OnegShabbosNorth West London's Weekly Torah and Opinion Sheets

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Rabbi David ListerRabbi, Edgware United Synagogue

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

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With best wishes

T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

The Midrash relates that Moshe could not comprehend why Hashem wished for a menorah to be lit in the Mishkan (sanctuary). Whenever he entered, he found the Mishkan brilliantly lit, radiating the splendour of the Shechinah (Divine presence). What could the lights of the poor earthly menorah contribute to the splendour which the Shechinah radiated? Hashem therefore told Moshe, ‘You will become spiritually elevated by kindling the menorah.’ There is something about lighting the menorah that helps us to realise our spirituality as Jews.

The light of the menorah had a curious purpose, which we learn about from the shape of the Temple windows. Melachim 6:4 records that King Solomon built windows for the Temple that were shkufim atumim. The Rabbis explain this to mean that they were ‘open wide on the outside and sealed and narrow on the inside, unlike normal windows which are made

to admit light, to show that there was no need for light [inside the Temple].’ (Rashi ibid.)

We can begin to understand this by taking the lights of the menorah as symbols of our own souls, since King Solomon wrote (Mishlei 20:27) that the light of Hashem is the soul of man.

With this symbolism in mind, the menorah tells our national story. In the long night of exile, Judaism persists like the menorah’s glow in the Temple, empowering Jews to be a source of light through dark times and serve as beacons of goodness and hope.

This symbolism also explains the purpose of the menorah and the strange arrangement of the Temple windows. The menorah symbolises our own efforts as Jews to enlighten the world by raising ourselves up through study of the Torah and the observance of its mitzvos. We may pale into insignificance next to Hashem’s own glory, but He has charged us with projecting His light and spirituality to the whole world. Just as the menorah was needed to shed light outside the Temple, so our spirituality is needed not just for ourselves but also for others.

And if we feel a sense of inhibition because of the hostile global climate, the menorah has a further message for us. The Gemara (MENACHOT

98B) relates that the ner maaravi, the westernmost lamp of the menorah, received no more oil than the rest of the lamps, yet when the kohen came to tend the menorah every morning, he always found that lamp burning. This teaches us that the flame of Jewish life will endure for all time. We can look back at our own long history, take heart from the miracle of our own survival, and light the menorah in our windows to diffuse a sense of Jewish continuity and kedusha to the entire world.

6th night of Chanukah

Rosh Chodesh Teves

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Riddle of the Weekby Boruch Kahan

The titles of 9 Pirushim or Seforim are taken from this week's Sedrah. Can you name them all? IF YOU NEED A CLUE,4 ARE IN PEREK 41, 1 IS IN PEREK 42, AND 4 IN PEREK 43.

Any comments can be directed to bkahan47@yahoo.co.uk. Answer on back page.

Wishing everyone alichtige Chanukah!

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1. What lies behind the name Chanuka?

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Rabbi Gary BazakSeed - Education Schools Programme in Jewish primary schools

Chanukah is one of our nation’s most popular moadim. It seems to fit into our basic model of festive enjoyment: They tried to kill us, they failed, we eat! It is so family friendly, that a major proportion of the Jewish people who have no connection to anything else Jewish, celebrate Chanukah.

However, despite its popularity it is astonishing to note that in

Rabbinic literature it is far less popular! In fact the first authoritative text

after the Chanukah conflict, the Mishna, has almost no direct references

to the conflict at all. The only Mishna that mentions the conflict is a

Mishna in Middos describing the structure of the Beis HaMikdash:

“Inside of that was the ‘Soreg’ which was 10 tefachim high and had

13 breaches created by the kings of Greece. The Jewish people repaired

the breaches and instituted that each time someone passed a breach they

should bow.”

If this is the only Mishna that deals with the conflict it must accurately

express the crux of issues being fought over. But the Mishna seems to

leave us totally baffled!! The function of the Soreg was simply to turn the

Beis HaMikdash from a Reshus HaRabim (public domain) into a Rehus

HaYachid (private domain) thus permitting carrying on Shabbos. Now,

I understand that Eiruvin can cause controversy but this seems almost

ludicrous! Why on earth would the Beis HaMikdash being a Reshus

HaYachid bother the Greeks?

Rav Hutner zt’’l in a magnificent piece in his work on Shabbos provides

us with a beautiful idea which can be used to answer this question. He

points out that in the first Bracha of Krias Shema there are many phrases

added on Shabbos because of its holiness. However, one phrase from our

weekday davening is strangely omitted. We leave out the phrase:

“How numerous are your works Hashem…”

He explains that before man was created each act of creation was

separate from all the others. It had no intrinsic connection to anything

else and therefore we were left with a confusion of numerous details. But

when Hashem created man He added the actual purpose of creation. This

meant that every detail in creation now merged to form a whole which

is greater than the sum of its parts. Everything contributed in its way

to a creation which now became a singular entity unified by a singular

purpose. Therefore on Shabbos, the day which expresses that purpose,

we look at everything in the world through the lens of how it contributes

to life’s purpose. Shabbos is therefore a day where we do not see how

numerous Hashem’s works are.

Very often, life pulls us in all types of different directions. It becomes

a whirlwind of commitments to family, work, friends and numerous

other obligations of Torah, Avodah and Gemilus Chasadim. These can

occasionally conflict with each other and that clash creates a tension. We

all know that painful decision of having to choose whether to sometimes

prioritise work over family or family over work!

The Greeks believed in a system of reality purely explained from

within the system. They saw the different parts of life as totally separate.

Therefore we are left with a life in which family has nothing to do with

work and work has nothing to do with religious life. They denied the

concept of inner purpose which allows the many details to become

unified and expressive of that purpose. The symbol of their philosophy is

the Reshus HaRabim – The place of the details!

The Jewish People see life totally differently. We see kedusha as the

expression of inner purpose in every action. Every aspect of life, be it

physical, emotional or spiritual, is part of a unified whole expressing

purpose. Family, work, eating, drinking, learning, davening and

performing chessed all express this purpose, and the tension due to any

clash is automatically reduced.

The Greeks tried to destroy that message. They tried to turn the

Reshus Hayachid – A place in which the details of life become unified

by purpose, into the Reshus HaRabim – A place where life just happens.

On Chanukah we celebrate by shining our candles from the home,

our Reshus Hayachid, ideally into the Reshus HaRabim. By doing so we

light up the world of confused detail with our message of infusing every

aspect of life with meaning and purpose.

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2. Where is the festival of Chanuka alluded to in the Torah?

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Menachem Gertner Trustee, Federation

The Gemara in Shabbos (21B) asks: “Mai Chanukah – what is the Yom Tov of Chanukah?” Rashi explains that the Gemara is asking which miraculous event are we primarily commemorating on the Yom Tov of Chanukah? The Gemara answers that Chanukah was established to celebrate the burning of one day’s worth of oil for eight days and correspondingly Chanukah lasts for eight days with the central mitzvah being the lighting of the menorah.

What the Gemara doesn’t explain is why this is. Surely the miraculous

military victory of the Chashmonaim, which ended the tyrannical and

oppressive rule of the Greeks over Israel, was of far greater significance

than the burning of the oil? The Hasmoneans' unexpected triumph

against overwhelming odds, re-established traditional Judaism in Israel

and allowed the Beis Hamikdash to be rededicated for use in service of

Hashem. It would therefore seem that, in much the same way that Purim

celebrates the survival of Klal Yisroel, Chanukah too should primarily

commemorate the military victory. In comparison, the undeniably

miraculous ability of Klal Yisroel to fulfil the mitzvah of lighting the

menorah seems much less significant. Moreover, both the Gemara’s

answer and the central theme of Chanukah seem at odds with the text of

Al Hanissim which focuses entirely on the military aspect of the miracle

and omits any overt reference to the miracle of the oil. What then is the

true message of the Yom Tov?

Perhaps an explanation can be found in the Alter of Kelm’s (R’ Simcha

Zissel Ziv Broida, 1824–1898) approach to answering the famous

question of the Beis Yosef (R’ Yosef Karo, 1488-1575) who asks why we

celebrate Chanukah for eight days when in fact the miraculous burning

of the oil was only for seven days – the first day’s burning was perfectly

normal!

The Alter of Kelm explains that this is not so. We say in the Maoz

Tzur – “bnei binah yemei shmona - wise people [established] eight days”.

The ‘revealed’, obvious miracle occurred for seven days but a person with

wisdom can in fact see that the true miracle lasted for all eight days. He

explains that we are far too accustomed to the natural order of things so

that we often fail to see Hashem’s hand in normal everyday life. Of course,

when an unusual event occurs – such as a small amount of oil burning

for seven extra days – we are astounded and immediately give thanks

to the Creator for His munificence. In reality, all aspects of creation are

a manifestation of Hashem’s will and require our acknowledgement

and gratitude. The gift of fire (for which we thank Hashem every Motzei

Shabbos) is amongst the most important of these gifts as it gives us

light and heat (even today 80 percent of the world’s energy comes from

burning stuff!) yet we hardly give it a second thought.

As the Gemara in Ta’anis 25a recounts, R’ Chanina Ben Dosa once

found his daughter upset because she had mistakenly switched a jug of

oil for one of vinegar, and had used the vinegar for her Shabbos candles.

“Don’t worry,” he said “He who decreed that oil should burn, will say

that vinegar should burn!” Miraculously, the vinegar candles burned the

entire Shabbos.

The fact that we expect oil to be flammable and vinegar to be flame

retardant, is only because we are accustomed to them being so. For the

Creator however, the distinction is meaningless and He can just as easily

alter the laws of nature because He established them in the first place.

