Community Links Issue 169

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FeaturesDecember 3, 2010

Essential OilsBy lighting the Chanukah menorahafter dark, in a place visible to thestreet, we are illuminating thecrevices of darkness that are nor-mally outside of our influence.

Rabbi Reuven Wolf

A Higher CallingThe attitude of a leader is tounderstand that there are two tele-phones in his life. Even Pharaoh un-derstood that the ring of a dreammust focus on a larger picture the wel-fare of his people

Parsha MiketzRabbi Mordechai Kaminetzky

The MenorahWizardLight the menorah in your ownhome. If you are traveling out oftown, set up your menorah wher-ever you will be staying for thenight.

Herman BermanBut since my meeting Her-man Berman those few

times, I have read in many publi-cations about the work of thisamazing man.

Dr. Robert Rome

community links • Volume 6 Issue 169

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Herman Berman: One Man Who Made a Difference

Robert J. Rome, Ph.D


Over 25 years ago, I went to the Edu-cational Bookstore on Van Nuys Boule-vard and Victory to get some materialsto work with children in my psycholog-ical practice. I noticed that next door tothe Bookstore was a store named “Her-man Berman’s.” The name caught myeye. This was a Trophy and ExecutiveGifts store. There are certain names Isimply love because of their rhyming oralliteration. I knew nothing then of thisHerman Berman, but I rememberedthat store and his name.

Years later, I was planning an awardsevent for the Los Angeles County Psy-chological Association Foundation.Someone said that we could get specialcustom awards for presentationsthrough Herman Berman. I recalledhaving seen the “Herman Berman”store. Who could forget that name? Itraveled to the store next to the Book-store on Van Nuys Boulevard. It wasthen that I first entered the store and ac-tually met Herman Berman.

Herman Berman personally waited onme. Together we designed the first ever“Psyche Awards” to be given by the psy-chological organization to a number ofcommunity leaders for their work on be-half of mental health. Herman Bermanwas a kind man who treated a strangerlike me in a very special way. He gaveme a full hour his total attention. Theconcept for the actual award was terrific.I saw Herman Berman again when Icame to pick up the completed awards afew weeks later and then a few timesafter that. Those were my only actualcontacts with the man.

But since my meeting HermanBerman those few times, I have read inmany publications about the work ofthis amazing man. The Los AngelesTimes has published numerous articleson the charitable work of this man.Over the years, I learned how HermanBerman fed thousands of people eachday. He was a man who pursued a sim-

ple idea. He got hundreds of others tojoin him in his charitable work. This wasa man who made a difference.

Herman Berman founded “The BagelBrigade.” Behind this organization wasa very simple idea. Bakeries, includingthe many bagel shops in the area, sellbakery goods and breads made that day.They also sell “day-old” goods for a dis-count. However, in the 1980’s whenHerman Berman started The BagelBrigade, bakeries threw out their two-day old goods. Who among us has noteaten a two-day old bagel we had boughta couple of days earlier? The bagels andbreads often remain fresh for up to thebetter part of a week. Why not get thesebakeries and stores to donate their two-day old goods rather than throwingthem out? He imagined the number ofpeople who could be fed if he and hisfriends could only first get the bakeriesto donate the goods and then find someway of distributing the goods to thosein need.

From the very beginning of this proj-ect, Herman Berman got dozens ofbakeries and stores to join in these ef-forts. The list of stores involved has in-creased each month and each year afterthat. He got delivery trucks for themajor shipping firms to pick up bagelsand breads on their morning routes. Acouple of companies donated ware-houses to store and distribute the goods.After a couple of years, the Los AngelesTimes published a first page article fea-turing Herman Berman’s work in dis-tributing food to the needy. As storeand bakery owners throughout Los An-geles read about The Bagel Brigade, theywanted to join in the efforts. The pro-gram became even larger.

Years after the program was estab-lished, a follow-up article in the L.A.Times noted that many thousands ofpeople who otherwise might have gonehungry were daily fed through the ef-forts of this one man, Herman Berman.

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The bagels and breads no longer went to waste. Hungryfamilies could dine on the fine baked goods that were dis-tributed.

The Bagel Brigade became one of the largest food dis-tribution programs for the needy in the entire UnitedStates. Generous individuals contacted Mr. Berman to seewhat they could do to help. His B’nai B’rith buddies tookon leadership roles in the expanded program. Rabbis andother community leaders knew where they could sendhungry families in need of good quality foods. And it allbegan with the idea and work of a generous mensch of aman, Herman Berman.

I read about two years ago how Mr. Berman had indi-cated that even more could be fed if The Bagel Brigadeonly had a van at its disposal. More foods could be pickedup and brought to distribution sites. The Ziv Foundationwhich was set up to help other charities fulfill their mis-sions donated the money for the van.

The entire work of The Bagel Brigade has been per-formed by volunteers. Members of the local B’nai B’rithchapter were uniquely qualified for leadership roles. TheB’nai B’rith group had formed in the 1950’s and the mem-bers were generally of retirement age. The work of TheBagel Brigade would be performed between 7:00 a.m. and10 a.m. daily. This was perfect for the early rising retireesof the B’nai B’rith chapter. Not only would many thou-sands be fed daily, but the entire project would be donewithout even a single employee. I have personally beenaround the Jewish community for decades. I don’t recall

any other effort like this.

Herman Berman never sought accolades for his work.He only cooperated with newspapers and magazines whowanted to write about this work because articles publishedwould likely bring in more foodstuffs from the more bak-eries who found out about the project. These articleswould serve as the only publicity which captured the at-tention of families in need of food. I am sure that mostCommunity Links readers who are now reading this articlewere unaware of The Bagel Brigade because of the lowprofile the organization and Mr. Berman kept. The BagelBrigade was all about feeding the needy. The good workof this organization was always performed without fan-fare. No one involved expected anything in return fortheir volunteering, only the feeling of a job well done.

I read in the obituaries of the Los Angeles Times theother day that Herman Berman passed away on Novem-ber 23. The relatively short obituary touched on TheBagel Brigade. Most people never read the obituaries.Herman Berman died as quietly as he lived. But what alife! He fed tens of thousands of people. He enrichedthe lives of those who volunteered and those who re-ceived food. He created a model for food distribution tothe needy which has now been repeated in numerousother cities.

One man, one idea, and a changed world.

Herman Berman was one of the “good guys.” He madea difference. May his saintly memory be like his life, forthe good of all. •

Robert J. Rome, Ph.D., is a licensed psychologist in clinical practice in Encino, California. He can be reached at [email protected].

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Each letter in the wordnefesh/soul parallelspart of a lamp – Ner

(flame), P’sila (wick), Shemen (oil).Every Jew is akin to a lamp - oursouls burn with passion for G-d andto serve Him. When we light can-dles as part of a mitzvah, whetherit’s for Shabbos, Yom Tov,Chanukah or Havdalah, we aredrawing spiritual light and energyinto ourselves as well as the world.Each lamp has its specific require-ments, because it’s spiritually con-

nected to a specific G-dly light.

According to Halacha, thosewicks and oils which are not fit forShabbos candles are perfectly ac-ceptable on Chanukah. The reasonwhy certain items aren’t kindled forShabbos is because they don’t burnwell, and one might come to violateShabbos in order to fix the light.However, on Chanukah, we are al-lowed to light the menorah with allof these things.

The Sfas Emes explains that thishalacha reflects the power of themitzvah of Chanukah. The powerof the G-dly light drawn into theworld through Chanukah is sostrong that it can reach even themost disconnected of souls. ThoseJewish souls that don't ignite withG-dly passion and don’t burn wellwhen it comes to Shabbos and YomTov will ignite on Chanukah.

