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					Volume XII Issue 3                                 MA’AYANEI TORAH                                            ‫כסלו תש“ע‬

                                    ‫מעיני תורה‬
   Let There Be Light—Thoughts on the True                       The first words HaKadosh Baruch Hu said during
                Meaning of Or                                    the creation of the universe are “yehi or” (let there
               Mrs. Leah Herzog                                  be light). We are told that the universe was created
            Tanakh, Israel Guidance                              in 10 utterances; “yehi or” is the first. What was this
                                                                 light? What was its nature and its purpose? The
When we think of Chanukah, we think of the nes of                Rashbam answers that the utterance “yehi or” was to
the pach ha-shemen and the chanukiah which we                    repair and remove the darkness that existed. This
light for eight nights to commemorate that nes. The              darkness hovered over everything and enveloped it.
Gemara, in Masechet Shabbat (21b), relates how the               In order for the universe to emerge, light had to be
Chashmonaim returned to the Beit HaMikdash after                 created to pierce and diffuse it. The Ramban also
defeating the Syrian Greeks and found only one jar               sees light as something physical. He describes light
of oil. The jar was still sealed with the seal of the            as the first emanation of the matter that God created.
Kohen Gadol (thereby indicating that it was still ta-            It was the sum of all matter. It did not stay in its
hor). The oil in the jar should have lasted only one             original form; rather light infused all subsequent
day, but a nes occurred and it lasted for eight days.            creation.
In future years, this nes was celebrated by yamim
tovim—days of praise and thanksgiving, and refrain-              Rashi, in contrast, takes a midrashic view. He ex-
ing from eulogies and fasting. The Gemara’s ac-                  plains that because it says that HaShem separated
count focuses squarely on the nes of the oil, and only           between the light and the darkness, this must mean
briefly mentions the military victory.             Sefer         that they were intertwined. Once they were sepa-
HaChashmonaim, on the other hand, which was writ-                rated, the light was so pure that it could not co-exist
ten far closer to the actual events, describes the mili-         with darkness. It could not co-exist with evil either.
tary victory in great detail, but barely mentions the            So HaShem took the primeval light and “hid” it in
oil and its nes. It seems that over the course of the            the world to come for the tzaddikim to enjoy. What
600+ years between the writing of Sefer HaChash-                 emerges from this Rashi are three things:
monaim and the Gemara, there was a sea-change in
the focus of Chazal as to what Chanukah is really                    1. Light is something extremely precious and
celebrating. In order to understand this change, we                     valuable and may not be debased.
need to understand the significance of light—or.
                                                                     2. Light is saved for those who will truly value
     This issue of Ma’ayanei Torah is                                3. Light is something metaphysical.
     dedicated in memory of Shlomo
   Zalman Ben Alte A"H, grandfather of                           The Malbim, continuing the thread that light is meta-
              Talia Friedman                                     physical, says that light is the emblem of sechel—
                                                                 the ability to use the mind, to think and to discover
                                                                 all of the secrets of HaShem’s handiwork. Both the
Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls       Page 1
Volume XII Issue 3                              MA’AYANEI TORAH                                               ‫כסלו תש“ע‬