There is no difference between the 'miraculous’ occurrence of flammable

vinegar and the ‘normal’ state of oil. The discrepancy is entirely in our

expectations and in our reaction to these occurrences. Thus, although

the supernatural miracle was that the oil lasted for seven extra days, even

the fact that it burned on the first day requires our gratitude to thank

Hashem ‘Al Hanissim’ – for the everyday miracles that we all too often

overlook. This, says the Alter of Kelm, is why we celebrate Chanukah for

eight days.

Using the Alter’s principle, we can perhaps answer why Chanukah

focuses on the seemingly less consequential miracle of the oil. Over

the course of our history, Klal Yisroel have unfortunately been in many

situations where we face existential threats yet we have survived thanks

to Hashem’s sheltering of us. We do not however, establish festivals

simply because we escaped impending doom since, both on a personal

level and on a national level, this happens far too often. Rather the

Yamim Tovim are interspersed throughout the calendar to elevate us with

a ‘spiritual recharge’ to carry us through the rest of the year. The three

Biblical festivals commemorate ‘open’ miracles (the splitting of the Yam

Suf, the giving of the Torah and the manna) where Hashem demonstrated

his dominion over the creation. The Chachamim saw fit to establish two

further festivals in Purim and Chanukah to commemorate less obvious,

but equally important miraculous events and to remind us that all that we

experience every single day is only with the will of Hashem.

May we merit to see the hand of Hashem in all aspects of our lives, a

lichtige Chanukah!

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3. Where are the Chashmonyim alluded to in the Torah?

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

מרת צפורה בת יעקב ע"ה

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Rabbi Gideon SchulmanRosh Chabura UK, Keter HaTorah

As a rule most of our Chagim have food as an intrinsic component acknowledging in some way a theme or ideal that resides within that specific holiday. Whether large meals with family and friends going late into the night or abstaining from food and drink for some 25 hours, Chanukah is no exception.

The Rema (SA: OC: 670:2) brings down that it is a minhag to eat

milky foods during the Chag of Chanukah, the rationale being that the

Chanukah miracle was in some measure brought about through the

use of dairy foods. The Mishna Berurah expands on this comment and

brings the narrative of the daughter of Yochanan the Kohen Gadol, who

on her wedding night was taken by force by the Seleucid governor to be

violated. She fed him milky foods, making him thirsty and drowsy and

then promptly decapitated him, sparking off the Hasmonean rebellion.

I have always thought with awe about this heroic act, indeed her entire

family, a handful of men, saintly Talmidei Chachamim immersed in

Avodas Hashem of the Beis HaMikdash had the courage to take on the

might of a great empire.

The Shulchan Oruch rules that the meals that we eat on Chanukah

are optional; what is the relevance of such a statement and what does

this mean?

On the surface of things it means that these meals are not a mitzvah

but as Rambam expresses it “Ein simcha ela b’basar v’yayin” there is no

expression of joy without eating meat and drinking wine.

Despite this, the Rema disagrees to a certain extent and says there

is somewhat of a minhag to have a seuda on Chanukah in celebration

of rededication of the alter, as well as the custom of singing songs of

praise and glory. At this point the Mishna Berurah decided to give us an

instructive insight, and quoting the Levush the Chofetz Chaim asks why

there is no mitzvah to have a seuda on Chanukah, whereas there is such

an imperative on Purim.

He explains that Purim is fundamentally different to Chanukah. On

Purim there was a physical threat to the Jewish people, Haman wanted

to destroy the gufos - Jewish bodies of our nation. On Chanukah there

was a war but the main threat was to our spiritual existence, they were

decrees aimed at rooting out our faith and practice. Antiochus wanted to

change the Jewish faith to assimilate it and distance Jews from Hashem.

As we say “lehaaviram michukei retzonecha” (to distance us from the laws

and your will). Therefore on Chanukah our sages instituted that the way

we thank Hashem for saving us from this assimilation is through hallel

v’hoda’ah (praise and thanks) which is a spiritual response. Whilst on

Purim we are directed to have a physical response, thus we have Seudah

for the miracle of the day.

However, the Taz quoting a Rashi from Parsha Ki Setzei takes this

Levush to task. Rashi writes there that one that causes another to sin is

worse than a murderer, with the rationale being that whilst a murderer

removes one from this world, the provocateur who causes another to sin

removes his fellow from Olam Habah (the world to come). According to

this, we would say that the logic of the Levush seems redundant since

there does seem to have been a physical threat on Chanukah as we

say “Al HaMilchamos” (on the battles). Furthermore, like Rashi says the

spiritual threat is worse than the physical threat so why is there such a

glaring omission of a seudah on Chanukah?

The Bach, writes a beautiful answer; the sin that led to the impending

punishment of the Purim story was that the Jewish people participated

in the seudah, the celebratory meal of Achaverosh. It was because of this

that it was decreed above that their bodies, which were given pleasure

through food and satiation, were to be annihilated physically. When

they did teshuva and they were saved from this terrible ordeal, Chazal

instituted the celebration of the reason for the occasion; we remember the

essence of the miracle.

On Chanukah the gezeirah (decree) from shamayim was due to

negligence in the Avodah, the worship in the Temple, therefore the

celebration of the correction of this is through our avodah (through our

worship), namely prayer – tefillah, which is known as Avodah Shebalev

(the worship of the heart). Therefore, we say Hallel and Hoda’a, and in Al

Hanissim, we thank Hashem through prayer.

Perhaps whilst we eat and consume our latkes and doughnuts we can

extend this lesson by recognising that although there are those around

who would physically destroy us, the spiritual threat to erode us is still

a grave danger. Let the Chanukah candles give us the strength to fight

against our enemies, increase Torah and purify our Avodas Hashem.

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4. Where do we find an allusion in the Torah to the date of the 25th of Kislev being Chanuka?

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Rabbi Meyer AmarM.A.(Jewish Education). Senior Kodesh Teacher at Hasmonean High School

When talking about Yosef, Yaakov Avinu’s son and second in command in Egypt, reference is made to his two sons born in Egypt, Menashe and Efrayim. The reason for his choice of names is also given.

Menashe1 is named after the word in the posuk ‘Nashani’ which is understood to mean the forgetfulness that Yosef had about his family. Why would Yosef forget about his father’s family and then name his son after this? Does it make sense to celebrate his lack of connection to Avrohom and Yitzchok, the greatest people in Jewish history?

Harav Pinchas Lieberman2 sheds light on Yosef’s apparent absent-mindedness.

Yaakov didn’t name his son Menashe because had forgotten about his past but rather because he was deliberately trying to make himself forget. People are often happy to quote their own successes and those of their ancestors. Each individual needs to continue investing energy into earning his own respect. Taking too much pride in your previous achievements and certainly in the achievements of others may serve only to reduce your effectiveness in the present. Yaakov was trying not to take any of his family’s credit or even his own but to continue working on earning his own respect. He was engaging in humility rather than pride in order to maximise his success in the present.

In order to do this and to impress this attitude on his children he named his son ‘Menashe’, as if to say, ‘forget the past which causes pride and focus on the present with humility so as to maximise effectiveness’. To establish the point further he adds that Efrayim3 was similarly named as Hashem made Yosef fruitful in the land of his affliction, meaning that his success is not in his merit but in the hands of Hashem.

Interestingly the same idea is found with the naming of Efrayim but from a different source. The Daas Zekeim of the Baalei Tosfos comment that Efrayim’s name is drawn from the word ‘Efer’ meaning ashes. Both Avraham and Yitzchak were compared to ashes. Avraham when he said ‘I am but dust and ashes’ and Yitzchak who was considered as a Korban Olah resulting from the Akeida. ‘Efer’ refers to the ashes that represent the trait of humility which Yosef was clearly trying to emulate through the naming of his children.

THE HUMILITY OF GREATNESS How is it possible then for Avraham and Yosef who were the leaders of

their time and immensely successful to still engage in the very important midda (character trait) of anava (humility) ?

The answers to this lies unscathed in the burning bush. Rav Chaim Kaufman zt”l suggests a reason why Moshe Rabbeinu4 didn’t want to accept the job of becoming the saviour of the Bnei Yisroel. Perhaps he

1 Bereishis 41:512 Author of the Lev Tov commentary on the sefer Chovos Halevovos3 And the second one he named Ephraim, for "God has made me fruitful in the land of my affliction."4 Shemos 3:2

felt torn between these two important traits, being a leader and being humble. Hashem showed him the humble bush that was consumed in fire yet wasn’t getting burned. It is possible to reach great heights as a fire does and your inner humility can remain very much intact.

Bearing in mind what Yosef did, we can now understand how this combination can function. You might have done many great things and you may be in a respectful high level position but if you focus on the tasks at hand and don’t look at your past or your position you can continue to achieve great things at the highest level. Your humility can cause your greatness but only if you don’t concentrate on how great you have become.

Weapons of light

The miracle of Chanukah is represented by the flame which lasted for eight days5. According to once approach there was enough oil to light the Menorah for one day but for the first seven days the oil and wicks were not diminished. I would suggest that this could be alluding to the humility with which the Chashmonaim conducted themselves. They did not attribute their success against the Greeks, to themselves but to Hashem. They didn’t focus on their own greatness and past deeds rather their singular concentration was to be Makedesh Shem Shomayim and fight for the cause of Hashem. The success of the Chashmonaim can be encapsulated by a Possuk we read every morning ‘Meoded anavim Hashem, mashpil reshaim adei oretz6’- Hashem strengthens those who are humble, causing the evildoers to fall to the ground.

RULES OF ENLIGHTENMENTA similar theme of humility can be associated with two famous laws

from Hilchos Chanukah. The halacha that one cannot benefit from the light which is the subject of the song ‘Haneros Halalu’7 and the law of the ideal height of Chanukah Menorah.