We find that the Jews who gener-ally don’t practice much Judaismstill celebrate Chanukah, Pesach andYom Kippur in some way or an-other. Yom Kippur is the holiest ofdays, and Pesach is the foundationof our faith. What is so powerful

about Chanukah that draws all Jewsto it?

One might argue that Chanukahfalls out in the middle of winter, atime when holidays are commercial-ized, and everyone wants to cele-brate in one way or another.However, this is superficial reason-ing. The truth is that the Jewishpeople are awakened on Chanukahbecause its light is so powerful thatit can reach those that the other hol-idays cannot reach.

Chanukah translates to “inaugura-tion.” The Greeks had contami-nated the holy temple and disruptedthe daily service. The Jews revolted,and through their uprising theGreeks were expelled from the landand the temple was reinauguratedinto holy service.

Judaism doesn’t celebrate the past,and on holidays, we don’t commem-orate historical events. We are apeople of the present, and when wecelebrate a holiday it’s a celebrationof the present. When we celebrateany festival, the very same spiritualenergy that brought about the orig-inal miracle is reoccurring at thatvery moment. During Chanukah,the reinauguration of the templeoccurs once again. We have thepower to access that same G-dly en-ergy within our own hearts, withinour personal temple, and channel itinto our lives and our community.

Just as in the past, there were ele-ments seeking to destroy the tem-ple, who tried to contaminate it andmake it impure, so too, today in ourown lives, there are evil forces thatseek to contaminate and destroy ourneshamas. We fight outside forces –worldly things that we encounter inthe street, at the store or in the of-fice. We also fight internal forces –our own private Antiochus, theYetzer Hara that seeks to awakenwithin us all kinds of negative

thoughts, feelings and desires, evensinful activities.

It is on Chanukah that we receivea divine jolt of the energy of rein-auguration. It’s the time of a newbeginning; we are drawn and em-powered to rebuild our own BeisHaMikdash. Even if we find our-selves in a complete spiritual wreck,having failed again and again,Chanukah is a time that the verydays carry the energy of renewal.We are given the power to beginmaking ourselves into a vessel forG-dliness, no matter what mighthave polluted our temple.

Unlike the other Jewish holidays,which occur at times relative togrowth – Pesach is a holiday of thespringtime, Shavuous is a holiday ofthe harvest, and Sukkos is at thetime of the gathering – Chanukahalways happens in the dead of win-ter. It’s cold, the land is barren andwe have very short days and verylong nights. Mystically, cold anddarkness are symbols of the unholy.A living body is warm, and a deadbody is cold. All holiness is con-nected to G-d and is luminous,alive, warm and welcoming. Sinceholidays are times of illumination,when Hashem’s light influences theworld in a greater way, they occur attimes when the world is also ex-pressing progress and growth.

During winter, the other side isdominant; it’s time of darkness,when we have no holidays. ManyJews even observe Nittle Nacht, anight where Torah learning is di-minished because the negative en-ergy is at its peak. Despite this,Chanukah belongs in the winter,when there is a concealment of theG-dly light, because it’s the antidote.Even in utter darkness, the Jewishpeople have a way to illuminate theworld, and this is the content ofChanukah.

Chanuka- Essential Oil


The mitzvah of Shabbos candleslights up the inside of a Jewishhome, a place with Jewish books, akosher kitchen, full of kindness andgenerosity - an abode for G-d. Shab-bos candles increase light in a placethat’s already holy. The Menorah ofthe Bais HaMikdosh was lit indoors,during the day, in a place of supremeholiness, the house of G-d, wherethe Shechina already dwelled. Bothof these lights were kindled in aplace that is already illuminated, toincrease holiness in an already holyenvironment.

Chanukah candles are different.We light the menorah outdoors, inthe street, illuminating the reshusharabim/public domain. Mystically, thepublic domain represents a place ofthe multitudes, distant from the one-ness of G-d.

By lighting the Chanukah menorahafter dark, in a place visible to thestreet, we are illuminating thecrevices of darkness that are nor-mally outside of our influence. Thisis an expression of the power of thelight of Chanukah: that it can sodeeply and powerfully reach and in-spire even the completely discon-nected.

The strength of this light is other-worldly. Shabbos is the seventh dayafter six days of creation. The meno-rah in the Bais Hamikdosh has sevenlamps. G-d interacts with the worldthrough the seven middos.Chanukah however relates to thenumber eight; it lasts eight days andwe light a menorah of eight lamps,representing the fact that it extendsbeyond the boundaries and limita-tions of the natural world. Similarly,a Jewish baby has its Bris on theeighth day, because our connectionto G-d transcends the finite realmsof the creation. This is whyChanukah has the ability to shine re-newal and inspiration into the dark-

ness and reach even those of us whoare freezing out it the cold, whosouls have distanced themselvesfrom G-d.

When the Greeks ransacked ourholy temple, they weren’t just look-ing for treasures, or to demoralizethe Jews, they were systematicallytrying to destroy our connectionwith Hashem - the Torah andmitzvos. Other nations we had bat-tled were idolaters and challenged G-d’s existence, or threatened the livesof the Jewish people, but there wasnever direct challenge against Torahand mitzvos. They were perfectlyhappy to welcome assimilated Jewsinto their community, but never a G-d fearing, observant Jew. The Greekswere the first nation to stand in di-rect opposition to light, and for thisreason, the Greeks represent the ul-timate darkness.

Their plan, unfortunately, was verysuccessful, and they managed to af-fect the Jewish people very deeply;they were detrimental to our spiritu-ality more than any other nation. Somany Jews were close to completeassimilation that it seemed as if theyhad succeeded to put out the light ofthe Jewish people. The Jews were attheir wits end. They had no choicebut to dig into their very essence andfind the strength for their uprisingagainst the Greeks.

The war of the Chashmonaimagainst the Greek armies wasn’t abattle of light. It was illogical andunsound. It was suicidal! They wereoutnumbered and outgunned. Nev-ertheless, they needed to dig deepwithin themselves, and fight the ul-timate battle of self sacrifice. Thiswas a war driven by the Pintele Yid,from the very essence of the Jew, aplace that demands Jewish life con-tinues, that serving Hashem is the ul-timate purpose, and if it means thatwe must give everything up, then so

be it. With this ammunition, theywere successful.

A single jar of oil contained thislight of limitless strength and re-newal. When they entered the BaisHaMikdash, they saw that it was al-most destroyed. The temple lay inruins, and everything was contami-nated. They didn’t give up, becausethe service of the temple had to con-tinue.

It was precisely because every-thing was so ruined and dark thatthey were forced to search deeperand deeper until they found the onepure jug of oil, buried deep under-ground. It was always there, but ifthey hadn’t looked for it they wouldnever have found it, and they neverwould have looked if the desolationand desperation weren’t as great andpowerful as they were. The power ofrenewal came through the darkness.

The oil from that jug wasn’t com-pletely used up and remains eventoday. Every year, on Chanukah, adrop of that potent oil enters intothe soul of every Jew, inspiring usand giving us the ability to renew ourlives and push away the darkness. Wehave the opportunity dig deep withinour own hearts and find the one jugof oil that can never be made dirtyor impure. We can reinaugurate our-selves into the service of Hashemand rebuild our spiritual lives. Wecan completely recommit ourselvesto Torah and mitzvos and com-pletely obliterate the past, no matterwhat we have done, or why we did it.