Rambam and the Rabbeinu Bechayei use “or” as the                                Heroism and Mercy
symbol of nevuah and revelation. Furthermore, we                               Hannah Lockspeiser ‘11
know that “or” is a metaphor for a variety of con-
cepts in Torah Judaism: the “word of Hashem” is a             The heroism of women in Jewish history, such as
“candle”; the Torah is “or,” and when Moshe Rab-              Judith in the Chanukah story and Yael from Sefer
beinu was born, his specialness was reflected in the          Shoftim, appears to be different from men’s hero-
“or” that filled the house.                                   ism. Judith, the daughter of Yochanan the high
                                                              priest, along with the other virgin Jewish brides, was
So we are faced with two different perspectives on            forcibly taken for gilui arayot by the enemy military
light: light is viewed as something physical (be it           governor before marriage to her chosen Jewish
wavelengths or photons) or as something metaphysi-            spouse. Judith slipped cheese into his meal, which
cal and symbolic. Similarly, Chanukah has two                 made the Assyrian governor sleepy. She then took
components: the military victory and the nes of the           the opportunity while he was asleep to cut off his
oil. I would like to posit that the Chashmonaim,              head in order to protect future brides from his sexual
who still lived with the Beit HaMikdash in their              exploitation (Mishnah Berurah 670:10).
midst, who witnessed both the military victory and
the eight-day-lasting light, were understandably fo-          This is not the only time we see this type of hero-
cused on the physical. Through His House and its              ism. Sefer Shoftim chapter 4 tells the story of Yael,
avodah, they could experience HaShem. The Jews                the wife of Heber, and Sisera, the head of Jabin’s
of that generation witnessed nissim on a daily basis          army. Fleeing from Bnei Yisrael’s army, Sisera went
(see Pirkei Avot) so the existence of God and His             to Yael’s tent. Yael approached him and brought
might was not in doubt. Six hundred years later,              him into her tent. Yael covered Sisera and gave him
however, the Jews were dispersed all over the world           hot milk to cause him to be drowsy (Rashi). She
and the Beit HaMikdash was only a memory and a                then used a peg from her tent and a hammer to kill
fervent prayer. We were conquered and exiled, and             Sisera while he was asleep. The Metzudat David
existed by the sufferance of our sovereign rulers.            says that Yael tiptoed so as not to wake him up. One
The metaphysical, symbolic value of light became              explanation for Yael’s actions could be that it was
paramount in importance. The light was all we had,            human nature for her not to use a sword or another
and it was something that could not be taken from             weapon to kill him while he was awake, because the
us. Light represented learning, faith, understanding          probability was that Sisera’s strength would over-
and hope. Perhaps this is why Chazal, in both the             power Yael’s if she did so. However, there is an-
Talmud and the Midrash, placed such emphasis on               other way to look at Yael’s actions, which were simi-
the menorah and the nes of the oil. The essence of            lar to Judith’s. The Ralbag on Shoftim 4:21 says that
Chanukah, then, becomes what is everlasting: God,             since Sisera was asleep, he did not feel anything. In
the Torah and how both of these together shape our            addition, the Radak on the same verse notes that
day-to-day lives. May the true light of Chanukah              there is an extra word—it says he was sleeping and
infuse us all and guide us safely until we can light          he was tired. The extra phrase is to emphaisze that
the real menorah again.                                       Yael killed him while he was asleep, and thus he did
                                                              not feel anything. Both Judith and Yael skillfully
                                                              caused their opponents to fall asleep in order to kill
                                                              them, instead of outright killing them in a way that
                                                              would cause them more physical pain. This tactic
                                                              appears to be portraying a level of mercy that is not
                                                              emphasized in the Tanach’s description of warrior

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Volume XII Issue 3                                 MA’AYANEI TORAH                                            ‫כסלו תש“ע‬

