Close To Torah

Flying High – A Traveler’s Guide to Kindling the Menorah

By Rabbi Yirmiyohu Kaganoff

Question #1: “Rabbi…” I recognize Shlomo Rabinowitz’s voice on the phone. “My company is sending me to Japan next week, right in the middle of Chanukah,” he continues, “and to top it off, one of my flights has me on the plane the entire candle lighting time. How do I fulfill the mitzvah of kindling Chanukah lights five miles above earth? Furthermore, in Japan I will be busy at conferences all day long. Where and when will I light my menorah there? Can I kindle in a corner of the conference room?”

Question #2: Rav Mordechai, a fundraiser acquaintance of mine, asked me how to fulfill the mitzvah of hadlakas Ner Chanukah when he is out of town soliciting tzedakah until late in the evening.

Question #3: The Schwartz family is spending Shabbos Chanukah with friends on the other side of town. May they kindle the menorah at their friends’ home on motzei Shabbos, or must they wait until they return home? (Although all names have been changed, each of these cases reflects an actual shaylah people asked me.)

True, most of us will not be collecting funds all of Chanukah or flying to Japan. However, resolving these shaylos provide a good opportunity to explain the mitzvah of Ner Chanukah in greater depth. First, we will go through the basics of the mitzvah, and then we will examine the details that apply to travelers.

Every Jew must light Chanukah lights or have an agent kindle for him (see Rambam, Hilchos Chanukah 3:4). Many people do not know that the basic mitzvah requires kindling only one flame, whether oil or candle, for the entire household on each night of Chanukah, regardless of which night of Chanukah it is, and regardless of how many people live in one’s house (Gemara Shabbos 21b). Kindling the additional lights is in order to observe the mitzvah according to the exemplary standard that the Gemara terms mehadrin min hamehadrin.

In places where the custom is that the entire household lights only one menorah, which is the predominant practice among Sefardim, the person who kindles functions as an agent for the rest of the family. Even in places where the custom is that each individual kindles his own menorah, as is the common Ashkenazic practice, married women do not usually light (Eliyah Rabbah 671:3; Mishnah Berurah 671:9), and most people have the custom that single girls do not either (Shu’t Shaar Efrayim #42; see Chasam Sofer, Shabbos 21b s.v. vehamihadrin and Mikra’ei Kodesh #14 who explain reasons for this practice). According to both the Ashkenazic and Sefardic approach, the head of the household fulfills the mitzvah for those family members who do not light for themselves. In fact, he is their agent not only for the kindling, but also for the brachos he recites before lighting. (The difference between the Ashkenazic and the Sefardic custom reflect different interpretations of mehadrin min hamehadrin.)

WHAT ABOUT A GUEST?

So far, we discussed how the regular household members fulfill their mitzvah of Ner Chanukah. However, what about a guest who is not a regular member of the household? Does he have his own obligation to kindle Ner Chanukah or does the head of household’s kindling exempt him as it does the regular household residents? If he has his own obligation, how does he fulfill this mitzvah? The Gemara (Shabbos 23a) discusses this question in the following passage:

“Rav Sheishes said, ‘A guest is obligated in Ner Chanukah.’ Rav Zeira said, ‘Initially, when I was in Yeshiva, I paid my host a coin to include myself in his Ner Chanukah. Now that I am married but am still occasionally away in Yeshivah for Chanukah, I do not need to pay my host where I am staying because my wife kindles on my behalf in my house.’”

We see here that a guest must observe the mitzvah of Ner Chanukah himself and not through the head of the household’s lighting. Rav Zeira described two methods whereby the guest can fulfill his requirement without actually kindling his own menorah. The first method is to become a partner in the candles or oil of his host, which he does by purchasing ownership in them. (An alternative way of fulfilling this approach is for the guest to acquire a portion in the items by picking them up with his host’s permission.)

The second method Rav Zeira suggests is when the guest is a member of his own household, although he is not with them for Chanukah. In this case, he is automatically included when his family kindles even though he is not home.