Through the lighting of the meno-rah and the great illumination itbrings into the world, may we meritto reach the ultimate redemption onthis Chanukah, and merit to see thegreat menorah lighting up the worldfrom the everlasting third temple.•

Rabbi Reuven Wolf




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Puah’s come a long way! When it concerns help-ing a couple with fertility challenges build theirfamily or when a community needs educationalsupport on how to properly deal with the halachosof reproductive medicine, the Puah Institute goesthe extra mile. In fact, several thousand miles!Puah, renowned on all continents, for its expertisein the realm of Jewish Fertility, is devoted to pro-viding counseling, advocacy, halachic and medicalproficiency, supervision, research and educationworldwide.

Last month, Puah Institute spread their wingsonce more – facilitating a myriad of events includ-ing a Melave D’Malka, a Dessert Reception, a Rab-binic Workshop, a Kallah Teachers/MikvehAttendants Continuing Education Class, commu-nity awareness talks in shul, and most important,private couples’ counseling. Beginning on Fridaymorning, October 22nd, and up until 10 PM onSunday night, October 24th, Puah’s associate di-rector and expert rabbinic counselor, RabbiElchanan Lewis began his trip by flying from Is-rael to New York and then crossed the country.Once again, following Puah’s mission to openL.A.’s community eyes and ears to the fertilitychallenges that occur in 1 out of 8 couples andhow the local community can help them overcomethis painful ordeal.

Lea Davidson, Executive Director of U.S.Friends of Puah, headquartered in New York,spearheaded and organized this whirlwind week-end of educational events and took calls fromL.A. community leaders who referred couples forprivate counseling to Rabbi Lewis during his stayin L.A.

Puah’s L.A. Diary:

Thurs., Oct. 21st – Sun. Oct. 24th

Private “Couples Counseling” dispersedthroughout the weekend

Fri., Oct. 22nd – Erev Shabbos - Through thegraciousness of Kehillat Yavneh and their spiri-tual leader, Rabbi Daniel Korobkin, Puah’s RabbiLewis was honored to speak on Erev Shabbos atthis prominent Los Angeles shul. He gave anoverview of Puah’s involvement in L.A.’s commu-nity service from counseling to Puah’s meticuloushashgacha process of genetic materials, and alsoincluding education and awareness.

Afterwards, an Oneg Shabbos hosted by Ahuva(head of Puah’s L.A. mashgichot) and DavidGoldstein took place at their Hancock Park home.Rabbi Lewis once again had the opportunity to ex-plain the breadth of Puah’s services to the L.A.Jewish community and the necessity of support-ing their noble efforts.

Shabbos, Oct. 23rd - Once again, during tefila

at Kehillat Yavneh, Rabbi Lewis was honored togive a drash and talked about how the communitycan partner with Puah.

On Motzei Shabbos, a large group of couplesenjoyed a Melave D’Malka held on behalf ofPuah. Organized by Tzipporah Coronel and her

able committee, the event was hosted by Shoshiand Kolev Klein of Hancock Park. The evening’sMC was Eli Ryzman, who gave his ‘all’ at thepodium. Along with Rabbi Lewis’s enlighteninglecture, Michael Feinman, MD, OB/GYN, who isBoard Certified in Reproductive Endocrinologyand is an Associate Clinical Professor at UCLA,gave a most informative presentation on fertilitychallenges. The well-attended gathering offeredthe guests a bird’s eye view into the challengessome couples endure in their quest for becoming

parents. The doctor’s presentation was followedwith a Q & A.

Sun., Oct. 24th – At 9:45 AM, the registrationline at Rabbi Bess’s Kehilas Yaakov was formingon the 2nd floor conference room. A large repre-sentation of L.A.’s kallah teachers, headed by Reb-betzin Tova Union, and also L.A.’s mikvehattendants, joined to listen to Rabbi Lewis, whowas introduced by the Rabbinic Council of Cali-fornia’s (RCC) Rabbi Avrohom Union. This 2 –hour continuing education class, the second to beheld by Puah in over a year, offered much neededknowledge to these ‘first responders’ who areoften faced with community questions concerning

reproductive challenges. Rabbi Lewis’s talk wasoften interjected with enthusiastic raised handsand note taking was observed all-around. Also onthe slate was special guest lecturer, Snunit Ben-Ozer, MD, OB/GYN, Board Certified Infertilityspecialist and a UCLA Associate Clinical Profes-sor, who gave a very instructive presentation, fol-lowed by a spirited question and answer period.

After lunch, Puah’s educational series continuedwith Rabbi Union’s RCC workshop on the Hala-chos of Reproductive Medicine. More than twodozen community rabbis attended the workshop,which began at 2:30 PM and lasted for 2 ½ hours.The class was held at the Beis Medrash of YoungIsrael of Hancock Park. Rabbi Lewis once againoffered L.A.’s rabbinic leaders a clear and com-prehensive education on the latest reproductivetechnologies that offer solutions for infertility, andthe halachic guidelines to pursue. Rabbi Lewis wasavailable to answer rabbis’ questions after theworkshop .

During his ‘time-off ’ between lectures, RabbiLewis availed his services to local Los Angelescouples who are desperate to begin or continuetheir families and are in need of counseling.

On Sunday evening, Puah’s work continuednorth, into the San Fernando Valley. A dessert re-ception was organized by one of Puah’s mashgi-chot, Mrs. Phyllis Hirsch, who also served as theevening’s MC. The event was held at the home ofJennifer and Tzvi Niman of Valley Village. InPuah’s continuing effort to build communityawareness of the plight of childless couples, andhow to help them, Rabbi Lewis spoke withwarmth and directness. His talk was followed byDr. Snunit Ben-Ozer’s Power Point presentationthat illustrated how advanced Israel is in the fieldof reproductive medicine in comparison to majorcountries around the world. The Rabbi and doctorpatiently answered guests’ questions after theirtalks.

The Puah Institute, whose headquarters are inJerusalem, Israel, was founded by Rabbi Men-achem Burstein, and is celebrating 20 years ofhelping couples to become families. Puah’s uniquecounseling and referral service, their hashgacha ofgenetic materials, and their mission to educateboth laymen and professionals is a universal, al pihal acha effort to bring Jewish babies into thisworld.

For partnering opportunities with Puah,please call:

Lea Davidson, U.S. Executive Director –718.336. 0603

View Puah’s site at:www.puahonline.org

Puah Institute’s Los Angeles DiaryOrganization Dedicated to Helping Couples Become Families Goes the Extra Mile

Experts in the World of Jewish Fertility: devoted to providing counseling, advocacy, halachic and medical expertise, supervision,

research and education worldwide.

Rabbi Elchanan Lewis, Associate Director and Rabbinic Counselor of Machon PUAH speaks toL.A. rabbis at RCC's Workshop on Halachos of Reproductive Medicine at Young Israel of Han-cock Park's Beis Medrash on Sunday, Oct. 24th

By Chava R. Yelloz


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This week's parsha follows the miraculous rise of Yoseffrom the time he is pulled from the pit of an Egyptian jail andtransformed to the viceroy of Egypt. The story of this rise isfascinating. And all it took was a Pharaoh and a dream!

Pharaoh wakes up one morning quite disturbed. He just fin-ished dreaming about seven skinny cows that devoured sevensucculent ones. He goes back to sleep and a variation of thedream is repeated again featuring a theme of mismatched con-sumption. In the second dream, seven lean stalks devour sevenfull-bodied ones. This time Pharaoh cannot go back to bed.

In frenzy, Pharaoh summons his sorcerers, wise men andmagicians. Each offers his interpretation. The Torah tells usthat, "none of them interpreted the dreams for Pharaoh" (Genesis41:8). The words "for Pharaoh" beg explanation. After all, towhom else were they trying to explain the dreams Nebuchad-nezer? The Torah should have just said, "none of them wereable to interpret the dreams."