The Chachomim teach that we may not benefit from the Menorah’s light in any form other than to watch the flames rise towards heaven. This can be understood as a reminder of how we should conduct ourselves in our performance of Mitzvos. Don’t take pride in your own prior achievements when doing a Mitzva otherwise you will lose out on the performance and power of the present Mitzva you are engaged in doing. The Halacha also states8 that a Menorah should be placed between 3 and 10 Tefachim i.e. not much higher than few feet from the floor. The miracle of Chanukah was dependant on the midda of anava (humility) hence its performance reflects the very same idea. Hashem will bring His light and essence to those who humble themselves in their performance of His commandments.

May we all be zoche to perform the laws of Chanukah in the best and most humble of ways, passing on the message to our children that our true pride is humility, thereby revealing the true light of Hashem in this world.

L’ilui Nishmas Nachum Dovid ben Moshe

5 Yoseph ben Ephraim Karo (1488 – March 24, 1575) – Author of the Shulchan Aruch6 Tehillim 1467 Shulchan Aruch Chapter 6768 Shulchan Aruch Chapter 671

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5. Where do we find an allusion to Chanuka in Parshas Mikeitz when almost always Shabbos Chanuka falls?

Paroh: Egyptian Pharaoh

Egypt is associated with chomer, “raw material”,1 matter that is

incomplete until it gains tzurah, “form” which gives it identity and purpose.

(By way of analogy, a plank of wood is chomer; only by being fashioned

into a utensil, such as a chair, does it assume a form and function.)

The ancient Egyptian culture was one of unadulterated materialism

that refused to assume any defined “form” or meaning.

The servitude in Egypt prevented the Jew from achieving their own

unique “form” - their own spiritual character. Life in Egypt was a spiritual

existence of narrow restraints, the name Mitzrayim, Egypt, derived from

the root meitzer, “constriction”.

As slaves, the Jews exemplified chomer; they had no autonomous form,

but were ordered to fulfil the instructions of their masters who employed

them for their own use or means.2

Egypt was exile in a restrictive culture; a spiritual wasteland of

material indulgence with no desire for spiritual expansion. In this

dynasty, all the Egyptian kings carried the title, Paroh, which means to

“lay open”, to “untie” or “expose”.3 This expresses the Egyptian aspiration

to break down all of the defenses within a personality, in order to leave

man susceptible to his evil inclinations.4

In particular, the Paroh of Moshe’s time was the embodiment of

the yetzer hara, the evil urge.5 He brutally oppressed the Jews, and

was the primary obstacle to their physical and spiritual emancipation.

With his poisonous mouth, he conspired to destroy them – and thus

a rearrangement of the word Paroh yields the phrase peh ra, or “evil

mouth”.6

Paroh’s diametric opposite was Moshe, who possessed “form” and

purpose. Water represents “material” without shape. As Paroh’s

adversary, Moshe was “drawn out from the water”,7 and he would, in

1 Egypt is identified with a “donkey” whose Hebrew word chamor is etymologically linked to the word chomer. See Yechezkel 23:19-20.

2 See Maharal, Gevuros Hashem for an extensive elaboration of these two concepts and Ch. 3-4 in particular.

3 Paroh comes from the word poruah, to reveal or expose (see Shemos 32:25).4 Michtav MiEliyahu 2, Pesach p.18.5 “Paroh king of Egypt is the embodiment of the yetzer hara, Evil Inclination” (Rambam, Letter to his

son Rav Avraham).6 Similarly, while the Shechinah speaks from Moshe’s mouth, the front positive part of man, Paroh

corresponds to the negative back part of man. The name Paroh rearranges to form the word ha’oref, the nape. (See the writings of the Arizal and Rav Tzaddok HaKohen in Machoves Choretz 23a)

7 Shemos 2:10.

turn, “draw out the Jewish people” from the waters of Egypt within which

Paroh sought to drown the Jews. When Moshe gave “form” to the water

at the Reed Sea, it parted for the Jews and came crashing down upon the

Egyptian forces.8

Paroh’s nemesis, Moshe, opposed his “evil mouth” with words that

expounded the beauty of G-d’s Torah. When he took the Jews out of

Egypt, Moshe led them past a site called Pi HaCheiros, which means

“The Mouth of Freedom”. He helped the Jews gain the faculty of holy

speech. Contrast this with one of the cities the Jewish people constructed

in Egypt: Pitom – that is derived from the phrase Pi toym, “Mouth blocked”.

In Egypt, the Jews identified with its culture and chomer, having

plummeted to the forty-ninth level of spiritual impurity. Now they

journeyed in the desert for forty-nine days during which they purified

themselves from those forty-nine levels. And then, upon reaching Sinai,

they embraced Torah whose tzurah, would direct their lives and the lives

of their descendants.

Only after their redemption from the narrow straits of Mitzrayim

and Paroh could the Jews accept the new order of G-d’s Torah. The

framework for such a program of self-development and self-realization is

cheirus, “freedom”: “You can have no freer man than one who engages in

the study of the Torah”.9 The Torah way of life leaves an indelible stamp,

or “form,” upon a Jew – it gives him the “form” and direction for battling

his evil urge – his inner Paroh. With the Torah, the Jews learned how not

to be subservient to their material aspect. “They are My servants – and

not the servants of servants”.10

Every individual person experiences a personal Exodus when he

rejects the allure of the yetzer hara; when he dismisses any uninhibited

indulgence in the chomer of this world, and when he makes an effort to

gain meaning in his life by molding himself in the tzurah of the Torah.

Only by gaining victory over that inner Paroh, by spiritually freeing

himself from his own Egyptian mentality, can a Jew allow the Torah to

shape his existence into one of Divine worship.

8 Maharal, Gevuros Hashem Ch.18-19.9 Pirkei Avos 6:2. See our essay on Chur: Freedom Now10 Bava Metzia 10a

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FROM "PEOPLE OF THE BOOK" (2007: TARGUM)

Osher Chaim LeveneOrah

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6. The Beis Yosef’s famous question: Why do we light for eight nights when there was enough oil for one night, making the miracle only for seven nights?

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ATRAVELLING ON CHANUKAH

Joseph Faith Nishmas Yisroel

Reviewed byRabbi Dovid Tugendhaft

Disclaimer: This topic is complex and subject to considerable debate among the poskim. The short FAQ below merely aims to alert the reader to some commonly encountered issues and is not intended as a definitive guide. Anybody who finds themselves in an unusual situation on Chanukah should consult their Rav.

I’M STAYING AT MY PARENTS FOR SHABBOS CHANUKAH, TOGETHER WITH MY WIFE AND CHILDREN. IS IT OK TO LIGHT CHANUKAH CANDLES THERE ON FRIDAY AFTERNOON?

Yes, the fact that you’re staying there over Shabbos allows you to light there on Friday afternoon1. According to R. Moshe Feinstein and R. Shlomo Zalman Auerbach, the same would apply if you stay in someone else’s house for any individual night of Chanukah, as long as you are eating there too2. However, R.Yosef Shalom Elyashiv ruled that, if you are not there for Shabbos, you may only light in someone else’s house if you stay for the majority of Chanukah3. In his view, if you are away from home for only one night, you must appoint an agent (shaliach) to light at home on your behalf.

WE’RE GOING AWAY FOR SHABBOS, AND WILL BE SLEEPING IN ONE HOUSE AND EATING IN ANOTHER. WHERE SHOULD WE LIGHT CANDLES?

In theory should light where you’ll be eating4. However, there are numerous variables that could impact this question, so it would be best to consult your rav.

HOW ABOUT MOTZOEI SHABBOS?

According to R.Yosef Shalom Elyashiv, you may light at the place you stayed at on Shabbos. Since you were there when the obligation to light began, you are allowed to light there even if you plan on departing immediately afterwards5. R.Shlomo Zalman Auerbach’s view was similar, but he ruled that you should not leave for half an hour after you’ve lit6. Conversely, according to the Chazon Ish and R.Shmuel Vozner, you should light at home on your return7.

HOW ABOUT IF I’M ONLY GOING TO MY PARENTS FOR SUPPER, BUT PLAN ON RETURNING HOME LATER THAT NIGHT?

If your wife (and children) are not with you, then you must light at home on your return or ask your wife to light instead8. Even if your wife and children are with you, then according to the vast majority of poskim, you must still light at home, or appoint a shaliach to light at home on your behalf9. However, there is a minority view that allows you to light at your host’s house even if you do not plan on sleeping there, as long as your wife (and children) are with you and you are eating a meal there10.

I’M TRAVELLING ON BUSINESS OVER CHANUKAH. MY WIFE IS STAYING AT HOME IN LONDON, AND WILL

1 Ohr Yisrael (Dardak) 24:13, Shalmei Todah Chanukah p.208, Shu't Avnei Yashfeih 5:94:32 Shu't Igros Moshe YD 3:14:5, Chovas Hadar 1:n56, Shu't Teshuvos Vehanhagos 3:115:8,

R.Shlomo Zalman Auerbach cited in Halichos Beisah 23:n193 Liknos Chochmah p.134 Mishnah Berurah 677:12, Shalmei Torah 23:2, Ohr Yisrael 24:145 Peninei Chanukah 1116 Maadanei Shlomo p.213, Halichos Shlomo Chanukah 14:197 Shalmei Todah Chanukah 23:2, Mitzvas Ner Ish U'beiso 8:7, Kovetz Mibeis Levi 10 p.118 Mishnah Berurah 677:129 Ohr Yisrael 24:1210 Shu't Kinyan Torah 5:72, Piskei Teshuvos 677:n29, Beis Aharon Veyisrael 82 p.57

LIGHT CHANUKAH CANDLES AT THE NORMAL TIME. AM I ALLOWED TO MAKE A BRACHA WHEN I LIGHT IN MY HOTEL?

