings, enjoined to anchor our every experience to a physical deed: on Passover, we celebrate our freedom with matzah and wine; on Purim, we read the Megillah, give money to the poor, send gifts of food to our friends, and feast and drink. Chanukah, too, has its ritualistic element, in which a physical act and object embody the festival's significance. But here the vehicle is calorie free and is the most spiritual of physical phenomena — light. On Chanukah, the overriding emphasis is on the spiritual essence of our struggle, so that even its physical face is an ethereal flame dancing in the night.

So for eight nights a year enjoy a zero calorie feast. Gather your family and friends for a light dinner. Literally. Light your menorah proudly and feast upon the triumph of light over darkness. Savor the spirituality of life itself, while you feed your mind and heart with miraculous stories of not so long ago. I would suggest having some actual refreshment for your guests if you want them to stay or ever come back. >>Ben Sherman is an advertising executive and freelance writer who lives in Los Angeles with his wife and 5 children.

ZERO

CALORIE

Chanukah Feast

By Ben Sherman

Winter 2020 / Chanukah 5781

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Fill your mind with G-d’s will and wisdom.

TORAH STUDY

Kosher is the diet plan for the soul.

KOSHER

Fill your mind with G-d’s will and wisdom.

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KOSHER

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LOVE YOUR FELLOW

We’re all tied together.

We’ve been traveling down this road arm-in-arm for almost 4,000 years.

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MOSHIACH

One more good deed by one more person may be all that’s needed to seal the deal.

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One more good deed by one more person may be all that’s Kosher is the diet needed to seal the deal. plan for the soul.

MOSHIACH

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We’re all tied together.

We’ve been traveling down this road arm-in-arm for almost 4,000 years.

LOVE YOUR FELLOW

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Kosher is the diet plan for the soul.

KOSHER

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If you want this t you’re going to h your kids in

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A Jewish ma is a holy un

FAMILY P

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Life is not a what you get, it what you g

TZEDA

GET YOUR CHILD IN THE KIDS TORA

TWO MILLI CHILDREN HAVE A LET

WWW.KIDSTO

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Based on an article from Lubavitch.com

S

am knew he was Jewish, yet he had no idea what he should be doing about it.

Luckily, teenagers of all cultures seem to scan social media like detectives looking for clues, and Sam Talati was no different. A bride and groom smile in front of a pink wall. A nine-year-old gracefully kick-flips while surfing. A GoPro captures the top 10 mountain bike moments. And then, Hebrew letters and the image of a Torah scroll. Sam’s thumb stopped, as if he had found a clue or, better yet, a way home.

The 19-year-old Iranian immigrant had come to Canada because Iran was not a friendly place for His People. Although Iranian Jews, like Sam, can trace their heritage back to the Babylonian Exile, today there are less than 10,000 Jews in Iran.

Sam realized that although most of his life he wasn’t involved with Judaism, it’s never too late to begin a journey! So he called the local Chabad synagogue in Markham, Toronto.

Thirty years earlier, Rabbi Plotkin answered the phone at the Chabad in

Markham, when a Torah scroll from a foreign land was looking for her home. On the line was a Sephardic Jew named David Abtan, and he had an ancient Moroccan Torah scroll that has been in his family for nine centuries, and it needed a home.

As Sam ran his fingers over the red velvet cover of a 900-year-old immigrant Torah, a tear of joy was shared between a Jewish boy and his Torah.

Written on deerskin, with handles that are hand-carved, a royal-red velvet cover and antique pomegranate shaped crowns, the Torah is fragile. All year it sits in the ark, but on Simchat Torah it emerges in all its glory for its long-awaited dance.

Sam, who taught himself English and has hopes of becoming a lawyer one day, asked Rabbi Plotkin when could he attend a service. The Rabbi’s answer was, “This Sunday, it’s Simchat Torah!”

A few days later, Sam made the hour-

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long trip to Chabad of Markham. It was his first visit to a synagogue since his arrival in Canada three years ago. Sam told Rabbi Plotkin he wanted to see and touch the Torah scroll for himself. With socialdistancing restrictions already in place, he was introduced to an old Torah scroll, one whose picture he had seen on social media.

As Sam ran his fingers over the red velvet cover of a 900-year-old immigrant Torah, a tear of joy was shared between a Jewish boy and his Torah. A survivor from a foreign land could feel the power of a miraculous people that thrived against all odds. Sam kissed the soft Torah.

A bond that was forged at Mount Sinai, the Torah still yearns for its people's embrace. Today, many people use social media to find their partners and it seems the red velvet Torah did the same. Sam held the Torah tight and promised to never let go of her ways.

“This profound experience has touched my soul greatly. It made me realize that no matter who you think you are, or what your age is, it is never too late to connect with who you really are.”