By the way, the guest can fulfill his mitzvah in a third way — by kindling his own menorah in his host’s house. However in this instance, if he wants to recite a bracha on his own kindling, he should decide that he is following this approach before his wife kindles (Mishnah Berurah 677:15). Otherwise, since he has already fulfilled his responsibility to perform the mitzvah through his wife’s kindling in his house, his own kindling is unnecessary and a bracha recited before kindling them is levatalah, in vain.

WHAT ABOUT TIME ZONES?

What happens in the second scenario if the guest is in a different time zone from his family? Can the guest fulfill his mitzvah with his family’s kindling even though he is in a different time zone?

The poskim who discuss this shaylah dispute whether one fulfills the mitzvah with his family’s lighting if their lighting takes place at a time when there is no mitzvah to kindle Ner Chanukah in his time zone. According to many, an Israeli resident visiting the United States will not fulfill the mitzvah through his family’s kindling and vice versa (Shu’t Minchas Yitzchak 7:46; however, see Halichos Shelomoh Volume 2 pg. 261, that Rav Shelomoh Zalman Auerbach disagrees). Minchas Shelomoh II:56:2 s.v. ומ”מ (red edition) contends that you fulfill the mitzvah with your household, a guest has no household and therefore has his own mitzvah. Furthermore, there is no evidence that Rav Shelomoh Zalman held this when you are east of your family- could be he contended this only when you are west of the family, and thus they have fulfilled their chiyuv already and you never become chayov in the mitzvah; but where the individual is east of his famiy, and thus becomes chayov earlier, that the halacha is different.

Nevertheless, someone traveling within the United States might fulfill his or her mitzvah through the kindling at home if the family kindles when people are still frequenting the streets in the city he/she is visiting.

According to our analysis, if Shlomo Rabinowitz was flying from Chicago to New York instead of Japan, he could rely on the candle lighting in his house since the candles will be kindled at a time that he is obligated in Ner Chanukah. (We will discuss shortly whether he recites the bracha she’asah nissim upon arrival in New York.) However, if he is in Asia, it is unclear whether he can rely on his family’s menorah since his family will kindle the lights at a time when he cannot perform the mitzvah.

WHAT IF SOMEONE HAS NO REAL RESIDENCE ON CHANUKAH?

Rashi (Shabbos 23a) cites the following case: Someone traveling by boat and unable to light a menorah should recite the brachos of she’asah nissim and shehechiyanu (on the first night of Chanukah) when he sees a kindled menorah even though he is not kindling himself. In other words, one recites the bracha of she’asah nissim in commemoration of the miracle of the lights and not for the actual mitzvah of kindling. Similarly, we recite the bracha shehechiyanu for seeing the lights of the menorah, not for fulfilling the mitzvah of kindling it. However, in both instances one recites the bracha only on a menorah that fulfills the mitzvah, and not on a menorah lit in a shul or other public place. Kindling menorah in a shul or other public place is only a custom and does not fulfill the mitzvah (Shu’t Rivash #111).

However, we still need to explore whether an airplane has the same halacha as the boat discussed by Rashi. To explain the possible difference, we will first discuss a teshuvah authored by Rav Shalom Mordechai Shvadron, the famous Maharsham of Brezan, the posek of his generation (late 19^th century- early 20^th century Galicia) about kindling menorah while riding a train.

RIDING THE TRAIN                                                                                                                   

Rav Shimon Valtuch, the Rav of Leipzig, Germany, sent a shaylah to the Maharsham asking whether someone traveling by train should light his Chanukah menorah on board. The Maharsham ruled that since he has paid for the entire night, it is as if he rented a house to eat and sleep, and the obligations of Ner Chanukah apply on the train.

WHAT IS THE DIFFERENCE BETWEEN A BOAT AND THE TRAIN?

But if so, why does Rashi rule that someone traveling by boat cannot fulfill the mitzvah of kindling Chanukah lights and instead recites the brachos of she’asah nissim and shehechiyanu on the lights he sees on shore. Why does the Maharsham give a different ruling concerning a train than Rashi ruled concerning someone traveling by boat? The Maharsham explains that Rashi’s case involved an unroofed boat which cannot qualify as a house since it does not provide adequate shelter. This implies that someone spending Chanukah on a cruise ship or even on a yacht would have a mitzvah of kindling menorah on board.