For reasons beyond the scope of our discussion, even if your wife is lighting Chanukah candles at home, it is at least preferable to light your own menorah, and in some scenarios, depending on which time zone you are in, you may even be obligated to do so, according to many poskim11. The Mishnah Berurah rules that even if you intend not to fulfil your obligation with your wife’s lighting, you should still try to either hear the brachos from someone else or light before she does instead of making them yourself12.

BOTH I AND MY WIFE WILL BE AWAY FROM HOME ON ONE NIGHT OF CHANUKAH, BUT WE WILL BE STAYING IN SEPARATE LOCATIONS. DOES MY WIFE HAVE TO LIGHT CHANUKAH CANDLES HERSELF, OR CAN SHE FULFIL HER OBLIGATION THROUGH MY LIGHTING?

According to many poskim, including R.Yosef Shalom Elyashiv and R. Shlomo Zalman Auerbach, your wife must light her own menorah13. However, R. Shmuel Vozner rules that, even in this situation, your wife fulfils her obligation through your lighting, as she does when she is away and you light at home14.

I’M STAYING IN A HOTEL WITH MY FAMILY ON CHANUKAH. WHERE SHOULD WE LIGHT CHANUKAH CANDLES?

Some poskim say that, if it is not impractical or dangerous, you should light in your hotel bedroom, as this is the only place in the hotel that is specifically designated for your use. However, others rule that you should always light in the hotel dining room15.

I’M PLANNING ON TAKING A CRUISE DURING CHANUKAH. CAN I LIGHT CHANUKAH CANDLES ON THE SHIP?

Yes16. The same would apply if you’re driving through the night17, or, according to many opinions, taking an overnight train18.

I’LL BE ON A FLIGHT THAT DEPARTS BEFORE CANDLE-LIGHTING TIME AND LANDS AFTER DAWN. WHAT SHOULD I DO ABOUT LIGHTING CANDLES?

If your wife will be at home, she should light candles there. According to some opinions, this will allow you to fulfil your obligation, even when you’re in a different time zone19. If your wife is travelling with you, then you should try to arrange your flights in a way that allows you to light. Although, in previous decades, some poskim advised lighting at least one candle on the plane20, this is, of course, no longer possible21. That said, some suggest that, when nobody will be lighting at home, you should at least “light” a battery-powered electric torch without a bracha22.

11 Shu’t Minchas Yitzchak 7:46, Shu’t Be’er Moshe 7:263:2 cf. Halichos Shlomo Chanukah 13:412 677:1613 Ohr Yisrael 24:9, Halichos Shlomo Chanukah 13:dvar halacha 1314 R.Yosef Shalom Elyashiv cited in Kuntres Halichos Vehanhagos p.1115 R. Chaim Kanievski cited in Ohr Yisrael 24:2616 R. Yosef Shalom Elyashiv cited in Kuntres Halichos Vehanhagos p.10, Ohr Yisrael 24:2717 Shu’t Mishneh Halachos 7:8618 Shu’t Maharsham 4:146, Shu’t Az Nidberu 7:6719 Shu't Rivevos Efrayim 8:267:3, R. Chaim Kanievski cited in Gam Ani Odecha p.18, Ohr Yisrael

24:2820 Shu't Betzel Hachochma 4:12721 R.Osher Weiss cited in Kovetz Darchei Horaah Chanukah 822 Mekadesh Yisrael (Harfenes) 92

FRIDAY 25TH DECEMBER SUNDAY 27T

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7. Where is the reading for Chanuka from and why?

NO FONE FURSDAY!Not touching your phone throughout Shacharis on Thursday mornings.Can you handheld that? 0800-613-HANDLE-IT?

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AHTHANKING HASHEM FOR MISFORTUNE

AND DELIVERANCE

Rabbi Zev Leff Rav of Moshav Matityahu

Rabbeinu Yonah writes in Shaarei Teshuvah, “When one receives Hashem’s chastisement and as a consequence improves his ways, it is proper for him to rejoice in his sufferings, for they brought him great benefit, and he should thank Hashem for them as he would for other successes ... and one who truly trusts in Hashem should hope in the midst of his distress that the darkness will be the cause of his light .... As our rabbis, of blessed memory, said, “If I did not fall, I could not have arisen; if I had not been in darkness, it would not have been light for me” (MIDRASH TEHILLIM 22).

We do not celebrate our salvation alone, but also the misfortune and suffering that necessitated that salvation. The suffering and the deliverance are to be seen as one indivisible unit. If someone dug a hole in a public thoroughfare into which someone else fell and broke his legs, he would deserve little thanks for offering to pay the medical expenses. But if a doctor has to break an arm in order to reset it properly, he deserves thanks for both the breaking and the resetting. So, too, must we recognize Hashem's providential hand in our suffering as well as our deliverance.

The Sfas Emes explains that the days of Chanukah were designated as days of hallel ve’hoda’ah (praise and thanksgiving): hallel for the miraculous salvation and hoda’ah for the suffering and misfortune that preceded it. Thus in the Al Hanissim prayer that is added to Shemoneh Esrei during Chanukah, we not only thank God for His miracles, deliverance, and mighty acts, but also for the battles.

The Gemara (SHABBOS 13B) says that those who composed Megillas Ta’anis (the list of all the days commemorating miraculous deliverances for the Jewish people during the period of the Second Temple) cherished calamities. In other words, only those who could appreciate the Divine involvement in misfortune could truly place the deliverances in their proper perspective.

Our inability to perceive the Divine in our suffering is a result of our limited perspective. The Gemara (PESACHIM 50A) asks on the verse, “On that day will Hashem be One and His Name One”- “Are Hashem and His Name not One now?” The Gemara answers that this world is not like the next world. In this world we say the blessing, hatov vehameitiv, on good fortune and dayan ha’emes on misfortune. But in the World to Come, we will say hatov vehameitiv on everything. In this world we write Hashem's name with the letters, hey, vov, hay, yud, but we pronounce it. In the next world, Hashem's name will be read as it is written.

In the next world, when we look back in hindsight, we will understand that all the misfortunes upon which we made the blessing dayan ha’emes in this world were really for our good, and then we will say hatov vehameitiv retroactively. Similarly, Hashem’s Name signifies that He transcends time, that He was, is and always will be. It is a name that connotes mercy, for in the final analysis, beyond time, all is for the good. Since we are bound by time, however, we cannot relate to Hashem's name as it written. Rather, we see misfortune and adversity, and relate to Hashems’ a name that signifies that Hashem masters and guides everything in the world, whether it appears to us as good or bad.

Reb Shraga Feivel Mendlowitz used to give the following mashal. When a small child draws a person, it is obvious from the start that the circle on top is the face, the line going down is the body, and the lines projecting out are the arms and legs. But when a master artist paints a person, he may start with a stroke of bright red, which to the uninitiated viewer appears to ruin the canvas. Only when the painting is completed, will it be obvious why the stroke of red was needed for contrast. So, too, Hashem is painting a masterful panorama of history. As the painting develops, there are strokes that we see as unnecessary or detrimental. But when the painting is finished, it will be obvious that every stroke was necessary for the perfection of the picture. That is what the Gemara means when it says there is no artist like Hashem (BERACHOS 10A).

When Moshe Rabbeinu asked Hashem to explain the suffering of the righteous and the prosperity of the wicked, Hashem responded, “You will see My back, but My face, you cannot see,” (SHEMOS 33:23). The Ksav Sofer explains: “My back-when the world reaches its completion, then you will understand in

hindsight; but My face- with foresight, as the events are unfolding, you will not comprehend.”

We must, says the Gemara, make the blessing of dayan ha’emes with the same joy that we make the blessing, hatov vehameitiv. But if we recognize that all misfortune is really for our good, why do we not make hatov vehameitiv on everything that happens? The answer is that we must function on two levels simultaneously. From the standpoint of our physical beings, we are bound by time and hence experience misfortune as misfortune. What is more, that is how God wants us to relate to it. Our suffering is comparable to a painful operation which will cure us of a spiritual malady from which we suffer. Although one is happy that an operation will result in his ultimate recovery, the necessity for the operation and the pain it involves is still reason to be somber. At the same time, our neshamos transcend time, and therefore inwardly we are aware that this misfortune will ultimately be revealed as good. This gives us an inner simchah, even as we cry outwardly.

The real meaning of the blessing dayan ha’emes is not that God is the True Judge, but rather that He is the Judge of Truth. Only He can determine how the truth will ultimately be revealed-sometimes it will be in ways that are clear and sometimes in ways that are elusive and confusing to us.

Now we can understand the distinction of Nachum Ish Gamzu, so named because he responded to every misfortune with the words, “Gam zu letovah-this is also for the good.” But if every Jew is required to believe that everything from Heaven is for the good, wherein lies Nachum’s special distinction? The answer is that one is only required by halachah to acknowledge that from Hashem's standpoint all is good. Yet one is permitted to react to misfortune as misfortune from his own limited perspective. Nachum, however, actually related to misfortune as good, an achievement far beyond the halachic requirement.

My wife once asked me: Why does Miketz end in the middle of the story, with Binyamin’s fate hanging in the balance, rather than with Yosef revealing himself? The story of Yosef and his brothers, says the Chafetz Chaim, contains a good lesson for the future. We often imagine that when Mashiach comes, days if not weeks will be needed to explain the many tragedies of our history. But it is not so. With only two words - “And Yosef, I am Yosef” - Yosef cleared up all his brothers’ questions. So, too, when Hashem reveals Himself and the complete picture of the world becomes known, only two words - “And Hashem, I am Hashem” - will be necessary. The chachamim who divided the weekly Torah readings, intentionally ended Miketz with a cliffhanger to teach us that although all is ultimately for the good, sometimes one must wait until “next week’s sedrah” to understand how this is so.

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8. Do any of the days of Chanuka have a special name and why?