In contrast to Judith’s and Yael’s methods of hero-               The way we light the menorah, however, sends a very
ism, Ehud the son of Gera pretended that he had a                 different message. We know that in the story of Cha-
message from G-d to tell Eglon the king of                        nukah, the miracle of the menorah was that the oil,
Moav. “And Ehud stretched out his left hand and                   which was only enough for one day, lasted for eight
took the sword from his right thigh, and thrust it into           days. That was the time that it took to get new pure
his belly” (Shoftim 3:21). The Navi says that be-                 oil, because only the purest olive oil, shemen zayit
cause Ehud did not remove his sword from Eglon’s                  zach, could be used in the Beit HaMikdash. This she-
belly fat, intestinal fluid leaked out. This method of            men zayit zach should teach us that we should always
heroism displays less elegance and finesse than that              be stringent and careful in our avodat HaShem.
of the women described earlier.
                                                                  Our menorahs should teach us a combination of these
When we are in situations where we have to do                     two ideas, and show that having only one does not
something negative, if we do it in a merciful way,                suffice. We cannot merely identify ourselves as Jews
then it lessens the negative effect. While Judith and             and not keep the mitzvot. Other the other hand, we
Yael were clearly killing these tyrannical men for                cannot be stringent in our avodat HaShem and, at the
good reason, they chose to do it in the most humane               same time, not share our light with the world. The
way possible. Should we ever have to face a similar               menorah should teach us that you have to be both –
challenge such as the one that Judith and Yael faced,             you have to be a good person and a good Jew.
we should try to emulate them and behave with
mercy.                                                            We can also relate this idea back to the original rea-
                                                                  son for the menorah – pirsumei nissa, publicizing the
                                                                  miracle. To truly publicize the miracle of Chanukah,
         The Menorah: A Hidden Meaning                            you have to have the menorah and the shemen zayit
               Tamar Novetsky ‘12                                 zach. The same applies to being a good Jew and an
                                                                  or la-goyim, a light unto the nations. In order to
The focal point of the holiday of Chanukah is                     show everyone else how to act, you must first be a
clearly the menorah. It is the main action with                   good Jew and stringent in your practices, and you
which people identify the holiday. But why do we                  must also be an identified Jew. May we all be zocheh
use a menorah? Is the any specific symbolism be-                  to learn the message of the menorah and apply it to
hind it? The reason most commonly given is that it                our own lives and the way we carry them out as Jews.
gives off light, which leads to the publicizing of the
miracle that HaShem performed on Chanukah, or
pirsumei nisa. Rav Aharon Lichtenstein, however,                      Ma’alim Ba-Kodesh- A View Into Ourselves
gives another insight into the meaning of the meno-                            Tzipporah Rossman ‘13
                                                                  When we light the Chanukah candles, we naturally
In the times of the Beit HaMikdash the menorah was                recall the military and spiritual miracles of the holi-
located in the center of the Temple, which was at the             day. The procedure of lighting the Chanukah candles
center of the entire nation of Israel. The Temple                 itself, however, can give us insight into deeper, inter-
was the focal point of Jewish life, and a “light” ema-            nal messages of Chanukah. There are 3 levels of how
nated from the Temple. It operated as a source of                 one can light candles. The first is the concept of “ner
inspiration and instruction on how to live our lives.             ish u-beito,” meaning that one candle is lit for each
So too, the light from our menorahs symbolizes our                household. The second level is that one candle is lit
Jewish identity and how we should act as people and               for every person in the house. The last and highest
as Jews.                                                          level is the one that most people follow today. How
                                                                  to perform the highest level is a machloket between

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Volume XII Issue 3                               MA’AYANEI TORAH                                               ‫כסלו תש“ע‬

Beit Hillel and Beit Shammai. Beit Hillel says that            closer to HaShem. As we continue to build up our
we should start out with one candle and increase by            kedushah and relationship with HaShem, we can
one every day. On the contrary, Beit Shammai says              light our candles this Chanukah and strengthen the
that we should start with eight candles and decrease           foundation of our emunah and our passion for doing
by one every day. Both Beit Hillel and Beit Shammai            mitzvot.
have valid reasons for their interpretations. Beit Hil-
lel brings a proof from the concept of “ma’alim ba-
kodesh ve-einan moridim,” which means that one                             Shelichut for Nerot Chanukah?
should go up in kedushah rather than down. By start-                            Rachel Friedman ‘10
ing out with just one candle and going up, we end up
with eight candles at the end of the chag. Beit Sham-             Disclaimer: This is not a halachic article, but rather a
mai’s reasoning is learned from korbanot on Sukkot,              theoretical approach based on sources learned in class
when we start out with seven korbanot and we de-                 with Mrs. Knoll, an article by Rabbi Doniel Schreiber,
crease the amount of korbanot by one each day.                               and a discussion with my father.