Winter 2020 / Chanukah 5781

Your Menorah vs. the Temple's Menorah The menorah is a symbol of our victory over darkness. But a slight change in number sheds a whole new light on the power and purpose of your Chanukah menorah.

Adapted from the Rebbe's Discourse titled Chanukah 5752

the temple's menorah

your menorah

branches

8 branches

inside the Temple

outside the home

7

T

he most obvious difference between the menorah that was in the Temple and the menorah that you have in your house is in its numbers. The menorah in the Temple had seven branches and the Chanukah menorah has eight branches.

An incredible story emerges as we analyze the differences between the two menorahs. These differences indicate different purposes and functions that help us discover the true power of your menorah at home.

The seven-branched Temple menorah was lit during the day, inside the Temple on the right-hand side of the Sanctuary, and all seven flames were lit every day.

Our Chanukah lights at home are kindled only after nightfall, outside the home or in a window facing the street (or inside the home on the left side of a doorway), and we light a progressively growing amount of candles each night. The number really says it all.

So let's do the numbers: right side of the Temple

left side of the doorway

lit during the day

lit only at night

same every day

increases daily

Winter 2020 / Chanukah 5781

Seven: The kabbalah teaches that the number seven is symbolic of the seven days of creation, and seven is seen as keeping things natural. In normal times, when our Temple was standing in Jerusalem, the menorah of seven branches spread its holy light into the darkness.

Eight: The number eight is symbolic of the power that hovers right above seven. Eight is all about G-d's transcendence of normal, the miraculous energy found within nature.

Throughout Jewish history, and perhaps many times in our own lives, when normal and natural say it's impossible, the number eight shows up. Somehow at the last minute, a miracle proves to the world that G-d can equally maintain the laws of nature or defy them.

The Location: In Chasidic thought, the idea of “outside” refers to enemy territory, far away from the safety of being inside. The same idea considers the right side as kindness, and the left side as harshness. So, besides the numeric change, the change of location is telling us a lot about how each menorah deals with its enemies.

We each have our strong suits and weak spots, strengths and weaknesses. We have both our moments when we shine and our difficult dark moments. The question is how do we deal with the darkness?

Do we remain inside, like the Temple’s menorah, and shine as hard as we can, until we overpower the darkness? Or do we venture outside, like the Chanukah menorah, and engage directly with the darkness?

Once you activate this eighth power, you can face challenges head-on. The menorah of eight doesn't try to overpower or run away from darkness, it transforms the darkness into light. The ability to transform the enemy into a supporter, or a challenge into an opportunity, is the unique quality of the menorah of eight. That's why it needs to be lit at night. That's why it needs to be lit outside in the streets, from within the darkness.

Activating the miraculous power of eight: Your eight-branched menorah at home came about as soon as darkness had invaded the Divine lighthouse and the holy lights had gone out. At that time, the Maccabees simply did not have what it takes. The natural odds were totally not in favor of the Maccabees.

Still, they charged heavy enemy machinery with unwavering faith, and that activated the "eighth" power within seven.

Suddenly, He who makes oil burn can make vinegar burn. He who makes the strongest win, can make the weakest win. Isn't nature itself just a miracle that happens every day?

In a way, the small band of Maccabees pierced the surface reality of darkness itself to unearth its true essence as hidden light. The Maccabees showed us that when you overcome your weaknesses with faith, the scary outside quickly turns out to be the friendly inside after all.

Thanks to the Maccabees, your menorah moves from within the Holy Temple out into the street, from the daytime to the evening, from the steady flame to the constantly increasing flame of spiritual victory.

Lights. ACtion: In this light, Chanukah transforms the Temple’s menorah from a "light-disseminator" into a "light-extractor," that produces the luminous essence of darkness itself. The Chanukah menorah sheds light to that fact that you’re inside no matter where you are.

The world today is definitely calling upon Maccabees everywhere to activate the number eight, and somehow extract a little light from darkness itself. And remember, when the darkness itself is transformed into light, it is a light that no darkness can oppose.

The menorah of eight doesn't try to overpower or run away from darkness, it transforms the darkness into light.

"The One who commanded oil to burn will command vinegar to burn" The Mishnaic sage, Rabbi Chanina ben Dosa, suffered from extreme poverty.

Once on a Friday evening, he noticed his daughter sobbing. She explained that she had mistakenly lit the Shabbat candles with vinegar, instead of oil. Rabbi Chanina comforted his daughter: “Do not be troubled, my dear. The One who commanded oil to burn will command vinegar to burn...”

Needless to say, the candles did not go out.

In fact, they burned until the following night, when the havdalah candle was kindled from their flames!

