Tora Reading for Hanukka

During the eight days of Hanukka we read the Tora in the morning.  Now,  what Biblical text was chosen by the Rabbis to be read on Hanukka and why? 

Let me first explain the question. On every Jewish Holiday we read in the Tora a portion corresponding to the story of that specific Holiday. During the eight days of Pesah, for example, we read eight Tora portions alluding to the Exodus from Egypt, the Mitsvot of Pesah, the Pesah sacrifice, etc.  But the events of Hanukka happened around the year 160 BCE and were not recorded in the Tanakh (Hebrew Bible). The Rabbis, therefore, had to find a Biblical text to be read that somehow would be related to Hanukka. 

Our Rabbis chose the section of Naso in the book of Numbers ("In the desert" chapter 7), dealing with the inaugural offerings of the tribal leaders at the time of the dedication of the mizbeah (=the altar of the Tabernacle).

Why?

1. Hanukka means "inauguration" or "dedication". In Hanukka we celebrate that once the Greeks were defeated the Jews re-dedicated the altar of the Temple--which was defiled by pagan offerings-- to HaShem. The Parasha we read is about the dedication of the mizbeah of the Tabernacle, our first Temple.  This seems to be the original reason for reading Perashat Naso.  But there is more to this story. 

2. In the dessert, the Tabernacle was completed on the 25 of Kislev. Coincidently, this is the same day we celebrate Hanukka.

3. On the last day of Hanukka, we read the paragraph dealing with the lighting of the Menora, which remind us of the miracle of the oil in the times of Hanukka.

4. The book Me'am Lo'ez brings an additional reason. If you pay close attention to the offerings related in Perashat Naso, you will see that the tribe of Levi did not participate of the dedication of the altar. During Hanukka the Hashmonayim--Cohanim descendants of the tribe of Levi-- were the ones who recovered and rededicated the altar. 

HANUKKA, Ashkenazi vs Sephardic customs

There are no major differences between the Sephardic and the Ashkenazi traditions for the celebration of Hanukka, just a few minor variations. 

Some of them are:

1. The Ashkenazi tradition is to say the Berakha: "lehadliq ner shel Hanukka" while most Sephardim would say: "lehadliq ner Hanukka", without the word "shel."  It is interesting to know that, although there is not semantic difference between the two versions, the original version of the berakha (as per Maimonides  MT Hanukka 3:4 ) is "lehadliq ner shel Hanukka". Sephardim from Spanish Portuguese communities still preserve this version. 

2. In the Ashkenazi Minhag, the auxiliary candle (shamash) is lit first and with it one lights the rest of the candles.  The Sephardic Minhag is to light all the candles first, with a regular match or candle, and the shamash is lit at the end. In this last case, the shamash acts as an auxiliary candle not for being used to light with it the other candles but for avoiding benefiting from the light of the Hanukka candles.  

3. Playing with the dreidel, spinner or sebibon is an Ashkenazi custom that Sephardim never practiced.  Same as Hanukka Gelt (money or gifts to the children).

4. In Sephardic communities it is customary to light only one Hanukkia per family. In Ashkenazi communities the custom is to light one Hanukkia for each member of the family. Following the Ashkenazi tradition, for example, a student who lives in his own apartment would light his or her own Hanukkia with Berakha (even if he is still depending on his parents). Incidentally, this is also the case regarding Shabbat candles: while according to the Sephardic tradition only the mother lights Shabbat candles, following the Ashkenazi tradition the daughters would light their own candles, saying Berakha for it. 

Shabbat And Hanukka Candles

FRIDAY, BEFORE SHABBAT BEGINS: Every night we light Hanukka candles at or after sundown, but today, Friday, we should light the Hanukka candles before sunset (sunset in NYC is today at 4:28). Moreover, we should light Hanukka candles before we light Shabbat candles. Today, in NYC the time to light Shabbat candles is 4:10pm. Therefore we should light Hanukka candles a few minutes before that time.  

There is another rule for Hanukka candles on Friday: while every night the candles should last at least for half an hour, if you light at nightfall, on Shabbat eve Hanukka candles should be prepared to last for more time, because we want the candles to be visible at nightfall. So, make sure your candles are long enough, or have enough oil to burn for at least one hour and a half.