The contrast between increasing and deceasing is               Suppose you are in a situation where you are unable
also evident on Rosh Chodesh, which we celebrate               to light nerot Chanukah. Can you send a friend to
right in the middle of Chanukah. Rosh Chodesh is               your house to light for you, making your friend your
declared when the moon is just a sliver. The moon              shaliach, your messenger? Or do you have to light
becomes the smallest it can be, and is on the verge of         the candles for yourself? While the Shulchan Aruch
growing larger. The moon then grows until it is at its         and the Mishnah Berurah do not directly address this
fullest, and then what do we see? It decreases to its          issue, understanding the concept of shelichut and un-
smallest size again.                                           derstanding the nature of nerot Chanukah can per-
                                                               haps suggest an answer.
Both Rosh Chodesh and Chanukah can come to
teach us the same message. We know that we follow              The Gemara in Kiddushin 41a introduces the concept
the opinion of Beit Hillel of “ma’alim ba-kodesh ve-           of shelichut and establishes that shelichut can be
einan moridim.” We always want to go up in                     done for gerushin (divorce) and kadshim (korbanot).
kedushah and not down, which the Chanukah can-                 These two mitzvot act as the dual source for shelichut
dles are there to remind us. Nonetheless, what the             in general, and in the context of the Gemara, specifi-
moon is trying to show us is that we are not so                cally as a source of shelichut for terumah, (the mitz-
skilled at sustaining our goal of kedushah: after the          vah to give a percentage of your produce to a kohen).
moon is at it fullest, it starts to decrease in size.          The rishonim set out to identify the tzad ha-shaveh,
Sometimes, when we reach a high level of kedushah,             or common denominator, between these three mitzvot
we have the tendency to then slip and fall again. We           for which shelichut works, because if we can deter-
should always remember that after we fall we still             mine a common denominator then we can determine
have the potential to get right back up again and start        where else shelichut is applicable.
over like the moon.
                                                               Rashi and Ran resort to an extremely broad applica-
Another aspect of the procedure of lighting Chanu-             tion of shelichut. To them, the tzad ha-shaveh, com-
kah candles is that before you light the candle, it is         mon denominator, is the fact that these mitzvot
supposed to be firm in its place. From this we can             (gerushin, kadshim, and terumah) can theoretically
learn that before we try to raise ourselves to reach           be done by the meshalech (the person who appoints
the top of the kedushah spectrum, we should first              the shaliach) himself. Since the common denomina-
build a strong, firm foundation with the easier chal-          tor is that you can do it yourself, they are in essence
lenges, and then slowly work our way up to be                  claiming that shelichut can work for any mitzvah,
                                                               because every mitzvah has that common denomina-
Page 4           Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls
Volume XII Issue 3                                 MA’AYANEI TORAH                                            ‫כסלו תש“ע‬