Winter 2020 / Chanukah 5781

E PERFE

TH

C

T

BOOK T O

BEGIN OR COMPLETE YOUR DAY

It’s Light and to the Point.

Many profound points. One light read.

A collection of illuminated insights from the Lubavitcher Rebbe on the Torah, Lightpoints conveys profound points in a light manner.

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Winter 2020 / Chanukah 5781

Originally disseminated daily to a diverse audience, Lightpoints contains many first-ever English adaptations of classic Chassidic sources.

This book is a must read for anyone who enjoys concise teachings that will last a lifetime.

THE BATTLE: BODY VS. SOUL

By Shira Gold Art by Yehuda Lang / yehudalang.com

D

oes it feel like the ultimate showdown is happening off the court and in your mind? Do you feel fatigued from the constant battle with your children or even your own heart? The Chanukah lights just may contain the secret to your winning strategy.

Mankind is comprised of a soul and body: a spiritual essence that the Chasidic masters call "literally part of G-d above," and the physical vehicle via which it experiences and impacts the world.

That’s why we’ve all experienced some soul days and some body days. Did you ever get lost in the dream and forget about the little details? Or did you get so caught up in the details you no longer remember the inspiration?

In life this seems to be the ultimate showdown. Whose life is it? Does the body have a soul or does the soul have a body? Who works for who?

According to Jewish thought, the body was designed to serve the soul in its mission to develop the world in accordance with the divine will. Of course, man has

been granted freedom of choice. The body might thus rebel against the dominion of the soul; it might even subject its rightful master to its own desires, making the pursuit of material things the focus of life and exploiting the soul's spiritual prowess to this end. But in its natural, uncorrupted state, the body is the servant of the soul, channeling its energies and implementing its will.

There are, however, many levels to this submission, many degrees of servitude of matter to spirit. The body might recognize that the purpose of life on earth lies with the soul's aspirations, yet also entertain an agenda of its own alongside the greater, spiritual agenda. Or it might selflessly serve the soul, acknowledging the spiritual as the only goal worthy of pursuit, yet its own needs remain a most visible and pronounced part of the person's life, if only out of natural necessity.

The spiritual beauty of the Menorah’s flames is a real knockout. Chanukah teaches us that there is a level of supremacy of soul over body that is so absolute that

the body is virtually invisible. It continues to attend to its own needs, because a soul can only operate within a functioning body; but these are completely eclipsed by the spiritual essence of life. One sees not a material creature foraging for food, shelter, and comfort, but a spiritual being whose spiritual endeavors consume his or her entire being.

For all but the most spiritual person, it is not possible, nor desirable, to perpetually maintain this state; indeed, it is Chanukah for only eight days of the year. But each and every one of us is capable of experiencing moments of such consummate spirituality.

So this Chanukah let us hear the flames and seek moments in which we so completely lose ourselves in our commitment to our spiritual purpose that our material cares become utterly insignificant. Let us seek a seamless life of body and soul working together to make the world around us a brighter place. >>Shira Gold is a long time staff writer at Soulwise Magazine.

Winter 2020 / Chanukah 5781

Taking the

High Road "The mitzvah of Chanukah is to kindle one light per household [each night of Chanukah]; Mehadrin (i.e. those who eagerly pursue mitzvos) kindle a light for every member of the household; Mehadrin min hamehadrin (i.e. those even more eager than the standard mehadrin)... kindle one on the first day, and on each following night increase the number of lights by one."

-Talmud, Shabbos 21B

T

he holiday of Chanukah celebrates our ancestors' victory over her enemies and the miracle of how a one-day supply of oil lasted eight days. The Talmud suggests, that perhaps there is another miracle to the story. The miraculous find of the small jar of oil.

By the basic standards of Jewish law, if no pure oil can be obtained for the menorah in the Temple, it may be lit even with oil that is ritually impure. Thus, the discovery of an undefiled cruse of oil when the Jews restored the Temple after it had been defiled by the Greeks allowed for a resumption of operations in the Temple on a level far beyond the minimum requirements. The commentaries explain that this miraculous find was a show of G-d’s fondness of the Jewish people and their worship; it was a unique act of Divine intervention to enable the Jewish people’s renewed service in the Temple to be done the most ideal manner.

The public display of G-d's affection for the Jewish people did not stop with the discovery of one night’s worth of pure oil, rather, as we know, an additional miracle caused this minute amount of oil to burn for eight days instead of one.

That is why we find specifically with regard to the mitzvah of lighting the Chanukah lamps that standard practice among all Winter 2020 / Chanukah 5781

Jews is to take the highest track of observance outlined by the Talmud. Though the original establishment of this mitzvah required only one light to be lit per family on all eight nights, and even the "mehadrin" were expected to kindle additional lights based only on the size of their family, nevertheless all Jews embrace the even higher standard of "mehadrin min hamehadrin" and light an additional lamp on each of the eight nights.