In Synagogue we should light candles ideally after Minha. But if that is not possible or if it might get too close to sunset time, candles should be lit before Minha. 

SATURDAY NIGHT: Once Shabbat is over (after 5:10 pm. NYT), at home you should first recite the Habdala and then you should light the Hanukka candles. In the Synagogue, for practical reasons, we first light the Hanukka candles and then we recite the Habdala.

SPENDING SHABBAT OUT: If you are spending the whole Shabbat at your parents/in laws, etc., once you are at their house, you (and spouse, children) are considered part of the extended family of your parents, and since you also partake the same food, boarding, etc. you are included in their Hanukka candle-lighting without any further requirements. So, you don't really need to light your own Hanukkia.

However, if you and your family are going to your parents/in laws/relatives house after Shabbat began, for dinner, then you should light Hanukka candles normally at your own house. In this case, it is recommended that you don't leave your house while the candles are lit, to avoid any fire hazard!

IMPORTANT SAFETY TIPS FOR HANUKKA. See this and this. 

Shabbat Shalom and Hanukka Sameah!

Shabbat candle lighting in NYC           4:10 pm

Shabbat ends in NYC                               5:10 pm 

  (Psalm 120:7) אני שלום וכי אדבר המה למלחמה 

 A rare moment of truth at the UN, 

caught on microphone  

Nine resolutions against Israel pass in one day at U.N. General Assembly meeting * Interpreter, believing microphone to be off, says Israel is the only focus when bad things are happening all over the world * Awkward laughter ensues

HANUKKA SAMEAH

WHEN YOU ARE A GUEST: As we explained yesterday, the Sephardic custom is to light one Hanukkia per household, not per individual. An extension of this principle is the case of the akhsana-i, a guest. If I'm spending some days or Shabbat in a relative's or in a friend's house I should not light my own Hanukkia even if I'm in that house with the rest of my family and even if I was given my own private room in the house. When I'm a guest I don't have to light my own candles. I should be part of the candle lighting of the host. Why? Because to the effects of Hanukka, when I spend a day or a few days at someone's home, eating and sleeping there as a guest, I'm considered part of that household. Therefore we keep following the rule of "one Hanukkia per household". 

WHAT SHOULD WE DO TONIGHT? The parent or the person in charge of the household recites the following three blessings before lighting the candle. (On all subsequent nights, only the first and second blessings are recited).

בָּרוּךְ אַתָּה ה' אֱ-לֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ לְהַדְלִיק נֵר חֲנֻכָּה

בָּרוּךְ אַתָּה ה' אֱ-לֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה

בָּרוּךְ אַתָּה ה' אֱ-לֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְּמַן הַזֶּה

As we will explain tomorrow, BH, the Sephardic custom is to light the Hanukka candle first and then the shamash or accessory candle. 

After we light the shamash we recite the text "HANEROT HALALU" .

"We kindle these lights for the miracles, the salvation and the wonders that You performed for our ancestors in those days, at this time (of the year), through Your holy priests. And during all eight days of Hanukka these lights are sacred, and we are not permitted to make ordinary use of them, but only look at them in order to express our gratitude to Your great Name for your miracles, Your wonders and Your salvations".

Then we recite: Mizmor Shir Hanukkat haBayit leDavid

HANUKKA SAMEAH

HANUKA TUTORIAL: Oil or candles? Where to light? Who has to light?

OIL or CANDLES?  The candles to be used in Hanuka could be made of wax, paraffin, etc. but ideally one should use olive oil candles, because the miracle of Hanuka happened with olive oil. Moreover, oil candles will usually last for a longer time than regular or small wax candles.  The Mitsva of Hanuka candles cannot be performed with 'electrical candles', even when real candles are not available. An electrical Hanukia, however, can be placed in the house or in the Synagogue in addition to the regular Hanukia, especially during day-time. 

  

WHERE? Ideally the Hanukia should be placed outside the house's main entrance door, on the opposite side of the Mezuza. Nowadays, however, most families place the Hanuka candles inside the house. Since part of this Mitsva is pirsume nisa (to publicize the miracle performed to our ancestors) when lighting the candles inside the house we should place the Hanukia behind a window, in a spot visible from outside.