Rashi explains that the magic men did in fact interpret thedreams: however, "not for Pharaoh." They may have had verycreative interpretations, but none was fitting for Pharaoh.Pharaoh refused to buy into them as he felt that the interpre-tations were irrelevant. One magician claimed that the dreamssymbolized seven daughters. Seven daughters would be bornto Pharaoh, and seven would die. Another sorcerer claimedthat the dreams represent both Pharaoh's military prowess andfailure. Pharaoh would capture seven countries and sevencountries would revolt. However, Pharaoh rejected those so-lutions. Rashi says that they did not even enter his ears. Noneof those dreams was applicable to Pharaoh. But why? Is therenothing more important to Pharaoh than his own family? Isthere nothing more relevant to Pharaoh than his military acu-men and victories. Why did Pharaoh reject those interpreta-tions out of hand as irrelevant?

Reb Yaakov Kamenetzky had just received wonderful newsthat his dear colleague and friend, Reb Moshe Feinstein, hadcome home from the hospital. Reb Yaakov went to call thevenerable sage and personally extend his good wishes. RebYaakov, who never had an attendant make calls for him, wentto the telephone and dialed. The line was busy. A few minuteslater, he tried again. The line was still busy. In fact, Reb Yaakovcalled repeatedly during the course of the next hour, but RabbiFeinstein’s line was constantly busy. "Perhaps," thought RebYaakov, "many people are calling to wish him well."

One of his grandchildren who was present during the frus-trating scenario asked Reb Yaakov a simple question.

"I don't understand," he asked. "Aren't there times that it isimperative that you speak to Reb Moshe? After all, you sit to-gether on the Moetzes Gedolei HaTorah . What would happenif there were a matter of national significance that requiredimmediate attention? Shouldn't Reb Moshe get a second tele-phone line?"

Reb Yaakov smiled. "Of course Reb Moshe has a special pri-vate line. And I, in fact, have the telephone number. But thatline is to be used solely for matters relating to Klall Yisroel. Inow wish to extend my good wishes to Reb Moshe on a per-sonal level. And I can't use his special line for that. So I willdial and wait until his published number becomes available."

The Sifsei Chachomim explains the Rashi. Pharaoh under-stood that when he dreams, be it about cows or stalks, hedreams not on a personal vein. As ruler of an entire kingdom,his divine inspiration is not intended as a message regardingseven daughters or new military conquests. His dreams ringof messages for his entire nation.

The attitude of a leader is to understand that there are twotelephones in his life. Even Pharaoh understood that the ringof a dream must focus on a larger picture the welfare of hispeople. For when it comes to the message on the Klall phone,a true leader understands that the message does not ringon his personal wall, but rather it rings witha message for the masses. •

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Lighting the Darkness

Some 2,200 yearsago, the Land of Is-rael came under the

rule of the Syrian-Greek emperorAntiochus, who issued a series ofdecrees designed to force his Hel-lenistic ideology and rituals uponthe Jewish people. He outlawed thestudy of Torah and the observanceof its commands, and defiled theHoly Temple in Jerusalem withGreek idols.

A small, vastly outnumbered bandof Jews waged battle against themighty Greek armies, and drovethem out of the land. When theyreclaimed the Holy Temple, on the25th of Kislev, they wished to lightthe Temple's menorah ("cande-labra"), only to discover that the

Greeks had contaminated virtuallyall the oil. All that remained wasone cruse of pure oil, enough tolast one night – and it would takeeight days to procure new, pure oil.

Miraculously, the one-day supplyof oil lasted eight days and nights,and the holiday of Chanukah wasestablished.

To commemorate and publicizethese miracles, we light theChanukah menorah (also known asa chanukiah) on each of the eightnights of Chanukah. This year, westart lighting the menorah onWednesday evening, December 1,

2010.

The Menorah

The basic ele-ments of a kosher

menorah are eight holders for oil orcandles and an additional holder, setapart from the rest, for the shamash("attendant") candle.

The Chanukah lights can either becandle flames or oil-fueled. Sincethe miracle of Chanukah happenedwith olive oil – the little cruse of oilthat lasted for eight days – an oilmenorah is preferable to a candleone, and olive oil is the ideal fuel.Cotton wicks are preferred becauseof the smooth flame they produce.

Whenever purchasing a mitzvaharticle, we try to buy the most beau-tiful one that is within our means.So, if at all possible, go for the silvermenorah. Beautifying a mitzvah isour way of expressing our appreci-ation to G‑d, and showing howdearly we hold His commandments.

The eight candles of the menorahmust be arranged in a straight, evenline, not in a zigzag or with somelights higher than others. If it is an oilmenorah, the oil cups must holdenough oil to burn for the requiredtime – at least 30 minutes on week-nights, and up to one-and-a-halfhours on Friday evening. If it is a can-dle menorah, the candles should belarge enough to burn for the requiredtime.

Electric menorahs are great for dis-play purposes, and are a wonderfulmedium for publicizing the Chanukahmiracle. But the Chanukah lights usedto fulfill the mitzvah should be realflames fueled by wax or oil – like theflames in the Holy Temple.

The Shamash

The shamash – the"attendant" candlethat is used to kindlethe other lights – sitsa bit higher or lower

than the other candles, on the ninthbranch of the menorah. Many Jewshave a tradition to use a beeswax can-dle for the shamash.

Though the shamash's primaryfunction has been served once thecandles have been lit, we don't extin-guish the shamash. Instead, we set itin its place adjacent to the other lights,ready to "serve" in case a candleblows out. Another reason why we

leave the shamash lit is because it isforbidden to use the Chanukah lightsfor any practical reason. This way, ifa candle is needed, the shamash isavailable for use, preserving the sanc-tity of the mitzvah lights.

Who

Men and womenalike are obligatedto participate in themenorah lighting. In

some families, the head of the house-hold lights the family menorah whileeveryone else listens to the blessingsand answers, "Amen." In many otherfamilies, all members of the house-hold, including children, light theirown menorahs. Either way, it is im-portant for everyone to be presentand involved when the Chanukahmiracle is festively commemorated.

Where

Light Up YourHome

Light the menorahin your own home.

If you are traveling out of town, setup your menorah wherever you willbe staying for the night. If you will bespending the night in a Jewish home,you have the option of giving yourhost a dollar or so, a symbolic contri-bution towards the menorah ex-penses, and then you are covered byhis/her menorah lighting - or better

yet, light your own menorah too. Twocandles are more powerful than one!

Students who live in dormitories ortheir own apartments should kindlemenorahs in their own rooms or in acommunal dining area. In placeswhere this is prohibited, a rabbishould be consulted as to where tokindle the menorah.

Window or Door

In the home, there are two pre-ferred locations for the menorah.

You can set up the menorah in acentral doorway. Place it on a chair orsmall table near the doorpost that isopposite the mezuzah. This way,when you pass through the doorway,you are surrounded by two mitzvot -the mezuzah and the menorah. Ide-ally, the menorah lights should be be-tween 12 and 40 inches off theground.

Or you can set up your menorah ona windowsill facing the street. Thisoption should only be exercised if thewindow is less than thirty feet aboveground-level.

When

The Chanukahlights are kindledevery night ofChanukah. TheMaccabees chased

away the forces of darkness withswords; we do it with light.


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The custom of many communitiesis to light the menorah shortly aftersunset. In other communities, themenorah is kindled after nightfall (ap-proximately thirty minutes after sun-set). Either way, the menorah mustcontain enough fuel to burn for atleast thirty minutes after nightfall.Note: The standard Chanukah can-dles only last approximately 30 min-utes. If using those candles, then lightafter nightfall every night (aside forFriday).

Regardless of the custom you fol-low on other Chanukah nights, onFriday night the menorah is lit beforesunset, and on Saturday night it is litafter nightfall. See Special ShabbatRules for more information.