S P O N S O R E D

NEW OMUD YOMI SHIUR BY RABBI TUGENDHAFT שליט“אStarting with Meseches Sotah | Mon-Fri 6:30-7:15am@ Nishmas Yisroel | STARTING on Tuesday 5th January

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Rabbi Danny Kada S&P Sephardi Community

In this week’s parshah we read of Yoseph’s rise to fame. The catalyst of his success were the dreams that Pharaoh took so seriously. Yoseph interprets Pharaoh’s dreams in a wise and accurate fashion and in doing so manages to impressed Pharoah so much that, Yoseph is appointed viceroy.

The Torah seems to take dreams very seriously. In the book of Bereishit

alone there are seven explicit references to dreams (BEREISHIT 20:3, 28:12,

31:11, 31:24, 37:5, 40:1, 41:1). In addition to this there are many more implicit

references to dreams throughout Tanach. In Melachim 1 (3:5-14) we read

of King Shlomo’s dream in which G-d offers him anything he wants. In

reward for requesting understanding, Shlomo is blessed with wealth and

long life. Seemingly, dreams seem to be very real and indicative of life’s

future.

And yet, in spite of all of this, there are later references in Tanach that

give a rather different perspective on dreams. King Shlomo himself, the

wisest of all men, said in Kohelet (5:7) ‘For despite many dreams and

vanities and many words, only fear G-d’, seemingly equating dreams

with vanity and emptiness. The prophet Zechariah tells us (10:2) that ‘the

dreamers speak lies’, ostensibly implying that dreams are deceitful and

untrustworthy.

We find this same inconsistency in the Talmud. On the one hand

we have over four pages in the Talmud (BERACHOT 55A-57B) devoted

to interpreting the most obscure dreams. R. Hanina (YOMA 87B) and

R. Yochanan ben Zakkai (Baba Batra 10a) both took their dreams very

seriously. Yet, we find in Horayot (13b) statements implying that dreams

are not to be relied upon. R. Meir says, “Dreams do not help nor harm”. R.

Shimon ben Yochai said: “As there is no grain without chaff, so there is

no dream without vain things.”

So are dreams authentic and genuine experiences to learn from or

not?

One of the first things we do when we wake up in the morning is wash

our hands three times alternately. The Kabbalistic reason given for this is

that when one goes to sleep at night his soul leaves him. Whilst the body

rests, the soul ascends heavenward to recharge. Only the most basic soul-

powers required for bodily functions (the nefesh part of the neshama) are

left in place. The resulting void allows for a negative spiritual state and

upon awakening we wash our hands to remove the remaining vestiges

of this impurity.

Whilst the soul is separated from the body and no longer suppressed

by it, the soul is ‘in touch’ with spiritual entities. These spiritual entities

may well inform the soul - the real identity of every human being - of

the impending future or other such important information. What the

soul gleans from these entities can sometimes be transmitted, during its

interaction with the spiritual entities, down to the ‘guf’, the actual body

of a human. This is the basis of dreams. A dream is essentially a fuzzy

transmission of a ‘live’ interaction between one’s soul and spiritual forces

in higher dimensions.

It is said of the saintly Arizal (R. Yitschak Luria Ashkenazi, 1534–

1572) that the spiritual elevation and knowledge that he would glean

in one night’s sleep is equivalent to what most human beings achieve

during 70 years of conscious life. This is because when he was asleep

his soul would be connected with angels who would communicate to his

soul – and by transmission, to his body – the most lofty concepts which

would take an ordinary human being so much effort and toil to achieve.

Now these spiritual entities are not always noble ones. They can be

good angels, but they can also be malachei chabalah, angels of destruction

or demonic angels who convey false and fabricated messages. Whilst

one’s soul is interacting with these negative forces the content of this

communication may be transmitted down to the guf resulting in dreams

that are inherently false and incorrect.

Hence a dream may be conveying a truth and a reality, but may also

be conveying a false message. It all depends on the spiritual source and

messenger of the dream. If it is from the positive spiritual forces the

dream is a genuine and accurate one, whereas if it is from the negative

spiritual forces the dream is not genuine or accurate.

Furthermore, regardless of whether a dream is conveying a truth,

there is always an element of nonsense in a dream. The Talmud teaches

that dreams are also caused by physical influences such as the food we

eat, and by things we do or think about during the day.

In conclusion, a dream can be real and foretelling. But a dream should

never be taken too seriously as it may be false on two accounts. Firstly,

the source of the dream may be from a negative source, and secondly

even if it is from a positive source, a vast majority of the dream may just

be a reflection of one’s thoughts and actions during the day.

Sweet dreams!!

Based on Berachot 55b, Zohar Vayeishev 37:17), Derech Hashem (3:1:6)

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9. Why are the celebrations of a festive meal (as seen on Purim) missing on Chanuka?

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iving 12 A PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIMExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. H

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim

- donating 10%-20% of your income, starting with the two primary sources, the ma’aser kesofim income and expenditure calculations and the main categories for distribution.

Section C - Ma’aser KesafimChapter 4 - Expenses and Deductions

A. HOUSEHOLD EXPENSES1. These expenses are not deductible.

B. EMPLOYEE1. An employee can deduct from his income

all his work expenses. These include travel expenses incurred for business, training costs, courses and professional subscriptions.

C. SELF EMPLOYED1. A self employed individual can deduct all

business expenses including, for example, staff salaries, cost of materials and stock, office rent, insurance, computer expenses, broadband and phone costs, leasing a car for the business, legal fees for business activity, accountancy costs, business travel and basic entertaining of clients.

2. He can also claim accommodation and food on business trips but only the excess expenses above what he would have paid for at home.

3. Additionally, a self-employed individual can deduct the cost of buying a car, fixtures and fittings which are used entirely for business. Where the asset is used partly for business and partly for personal purposes, he should estimate the percentage of time used for business and personal, and claim only the business share.

4. He can also deduct any income tax, capital gains tax and National Insurance contributions paid to HMRC.

D. CHILDCARE1. A woman who is working outside the home,

can deduct the cost of childcare from her income, provided she would not have hired the childcare otherwise.

E. PARTNERS PROFIT SHARE1. All valid business expenses of the partnership

are deductible, before calculating the share of the profits.

F. GENERAL LOSSES AND CARRY FORWARD1. Where a genuine business or rental loss has

been incurred, this can be deducted from other earnings or income of the current year, to reduce your ma’aser kesofim calculation.

2. Losses may not be carried forward to offset profit or income in future years.

G. TAXES1. Any PAYE, tax deducted at source, and National

Insurance contributions can be deducted from your income to arrive at net income. Similarly, tax paid directly to HMRC under the Self Assessment system may also be deducted before calculating your net income. Taxes not deducted at source or directly related to your income such as Council Tax and similar, are not deductible.

Chapter 5 – Distributing your Ma’aser Kesofim

A. FOUR CATEGORIES OF MA’ASER KESOFIM.1. The question of where to direct your ma’aser

kesofim funds is a highly complex one and about which there are many opinions. We have followed principally the Chofetz Chaim, from his sefer Ahavas Chessed, Part Two, Chapters 18-21.

2. We have identified four categories of various levels of importance, where you might contribute your ma’aser funds, and proceeding through the following chapters we shall explain under which circumstances you can use your ma’aser kesofim for each category.

CATEGORY 1 – TZEDOKOH AND TORAH SUPPORT FOR ANIYIM:a. In Chapter 1 A:2 we mentioned the two

primary sources for ma’aser kesofim:

i. Mitzvas tzedokoh.

ii. The extension of your obligation to take ma’aser from youragricultural produce to include further your financial income.

b. Based on these two sources there are two principal uses for ma’aser kesofim, which are both classed as Category 1.

i. Supporting aniyim in general whether individuals or welfare institutions.

ii. Supporting Torah study, this refers mainly to support for aniyim who are learning or teaching Torah, but may also apply to supporting Torah institutions, see Chapter 6:C-D.

CATEGORY 2 – CHESSED AND GENERAL TORAH SUPPORT:

a. As mentioned in Section B 1:A.7 the mitzvoh of chessed is, unlike tzedokoh, not limited to supporting only aniyim. Supporting causes which can be classed as chessed, for example hosting guests, depositing funds in a free loan fund, supporting special needs children and the elderly, financing medical needs and supporting projects of other communities, for example, helping them to build mikvahs, shuls or to fund a bris.

b. Supporting Torah even for those who are not aniyim, such as kiruv and youth programs which focus primarily on Torah study.

CATEGORY 3 – OTHER MITZVOS AND WORTHY CAUSES:a. Tertiary use of ma’aser kesofim funds is

for fulfilment of mitzvos or to aid worthy causes, which could not be classed as tzedokoh, Torah support or chessed. This category therefore includes support for those youth organisations which focus primarily on social activities. It also includes fulfilling your own optional mitzvos or personal stringencies, which you could not afford without resource to these ma’aser kesofim funds.

CATEGORY 4 – RESTRICTED USES:a. This refers to using ma’aser kesofim funds

for obligatory mitzvos or for paying your personal, financial obligations. Examples of this category include using the ma’aser kesofim for kiddush, arba minim, to cover the basic obligations of Matonos Levyonim and Mishloach Monos, your children’s school, yeshiva or seminary fees, your shul or burial fees, communal taxes (in those communities where they are invoiced, see Section A 1:E) and your household expenditure.

To Be Continued ....

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10. The Jews did not have enough oil for eight days and a miracle made one day of oil last for eight days until they managed to produce more oil. Why did they need this miracle as there is a principle of טומאה הותרה בציבור – even tomei oil can be used?

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AHMIKEITZ – INSIGHTS IN RASHI: YOSEF’S

FORGIVENESS OF SHIMON

Rabbi Yehonoson Gefen Rabbi for Keter HaTorah

Bereishis, 42:24: “And he turned away from them and he wept; he returned to them and he spoke to them; he took Shimon from them and imprisoned him before their eyes.”