The Maharsham considers whether the train is the same as a house even though it is constantly moving, and rules that this makes no difference. Thus, someone in a house trailer should kindle a menorah in its window, even if the trailer is on the move. However, it is unclear whether someone spending Chanukah night traveling in a car or truck should kindle Ner Chanukah there, since he has nowhere to sleep properly. Therefore, it might not be considered as lodging.

In addition, we should note that there is evidence that other authorities contemporaneous to the Maharsham did not accept his opinion, but felt that one fulfills the mitzvah only in a proper residence.

TRAVELING IN STYLE

There are two common ways of traveling by train –either in a private compartment, or, more commonly, on a seat in a public compartment. Since the Maharsham seems to consider even the second case enough of a lodging to light, this implies that one’s seat on a plane is also considered sufficient “lodging” to require kindling Chanukah lights on board.

Because of safety considerations, no one will permit you to kindle a menorah on an airplane. However, according to those opinions that one may fulfill the mitzvah of kindling Chanukah lights with a flashlight or an electric light (a subject we will iy”H discuss a different time), Shlomo Rabinowitz traveling to Japan in the middle of Chanukah has an interesting solution to his predicament. He can take a flashlight or other battery operated light onto the plane with him, turn it on for the purpose of fulfilling the mitzvah of Ner Chanukah, and leave it burning for half an hour. Although this is only one light, I noted above that one fulfills the mitzvah of Ner Chanukah by kindling only one light. (If practical, he could bring along a few flashlights and fulfill the mitzvah mehadrin min hamehadrin.) For those interested in following this approach, Rav Shlomoh Zalman Auerbach contends that it is preferable to fulfill the mitzvah of Ner Chanukah with a battery operated light over other electric lights (Halichos Shlomoh Volume 2, pg. 283).

CAN HE KINDLE IN THE CONFERENCE ROOM?

Although kindling in the conference room may inform everyone that it is Chanukah, one does not fulfill the mitzvah with these lights, because one fulfills the mitzvah only in one’s residence.

LIGHTING IN A HOTEL

Does Shlomo Rabinowitz fulfill the mitzvah by kindling in his hotel room?

Yes, because the mitzvah of Ner Chanukah is fulfilled even in a place that is his home for only one night (Chovas Hadar, Ner Chanukah 2:9).

SHOULD ONE PLACE THE MENORAH IN THE WINDOW OF HIS HOTEL ROOM?

If people can see the lit menorah from outside, it is preferable to light in a window. If no one can see the menorah from outside, he should simply kindle the menorah on a table in his room.

WHEN MUST HE KINDLE THE MENORAH?

Ideally, he should kindle the menorah around nightfall wherever he is. However if this is not practical, he may fulfill the mitzvah at any time that it is common to find people in the streets of the town that he is visiting. If he cannot return to his room until even later than this time, he should kindle the menorah without reciting the brachos. This is assuming he is traveling alone. If he is traveling with someone else who is Jewish, he can recite the brachos even late at night provided that both of them are awake to witness the kindling (Teshuvos V’Hanhagos 2:215).

What about Rav Mordechai, our fund raiser? How does he fulfill the mitzvah of hadlakas Ner Chanukah while he solicits tzedakah the entire evening?

I suggested that he appoint an agent (a shaliach) at the place where he is sleeping to kindle the menorah on his behalf. Alternatively, he could acquire partial ownership in the oil of his host’s menorah by paying him a token sum of money.

VISITING DURING CHANUKAH

Where do I light menorah if I visit a friend for Chanukah dinner and I am not staying overnight?

Many people mistakenly think that one may fulfill the mitzvah by kindling the menorah at someone else’s house while visiting. I know of people who invite guests to their house for menorah kindling and dinner. The problem is that one is required to kindle Chanukah lights at one’s own house, and kindling at the friend’s house does not fulfill the mitzvah. Therefore, the guest must kindle the Chanukah lights at his own house and then leave to join the festive meal (Taz 677:2; Mishnah Berurah 677:12).

WHAT ABOUT THE SCHWARTZES?