Ideally, you should light the meno-rah at the earliest possible opportu-nity. Only delay if you are awaiting thearrival of family members who wishto be present when the menorah is lit.The Chanukah lights may be lit aslong as there are people in the streets,or as long as there is another familymember awake to participate - but nolater than one half hour before dawn.(If no other household member isawake and the streets are alreadyquiet, light the menorah without recit-ing the blessing.)

Lighting theMenorah

1. Arrange thelights on the meno-rah. Ensure thatthere is enough oil,

or that the candles are big enough, forthe lights to burn until half an hourafter nightfall (or, if lighting afternightfall, for one half hour). On thefirst night, set one candle to the farright of the menorah. On the follow-ing night, add a second light to theleft of the first one, and then add one

light each night of Chanukah - mov-ing from right to left.

2. Gather everyone in the housearound the menorah.

3. Light the shamash candle. Thenhold it in your right hand (unless youare left-handed).

4. While standing, recite the appro-priate blessings.

5. Light the candles. Each night,light the newest (left-most) candlefirst and continue lighting from left toright. (We add lights to the menorahfrom right to left, while we light fromleft to right.)

The Blessings

Before lighting theChanukah candles,we thank G‑d forgiving us this specialmitzvah, and for the

incredible Chanukah miracles:

Ba-ruch A-tah Hashem E-lo-ke-nu Me-lech ha-olam a-sher ki-de-sha-nu be-mitz-vo-tav ve-tzi-va-nu le-had-lik nerChanukah.

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

[Blessed are You, Lord our God,King of the universe, who has sanc-tified us with His commandments,and commanded us to kindle theChanukah light.]

[Blessed are You, Lord our God,King of the universe, who performedmiracles for our forefathers in thosedays, at this time.]

On the first night of Chanukah,Wednesday evening, December 1,2010 (or the first time on Chanukahyou perform this mitzvah), add thefollowing blessing:

Ba-ruch A-tah Hashem E-lo-ke-nu Me-

lech ha-olam she-heche-ya-nu ve-ki-yi-ma-nuve-higi-a-nu liz-man ha-zeh.

[Blessed are You, Lord our God,King of the universe, who hasgranted us life, sustained us, and en-abled us to reach this occasion.]

Relish the Lights

After you finishkindling the meno-rah lights, place theshamash candle inits designated place

on the menorah. At this point it is tra-ditional to sing Chanukah hymns suchas Haneirot Halalu and/or MaozTzur.

Linger around the menorah forabout half an hour (aside for Fridayafternoon, when Shabbat prepara-tions are in full gear). Share someChanukah stories with your family,enjoy a draidel game and indulge insome traditional hot latkes (fried po-tato pancakes) or sufganiot (frieddonuts)!

For the first half hour after the can-dles are lit (or until half an hour afternightfall, if the menorah was lit be-fore dark) the menorah should not betransferred from its place. If a flamedies out during this time, it is best torelight it. After this time, the menorahcan be moved if necessary, andthere's no need to rekindle extin-guished flames.

Many women refrain from per-forming household chores during thefirst half hour that the lights are burn-ing, to honor the brave Jewish womenwho played a significant role in theChanukah victory.

Special ShabbatRules

It is forbidden tolight a fire on Shab-



bat, which extends from sunset onFriday evening until nightfall of Sat-urday night. Therefore, on Friday af-ternoon, light the menorah before theShabbat candles. Shabbat candles aretraditionally lit eighteen minutes be-fore sundown. Use additional oil orlarger candles for the Friday nightChanukah lights, as they must remainlit until one half hour after nightfall -approximately 1½ hours after the Fri-day afternoon lighting time. Note:The standard 30-minute Chanukahcandles cannot be used on Friday.

For the duration of Shabbat, do notrelight any flames that have gone outor move the menorah, nor should youprepare the Saturday night Chanukahlights during the Day of Rest.

On Saturday night, light the meno-rah after Shabbat ends at nightfall.Traditionally, the menorah is kindledimmediately after the havdalah serv-ice.

Public Menorahs

In addition to themenorahs placed inthe doorways andwindows of Jewish

homes, the sages instituted the prac-tice of lighting the menorah in syna-gogues in order to further publicizethe Chanukah miracle. The syna-gogue menorah is placed near thesanctuary's southern wall (reminiscentof the Temple menorah that was alsolocated along the sanctuary's southernwall), and is kindled before sunset,immediately after the afternoonprayers.

Those in attendance in the syna-gogue, even the one who actually kin-dles the menorah and recites theblessings, have not fulfilled their per-sonal menorah lighting obligation.They are still required to kindle themenorah at home.

Ideally, the synagogue menorahshould be rekindled in the morning,so that it remains lit throughout theday (whenever people are present).

In times past, the synagogue was themost public Jewish venue. Today,however, the reality is such that manyJews do not visit the synagogue on adaily basis. The Lubavitcher Rebbeencouraged the erection of menorahsin public areas to maximize the reachof the radiance of the Chanukahlights and to publicly proclaim thetimeless message of the Chanukahvictory of light over darkness.

If you are considering constructinga large outdoor menorah yourself, themaximum height of a kosher meno-rah is approximately 37 feet. Peopledon't normally look up higher thanthat height, and a menorah taller thanthat wouldn't serve the intended pur-pose. •

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Question:

It's hard for me to get into Chanukah.As far as I can see, the whole thing was amajor disaster. Here we have a meeting oftwo rich cultures, with so much to share,so much to contribute to the world to-gether, so much synergy that could hap-pen, and instead, BOOM! -- theextremists of both sides hit the battlefield.

I don't get it. The Greeks were univer-salists. They were open to new ideas fromwherever they came. They spread knowl-edge and understanding throughout theMediterranean. Here was an opportunityto take Jewish values to the world, to go

public. Why couldn't those Maccabee hot-heads work out some sort of compro-mise?

The Short Answer:

Actually, this was the greatest thing thatcould have happened to the Greek mind:To discover that one thing it could not tol-erate -- something like the massage thera-pist who helps you to find that one triggerpoint where you can't be touched.

For the Jew, as well, this was a definingexperience. The red lines became clear,and with those guidelines, the essentialTorah was made able to survive to thisday.

The Long Answer:

You're right about one thing: The wholeChanukah story was completely out ofcharacter for Ancient Greece. I don't be-lieve there was any other culture they everoppressed or forbade. Every new culturehad its set of gods and rituals, and thatwas just great. "Hey, you got gods? We gotgods, too! Here, let's trade god cards!How 'bout mix and match? You got ritu-

als? You got belief-systems? We're into allthat stuff! We'll even help you make big,pretty statues!" Greeks were great syn-cretists -- meaning, they could jerry to-gether every culture of the known worldand make one big tzimmes out of all ofit.

So what on earth did they have against theJews?

Sure, there were political power-playsgoing on that were the ostensible reasonsfor the conflict. But it's obvious there wassomething deeper at play. Some sublimi-nal annoyance that brought out the worstin the Greek and pushed the Maccabees

to revolt. Apparently, there was somethingabout the Jewish mind that didn't mix andmatch.

Now look at it from the Jewish side:Jews have also borrowed from every cul-ture they've come in contact with. What-ever your grandmother tells you,Abraham did not smear his gefilte fishwith chrane. One culture we borrowedmore from than perhaps any other wasthat of Ancient Greece. The Talmud tellsus that the only language the Torah couldbe translated into elegantly is Greek. Theysaid it was a beautiful language. They saythat of all peoples, the Greeks had ideasclosest to ours. They praised many of theGreek philosophers. Maimonides wrotethat Aristotle was half a prophet. TheSeder Hadorot, a kind of classic Jewishhistory book, claims that Aristotle was re-ally Jewish!