HOW MANY CANDLES?  Technically, it is enough to light one single candle (and the shamash or accessory candle) each night of Hanuka. The traditional custom anyways is to add one extra candle each night. However, in some cases where one cannot light additional candles, for example, if one is on a trip or in a Hotel room, etc., lighting one candle any night will be enough.

A FAMILY MITSVA: Unlike most Mitsvot (=Jewish religious commandments), Hanuka is not an individual Mitsva like Tefila or Tsedaqa, but a family Mitsva. In some ways it is similar (but not identical) to the Mitsva of lighting Shabbat candles, which is not a requirement for each individual but for the family as a whole.  Following, I will present some illustrations that will help us understand the practical aspect of this particularity. 

1. If one's son or daughter lives overseas, and she is financially dependent on her parents, she does not need to light her own Hanuka candles. To this effect, a son or daughter are considered part of the family while they are financially dependent on their parents (somekh al shulhan abiv). However, if a son, even an unmarried son, lives on his own house and he is financially independent from his parents he should light his own candles with Berakha, etc. 

2. If the husband is in a business trip, he is technically included in the candle lighting done at home by his wife and children. In other words, he does not have to light his own individual Hanukia in his hotel room.  However, if he still wants to light the candles in his room, he could do it, but without saying a Berakha. 

HANUKA TUTORIAL: How many candles and when?

This coming Wednesday November 27th at night we will begin the celebration of Hanuka by lighting the first candle.  

TIME OF LIGHTING THE CANDLES: Hanuka candles are kindled in the evening (except Friday). The general custom is to light the candles at nightfall (tset hakokhabim). According to Rabbi Obadia Yosef z"l (as per halachayomit.com, see this) nightfall in NYC is at 4.40 pm. (11minutes after sunset, at this time of the year).  Many communities, however, follow the opinion of Maimonides (and the Gemara) which indicates lighting the candles right at sunset (4.29 NYT).  In either case, the candles must contain enough oil to burn for 30 minutes after nightfall. 

If one did not light the candles at these times,  the candles can be kindled later, when the family is home.  

HOW MANY CANDLES? Maimonides (MT, Hilkhot Megila vaHanuka 4:1) explains that the Mitsva of Hanuka candle-lighting is technically fulfilled by lighting just one candle per family.  Those who wish to beautify (hidur) this Mitsva, encourage each member of the family to light their own candle. And those who want to excel in the fulfillment of this commandment (Mitsva min hamubhar) add an additional candle each night.  The custom in Sephardic communities is to light one Hanukia for the entire family, not per each member of the family. The Ashkenazi tradition, however, is to light one Hanukia for each member of the family. 

  

Question from a parent: Should I light the candles at nightfall or wait until my son comes from high school at 7.00 pm? 

Rabbi Eliezer Melamed (see here) refers to this question and explains this case is different for Sephardim and Ashkenazim. Following the Ashkenazi custom (one Hanukia for each family member) one Hanukia should be lit at nightfall and then, when the son comes from school at 7.00pm he should light his Hanukia with Berakha. While following the Sephardic custom (one Hanukia per family) the family might wait for the son (especially if the son or the daughter are already Bene Mitsva) and light all together at 7.00 pm. 

NETANYAHU ON IRAN 

READ from WSJ : Iran Nuclear Trumph

HANUKA: Why we don't celebrate the military victories of the Hashmonayim?

As we explained yesterday, the victory of the Jews over the Greek army was not considered just an epic military triumph but a great miracle that HaShem granted us.  For two centuries the Jews remembered and celebrated these victories and the events that represented a turning point in the fight against the Hellenization of the Jews.  Megilat Ta'anit was an ancient book of chronicles composed at the beginning of the common era by Hanania ben Hizqia. In it we can find a record of all the holidays, a total of  thirty-five, which celebrated the victories of the Macabeem (also known as Hashmonayim).

Some illustrations: 

1. The 13th of Adar. "Yom Niqanor". In that day the Macabeem defeated the large army of the Greek general Niqanor. 
2. The 14th of Nisan, when the Jews recovered the city of Ceasarea. 
3. The 22nd of Elul, when the Hashmonayim brought to justice those Jews (meshumadim) who joined the enemy's army . 
4. The 22nd of Shebat, when Antiokhus  came with his powerful Seleucid army and surrounded Yerushalayim. It was very unusual for the King himself to come and lead his army. But Antiokhus wanted to make sure that this will be the final battle against the rebellious Jews. His intention was to destroy Jerusalem and kill all the Jews living in the city. On that day, news came to Antiokhus that the Parthians were rebelling against him in the capital city of his Kingdom. Antiokhus decided to postpone his final attack against the Jews. He took his army back to Herat where he was defeated and killed.    