Rashi, 42:24: Sv. Before their eyes: He only imprisoned him before their eyes, but once they left, he took him out, fed him and gave him drink.

When the brothers came to Mitzrayim, Yosef immediately recognized

them and decided not to reveal himself, rather he pretended to suspect

them of being spies.1 As part of his plan, he arrested one of the brothers,

Shimon. Chazal point out that of all the brothers, Shimon and Levi were

the main instigators of the plot to kill Yosef, indeed Rashi states that

Shimon was the one who initiated the plan to kill Yosef and then later

Shimon was the one who pushed him into the pit. Yosef now imprisoned

Shimon and released the other brothers. A number of reasons are given

for why Yosef imprisoned Shimon in particular2, but it is very clear that he

had no base motives of revenge. This is proven by the fact that as soon

as the brothers left, Yosef released Shimon from his jail and even provided

for him. The Midrash goes even further – it implies that Yosef himself

personally looked after Shimon, giving him food and drink, washing and

anointing him.3 Why did Yosef go this far – was it not enough that Yosef

released him from jail – why did he attend to his material comforts and

act as his valet?!4

The answer can be found in the teachings of Rav Yisrael Salanter zt”l:

He taught that when someone suffers insult or injury and is asked for

forgiveness, it is not enough to merely forgive him, rather he should go

so far as to do kindness to the offender because in order to restore good

feelings between the two, requires repaying a bad deed with a good deed.5

1 The commentaries discuss why Yosef acted this way, but it is not the subject of this article.2 Rashi explains that he wanted to separate Shimon and Levi because he knew how dangerous that

combination could be from the incident with Shechem many years earlier. Others suggest that he wanted the brothers to realize that what was happening was a measure for measure punishment for the sale of Yosef – therefore he imprisoned Shimon because he was the main instigator of the plot to kill Yosef. Ibn Ezra says that the logical hostage would be the first-born, Reuven, but Yosef spared Reuven in gratitude for his having been the one who tried to protect him when the brothers were planning to kill him. Therefore, he took the next oldest brother, Shimon.

3 Bereishis Rabbah, 91:8.4 See Artscroll, Midrash Rabbah, Sefer Bereishis, Vayeishev-Vayechi, p.14 for this question and

answer..5 Ohr Yisrael, p.115. Even though it is not apparent that Shimon asked Yosef for forgiveness, Yosef

had just overheard all the brothers acknowledging that they were cruel in their treatment of their brother. A possible alternative explanation is perhaps that Yosef was on such a high level that he treated Shimon so well even though he had not asked for forgiveness.

Rav Yisrael offers suggests two reasons for recommending this course

of action. Firstly, it is a fulfillment of the Mitzva of halacha b’drachav –

emulating Hashem’s character traits. We see that Hashem is constantly

repaying sinners’ disloyalty with benevolence in that even after the sin

and before repentance, the person continues to live and enjoy life. We

know that Hashem constantly renews the world so that every moment

He is performing a new act of kindness to all His Creations. Therefore,

the continued existence of a sinner is testimony that Hashem performs

innumerable acts of kindness to him, despite his sinful behavior. Similarly,

a person should strive to emulate Hashem and perform acts of kindness

with someone who wronged him, and this applies even if the person has

not asked for forgiveness.

A second reason for reacting to a sinner with kindness is that mere

thoughts or words of forgiveness are insufficient to uproot the negative

feelings that a person has towards a sinner. This is based on a halachic

(legal) principle that ‘a deed can reverse a thought, but a thought cannot

reverse a thought’.6 Accordingly, in order to fully banish negative feelings

to a person, it is necessary to actively help them. Yosef had every right

to have hard feelings towards Shimon – to ensure that these feelings

against Shimon were completely eradicated, he went to so far as serving

Shimon to an extreme degree.

Rav Yisrael himself was famous for benevolence to people who had

wronged him: Once while traveling by train, a man, not recognizing

Rav Yisrael, terribly insulted him. When the man realized Rav Yisrael’s

identity, he begged for forgiveness. Having received it, he then said he’d

come to receive a certificate to become a shochet (ritual slaughterer).

Without being asked, Rav Yisrael helped him to get tutors so he could

pass the exam. He then went out of his way to find him a job. Rav Yisrael

thus applied this trait of not only forgiving one who wronged him, but by

actively helping him!

Of course, it is not easy to forgive someone who caused us pain, but we

learn from Yosef, that the correct response is to forgive him and even do

kindness towards him. It is important to add, that doing so also benefits

the victim himself in that it enables him to achieve closure by treating

the perpetrator like anyone else deserving of kindness. May we merit to

emulate Yosef HaTzaddik in the way that we treat those who wrong us.

6 Kiddushinm 59b.

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11. What is the significance of the Chanuka miracle coming about through Kohanim, the Chashmonoim?

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SOME QUESTIONS ON CHANUKAH FROM THE SHAILATEXT TEAMThe Federation’s ShailaText team has put together a few Q and As on Chanukah, based on some of the Shailos received by the service in recent weeks. To make use of this‘Ask the Federation’service, send an SMS to ShailaText on 07860 017 641 for a personal and confidential response within four working hours.

Please note that these ShailaText answers were in response to specific questions but wherever possible one should consult one’s own Rav.

L’ILUI NISHMAS DAYAN GERSHON BEN RAV ARYEH LEIB LOPIAN ZT”L

Nowadays people are out in the streets until late into the night; is it best to use more oil (or bigger candles) to publicise the Chanukah miracle for as long as possible each night? 15:04

The Shulchan Aruch (OC 672:2) rules that one should put su cient oil in the menorah ad sh’tichleh regel min ha’shuk – until no people are found in the market place. In former times, this period was roughly half an hour after nightfall as people were no longer in the market place due to lack of light. The poskim discuss if, with the advent of electric lights, which enable people to remain on the streets until late into the night, one is obligated to ensure that the lights burn until that time or does the half-hour period remain even nowadays? Although the Brisker Rov (based on his understanding of the Rambam – Hilchos Chanukah 4:5) maintains that nowadays there is an obligation to ensure the candles burn longer into the night, it seems that the general consensus amongst the poskim is to say that the half-hour time period remains even nowadays. They do concede that it is, nevertheless, praiseworthy to try and keep the candles burning until long into the night as practically, people are in the streets until late and therefore one is able to publicise the miracle that much longer. This was the custom of Rav Shlomo Zalman Auerbach, Rav Elyashiv and others. Apparently the Chazon Ish (as reported by Rav Chaim Kanievsky) used to extinguish the lights after the half hour period and was not particular to keep them burning any longer. In summary, according to most opinions, the obligation remains at half an hour but one is encouraged to have the candles burn longer if possible. 15:30

We are holding a Chanukah party on the last night of Chanukah, due to begin just before shkia. Assuming it goes on past nightfall, do we say Al Hanisim in bensching? 14:45

Many thanks! 15:45

This question is relevant for every Shabbos of the year. When beginning Seudah Shlishis late on a Shabbos afternoon, it will almost always run into nightfall. The familiar ruling is that since the seudah began on Shabbos, we will say retzei in bensching. In technical terms, the rule therefore, is that we follow the beginning of the meal.Poskim however point out an important twist. If one has already davened Maariv on Motzei Shabbos, it would be self-contradictory (Tarti DeSasri) to now bench with retzei. Thus we are told not to mention Shabbos in bensching. Similarly, the Mishna Berura (263.67) suggests that if you have ‘called it a day’ by reciting Boruch Hamavdil, it is doubtful whether you can now mention Shabbos. The same would apply on Chanukah and if you have davened Maariv during the party, you should not say Al Hanisim.In the event that the party begins after shkia on Chanukah there would be no need to say Al Hanisim. 15:30

I have been told that a woman should not do any work so long as the candles are alight. Does this mean I cannot cook supper or wash the dishes? 09:04

Thank you, a freilichin Chanukah! 10:35

There are many opinions who forbid only laborious activities but permit cooking and baking. According to this opinion, washing the oor or the dishes depends on the amount of time and e ort needed to do the job. This is the opinion of Rav Wosner and Rav Chaim Kanievsky. The Chazon Ish apparently also used to rule as such and equates the types of melacha a woman should refrain from on Chanukah to the type she should not do on Rosh Chodesh.Rav Elyashiv and Rav Shlomo Zalman Auerbach however rule that women should refrain from all melacha during this half-hour period including cooking and baking. This is apparently also Minhag Yerushalayim (according to Rav Yisroel Yaakov Fisher). They explain that the reason to avoid melacha is in order to be able to focus on the miracle of the Chanukah candles. They say, the halachic nature of the custom is to avoid any hesech ha’daas – lack of focus from the mitzvah at hand. Rav Shlomo Zalman rules based on this; women are allowed to fry latkes or bake doughnuts as these are special Chanukah foods and indeed do not detract from thinking about the miracles, but actually focus our mind on the events of the day! 10:18

1 Chanuka comes from the word “chinuch” meaning new start of something. Here it is used to commemorate the rededication of the Beis Hamikdosh from the defilement of the enemy. The Ran (to Shabbos 21) says it is a contraction of two words - כ“ה ,חנו meaning that they rested (from battle) on the 25th (of Kislev).

2 The Roikaiach sees it alluded to in Parshas Emor straight after talking about the festivals (in Chapter 23) it talks about oil for the menorah alluding to Chanuka.

3 See Rashi (Devorim, 33:11) by the blessing of Moshe to the tribe of Levi before he died. There it alludes to Moshe seeing the battle of the few Chashmonoim against the numerous Greeks and Moshe davens for their success.

4 The Ben Ish Chai says that the 25th word from the beginning of the Torah is the word “Oir”, light, alluding to the light of Chanuka. When it lists in Parshas Masei the different forty-two camps, the 25th one is called “Chashmoina” (33:29), alluding to the Chashmonoim’s victory on the 25th of Kislev.