So what is going on here? Why such aviolent clash? Why were the Jews unableto work out some sort of compromisewith a Hellenist ruler?

We need to know because in a very realway, Chanukah lives on. Our society todayis a bizarre grafting of these two cultures,

the Hellenist and the Jewish. If this con-flict existed back then, the question is, hasthere been some resolution over time? Orare we still fighting Greek elephants? Sim-ply put: Is our society schizoid?

Head-To-Head -- and Beyond

So here's how the conversation goes.Which conversation? The conversationthat's been going on ever since the Greekmind and the Jewish mind met one an-other, almost two and a half millenniaago. Where does it happen? Mostly, some-where deep inside Jewish minds:

Greek: So tell us about your gods, Mr. Mac-

cabee.

Jew: Um, that's singular.

Greek: Okay, tell me about your gods.

Jew: No, not you. G-d. G-d is singular.Only one god.

Greek: Don't worry, we've got so many I'msure we can spare a few.

Jew: That's okay, one is enough.

Greek: So, this one G-d, what does He looklike? We'd love to make some nice statues for you.You poor, uncultured people, you have no statues!

Jew: That's because He doesn't havelooks.

Greek: No looks? Ugly? That's cool! A godof ugliness! Don't worry, we can make ugly stat-ues, too.

Jew: No, no. He has no looks at all. Youcan't see Him.

Greek: An invisible G-d? Well, maybe we cando that in glass. But you have to give us some de-scription.

Jew: Nope. Sorry. No description.

Greek: You mean nobody ever saw Him?How can you worship something if you don't

Why Couldn't the Jews and Greeks Just Get Along?By Tzvi Freeman


know what it looks like? I mean, how do youknow He exists in the first place?

Jew: It's not that we don't know whatHe looks like. He doesn't have any looks.He has no image.

Greek: Well, I'm sorry then. If He has noimage, we can't make a statue.

Jew: That's fine with us.

Greek: But we'd like to write books aboutHim. So just give us some definition and we'llwork around it.

Jew: Oh, our G-d can't be defined.

Greek: Come, now. Everything has to have adefinition. Or else it's not a thing.

J: But G-d is not a thing. He createsthings. But He isn't a thing.

G: Oh! So He is the Cosmic Mind Who con-ceives and shapes all forms from the primalessence-matter.

J: No, He doesn't just form them, Hecreates them. Out of nothing.

G: Now you're getting silly. You can't makesomething out of nothing. You need stuff to makeit out of.

J: But there wasn't any stuff when thingsbegan.

G: There was always stuff. How else could theCosmic Mind make anything?

J: Out of nothing!

G: Look, you Jews don't really think straight.

But that's okay. We've conquered all sorts ofprimitive cultures. You'll learn, too. So, you wor-ship the Cosmic Mind -- you'll get along just greatwith Aristotle and…

J: No, He's not just the Cosmic Mind.

G: Well, nothing's higher than the CosmicMind.

J: Because that's not who He is. I mean,even if He didn't make a world, He wouldstill be G-d. So you can't say, "that's whoHe is -- the One that makes a world."There doesn't have to be a world for Himto exist.

G: Of course there has to be a world. Other-wise, why is there a world if there doesn't have tobe one? The world makes sense. The CosmicMind makes sense. That's what it's all about.Reason. The highest and most perfect of allthings. We Greeks will teach you all about that.So, now tell me about your rituals. We Greeksreally dig rituals. Any that have to do with wine?Parties?

J: Sure, we make kiddush on Fridaynight to commemorate the Creation ofthe world from nothing.

G: Well, you can give up that one now, sinceI've just shown you that creation of the worldfrom nothing makes no sense whatsoever.

J: We don't eat milk with meat.

G: Why not?

J: G-d says so.

G: For what reason?

J: Reason? He needs a reason? For thesame reason He created heaven and earth!

G: Which is?

J: He just wanted to.

G: That's not a reason!

J: Sure it is. He decided He would like aworld where there would be milk andmeat and He would tell people, "Don't eatthat milk and meat together!" and theywould listen.

G: That makes no sense. That's not a reason!

J: Reason is just another of His cre-ations.

G: Reason is the ultimate! There is nothinghigher than Reason!

J: Okay then, explain to me why theworld is the way it is. Why does one plusone equal two? Why does the square ofthe length of the hypotenuse equal thesum of the squares of the lengths of theother two sides? Why do parallel linesnever meet?

G: Because those are the rules of geometry!

J: So why does the Cosmic Mind, as youcall Him, have to follow your rules ofgeometry?

G: They're not our rules! They are the self-ev-ident truths of nature!

J: Why are these the truths and notsomething else?

G: You stubborn Jew! Don't you see that this

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is the most elegant, rational way things could be?

J: I'll bet you He could break them. I'llbet our G-d could make a world whereparallel lines meet. He could break any ofthe laws of nature.

G: You can't break laws of nature! They'renot like laws of the state or like your silly lawsabout cheeseburgers. They are truths. They areperfect. They are the ground of reality. They arebecause they have to be.

J: Nothing has to be. Nothing but theSource of Being. But He could be any wayHe wants.

G: Geometry has to be. Cause and effect hasto be. Logic has to be. If A = B then B = A.That is an absolute Truth. It must be.

J: Why?

G: Why?! Because if they don't have to be,then I and you and this whole world have no realsubstance! And that cannot be!

J: That's just what I was trying to tellyou. This world has no real substance.They only truth is…

G: Don't say it, Mr. Maccabee! You people aredownright dangerous.

And that is why the Greeks did not for-bid Jewish practice altogether. What they(initially) forbade were those practices thatthey saw as irrational. Those practices thatJews do simply because they believe theyhave a relationship with a Being who ishigher than reason. That, they could nottolerate.

Of course, as you know, eventuallysome bright boys came up with geome-tries where parallel lines meet; cause andeffect got bumped out of quantumphysics; the world was discovered to havehad a beginning; and even now it still isreally nothing because the sum of all ra-diant energy minus all of the universe'smass equals zero. Most of us today haveaccepted that there are things that are theway they are not for any reason, but justbecause that's the way they are. Nothinghas to be the way it is. Why do masses at-tract? Why is the grass green? Why isthere anything at all? There doesn't have

to be a reason for everything, because rea-son is not the foundation of reality. Sowhat's so absurd about connecting to theFoundation of Reality through mitzvotthat are beyond reason?

Mind Under Matter

Nevertheless, the battle continues. Yousee, as mentioned above, the Greek mind,aside from worshipping human intellect,is also a great syncretist. That means it canhammer together the most incongruousideologies without blinking an eyelid.You've heard of Rice-Christians? Peyote-Catholics? The Greek mind could do anyof that, and more.

The two characteristics go hand in hand:When there's nothing higher than intel-lect, intellect has no guiding light. Every-thing, even the stupidest thing -- as longas it doesn't deny intellect -- can be toler-ated. Aristotle knew that the pantheon ofAthenian gods was nonsense. But what'swrong with the common people, whocannot understand any better, having theirway?

You can easily see that a knowledge ofan absolute Divine Will beyond reasonhas become a necessity for human sur-vival. Without the supposition of a DivineWill, whatever you wish to make sensecan make sense. If your system of logiccannot support an idea, just change thepostulates and rethink the data. Anythingcan be made to make sense when you de-termine the assumptions. Every societyhas had its philosophers and philosophershave justified everything imaginable --from coliseum killing games to gas cham-bers.

Strangely, this may have worked to hu-manity's advantage in one regard: TheGreek mind applied itself to figuring outthe material world. When your belief sys-tem begins with Divine revelation youdon't necessarily apply yourself to mun-dane matters of how things work. Sotechnological progress became chiefly thedomain of the Greek mind throughouthistory.