Remember the Schwartz family that is spending Shabbos Chanukah with friends on the other side of town? Must they come home to kindle on motzei Shabbos, or can they kindle at the home where they were Shabbos guests?

If one spends Shabbos at someone’s house, he may kindle the menorah there on Motzei Shabbos (Tshuvos V’Hanhagos 1:391). Some poskim suggest that one remain near the menorah until it has burnt for a half-hour (see Tshuvos V’Hanhagos 1:394).

The Gemara teaches that someone who kindles Ner Shabbos and Ner Chanukah will merit to have sons who are Talmidei Chachomim (Shabbos 23b, see Rashi). This is puzzling — since all observant Jews kindle these lights, why are there not many more Talmidei Chachomim? The Rishonim explain that this promise only applies to someone who observes the mitzvah carefully in all its details (Sod Hadlakas Ner Chanukah, authored by Rabbi Yitzchok, the son of the Raavad). So it is certainly worthwhile to thoroughly review the halachos of Chanuka lights before the wonderful days of Chanuka catch up with us.

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Copied with permission from http://www.rabbikaganoff.com.

Rabbi Yirmiyohu Kaganoff, a prolific Halacha writer, and former Rav and Dayan in Buffalo and Baltimore, currently serves as a Morah Hora’ah in Neve Yaakov in Yerushalayim. Rabbi Kaganoff, a renowned posek who answers shaylos from around the world, is the author of seven books on Rabbinic scholarship, both in English and Hebrew. He and his Rebbitzin are extraordinarily dedicated to the Jewish people, and work tirelessly to assist, support and teach. They have touched countless lives and earned the respect of thousands. He can be reached through his website www.rabbikaganoff.com.

Rabbi Kaganoff also runs a Tzedaka Organization – Nimla Tal. To learn more about it or to donate, please click here: http://rabbikaganoff.com/about-nimla-tal.

After Yosef interpreted the dreams for Pharaoh, he was appointed to be second-in-command to lead Egypt in preparing for the famine. Yosef was named “Tzafnas (hidden things) Paneiach (he revealed)” by Pharaoh on account of his exposing the secret message of Pharaoh’s enigmatic dreams. The commentators ask that linguistically Yosef’s name should have been “Paneiach Tzafun, the revealer of what was hidden,” why was it reversed?

The Shlah HaKadosh writes that each Parsha connects to the time of the year in which it falls out. What then does Chanukah have to do with Parshas Mikeitz? I believe that one answer sheds light on all of this!

Yosef HaTzaddik was up for the biggest challenge of his life in Egypt. He was a healthy 17 year old when he was thrust into the house of Potifar and his master’s wife tried to get him to sin. Yosef had to conjure up all of his moral strength and resolve in order to fight off the temptation for one entire year. Even after that, Chazal tell us that Mrs. Potifar would come by the jail and offer to get Yosef out if he agreed to sin with her. Twelve years went by and Yosef stayed strong to his convictions. The Midrash (Bereishis Rabbah 90:3) says that in the merit of his princely achievement of self-control, he was rewarded accordingly by Hashem with rulership. Every part of him that did not sin got a royal reward. His body which he did not give to sin, was dressed in royal clothes. His mind that pushed away sin, was rewarded with wisdom and insight.

Yosef’s internal strength and efforts were what brought him to greatness. This is why his name stressed the idea of the hidden arena (Tzafnas, hidden). As the Chovos HaLevavos defines the study of personal growth, “Chachmas HaMatzpun, the personal development of  internal recognition.” Yosef’s name stressed his focus on the internal conviction to follow truth in a most deep and intimate way. Chazal (Moed Katan 16b) say that one who practices Torah in private, will be rewarded before all in public. It was because of Yosef’s internal conviction (Tzafnas, hidden) that he was granted public greatness (Paneiach, revealed).

The Jews at the time of Chanukah were wavering in their commitment to Hashem. Sources state that one third of the Jews were Hellenized and joined the Greek way of life to avoid persecution and to pursue hedonistic “pleasure.” It was only when the Jews came together and dedicated their hearts and lives to the service of Hashem, then they were granted a most impossible victory against their enemy. When they repossessed the Holy Temple, their first desire was to light up pure oil in the Menorah. This signifies the pure and untouchable internal passion of the Jews. The hidden lights of the truly committed Jewish Nation shined forth and the Jews expressed their conviction to the world. Once again, the hidden (love and dedication to Hashem) became revealed. May we too shine forth this Chanukah with our internal commitment to Hashem and to each other!!

