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By: R. Yitzchok Landa, Assistant Rabbi at New Springville Jewish Center

Plugging In To Chanuka

udaism is not nostalgic. Our Chagim are not wistful savoring of bygone times, serving not to remind us of past events, but to re-call them. As in, to call again potential found in past events to the present, to harness the power latent in time to boost us to a higher rung on our ladder of spiritual development. To capture and grow from the voltage each Yom Tov and season heralds in the timecoordinates it marks, we must study it at its earliest source, analyzing the events, and the potential revealed therein.

Chanuka did not actually begin with the Maccabim or Greeks. Chazal show us the secret of Chanuka present in the first year of Creation, and trace its path through all the descendants of Adam HaRishon, many of whom observe some light-based holiday, lehavdil, till today. After the cheit of the eitz hada’as, Adam was expelled from Gan Eden. The pure light of the Or Haganuz was gone, hidden for posterity. As if that wasn’t bad enough, Adam noticed a pattern so disturbing as to strike terror in his heart. The last remaining source of usable light, the Sun, was fading fast. Each day was shorter than the last, and it seemed that the world, thanks to Adam’s sin, was headed to a place of endless night. Cold and darkness would soon rule the Earth, and along with it, the terrors that lurk and stalk in primordial dark, howling and pacing just beyond the range of vision, would reign supreme. The universe itself was on a one way trip, devolving back to astonishing emptiness. Adam’s trepidation grew as the day shrunk, continually for three months. In desperation, Adam dedicated 8 days to fasting and teshuva. The final day was Tekufas Teves, (winter solstice) following which daylight began to lengthen. Adam understood that the sunlight had been disappearing due not to his sin, but a natural process of waning and waxing, and would return fully. In his joy at not being abandoned to the night, he dedicated an eight-day chag to Hashem. Both 8-day periods are still observed today. For Jews, one is the root of Chanuka; for other descendants of Adam, lehavdil, they became the precursor for festivals of tumah, revelry, idol worship, murder, and licentiousness. The pagan ritual of Saturnalia was observed for centuries during the 8 days culminating in December 25th (the winter solstice in the early Julian calendar). Contemporary remnants of “Festivals of Light”marking the 8 days through January 1st can still be seen today. At the core of the power present during the days of Chanuka, then, is the realization that we are never abandoned or alone, and though we may fall, all is not lost. Hashem, our 16

Chanukah

loving father, is present even in the inky blackness of our own failings. Our tiny lights in the window, fitful a glow as they may cast, struggling to penetrate the endless winter night, carries the reminder of Hashem’s warm embrace, there if we look for it, inviting us to be held, as on Daddy’s lap, if only we notice it. The Chanuka miracle itself came at a similar juncture in history. Towards the end of Bayis Sheni, iron curtains descended across the Universe, effectively blocking our perception of the Creator. Prophecy ended. Chazal slew the yetzer for avoda zara, and with it died our natural urge to reach above and beyond ourselves. Mankind tumbled from his ladder to ruchniyus with a resounding thud, and began to scrabble around blindly, looking for meaning in his physical world. Led by the Greeks, man’s eyes dropped from heaven, and he strove only for understanding and beautification of the earthy. But just before these steel doors clanged shut, cutting us off from feeling Hashem’s presence through the long golus, He sent us a reminder. A speck of light in the chashecha zu Yavan. A Chanuka miracle to take with us, to hug close to our hearts in the darkest, coldest exile. With the war won and our survival ensured, we could have sufficed with tamei oil, yet He gave us a kiss from on High, an extra nes He didn’t need to do. The time of Chanuka, then, is ripe for finding light in darkness, love despite distance, good hidden in failure. This fits neatly into the pattern of our yearly avoda. Two months have gone by since the Yamim Noraim, and now is the time for reflection. How many failures litter the side of the road we’ve traveled these two months? How much distance has worked itself between us and Hashem? Required of us now is a serious progress report, to identify our failures and handle them properly, to not allow them to fester and become our new frigid reality. We can do this by finding something right in our errors; kindness of Hashem even in our failures, feeling the lingering fatherly kiss even as he turns away, be it in Har Nof or wherever we live. Begin this avoda now. Arm yourself with a pen and paper, or your cheshbon hanefesh notebook. Make a list of personal failings and tragedies, minor or major, these last two months. Then ponder each one. Find parts done right, and bits of kindness in each. Celebrate them, feel the love in them. Amid the backdrop of dancing flames, sizzling frying pans, and merrily twirling dreidels, let the warmth of Chanuka invite you in from the cold.