But it also has some nefarious conse-quences. Because when you marry intel-lect and materialism (a good descriptionof Stalin's Russia and Hitler's Germany),you've entered a bottomless pit of quick-sand.

Which brings us to a fascinating point.In Hebrew, the name for ancient Greece,Yavan, has another meaning: quicksand (asin Psalms 40:3 and Talmud, Eruvin 19a).Water mixes with sand, dirt and clay. Youstep in it and you can't get out. The moreyou try to climb up, the further down yougo.

Take a look at the letters that spell Yavanin Hebrew: iuh . It starts with a small pointof a yud -- representing wisdom. Thatstretches down to become a vav. And thevav stretches even further down, below theline, to become a long nun. It's all adescription of the process of intellectsinking into the material world and, withnothing to hold it in place, sinking furtherand further.

A Donkey and an Ox

Today, we have those syncretists whowish to marry materialism with Torah.And nothing is less congruous than that.

Materialism is the ultimate of Greecestuck in the mud. It is the idea that all thatexists is that which can be observed,described and explained. Evolutionism,for example, is a materialistic explanationof existence. When people becamedisillusioned with the church and withfaith, they needed an explanation ofexistence that relied on Chance andNecessity alone, without recourse to G-d.Darwinism and current cosmologiesprovide just that. So do the standardinterpretations of history we are taughttoday.

Torah is an understanding that behindthe world lies a Divine Will, unhamperedby the limitations of nature or humanlogic -- because it is the source of all this.Why are there laws of nature? Because G-d generally chooses to work in consistentways. Why did history unfold the way it

did? Because that is all in G-d's plan.

When someone tries to provide amaterialistic explanation for Torah andmitzvot, they are creating a Prometheanbed, killing all sense of Torah in theprocess. So too, attempting to resolveconflicts between evolutionary doctrinesand Torah makes less sense than marryinga donkey to an ox.

Yes, we try to understand as much as wecan. The Torah commands us to thinkdeeply, to immerse our intellects in studyand comprehension. Whatever we can fitinto intellect, we must strive to do so.Whatever explanation we can give, wemust give it. But always with the sensethat with every new grain ofunderstanding, we have expanded theseashore of the Infinite Unknowable.

We can have a thousand reasons for notmixing meat and milk, but when it comesdown to it, we do it because that is ourpersonal connection with the Divine Will,the Life of All Things. And that is thevictory of Chanukah. •

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I n most surprising ending in a Biblicalsaga, 11 men stood before their youngestbrother, Yoseph, humiliated and threatened.

Yoseph, in his role as viceroy of Egypt, had incarceratedBinyamin and left his siblings fighting him for his release.Otherwise, they would have to answer an aging father whowould certainly die if Binyamin would not come home.They pleaded, begged and cajoled -- then they threatenedto go to war over Binyamin. Yoseph is impressed.

Suddenly he reveals himself as the brother they had soldto slavery 22 years ago.

"I am Yoseph," he de-clares. "Is my father stillalive?" The brothers stoodin shock and disbelief.

Many commentaries askwhy Yoseph asked a ques-tion when he knew the an-swer. His brothers spoke allalong about their father andthe anguish he would sus-tain lest Binyamin not bereturned to him.

What message wasYoseph sending?

A man walked into the of-fice of Rabbi Yoel Teitel-baum in the Williamsburgsection of Brooklyn withtears flowing down hischeeks. "Rebbe," hepleaded, "I need your help.I have no means of sup-porting my family, and mywife has gone into severedepression as the doctorssuspect one of our chil-dren may have leukemia. Iam at the verge of bankruptcy and only despair looms onthe horizon."

The Rebbe's sympathy was obvious. Quickly he took allthe money that he had in his desk and then summonedhis sexton. "Have you any cash on you?" the Rebbe asked."I need whatever you can spare to help a Jew in trouble."

The gabbai (sexton) responded to his mentor's requestand handed the sum of nearly $2,000 to the Rebbe.

After the indigent man left the house the Gabbai inno-cently asked the Rebbe, "That was not for the man whojust left here -- or was it?"

"Surely," exclaimed the Rebbe. He has nine children, in-cluding one who may be very ill. His wife is on the vergeof a breakdown and he is in a state of despair."

"Despair?" exclaimed the sexton. "Nine children? Thatman has two kids, a wife who shops nicely on the Avenueand makes a modest living. Things may be a little tight --but he's not at all desperate!

"You mean his wife is notill?"

"No!"

"His child is not ill?"

"No!"

He is not even goingbankrupt?"

"By no means!"

"Wonderful," the Rebbesmiled, "I could not bear tohear the pain of such terri-ble news. How good is it tohear that one less Jew is suf-fering." The next day theRebbe called in his Gabbaiand returned the $2,000 hehad borrowed from him.

In revealing himself to hisbrothers, Yoseph hadchoice words to tell them.He could have chidedthem, taunted them andcalled their misdeeds uponthem. He didn't. All hewanted to know is, "How isfather feeling? Is it really

true that he survived the tragedy of my sale? Is he stillable to come see me?"

Often when we are wronged we have opportunities toharp on the conduct of those who harmed us. In hisopening revelation Yoseph didn't. He picked up the pieces.He did not choose to discuss the past deeds that weredead and gone. He just wanted to speak about the future,his father, and his destiny. •

PARSHAS VAYIGASH

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For the doughnuts: In a mediumsaucepan, combine the butter,water, sugar, and salt over mediumheat. Bring to a rolling boil, stirringoccasionally. Boil for 10 seconds.Remove the pan from the heat andadd the flour. Using a woodedspoon, quickly stir the mixture untilall the flour is fully incorporatedand forms a thick dough. Return thepan to the heat and stir continu-ously for 2 minutes. Scrape themixture into a stand mixture fittedwith a paddle attachment. With themachine running on medium speed,add the eggs and egg yolk, 1 at atime until fully incorporated. Beatthe mixture for 4 to 5 minutes untilthick and glossy. Add the lemonzest and beat until smooth. Refrig-erate the dough for 15 minutes.

For the glaze: In a medium bowl,whisk together the cream, coffeeliqueur, and espresso powder untilsmooth. With a wooden spoon,gradually stir in the powdered sugaruntil smooth. If the glaze is toothick, stir in the water, 1/4 tea-spoon at a time.

In a large heavy-bottomedsaucepan, pour in enough oil to fillthe pan about a third of the way.Heat over medium heat until adeep-frying thermometer inserted inthe oil reaches 375 degrees F. (Ifyou don't have a thermometer acube of bread will brown in a cou-ple of minutes.)

Using a small ice cream scoop or2 small spoons, carefully dropscoops (about 1 tablespoon) ofthe dough into the oil. (Do notcrowd the pan,) Cook for 3 to 31/2 minutes, turning occasionally,until the zeppole are golden andpuffed. Drain on paper towels. Re-peat until all of the dough has beenused. When the zeppole is coolenough to handle, dip the tophalves in the glaze.

Using a hand grater, grate thechocolate, if using, over servingplates. Place 3 to 4 zeppole oneach plate and garnish with freshraspberries, if using. Serve immedi-ately.