I would like to share with you some thoughts on this most famous question.

Let’s start with the question itself: Why is Chanukah eight days? If we are celebrating the miracle of the oil which was found with the seal of the Kohen Gadol, the fact that it burned the first night was not a miracle, after all there was exactly enough oil for one lighting. It was only a miracle that it burned for the next seven days! Thus, Chanukah should really be only seven days, not eight?!

Let’s start with the correct source for this question. Everyone knows that the Beis Yosef (Beginning of Hilchos Chanukah, 670) asks this. However, it must be noted (though very likely Beis Yosef did not have these sources due to their scarcity on his time) that he was preceded by the Tosfos HaRosh and Meiri (Shabbos 21a) and a few other Reishonim who ask this exact question!

Eight famous answers include:

1- On the first night they knew that it would take eight days to get new oil and so they split the oil they had found into eight even portions and thus saw a miracle on the first night as it continued to burn!

2- After they filled the Menorah up on the first night, they saw that the oil had not been diminished.

3- The extra day is in celebration of their victory or for the miracle that they found the oil with a proper seal in the first place.

4- The Greeks tried to stop the Jews from keeping Shabbos, Rosh Chodesh and Bris Milah. To show our victory, Chanukah always contains at least one Shabbos, Rosh Chodesh (Teves) and the number eight hints to Bris (performed on the eighth day).

5- The Chasam Sofer says that the oil was only enough to be burned for one day INDOORS. However, as a way of announcing their victory, the Jews lit the Menorah outside (“V’Hidleku Neiros B’Chatzros Kadshecha”!) Hence, because of the wind (which caused more oil to be consumed), it should not have even lasted for the first day! So the miracle was really for eight days!

6- The very fact that oil burn is also a miracle! Chanukah is a time for recognizing all that Hashem does for us and not to take anything for granted.

7- The Rambam holds that you must light twice a day. The portion that they found was only enough for one lighting, however it miraculously burned for longer!

8- The word “Shemona, eight” hints to the idea of “Shemen, oil” that is pressed and extracted from olives. The text calls the Jews “Bney Binah”. The wisdom of Binah is extrapolation. Eight hints to something above seven, nature. That is what the holiday is all about. Chanukah is the celevbration of Torah Shel Baal Peh, the Torah that must be worked for ever so diligently!

I heard a beautiful idea from my dear Rebbe, Rav Nachum Lansky shlit”a: It is most apropos that just as the small jug of oil that they found sprouted forth even larger quantities from it, so too, this small question sprouts hundreds of Chanukah ideas….

“בימי מתתיהו בן יוחנן כהן גדול…” (על הניסים)

“In the days of Matisyahu the son of Yochanan the High Priest…” (Al Hanisim).

Why is it so important to mention the Priesthood in recounting the story of Chanukah? We find this in the “Haneiros Hallalu” text as well, “Al Yidey Kohanechah HaKedoshim, through the holy Priests”. What is it all about?

There is a dispute discussed in the early commentators as to who should light the Chanukah candles. Tosfos (Shabbos 21a) states that only one person per house should light the Menorah for everyone. Rambam states that each person in the house should light as well. What is so strange here is that…

Normally, when a dispute arises, the Ashkenazim follow the opinion of the Ashkenzi Tosfos and the Sefardim follow the opinion of the Sefardic Rambam. However, here, we find the exact opposite. Shulchan Aruch (Sefard) follows Tosfos (Ashkenaz) and states that in a Sefardi home only one person should light for everyone! Rama (Ashkenaz) follows Rambam (Sefard) in stating that each occupant should light their own Menorah. This advent is so strange that it warrants the Taz’s comment and is left as an unanswered quandary.

I believe that this exact fact epitomizes the essence of Chanukah. The Jewish people are meant to be united and one. When there is division, then our enemies have the power to destroy us and eradicate all that we stand for.