We demonstrate how dear Judaism is to us and take the track in menorah lighting that the Talmud regards as "doubly" exceeding our basic requirements. We thereby mirror the double miracle of discovering the pure oil and it then burning for eight days, whereby G-d displayed his extreme love for the Jewish people, enabling us to rededicate the Beis Hamikdash in a manner well beyond the basic Halachic requirements.

—Toras Menachem, vol. 29, pp. 287-288.

Excerpted from Lightpoints on the Torah – Weiss Edition Lightpoints on the Torah was compiled and adapted by Rabbi Baruch S. Davidson, and is a project of Machon Ohr Hachassidus, published in conjunction with Kehos Publication Society.

Winter 2020 / Chanukah 5781

FOODS SEASON of the

The foods we eat tell a story. Each season has its food. Passover matzah tells the story of slavery and freedom. Apples dipped in honey express our new year wish for sweetness. But what about Chanukah?

Is it a mitzvah to eat a latka? The answer sadly is no. But it is a custom. The following is a unique perspective on consumable customs. The history and significance of the jelly donut. Read and enjoy!

J

ews eat greasy food on Chanukah and we are proud of it.

Not just any greasy food. If your grandmother was from Russia you would enjoy a "latka" and if she was from Israel you would enjoy donuts known as a "sufganiyot." The point is the same: to eat foods fried in oil.

The earliest mention of this custom seems to have been made by Rabbi Maimon ben Joseph (born c.1110), father of Maimonides, who wrote:

“[People] shouldn’t be lenient regarding any custom, even the lightest of customs. And one is obligated to make every effort to prepare festivities and foods to publicize the miracle that G‑d did for us on those days [i.e., Chanukah]. It has become customary to make “sufganin,” known in Arabic as “alsfingh” . . . This is an ancient custom, because they are fried in oil, in remembrance of His blessing.”

In other words, those jelly donuts are packed with Jewish tradition, reminding us of the miracle of the oil lasting for eight days. This great-tasting custom has remained firmly entrenched in Jewish practice. In addition to commemorating the miracle, the mystics point out that oil represents the esoteric level of the Torah, for oil both penetrates a material through and through, and rises above other substances. Chanukah, especially, is a time when one should increase his learning of the inner level—the “soul”—of the Torah.

In Kabbalah, oil symbolizes wisdom. The defilement of the oils by the Greeks represents the clouding of our original Jewish mode of thought by Greek philosophy, creating an unbridgeable gap to be opened between our intellect and our faith.

The uncontaminated cruse of oil therefore symbolically represents a concentrate of pure Jewish thought that remained (and still remains) immune to the devastating influence of Greek philosophy. Just like the small quantity of oil in the cruse, this concentrate of Jewish thinking may seem at first small and inconsequential, but miraculously, it too can illuminate a great deal of human experience.

Let the foods of this season inspire you and satisfy your spiritual cravings.

Winter 2020 / Chanukah 5781

Classic Potato

Latkes

Nothing like the way our bubbies made latkes in the old country!

These latkes are not loaded with potato starch, flour, baking powder or other non-essential ingredients.

My grandfather shared this recipe with me when I told him that I thought his were the crunchiest, lightest and most perfect potato latkes I’ve ever eaten.

TIME & SERVINGS • Prep time: 12 min • Ready time: 12 min • Yield: 8 servings

INGREDIENTS 4 medium Idaho potatoes 6 tablespoons canola oil or olive oil 3 eggs, beaten 2 tablespoons matzoh meal 2 teaspoons kosher salt 1/2 teaspoon coarse black pepper Applesauce or sour cream (optional)

DIRECTIONS 1. Prepare a large bowl filled with cold water.

2. Peel potatoes, and as you finish each, place in cold water to prevent browning.

3. Heat oil in a large skillet over medium heat.

4. Cut potatoes lengthwise into halves or quarters so they fit into food processor feed tube. Process potatoes using the blade that creates thin, shoestring-like strips and transfer to a large bowl.

5. Add eggs, matzoh meal, salt and pepper and mix well.

6. Drop 6 to 8 spoonfuls of mixture into hot oil. Using the back of a spoon, pat down each latke to flatten it. Put as many as you can in the skillet without crowding. Putting them too close together will make them soggy.

7. Fry 3 to 4 minutes on each side, until golden and crisp around the edges; repeat procedure until finished with all the batter.

8. Blot excess oil with paper towels.

9. Serve warm with applesauce or sour cream, if desired.

{

Tip: Corn meal is a great substitute for matzoh

}

meal, and will also make your latkes nice and crispy.

Winter 2020 / Chanukah 5781

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