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Community NEWS

Former Jewish Mobster Speaks at New Springville Jewish Center by: Rosie Levy

ew Springville Jewish Center featured an unusual guest lecturer this past Motzaei Shabbos: former mobster Myron Sugerman. Myron Sugerman, a retired Jewish gangster who became observant later in life, came to speak at New Springville Jewish Center. Mr. Sugerman delivered a fascinating historical talk about the history of Jews and organized crime, and the nature of the Jewish gangster. He also exhorted to crowd to greater feeling and expression of their Jewish identity. Born in Newark, New Jersey in 1938 to a gangster family, Myron Sugerman was destined to join the world of business in the grey area between the legal and the shady. Mr. Sugerman joined his father Barney “Sugie” Sugerman in the sometimes legal business of coinoperated machines. Myron singlehandedly revived the gambling machine industry in New York and New Jersey, doing business with some the most dangerous characters known to the public, including topranking members of the Genovese 18

and Gambino crime families, La Corporación, the Yakuza, and the Cali Cartel. Mr. Sugerman spoke about some of the most powerful figures of organized crime, Jews such as Meyer Lansky (partner of the Godfather, Lucky Luciano), Longy Zwillman, Arnold Rothstein (founder of the concept of organized crime), Doc Stacher, and Bugsy Siegel. He detailed the nature of the Jewish gangster- a tough Jew mixed with powerful patriotic nationalism and a will to survive. He suggested that the nature of the fighters of the Irgun and Lechi parallel those of the Jewish gangster in New York, the difference in their geographic location alone. Myron discussed the organized efforts of these men to derail the rising American Nazi movement in the 1930’s. Longy Zwillman and others formed groups of “minutemen”, Jewish toughs who crashed Nazi rallies and events and sent the attendees reeling. He even went so far as to suggest that had there been Jewish mobsters in Germany, things may have turned out differently. Mr. Sugerman also

described the mob’s assistance in the war effort, protecting East Coast harbors from sabotage by German operators (at the behest of US Navy officials). Next, Myron explained how Jewish mobsters played a crucial role in illegally supplying arms to the Haggana and Irgun fighters during the War of Independence in Israel, 1948, when other legitimate organizations refused to violate Harry Truman’s ban on arms to Israel. He spoke about the arms ship Altalena, loaded with weapons by Mafia operatives and shipped to Tel Aviv, where it was attacked in a political squabble by Ben Gurion’s men. Mr. Sugerman closed with a powerful message on the need for Jews to take an active role in their Judaism, to eschew contentedness with good enough, and accomplish as Jews should. Myron Sugerman’s book, Chronicles of the Last Jewish Gangster, is on sale in stores. He lives in Montclair, New Jersey, with his wife. His son, Benny, is a ben Torah and Rabbi in Boca Raton, Florida. He has 8 grandchildren.

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I write to you to express my deepest condolences and sympathy to you and your family for the loss of your mother. Truly, I cannot imagine the loss you must feel in the absence of your mother. My thoughts and prayers are with you as you mourn. Please let me know if there is anything I can do for you in this difficult time. We are all grieving at your side for your mother. May God comfort you among the other mourners of Zion and Jerusalem.

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

Sufganiot Taken from www.geniuskitchen.com

INGREDIENTS: 2 (1/4 ounce) envelopes dry yeast 1⁄4 cup warm water (105 to 115 degrees F) 1 1⁄2 cups lukewarm milk or 1 1⁄2 cups soymilk 3⁄4 cup sugar 1 teaspoon salt 2 eggs 6 tablespoons shortening or 6 tablespoons margarine 5 cups flour oil, for deep frying 1 (13 1/2 ounce) jar strawberry jelly (or other fruit jelly) confectioners’ sugar

INSTRUCTIONS: Sprinkle yeast over warm water and let stand five minutes or until foamy. In a large bowl, mix together the yeast mixture, milk, sugar, salt, eggs, shortening and two cups flour. Mix for a few minutes at low speed. Beat in remaining flour, 1/2 cup at a time, until the dough no longer sticks to the bowl. Knead for about five minutes or until smooth and elastic. Place the dough in a greased bowl and cover. Let rise in a warm place until doubled in bulk, about an hour or a bit longer. Turn the dough onto a floured surface and gently roll out to 1/2-inch thickness. Cut into circles. Let rise again until doubled in bulk. Heat 4 cups of oil in a deep fryer or large pot to 350. Carefully slide doughnuts into hot oil using a wide spatula. Turn the doughnuts over as they rise to the surface. Doughnuts are ready when both sides are golden brown. Fill with 1 T jelly using a pastry injector, or by cutting a small slit in the side of the doughnut and inserting the jelly with a baby spoon. Close tightly; roll in confectioners’ sugar. 30

Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

To Submit A Mazel Tov email:

cs@expresslanesi.com or 718-215-1258

Community Simchas Mazel Tov to:

Mr. and Mrs. David Silverman on the birth of a grandson.

Mr. and Mrs. Yossi Raz on birth of a grandson

Mazel Tov to:

Rabbi and Mrs. Pinchas Orlander on the birth of a son.

Mazel Tov to:

Mr. and Mrs. Moishe Weber on the wedding of their daughter.