In the time of Chanukah, the Jews came together as one nation and together they were able to overcome the great enemy. That is the celebration of Chanukah, “Ner Ish U’Bayso”, unite the household!

Thus, as an expression of unity, the Poskim saw fit that they would validate each other’s opinions and show that we have mutual respect and love for each other!

This explains the recurring theme of the Kohanim throughout the story. How so? The trait of Aharon HaKohen was, “Ohev Shalom V’Rodef Shalom, love peace and passionately pursue it!” This wasn’t just a coincidence, this was because the Kohen was the central figure whose job entailed bringing the people together and propagating true unity and peace.

The Midrash states that Aharon spent his day bringing husbands and wives back together. Many couples whom he successfully helped would name their next child “Aharon” in his honor. After forty years in the desert, there were 80,000 boys named Aharon! If you do the math, it is astounding! Aharon spent his entire day counseling!

Hence, we stress that the Jewish victory came when the tribe of kindness and unifiers brought everyone together for the cause. This is what Chanukah is all about! This is the ultimate “Chinuch (same root letters as Chanukah), education” that we can provide.

When we come together for the Jewish cause, Hashem will grant us success and prosperity through our unity!

We all know that the reason we celebrate Chanukah is to commemorate and thank Hashem for all of the Nissim – miracles – that He performed for our ancestors upon saving them from the Greeks and their harsh decrees.

Firstly, for the miraculous and crushing defeat of the mighty Greek army at the hands of the Maccabees – a small army of religious Jews led by Yehuda HaMaccabee and his father Mattisyahu. Secondly, for the miracle of the Menorah.

When the Maccabees returned victorious to the Beis HaMikdash, they found it completely defiled by the Greeks. After much searching, they managed to find a small jar of pure, untouched olive oil with the seal of the Kohen HaGadol still intact. This jar contained enough oil to last for only one day. However, as we know, it burned for eight straight days. Because of these miracles, the Sages established the holiday of Chanukah, in order to thank Hashem.

The Gemara in Shabbos (דף כא עמוד ב‘) asks, מאי חנוכה? In commemoration of which miracle did the Sages institute Chanukah?

The Gemara answers, “For the נס of the oil.” The fact that the oil should have only burned for one day, and instead burned for eight. This was the reason why the Sages instituted the festival of Chanukah.

However, in the Tefilla – prayer – of Al HaNissim recited in Bentching – Grace after Meals – as well as in the Shemona Esrei – during Chanukah, we thank Hashem for the miracles of Chanukah. Yet, there it only mentions the miracle of the war, how Hashem “placed the mighty in the hands of the weak and the many in the hands of the few”.

Nowhere in Al HaNissim does it mention the miracle of the oil. This is peculiar because the aforecited Gemara states that the holiday of Chanukah was instituted because of the miracle of the oil! How could this be? The Gemara and Al HaNissim seem to be contradicting each other!

Drawing from concepts taken from the Shalmei Torah and the Kuntros Chanukah, one can answer the seemingly contradictory passages of the Gemara in Shabbos and the Tefilla of על הנסים.

There are different types of miracles. One miracle shows the greatness of Hashem (גבורת ה‘) – the strength of Hashem – and at the same time is a Yeshua LiYisrael (ישועה לישראל) – a salvation for the Jews. One such miracle was the splitting of the Red Sea, where Hashem saved the Jewish people from the wicked Egyptians.

Another example is the miracle of the mighty Greeks’ defeat at the hands of the Maccabees. For miracles such as these, we are required to say Shira (שירה), a song of praise and thanksgiving to Hashem. We say אז ישיר everyday in davening to thank Hashem for splitting the Red Sea and for saving our ancestors from the bloodthirsty Egyptians. Likewise, the Sages instituted the על הניסים on Chanukah to thank Him for His salvation from the Greeks.

Another form of a נס is when Hashem reveals Himself to us through a miracle to show that we are doing His will properly. It also is a message that we should become even closer to Him and perform His Mitzvos – commandments.

Such was the miracle of the oil. Instead of just lighting the Menorah with any oil, the Maccabees searched until they found an untouched jar of pure oil. Only with this special jar did they light the Menorah. In return, to show how pleased He was with their diligence, Hashem performed an open miracle and made the oil last for eight days instead of one, in order that the Jews would become even closer to Him.