Directions

Ingredients

Calfornia Kosher KitchenCoffee-Glazed Italian Doughnuts (Zeppole)

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Glaze:• 1/4 cup whipping cream• 1 tablespoon coffee liqueur • 2 teaspoons espresso powder• 2 cups powdered sugar• Water, as needed• 1 (3-ounce) chocolate bar• 1 cup raspberries, optional

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WantedFemale wanted to sharecharming 2 bedroom & 2bath Apt in Pico/Robertson. Fireplace,French Doors &all mod amenities [email protected] or (805) 722-7856 #1718.9053

FOR RENT

Get Paid $2,000 to con-tinue my Lease. InfinitiFX 35 2009 in GreatCondition. Exterior SlateBlue Interior BlackFully loaded, $0 down$560 p/m and 18 monthremaining.Must be credit qualifiedwith Infiniti FinancialContact Yossi @ 646-247-0036

SHARED 2 BEDROOM. FURNISHED APARTMENT. ROOM WITH YOUR OWN

FULL BATHROOM$770.00

Bedroom and bath-room are accessiblethough living room &dining room off adjoin-ing hall. Laundry outback & parking onstreet (no smoking orpets).SOUTH OF PICO ONS H E R B O U R N EDRIVE

RENTER MALE,

SHOMER SHABBOS,

KEEP KOSHER &

CHOLOV ISRAEL.

Call Bryan for appointment

(323)454-3162

ROOM FOR RENTLarge remodeled room,bathroom, kitchenette,private entrance. Nosmoking, no pets. Fair-fax/Melrose. $950monthly. (323) 770-6248#1723.9104

BABYSITTER AVAILABLE

Orthodox woman availableto watch your children fulltime or part-time hours, atyour location. Excellent ref-erences. 323-651-9389


Afshan Restaurant RCC

106 W. 9th St. LA, (213) 622-1010

Bocca Steakhouse RCC

16610 Ventura. Encino, 91436(818) 905-5855

Café Del Mar Meat Kehila

12526 Burbank Blvd. N.H. 91607(818) 487-8171

Chic N Chow Kehila

9301 West Pico Blvd. LA, 90035(310) 274-5595

Chinese and Kabob Kehila

9180 Pico Blvd. LA, 90035(310) 274-4007

Schwartz Bakery and Deli RCC

433 N. Fairfax Avenue, LA, 90036(323)653-1941

Cohen’s Restaurant RCC

316 E Pico Blvd # F LA, CA 90015(213) 742-8888

Elat Burger Ben Zaken

9340 W. Pico Blvd. LA, 90035(310) 278-4692

Elite Cuisine RCC

7119 Beverly Blvd. LA, 90036(323) 930-1303

Shawarma Express Kehila

5577 Reseda Blvd. Tarzana, 9135(818) 342-2226

Glatt Hut RCC

9303 W. Pico Blvd. 90035(310) 246-1900

Golan RCC

13075 Victory Blvd. N. H, 91606(818) 763-5344

Got Kosher? RCC

8914 W. Pico Blvd. 90035(310) 858-1920

Habayit Bukspan

11921 W. Pico Blvd. LA, 90064(310) 479-5444

Haifa Ben Zaken

8717 W. Pico Blvd. LA, 90035(310) 888-7700

Jeffs Gourmet Kehila

8930 W. Pico Blvd. LA, 90035(310) 858-8590

Kosher Chicks RCC

186081/2Ventura Blvd. Tarzana, 91356(818) 343-8800

La Gondola Kehila

9025 Wilshire Blvd. BH, 90211(310) 247-1239

La Glatt RCC

446 Fairfax Ave. LA, 90036(323) 658-7730

Mashu Mashu RCC

12510 Burbank Blvd. 91607(818)752-ASIA (2742)

Metro Glatt RCC

8975 W. Pico Blvd. 90035 (310) 275-4420

Nagilla Meating Place Kehila

9407 West Pico Blvd. LA, 90035(310) 788-0119

Orange Delight Kehila

13628 Ventura Blvd. SO, 91423(818) 788-9896

Pats Kehila

9233 W. Pico Blvd. LA, 90035(310) 205-8705

Pico Kosher Deli RCC

8826 West Pico Blvd. LA, 90035(310) 273-9381

Pita Way RCC

8532 Pico Blvd. LA, 90035(310) 652-5236

Sassis Kehila

15622 Ventura, Encino, 91436(818) 986-5345

Shanghai Kehila

9401 W. Pico Blvd. LA, 90035(310) 553-0998

Shilohs Kehila

8939 W. Pico Blvd. LA, 90035 (310) 858-1652

Subway Kehila

8948 W Pico Blvd. LA, 90035 (310) 274-1222

Schnitzle Kehila

9216 W. Pico Blvd. LA, 90035(310) 786-8282

Temptation Grill Kehila

17547 Ventura B. Encino, 91316(818) 995-4700

The Meating Place KCA

30313 Canwood St. AH, 91301(818) 706-1255

Tierra Sur at Herzog Winery ou

3201 Camino DelSol Oxnard(818) 752-6866

Smokin’ Rabbi Furst

12514 Burbank Boulevard, ValleyVillage, CA 91607(805) 983-1560

Beverly Cafe Elite RCC

7113 Beverly Blvd. LA, 90035(323) 931-3563

Bibis Warmstone Kehila

8928 W. Pico Blvd. LA, 90035(310) 246-1788

Bramis Pizza RCC

17736 ShermanWay, Reseda 91326

(818) 342-0611

Café Del Mar Dairy Kehila

12526 Burbank Blvd. N.H. 91607(818) 487-8171

Circa RCC

8622 W Pico Blvd, Los Angeles(310) 854-0592

Delice Kehila

8583 W. Pico Blvd. LA, 90035(310) 289-6556

Fish Grill Kehila

7226 Beverly Blvd. LA, 90036(323) 937-7162

12013 Wilshire Blvd. LA, 90025(310) 479-1800

9618 W. Pico Blvd. 90035(310) 860-1182

22935 Pacific Coast Highway(310) 456-8585

Jerusalem Pizza Kehila

17942 Ventura Blvd. Encino, CA 91316

(818) 758-9595

La Brea Bagel Kehilla

7308 Beverly Blvd. LA, 90036(323) 965-1287

La Pizza Rabbi Furst

12515 Burbank Blvd. N.H, 91607(818) 760-8198

Milk N Honey RCC

8837 West Pico Blvd LA, 90035(310) 858-8850

Milky Way Kehila

9108 W. Pico Blvd. LA, 90035(310) 859-0004

Nagilla Pizza Kehila

9411 West Pico Blvd. LA, 90035(310) 788-0111

Nana Cafe RCC

1509 S Robertson Blvd. (310) 407-0404

Pacific Pizza RCC - Cholov Yisroel & Pas Yisroel

12460 Oxnard St. N. Hollywood(818) 760-0087

Pico Cafe Kehila

8944 W Pico Blvd. LA, 90035(310)385-9592

Pizza Maven Kehila

140 North La Brea Blvd. 90036(323) 857-0353

Pizza Nosh Rabbi Ami Markel

30313 Canwood St. A.H. 91301(818) 991-3000

Pizza Station Kehila

8965 W. Pico Blvd. LA, 90035(310) 276-8708

Pizza World Kehila

365 Fairfax Ave. LA, 90036(323) 653-2896

Sassis Sushi Kehila

16550 Ventura, Encino, 91436(818) 783-2727

Shalom Pizza RCC

8715 West Pico Blvd. LA, 90035(310) 271-2255

Unique Cafe Rabbi Aron Simkin

18381 Ventura Blvd. Tarzana(818) 757-3100

HUMMUS KING Kehilla

12422 BURBANK BLVD.

VALLEY VILLAGE 91607

818.509.7999

Fish In The Village RCC

12450 Burbank Blvd. N.H, 91607(818) 769-0085

Le Sushi RCC

12524 Burbank Blvd N.H. 91607 (818) 763-6600

SushiKo RCC

9340 West Pico Blvd. LA, 90035 (310) 274-3474

DINING GUIDE

MEAT

DAIRY

PAREVE

Dining Guide Listing Please Call 323-965-1544


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Community Links Issue 169