May we continue sharing in simchas!

Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

What's the difference between a WORD? By: Rabbi Reuven Chaim Klein,

A published author, studies in the world-famous Mir Yeshiva in Jerusalem and writes on many topics. He received rabbinic ordination from several authorities in Jerusalem and currently lives with his wife and children in Beitar Illit, Israel.

A Panoply of Canopies

he Bible tells of the marriage between Amram and Yocheved and the subsequent birth of their son Moshe (Ex. 2:1–10). The Gemara (Sotah 12a, Bava Batra 120a) explains that before their marriage described in the Torah, Amram and Yocheved had previously been married, but divorced from each other as a result of Pharaoh’s decree to kill all Jews baby boys. Their eldest child, Miriam, complained to her father that by separating from his wife, he was actually worse than Pharaoh because Pharaoh’s decree only affected the male babies, while Amram’s actions also precluded the existence of female Jewish babies. As a result of Miriam’s rebuke, Amram remarried Yocheved in the marriage mentioned in the Torah. The expression used by the Gemara to describe Amram remarrying Yocheved is “he seated her in an apiryon”. What is an apiryon? The word apiryon also appears in the Bible itself—as a hapax legomenon (that is, a word which appears only once within a given text)—also in conjunction with what appears to be a wedding: “King Solomon made for him an apiryon from Lebanese wood. Its pillars made of silver; its covering, gold; its seat, purple; and its interior decked with love from the daughters of Jerusalem. Go out and gaze upon the king Solomon—O daughters of Zion—with the crown that his mother crowned him on the day of his wedding and the day of heart’s gladness” (Song of Songs 3:9–11). Regarding Amram and Yocheved’s wedding, Rabbi Pheobus Meir Parenzo (1500–1575), in his glosses printed in the 1566 Venice edition of Yalkut Shimoni (Ex. §165), and Maharsha (1555–1631) explain that an apiryon is a chuppah (wedding canopy). Nonetheless, as we have previously argued no two words mean exactly the same thing in Hebrew, so there must be some difference between these two words. Moreover, there is another, more familiar word which essentially means the same as apiryon and chuppah: sukkah. How can we differentiate between these various words for canopy? Rashi (to Sukkah 2a) writes that the defining characteristic of a sukkah is its sechach (covering). This means that a sukkah is a type of canopy or hut whose main source of shade comes from its upper covering. However, the word chuppah too is derived from the verb chofeh/mechapeh (cover) which refers to covering something in a physical way (e.g., a tablecloth “covers” the table)

and in a figurative way (e.g., a robber’s friend might “cover” for him by helping supply an alibi). So what’s the difference between these two words? Rabbi Tzvi Mordechai Libber of Milwaukee answers this question by first pointing to another passage of Rashi (to Ex. 35:12) who explains that the word sechach refers to a protective covering. Therein lays the difference between a sukkah and a chuppah. The word sukkah denotes a booth whose main objective is to protect and shield one from the elements. The word chuppah, on the other hand, simply recalls the fact that a canopy is covered on top, but does not at all imply that the purpose of the canopy is to serve as shelter. According to this explanation, the words sukkah and chuppah might actually refer to the same sort of edifice, but the former focuses on its protective role, while the latter simply means that it is covered on top. The Mishnah (Sotah 9:14) records that during the Hadrianic Persecutions (circa. 2nd century), the Rabbis decreed that a bride may not travel in a city inside an apiryon, but they later rescinded that ruling for reasons of modesty. This passage suggests that an apiryon is not simply a canopy, but a mobile enclosure within which a woman might travel. So what does apiryon mean? Some argue that the word apiryon is related to the Sanskrit word paryanka which means palanquin or sedan chair in English. This refers to a covered litter for one passenger, consisting of a large box carried on two horizontal poles carried by four or six human bearers. Such vehicles are used by important persons in India and other Eastern cultures. In the context of the above-cited Mishnah, a bride would lead her processional entourage from inside such a celebratory box. The Rabbis first outlawed this practice because they felt that the excessive joy of the bride’s “parade” was inappropriate during the Hadrianic Persecutions, but they later doubled down on that prohibition for reasons of modesty. According to this, when the commentaries cited wrote that apiryon is a chuppah, they did not mean that the word apiryon means the same as the word chuppah. Rather, in the context of Yocheved’s marriage to Amram, the sedan chair in which she was seated assumed the halachic role that a chuppah serves in a regular Jewish Wedding. For questions, comments, or other feedback, please email RabbiRCKlein@gmail.com

Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

! L LO A man escaped jail by digging a hole from his jail cell to the outside world. When he was finally done, he emerged in the middle of a preschool playground. “I’m free, I’m free!” he shouted. “So what,” said a little girl. “I’m four.”

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev

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Say you saw it in The Express Lane • 718-215-1258 • cs@expresslanesi.com •www.expresslanesi.com December 6, 2017 • Vayeishev