Upon the destruction of the second Bet haMiqdash, in the year 68 ACE, the Rabbis reasoned that we should not be celebrating these "national" holidays anymore once we are defeated, enslaved and in exile. They suspended then all the celebrations of military victories recorded in  Meguilat Ta'anit (=batela meguilat ta'anit) except Hanuka, because of the miracle of the oil.  This is why Hanuka's celebration, lighting candles, does not focus on military victories, but mainly on the miracle of the oil.  Still, in Hanuka's prayers ('al hanisim) we do mention the victories of the Hashmonayim and we recite the Halel, thanking HaShem for the miraculous ways He saved our ancestors from their powerful enemies.  

        (Psalm 120:7) אני שלום וכי אדבר המה למלחמה 

SPECIAL EDITION: The untold story of Hanuka

The tensions between the Jews and the Greek empire started long before Hanuka. Around the year 320 BCE Alexander the Great conquered Israel. At the beginning he demanded what was considered a normal token of submission in those days: that his statue be erected in the Bet-haMiqdash. The Jews, of course, politely refused. They offered him instead that every Jewish child born in that year would be named Alexander in his honor.  Alexander accepted the offer and left the Jews relatively in peace.

  

After his death, Alexander's empire was divided between his three generals and a period of hellenization (=embracing Greek future and religion) began. The Greeks introduced their new values everywhere in the civilized world. Promiscuous pagan practices, idol-worshiping, sports and competition, the idealization of external beauty, theater and the entertainment industry, etc.  These new, cool and very popular "values" were immediately and happily adopted by every people in the Greek empire. Except for the Jews. 

The Hellenist tried to assimilate the obstinate Jews by non-violent means. They first targeted the most vulnerable strata of the Jewish people: the rich and famous. Those who had most to lose for disobedience. They enticed their betrayal by lowering their taxes, giving them good governmental positions and generous pensions. Slowly but surely the most influential Jews became assimilated. The peak of this situation was reached when one Shabbat, the High Priest Jason, attended the sport competition in a stadium built right next to the Bet haMiqdash, instead of leading the services to God in the Temple!  But while many followed the ways of these assimilated Jews,  most Jews still remained loyal to their faith.  

The Greeks realized that they had tried peacefully to assimilate the Jews for 150 year. But it was not working.  In the year 169 BCE  Antiokhus Epiphanes decided that it was time to stop being nice and persuasive... Now, it was the time to impose the Greek values upon the obstinate Jews. Antiokhus led his armies into Jerusalem. First, he stopped the offering of the daily sacrifices. Then, he seized and desecrated the Temple.  After finishing with the Temple he continued by imposing a new lifestyle to the individual Jews.   By 167 BCE practicing Judaism was a crime punished by execution. Shabbat, Rosh Hodesh, Kashrut and particularly, circumcision were banned. Jews were forced to publicly bow-down to idols. At the beginning they did not fight back. Thousands of Jews chose death instead of worshipping idols. But something changed. When the Greeks entered  the city of Modi'in, Matitiyahu haKohen, the leader of the town was ordered to offer a sacrifice to an idol. He refused. He fought and killed those who were carrying the orders of Antiokhus. He was the first Jew that instead of martyrdom (=letting himself to be killed) chose rebellion, and thus, started the armed insurrection against Antiokhus the tyrant. With God's help, Matitiyahu and his sons defeated the powerful Greek armies in several battles and at the end, in 165 BCE they restored the Jewish sovereignty over the land of Israel.  

Rabbi E. Melamed says that, ironically, it was Antiokhus' impatience what saved the Jews.  Had the Greeks been more patient, massive assimilation might have eventually taken place, and the consequences would have been devastating.  It was providential, heaven-sent, that Antiokhus lost his patience. By forbidding the practice of Judaism, the Jews--even the assimilated Jews--were inspired to react and start the rebellion (Penine Halakha , zemanim, 218-220)

(Psalm 120:7) אני שלום וכי אדבר המה למלחמה 

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