Based upon this explanation, there really is no contradiction. The Gemara in Shabbos asks: “To commemorate which miracle did the Sages establish the holiday of Chanukah?” The Gemara answered: “The miracle of the oil.” Because of the efforts of the Jews to ensure the purity of the oil, Hashem, in return, manifested his Divine pleasure through a miracle – the miracle of the oil.

To commemorate this, the Sages instituted the eight days of Chanukah to draw us closer to Hashem.

However, על הניסים is the שירה, the prayer of thanksgiving and praise to Hashem for saving us from the Greeks; and we only say שירה on a נס that through the might of Hashem,בני ישראל were saved. That was only the נס of war, not the נס of the oil.

That is why we only mention that specific miracle in על הניסים.

In any case, we must thank Hashem for all the miracles and therefore we celebrate the eight days of Chanukah, להודות ולהלל.

Intermarriage is the greatest problem facing the Jewish nation today. It is decimating our masses at an alarming rate as the tides of our youth assimilate into oblivion. Faced with this challenge, we have dispatched some of our best and brightest to the forefront to confront this growing problem head on.

We have sent them to college campuses around the globe. There, outreach professionals are able to reach out in an attempt to save the next generation of Jews and preserve our heritage keeping our torch of tradition burning bright.

Yet, difficult questions arise – questions which need to be answered. Here is one such question along with an approach that I heard from Rabbi Doron Kornbluth – author of “Why Marry Jewish?” – at a recent conference for outreach workers in northern Israel.

Outreach professionals are often confronted with the question, “Isn’t Judaism racist? After all, why must a Jew marry a Jew – are the rest of the world’s population second class citizens?

Let’s begin with a parable that can help answer such a question.

A partner in a high profile law firm (an African American bachelor) receives word that a paralegal (a Caucasian female) is interested in dating him.

He sends word back that – as a proud African American – and one who dates only for marriage – he will only date fellow African Americans.

Needless to say, this causes quite an uproar in the office the next day by lunch. Accusations abound, he is labeled a racist and his colleagues are up in arms. Here is a white woman willing to date a black man and she is turned away. He seeks to calm the storm and releases a statement the next day by lunch:

“I’m proud of my rich heritage and hence, I seek to marry someone who has as much in common with me and can relate to my culture. Thus, I’m seeking a fellow, proud African American.”

Would we call him a racist in such a case? No. He simply is seeking a life partner who has as much in common as him and rightfully so.

He is not obligated to date someone from a different background. Furthermore, being that he is proud about his culture – his marriage would suffer if his spouse didn’t appreciate it as much as he did.

We can take such an example from President Barack Obama. In his college years, he would go by the name of ‘Barry.’ As he became prouder of his black culture he took the name ‘Barack’ as we know it. If you take a look at the writings of his wife Michelle – you will see how strong a nationalist she is as well.

Barack’s parents intermarried – so to speak – notice how he didn’t. Turning to a more recent news item, another member of the liberal family, Chelsea Clinton announced her plans to marry a nice Jewish boy.

The media reported how she was seen attending ‘High Holiday services’ with her fiancée. However, there was no word of who would perform the ceremony – a member of the clergy or a Rabbi. If only it were that simple.

In one of the examples we were given at the conference, a therapist – who was counseling an intermarried couple married for several years – was using the ‘word association’ technique. That’s where the therapist says a word aloud and the patient has to say their first thought that comes to mind.

Both the husband and wife were shocked when the therapist would mention words relating to religion such as ‘church’ and ‘Chanukah’ and their respective responses showed they had little respect and much disdain for them.

They were married for years and never realized how deep the divide that separated them really was. That is why a Jew must marry a Jew. Yes, that is what we are commanded to do in the Torah. However, taking a deeper look – it’s a must because it ensures that the couple is in sync with one another. This is one approach to dealing with such a question.

In marriage, it’s important that the couple have as much in common as possible. When two people come from two very different religious perspectives, it can create a great divide.