tor. According to this interpretation, you would cer-            that arises because of an object (in this case, the ob-
tainly be able to send a shaliach to light your Chanu-           ject is your house). So which is it?
kah candles, because theoretically, were it not for
your present circumstances, you could fulfill the                There seem to be indicators for either response. On
mitzvah by yourself. However, this categorization of             one hand, the general accepted concept of “ner ish u-
shelichut is not brought down le-halachah (we do                 beito,” one person lighting per household fulfills the
not practice according to this opinion).                         obligation for the rest of
                                                                 his household, as well as
The Ketzot takes a radically different approach. He              Chazal’s instructions that
claims that shelichut functions only as an “action               the candles be placed at
transferer,” but cannot work for mitzvot in which the            the door, strongly sug-
obligation is on the guf, or one’s body. For example,            gest that nerot Chanukah
he says you cannot use a shaliach for the mitzvah of             are a chovat ha-cheftza,
tefillin. While a shaliach can technically put on te-            an object-related obliga-
fillin on your behalf, you will not actually be yotzei           tion. Hence the point of
the mitzvah of tefillin from your shaliach, because              the mitzvah is for each
part of the mitzvah is also to have tefillin on your             household to display one
guf, and a shaliach can never do that for you.                   ner Chanukah for the purpose of pirsumei nisa, pub-
                                                                 licizing the miracle. On the other hand, the Shulchan
The Maharach Or Zaru’a adopts a similar position                 Aruch and the Mishnah Berurah state that an
to the Ketzot, saying that shelichut works for mitzvot           achsnai, or a guest, has an obligation to light or con-
wherein the point of the mitzvah is for the mitzvah to           tribute to the lighting of the household where he is
get done. He holds that shelichut works when the                 staying even if his family is lighting for him at his
purpose of the mitzvah is the final accomplishment               own household. This seems to imply that nerot Cha-
and not just the process. For example in the mitzvah             nukah is a chovat ha-gavra, an individual-related
of mezuzah, shelichut will work because the mitzvah              mitzvah, which everyone must fulfill!
is not to put up a mezuzah, rather it is to have a me-
zuzah. However, shelichut will not work for mitzvot              The Bach resolves this apparent contradiction by
when your personal involvement is a crucial part the             claiming that lighting Chanukah candles is a dual-
mitzvah, such as eating matzah or sitting in a sukkah.           natured mitzvah, incorporating both a chovat ha-
                                                                 cheftza and a chovat ha-gavra. While every Jewish
With this in mind, we must now categorize the na-                household must contain a lit menorah to publicize
ture of hadlakat nerot Chanukah. Does the mitzvah                the miracle of Chanukah, the point is not just for the
of lighting fall on you specifically? Is the purpose of          candles to be lit. Additionally each individual must
lighting for you to complete the mitzvah and recog-              carry out the mitzvah himself in order to internalize
nize the miracle of Chanukah yourself? Or is the                 the miracle on a personal level. (This could be why,
purpose of lighting simply to have candles lit? If               even though le-halachah, technically, “ner ish u-
lighting the candles is a personal obligation, then              beito” [one person lighting per household] is all that
both the Ketzot and the Maharach Or Zaru’a would                 is necessary, often all family members light anyway).
agree that you cannot send a shaliach to light for
you. Yet if the point of the mitzvah is simply for               So if you were to send your friend as a shaliach to
your household to have a lit menorah, than shelichut             light for you, you would technically be fulfilling
should work. The former possibility can be identi-               your chovat ha-cheftza obligation of having a lit can-
fied as a chovat ha-gavra, an obligation that falls on           dle in your house, but you would not be discharged
the individual, while the latter option can be placed            from the personal, chovat ha-gavra aspect of the
under the category chovat ha-cheftza, an obligation              mitzvah.

Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls       Page 5
Volume XII Issue 3                               MA’AYANEI TORAH                                                 ‫כסלו תש“ע‬
The Rav, interestingly, believed that lighting Chanu-          God’s name. The aspect of kiddush HaShem within
kah candles is only a chovat ha-cheftza. Regarding             our community is a crucial mitzvah that we should
the rule that a guest must light in the house he stays         each strive to implement in our lives. But there is an
in, the Rav explains that the guest actually does not          additional part to this mitzvah that should certainly
say a brachah when he lights, since the only reason            be recognized and performed.
he lights is to avoid worrying that a ner has not been
lit in his own home. Viewed this way, it would be              Shemot 19:5 states, “Ve-atah im shamo’a tishme’u
fine to send a shaliach to light your nerot Chanukah.          be-koli u-shmartem et briti ve-heyitem li segulah mi-
                                                               kol ha-amim ki li kol ha-aretz.” Here, HaShem says
                                                               that if Bnei Yisrael listen to His voice and keep His
 Making a Good Name: The Connection Between                    covenant, then we will be a treasured nation in com-
            Chanukah and Purim                                 parison to all of the other nations, “ki li kol ha-aretz,”
             Jennifer Lebowitz ‘11                             God rules the entire world. The Seforno learns out
                                                               from “ki li kol ha-aretz” that HaShem loves every
Chanukah and Purim give us the opportunity to do               nation, yet as Jews we are an “am segulah,” a treas-
mitzvot that fall into a unique category. The mitzvah          ured nation. It is therefore our privileged obligation
of lighting the chanukiah on Chanukah and the mitz-            to make a kiddush HaShem in every direction we
vah of kriat Megillat Esther on Purim are both mitz-           take, whether it is among other Jews or in the outside
vot characterized by pirsumei nissa, or publicizing            world.
the miracle. Pirsumei nissa seems to be a de-
Rabbanan (rabbinic-level) concept related to the de-           The smallest actions and words have the power to
Oraita (Torah-level) concept of kiddush HaShem,                make a difference. How often do we think back to a
the sanctification of God’s name.                              certain conversation and reflect how one’s words af-
                                                               fected us—whether it is positively or negatively? We
Through the mitzvot we perform on Chanukah and                 must not allow ourselves to stray from the right path
Purim, we have the opportunity to make a kiddush               and make a chillul HaShem, a desecration of God's
HaShem amongst ourselves as Jews. By lighting the              name. It is vital for each of us to speak in manners
chanukiah near a window, we display the miracle to             and act in ways that demonstrate a kiddush HaShem.
our fellow Jews. Also, by reading Megillat Esther
with a congregation, we illustrate the miracle of Pu-          May it be our zechut to carry ourselves and all that
rim to Klal Yisrael. Additionally, these mitzvot in-           we stand for as Jews in a positive manner.
volve the participation of the entire family. On Cha-
nukah, children enthusiastically anticipate lighting           I would like to thank Rabbi Yudin for his inspiration for my
the chanukiah with their family, singing songs, eat-           devar Torah for the Sukkot edition of Ma’ayanei Torah; specifi-
                                                               cally my mention of finding emunah in light and in the mitzvot
ing latkes and sufganiyot, and of course, opening              we perform. On that note, may we all find emunah in the nerot
presents! On Purim children are actively involved as           of the chanukiah and use the emunah to make a kiddush
well: they readily come to shul to do the mitzvah of           Hashem.
kriat Megillat Esther, dress up in costumes, and ea-
gerly await the recitation of Haman’s name so they
can finally make noise in shul! Chanukah and Pu-
rim, both holidays that are de-rabbanan, or instituted
by Chazal, allow Jews to sanctify God’s name
amongst other Jews.