5 At the end of Parshas Mikeitz, in addition to listing the usual number of pesukim, it unusually adds the number of words in an unusual manner. It says 2000 and 25 words. The Bnei Yisoschor sees in this an allusion to Chanukah. The minimal requirement is for one candle on each of the eight nights of Chanukah. Ner, candle, has the gematria of 250 for the eight nights equals 2000. The 25 alludes to Chanukah happening on the 25th day of Kislev.

6 The Meiri (to Shabbos 21b) answers that the miracle for the oil is for seven days. However, the first day is for to remember the miracle of the victory of the battles of the Chashmonoim, making a total of eight days.

7 The reading for Chanuka is from Parshas Nosoi, the twelve korbonois brought by the Nesiyim after the inauguration of the Mishkon. Since Chanuka is a new inauguration of the second Beis Hamikdosh therefore if it appropriate to read this.

8 The last day of Chanukah is given a special name of “Zois Chanuka” after the words that appear in the reading of the parsha on that day. Chazal see this as the final time

when the messengers send out on Hoshana Rabba are given the all clear to finally carry out the decree of the year.

9 The Levush explains that Purim is when the decree was on physically killing all Jews with no option of converting. Therefore the celebrations involve the physical seen in the eating and drinking. Chanuka is when the decree was on the spiritual where there was an option to convert, as seen by the Misyavnim. Therefore the celebrations are more spiritual seen in the Chanukah lights.

10 The Pnei Yehoshua (to Shabbos 21) answers that it comes to show the love of Hashem towards the Jews returned even after sinning. Even at a time when they did not need the miracle, nevertheless he did it.

11 The main decree of Chanukah came about since the Jews were lax in their avoda. The place of avoda is in the Beis Hamikdosh and therefore the decree was that this place would be affected. However, when the Kohanim, who work in the place of the avoda, re-strengthened themselves to give up their lives to reinstate the avoda, this warranted a miracle. (see Bach to O.C. 670)

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ANSWERS

RIDDLE ANSWER רבד הזהב בגדי-שש מרכבת המשנה צפנת פענח צדה לדר כסף משנה

משנה-כסף בית יוסף משאת בנימן

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CHANUKAH

Rabbi Daniel Roselaar Rav of Kehillat Alei Tzion

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

Shabbat and festivals are referenced in our prayers with inclusions ini) the amidahii) the bircat hamazon; andiii) the me-en shalosh bracha (al hamichayah) recited after eating cake and certain other foods.

However, Chanukah and Purim are referenced only in the amidah and bircat hamazon (with Al Hanissim) why are they not incorporated into the bracha me-en shalosh?

Several answers have been suggested to explain why Chanukah and Purim are different from other festivals in this regard.

i) On Shabbat and Yomtov there is an imperative to make reference to the religious nature of the day in bircat hamazon – to the extent that if retze or yaaleh veyavo are omitted then bircat hamazon must be repeated. But the Talmud (Shabbat 24a) asserts that on Chanukah and Purim there is no imperative to recite al hanissim in bircat hamazon and that it is an optional (though optimal) addition. Thus since these festivals are

included in the full bircat hamazon only by dint of minhag, no minhag developed to include them in me-en shalosh, which is essentially an abridged and shortened form of bircat hamazon. (Vilna Gaon)

ii) Al hanissim is a form of thanksgiving and as such must be included in a bracha of thanksgiving. Such a bracha appears in both the amidah and the bircat hamazon. But me’en shalosh, which is a one multi-themed blessing, is not a bracha of thanksgiving and thus there is no framework within which to include al hanism. (Eliyah Rabba)

iii) The very nature of Al Hanissim and the thanksgiving due on Chanukah and Purim is that it is an extension of the thanksgiving that is already present. However the bracha of me’en shalosh is by definition a contraction and therefore it would be anomalous to expand it with a phrase that represents an extension. (Rav J B Soloveitchik)

iv) By definition, the bracha of me’en shalosh is one long bracha with components that reflect individual brachot in bircat hamazon. If retze or yaaleh veyavo are omitted on Shabbat or Yomtov, in some circumstances they are replaced by a compensatory bracha and it is thus appropriate to include these occasions in the me’en shalosh. But Al Hanissim never appears in bircat hamazon as its own bracha and thus reference cannot be made to Chanukah or Purim in the me’en shalosh. (Bet Halevi)

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1. What is the signi cance of Yaakov and Eisav being twins?

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TOLDOS - DID YITZCHAK NOT KNOW ABOUT THE TRUE NATURE OF EISAV?Rabbi Shmuel KimcheRabbi at Yeshivat Reishit Yershalayim

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

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T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

Did he? In the entire episode of Eisav and Yaakov growing up in the house of Yitzchak Avinu culminating in the brachos ‘taken’ by Yaakov – nothing is more perplexing than the passuk:

“And Yitzchak loved Eisav for ‘game’ was in his mouth, and Rivkah loved Yaakov.”Was Yitzchak really in the dark over who Eisav was? According to the Midrash, Eisav was involved in Gilui Arayos, Shefichus Damim and Avoda Zarah (see Rashi and Midrash on 25:29) – he was an unmitigated rasha! Why did Yitzchak wish to convey the brachos of Avraham his father to Eisav? Why didn’t Rivkah give her husband a ‘reality check’ – she seems to have known the truth.

We find many approaches in Chazal to these questions, and what I find amazing about the lives of the Avos, is that each approach to probing a little beneath the superficial gives us (or at least me) tremendous insight into human nature.

Rashi – “Kedushah of Yitzchak”“Ki tzayid bepiv” ‘Game was in his mouth’ – Midrash Tanchuma Toldos #8 (quoted by Rashi): “Eisav would come back from the field and ask his father ‘How does one take ma’aser for salt’. It seems from this, that Yitzchak was beguiled by Eisav’s pretense of being ‘holier than

necessary’. The fact that Eisav excelled in the mitzvah of Kibud Av (Bava Metzia 87a), only helps us to see that in fact Yitzchak may have been misled by Yitzchak. (Which is undone when Yitzchak realises ultimately that the rightful brachos went to Yaakov – see 27:33, and midrash quoted by The Stone Chumash.)“And when Yitzchak became old, his eyes were dimmed… (27:1)” – ‘Rashi: The tears of the malachim at the Akeidah fell into Yitzchak’s eyes and dimmed them (paraphrase).’ Clearly, this midrash is not literal for a host of reasons (some brought to attention by members of the shul!) – and is to be understood that through the Akeidah, Yitzchak reached a level of total kedushah which semi-detatched him from this world. “The ashes of Yitzchak still remain atop the mountain” (Rashi 22:14). This made it impossible for Yitzchak to identify Eisav’s true nature.

Netziv – (HA’AMEK DAVAR 24:65) – “Awesome Relationships”

“And Rivkah lifted her Eyes, and she saw Yitzchak, and she fell off her camel…and she took her veil and covered herself”. The Netziv understands the entire ‘first encounter’ between Yitzchak and Rivkah (at the end of Chayei Sarah), was purely to lay ground for the brachos to be directed towards Yaakov: “From this moment on [Rivkah] was in awe of [Yitzchak], and her relationship with Yitzchak was not like that of Avraham and Sarah, or Rachel with Yaakov – where whenever they had some disagreement they would speak freely and with passion – this would never be the case with Rivakah [and Yitzchak]…. Rivkah never had the heart to confront Yitzchak and share her opinion about Eisav, where she understood the truth about “Ki tzayid bepiv”. This was all hashgachah so that things would turn out the way Hashem wanted them to….”Here too, the Netsiv understands that Yitzchak was never privy to Eisav’s true nature – and only because the relationship between Yitzchak and Rivkah was one of awe,

rather than camaraderie. I find this to be incredible; that the Avos had different forms of relationship with each other!

Sfas Emes – “Yissachar and Zevulun”“The original plan was for Eisav to tend to material matters in an honest and scrupulous fashion, while Yaakov would tend to spiritual matters. They would enjoy a partnership akin to that of Yissachar and Zevulun in which each would be supportive of the other, and a world leader in his own right. Only once Eisav abandoned his responsibilities was Yaakov saddled with both sets of responsibility.”Yitzchak knew only too well that Yaakov was the “Dweller of Tents”, and that he would be a true continuation of the mesorah of Avraham Avinu – yet what about Eisav? Yitzchak would give him the brachah of “Mital hashamayim u’mishmanei ha’aretz”, that Eisav should combine his natural tendancies of “aretz” and focus them towards spiritual ends “Shamayim” [Famously, The Vilna Gaon in Aderes Eliyahu Beraishis 1:1 shows that “eretz” comes from the word “ratz” (to run), and “Shamayim” comes from the word “sham” (there) – that all ‘earthly’ objects are “means” (running towards something), and all ‘Heavenly’ objects are the “ends” (there)]. Here Yitzchak is blessing the person he believes to be Eisav “From the dew of the Shamayim, and from the fats of the eretz” – hoping that he bring eretz to Shamayim.] But of course, Yitzchak doesn’t realise how far gone Eisav really is….

Ultimately – whether Yitzchak knew Eisav’s true nature, we will never know – but what we do gain from these understandings is (a) Yitzchak’s life in this world as totally removed, unlike Avraham or Yaakov (b) Yitzchak and Rivkah’s relationship as different to the other Avos and Imahos (c) The ideal is “Bechol derachecha da’eihu” – to use our unique abilities for the sake of Klal Yisrael. Good Shabbos.

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בס"ד

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14th November '15 ב' כסלו תשע"ו

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1. What letter was added to both Avram’s and Soro’s name and why particularly this letter?