Parents who intermarry will often wish that their children marry Jewish after seeing how tough a battle it was raising them in a dual religion home. It simply doesn’t always work out as planned.

Chanukah is also a time that awakens differences in intermarried couples. A Menorah or a tree? These are issues that are better avoided. All that we can do is pray that our efforts to combat intermarriage are successful and that we are able to stem the tide of assimilation quickly before it’s too late.

Ohr Somayach is proud to offer our new Chanukah Handbook as part of our Holiday Handbook series.

With great essays, Q/A and halachic overview it is a tremendous asset for schools, synagogues and organizations.

http://ohr.edu/web/chanukah/dl.php

(בראשית לז:יא). “ויקנאו בו אחיו…”

“So his (Yosef’s) brothers were jealous of him” (37:11).

It is fascinating to note the connections between Chanukah and the story of the sale of Yosef by his brothers. The three Parshiyos (וישב מקץ ויגש) which contain the entire narrative of the episode always fall out to be read around the time of Chanukah. Not only that, but their titles tie in as well. The word Vayaishev means “he rested” and the word “Chanukah” also connotes “they rested (Chanu) on the 25^th (of Kislev, from their enemies).” The word Mekaitz means “end” and the Midrash connects it to the verse, “an end to the darkness,” which in other sources refers to Chanukah, the illumination of the dark exile. Vayigash describes how Yehuda, the King, waged war against their oppressor, just as the Chasmona’im, the acting leaders of the nation, launched their war against the Greeks. Additionally, the Gemara in Shabbos (22a) places its’ discussion of the story and laws of Chanukah right next to the story of the throwing of Yosef into the pit before his sale by his brothers! Let us find a beautiful lesson which can be learned from this deep and intriguing correlation.

Our goal is to emulate Hashem. Just as Hashem does kindness and has compassion, so too we strive to follow in His ways. Just like Hashem is One, so too Klal Yisrael must strive to achieve Achdus, unity and togetherness. The Jewish people should be like a single body. Just as in the body every limbs has its’ individual purpose, so too in our nation, many people have different roles, however, only all of us together renders us a complete entity.

The Shlah HaKadosh explains that when Yosef reported to his father that his brothers were eating aver min hachai, limbs from an animal which was not slaughtered, he was complaining of a much deeper spiritual malady than meets the eye. He was saying, “we, Klal Yisrael are one body, however, they are tearing me away!” This was what he meant when he said that they were transgressing the sin of aver min hachai! Yosef’s other report was of the same nature. “They are mistreating the sons of the maidservants, and causing a rift in our unity.” In essence, Yosef was describing a breach in their solidarity which he felt needed to be fixed.

The two verbs used to describe the brothers dislike of Yosef are קנאה, jealousy, and שנאה, hatred. Yaakov, on the other hand, is described as having ,אהבהlove, for Yosef and desired that there be ,שלוםpeace. The verse in Ovadya says, “Vehaya bais Yaakov aish…ubais Eisav l’kash…, the house of Yaakov will be fire and it will burn…the house of Eisav which is (highly flammable) straw.” The two letters which comprise the word kash (קש, straw), are the first letters of the words קנאה and שנאה, the character traits of Eisav. The first letters of אהבה and שלום, the character traits of Yaakov, spell the word אש, fire. When there is unity, then Yaakov’s fire has power, but when there is disharmony, then the straw of Eisav rules. This was Yosef’s complaint against his brothers, namely that they were causing a division that make them vulnerable to their enemies. Yosef strived to and ultimately succeeded in unifying the family.

Indeed, this is one of the lessons of Chanukah as well. When the Jews unified themselves and got together to fight for a common cause, they overcame their enemies and the one day’s supply of oil gained strength to last for eight days. The Mitzva of Chanukah is described as “ner ish u’bayso,” bringing the household together. This is the secret of Jewish success throughout the generations. We now see the powerful common thread behind Chanukah and the selling of Yosef, that only unity can grant us success!

Rabbi Pesach Krohn quotes his father as saying that the only difference between ‘united’ and ‘untied’, is where you put the ‘I’! If we want redemption, then it is up to us to strengthen our love and appreciation of one another. May this Chanukah inspire us to act to achieve this!