As Jews we often try to surround ourselves with
people of similar beliefs. Thus, it is important to take
advantage of these many opportunities to sanctify
Page 6           Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls
Volume XII Issue 3                              MA’AYANEI TORAH                                               ‫כסלו תש“ע‬
                   Time to Shine
                Elana Blanchard ‘12                           One of Chanukah’s messages for us is that we should
                                                              look at the world with renewed eyes and find the
Often we are so eager to light Chanukah candles as            spark even in a seemingly ordinary situation. The
soon as we can, that we never think whether there is          Jewish people didn’t necessarily expect a miracle
a time after which it is no longer permitted to do so.        when lighting the menorah; they just did their part
We know it is optimal to light as soon as possible            according to the natural order. But they still had
after sunset, but until when can you light? Another           hope. The light ended up lasting for eight days and
question to consider is why does it matter? Why is            being the miracle of our Chanukah tale. So too we
the lighting time significant? The answers to these           should learn from this and the message of the Sefat
halakhic questions also offer us a beautiful lesson.          Emet that we must try and make the ordinary holy
                                                              and let holiness pervade out lives especially on Cha-
In response to the first question the Shulchan Aruch          nukah.
says the time limit is,
“ad she-yeitze ha-                                                          Eight Days of Chanukah
regel min ha-shuk” –                                                  Ayala Schnaidman and Shira Kaye ‘11
“until people stop
walking in the market                                         Every year, the most basic question about Chanukah
place.” It seems that                                         comes up. Why does the holiday last eight days? And
as soon as people are                                         every year, we get the same typical answer: because
off the street it is too                                      the oil lasted for eight days.
late to light.      The
Rema comments on                                              But the Pri Chadash gives a very different and fasci-
the Shulchan Aruch                                            nating answer: he claims that the eight-day celebra-
and says “these days                                          tion has nothing to do with the pach shemen, jar of
since we light inside it                                      oil, that was found in the Beit HaMikdash. Rather,
is not necessary to                                           the length of Chanukah pertains to how during the
light before people                                           reign of Antiochus, Antiochus decreed that the Jews
leave      the     ma r -                                     could no longer practice Judaism - including brit mi-
ket.” (This “yesh omrim” of the Rema is authorized            lah. When the Jews fought and won the war, they
by the Tosafot and the Tur.) Maybe the Shulchan               were ecstatic to return to their beloved practices and
Aruch is not applicable without clarification. The            traditions that were previously banned. So much so,
Sefat Emet offers a beautiful way of explaining the           that they added on an eight-day-long holiday to re-
Shulchan Aruch’s idea. He says “ al tikra ha-regel            flect the first eight days of a baby boy’s life that lead
ela hergel.” “Don’t read the word [in the phrase “ad          up to his brit milah. This new holiday was a pathway
she-yeitze ha-regel min ha-shuk”] as ha-regel, foot,          back to their roots.
rather hergel, ordinariness or routine.” So then
lighting is not limited to just when people are still         In the Mishnah Berurah, the Chafetz Chaim teaches
walking, but we can also light until the                      that when lighting the menorah, we light the candles
“ordinariness” is separated from the mainstream.              from left to right. We begin by lighting the newest
The Sefat Emet believes we must continue to light             candles, and then proceed to light the older ones.
until all the ordinary aspects of our lives (hergel)
leave our consciousness. Through the flickering light         Combining the ideas of the Pri Chadash and the
of the Chanukah candles we are able to drive away             Chafetz Chaim creates a beautiful blend of drash and
routine aspects of our lives and plug into the miracu-        halachah. When the Jews were finally able to prac-
lous aspects instead.                                         tice the mitzvot and learn Torah, they were so zeal-