THE SHEVA BERACHOT OF LECH LECHA

Chief Rabbi Ephraim MirvisChief Rabbi of the United Hebrew Congregations of the Commonwealth

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T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

After instructing Avraham Avinu to embark on his

momentous “Lech Lecha” from Haran, Hashem

promised seven significant brachot: I will make

you into a great nation; I will bless you; I will

make your name great; you shall be a blessing; I

will bless those who bless you; I will curse those

who curse you; through you all the families on

earth shall be blessed (BEREISHIT 12: 2,3).

When celebrating their marriage, a chatan and kallah embark

on their own special “Lech Lecha” when they leave their parents’

home (some even leave their country and the place of their birth

as well). As such, the seven brachot promised to Avraham and

Sarah are very relevant to them as well. It is our hope that many

will descend from them, that Hashem will shower bracha and

simcha upon them, that they will have a good name and reputation

and will be a blessing for their surroundings. We pray that all

others will assist, encourage and bless them and not the converse

and that all will be inspired and enriched through coming into

contact with them.

In anticipation of their chuppah, a chatan and kallah look

forward to their married life as “the Promised Land” of their

dreams. Fascinatingly, there is another important “Lech Lecha”.

The second is in Parshat Vayera, where Hashem instructs Avraham

to take Yitzchak to the Akeda: “And go (Lech Lecha) to the land of

Moriah” (BEREISHIT 22:2). Avraham and Sarah made a double aliyah:

they first physically entered into Eretz Yisrael and, once they were

there, they embarked on a second pilgrimage, which took them

to Moriah, explained by Chazal to mean the source of Hora’ah

(teaching) for the Jewish people, as it states, “For out of Zion shall

the Torah go forth and the word of Hashem from Jerusalem”.

Our physical relocation to Israel is only stage one of our ultimate

aliyah. In stage two, we are required within Israel to devote

ourselves to the study of Torah and the attainment of spiritual goals.

Similarly, marriage provides an opportunity for two “Lech Lechas”.

The first is a physical union as described in Bereishit: “Therefore,

shall a man leave his father and his mother and he shall cleave to his

wife and they shall become one flesh” (2:24). Within that relationship,

it is incumbent upon the couple to embark on a second exciting

and fulfilling “Lech Lecha”, by establishing and maintaining a

Jewish home which is filled with spirituality, learning and middot

tovot, with the presence of Hashem being constantly felt.

The most crucial vehicle for achieving this goal is Shabbat. Ot

hi leolam - a weekly true and authentic Shabbat experience infuses

our homes with meaning and joy and provides a visible sigh

of kedushah and taharah.

Baruch Hashem, on this Shabbat Parshat Lech Lecha, Shabbat

UK is bringing the beauty, relevance and life-enhancing properties

of Shabbat to larger numbers of Jews throughout the UK than ever

before. May we all bezocheh to make the most of Shabbat UK as an

opportunity to encourage as many Jewish people in the country as

possible to achieve a double Lech Lecha – by establishing Jewish

homes and through being committed to Torah and mitzvot.

May we all become like Avraham and Sarah, from whom Jewish

continuity flowed to all the generations that followed.

PAR

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AH

OnegShabbosNorth West London's Weekly Torah and Opinion Sheets

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בס"ד

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6. Avraham’s zeal going to the Akeida precedes an enemy of the Jews who does the same. Who?

S P O N S O R E D

נא להתפלל עבור

נתנאל יהושוע בן צירללרפואה שלמה בקרוב בתוך שאר חולי ישראל

6MY WEEKLY HALACHIC QUESTION

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

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Squeezing Fruits on Shabbos

It will often happen that when I give a class

to a group of Russian boys who are still fresh in

their Yiddishkeit about the beauty of the halachos

of Shabbos, one of them will inevitably call out:

“Rabbi, do you really have to tell us all this? Just

don’t tell us all these details and we won’t know

about them, making our lives a lot easier!” The

truth is, the opposite is true! Many people have

the idea that with hilchos Shabbos, the more

one knows, the more ‘becomes’ forbidden. In

my experience of teaching (even a group of older

ladies!) they were pleasantly surprised to find out

that many things they thought to be forbidden

actually turned out to be allowed. Allow me to

share with you a few practical halachos on

Shabbos.

One of the 39 prohibited melachos on Shabbos

is Dosh - literally to thresh1. This prohibition

includes any type of removing an item from its

natural casing or shell. In the mishkan this was

accomplished by the removal of the kernel from

its husk. One of the Toldos of this melachah is

S’chita – squeezing.2 This is because squeezing

a fruit is the removal of the liquid from its natural

shell.

1. SQUEEZING FRUITS

Q. Is it permitted to squeeze fruits on

Shabbos?

A. There are three separate categories of

fruit in regard to this halachah:

a. Fruits that are primarily for their juice,

b. Fruits that are commonly squeezed for

their juice,

c. Fruits that are not squeezed for their

juice.

CATEGORY A: Fruits that are primarily for

squeezing.

It is forbidden to squeeze a fruit that is

primarily used for squeezing it for its

juice. The only two fruits that fit into

this category are grapes and olives.

Consequently, squeezing these fruits for

any reason is forbidden by the Torah3.

Although some poskim include oranges

1 מתנ' שבת עג. ובגמ' עה.2 מתנ' שבת קמג:

3 גמ' שבת קמה. והרמב"ם פ"ח ה"י.

and grapefruits in this list as they are

also very commonly squeezed, the final

halachah is that only grapes and olives

fit into this category4.

CATEGORY B: Fruits that people squeeze

for their juice.

It is forbidden to squeeze on Shabbos

any fruit that is commonly squeezed for

its juice. This is a Rabbinic prohibition.5

Q. What is included in fruits ‘commonly

squeezed’?

A. Any fruit that is commonly squeezed in

that place for its juice is included in this

category.6 Similarly, if it is not squeezed in

that place, but is commonly squeezed in

other countries in the world, 7 or the drink is

imported into the country and sold there, it

is now forbidden to squeeze those types of

fruits in that place.8

Examples of fruit/vegetables that fit

into this category: Orange, grapefruit,

apple, pear, peach, plum, apricot, cherry,

pineapple, mango, banana, strawberry,

kiwi, pomegranate, tomato.

CATEGORY C: Fruits that no-one squeezes.

It is permitted to squeeze any fruit or

vegetable that is never squeezed for its

juice even for its juice.9

Examples of fruit/vegetables that fit

into this category are: Melon, peppers,

watermelon, onion, celery.

Q. Is it permitted to cut fruits that are

forbidden to squeeze [category A and B]

if some juice will inevitably come out due

to the pressure of the cutting?

A. Yes, even grapes may be cut normally on

Shabbos10. This is because when one uses

a sharp knife it is not definite that any juice

will be squeezed, and even when some juice

4 שו"ע סי' שכ ס"א. 5 ברייתא שבת קמד:.

6 רמ"א סי' שכ ס"א בדעת המג"א ס"ק א, בה"ל ד"ה ובמקום.

7 מג"א ס"ק א, דלא כהרמ"א שמיקל בזה שבאותו מקום מותר.

8 זה לפי המג"א, אבל המ"ב ס"ק ח' מחמיר אפי' בלא תנאי זה.

9 ברייתא שם קמד. וכ"פ השו"ע ס"א, מג"א ס"ק ט, מ"ב ס"ק ז, ערוה"ש סי"א.

וכ"כ הגר"ז בס"א שהעיקר להקל בזה.

10 דאינו מתכוון לסחטו ולא ניחא ליה שמשקה יוצא, ב. אינו עוסק כלל בסחיטה

ורק במעשה אכילה. וכן שמעתי מהגר"ע אוירבאך שליט"א.

does come out, it is completely unintentional. Furthermore, one may even use the juice that seeped out from any fruit in category B or C for the fruit salad11. A blunt knife should not be

used as this will definitely produce liquid

from the fruit.

Q. Is it permitted to place a lemon into

tea?

A. Yes [It should only be placed into a kli

shlishi]. One must be careful not to squeeze

the lemon even with a spoon whilst it is

inside the tea whilst stirring it.12

Eating Grapefruit

One may slice a grapefruit in half as usual and

eat it normally – with a spoon – even though

some juice will inevitably be squeezed during

the process13. This includes even scraping out

any leftover pieces of fruit at the bottom even

though a substantial amount of juice will be

squeezed out in the process14. Furthermore,

the leftover juice may be drunk afterwards15.

One may not, however, squeeze out any of the

remaining fruit after eating it, either by actual

squeezing or even by pressing the spoon on

the bottom of the grapefruit16. Any juice that

overflowed from the grapefruit onto the plate

underneath may be consumed17.

For Halachic Questions:

Thepocketseries@gmail.com

11 שאין סחטן מדעת ואינו מכוון לסחיטה. וכיון שרוצה לאכול הפרי, המשקין

שזבו מותרין באכילה. ואפי' את"ל שזה פ"ר, א. זה לא ניחא ליה שאבד המשקה

מהפרי, וב. הוי כמו סחיטה לגופן שהמשקה שזב מותרת. 12 שש"כ פ"ה ס"ב.

13 שש"כ פ"ה הע' מט בשם הגרש"ז זצ"ל. 14 הגרפ"א פאלק שליט"א.

15 כיון שהסחיטה נעשה לצורך גופן של פרי והפרי עומד לאכילה כיון שלקח

האשכולית להדיא כדי לאוכלו, אין על המשקה הזו דין משקין שזבו ומותר

לכתחילה לשתות. הגרח"פ שיינברג זצ"ל בס' אוצרות השבת עמ' תסב.

16 כיון שזה סחיטה בשביל המשקה ולא לאוכל, קצוה"ש סי' קכו ס"ק יד.

17 שודאי בזה אינו ניחא במשקה, א"כ לא שייך כאן הגזירה של משקין שזבו כיון שהפרי מיוחד לאכילה.

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