Page 7          Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls
Volume XII Issue 3                               MA’AYANEI TORAH                                                  ‫כסלו תש“ע‬

ous to return to their heritage that not only did they
                                                                Editor-in-Chief:          Talia Friedman
return to their old practices, they also took upon
                                                                Associate Editor:         Chaya Kanarfogel
themselves a whole new holiday as a way to make
up for lost time and mitzvot they missed out on dur-            Staff Editors:            Marcella Berman
ing the reign of Antiochus. The act of taking on an                                       Rachel Friedman
extra holiday is mirrored in the way that we light the                                    Hannah Lockspeiser
Chanukah candles. By lighting the newest candle                                           Rebecca Peyser
first, we demonstrate the new culture that has devel-                                     Michal Wiseman
oped among the Jewish people. When we light the
last and oldest candle, we remember the responsibili-           Managing Editors:         Aliza Friedman
ties that our ancestors willingly took upon them-                                         Daniella Grodko
selves. We remember both when we light the Cha-
                                                                Layout Editors:       Kayla Applebaum
nukah candles. The eight-day celebration of Chanu-
                                                                                      Atara Clark
kah is a way of demonstrating the miraculous return             Assoc. Layout Editor: Hanna Erdfarb
to their old ways of life.
                                                                Production Editors:       Talia Pruzansky
Sometimes we are so caught up with school, work,                                          Batya Sadek
and life that we tend to forget ourselves. But we
must all strive to remember our values and the peo-             Distribution Editors:     Ayala Laub
ple who matter to us most. The Jews in the Chanu-                                         Amalya Sherman
kah story had almost lost their uniqueness during
Antiochus’s reign, but when they were faced with                Staff Writers :           Yifa’t Adler
the opportunity to return to their old way of life, they                                  Allison Alt
                                                                                          Jennifer Lebowitz
remembered the ideals that had once been close to
                                                                                          Rivka Rosenblatt
their hearts. Every once in a while, we should all                                        Talia Stern
take a step away from textbooks and taxes in order
to consider what is truly important to us in life.              Consultant:               Penina Cohen

                                                                Faculty Advisor:          Mrs. Shifra Schapiro

                                                                 Thank you to Mrs. Fran Rochwarger, Mrs. Madeline Schmuckler
                                                                      and Mrs. Orly Nadler for their technical assistance.

                                                                 If your shul would like to receive Ma’ayanei Torah, or to sponsor
                                                                                      an issue, please contact:
                                                                                         1650 Palisade Ave.
                                                                                         Teaneck, NJ 07666

                                                                                   Mrs. Rookie Billet, Principal
                                                                          Mrs. Ruth Wang Birnbaum, Mrs. Evelyn Gross
                                                                                      Associate Principals
                                                                           Ms. Elana Flaumenhaft, Mrs. Rivka Kahan
                                                                                      Assistant Principals
                                                                               Mrs. Rachel Feldman, Administrator

Page 8           Ma’ayanei Torah is a chagim publication produced by the students of Ma’ayanot Yeshiva High School for Girls

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