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Volume XII - Issue 7 The DRS Weekly Torah Publication
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‫דברים היוצאים מן הל"ב‬

c"kv in ohtmuhv
is sponsored ohrc‫ד‬
by the Scheinman
family
wishes all of its readers‫לזכר‬
‫בת‬ ‫פיגה‬ ‫אסתר‬ ‫נשמת‬
True Satisfaction ‫הרב משה זלמן ע״ה‬, whose shloshim
a
By Rabbi Yechiel Weberman, 10th Grade Rebbe Freilichen
will be completedChanukah!
on ‫ט״ז כסלו‬.

Tosafos asks a fundamental question on Hilchos Neiros Chanuka: Why can

one make a bracha upon seeing another person lighting a menorah, but one cannot
do the same for other mitzvos, such as lulav or tefillin? Rabbi Zweig explains that
the answer can be found upon the examination of a Rashi in this weeks Parsha. PARSHAS MIKEITZ
Rashi comments on the words in Paraoh’s dream “Yefos Mar’eh” and explains that 27 KISLEV, 5771
DECEMBER 4, 2010
the seven cows looked at each other with munificence. Rashi concludes that from
All Zmanim are calculated by myzmanim.com for
these words, Yosef understood that there would be seven years of abundance. Yet, Woodmere, NY (11598)

how did Rashi know that there was a relation between the cows’ goodwill and the Earliest Mincha: 12:14 pm
Candle Lighting: 4:10 pm
upcoming plentiful harvest in Egypt? Latest ‫קריאת שמע‬: 9:23 am
Perhaps Rashi was basing his conclusion on the way Yosef described the ‫ שבת‬Ends: 5:13 pm
seven years of abundance. Yosef used the word Sove’ah, which is literally translated
as satisfaction. However, satisfaction does not necessarily mean wealth or abun-
dance. One person may be satisfied with the bare minimum, while another person
may not be satisfied with even prodigious amounts.
Rashi is informing us of the definition of satisfaction. Being satisfied means
being happy not only when one succeeds, but even when others succeed. Now we This week’s issue of
may understand how Yosef interpreted Paraoh’s dream. Yosef knew that there ‫דברים היוצאים מן הל"ב‬
would be great abundance and satisfaction in Egypt, because the cows were happy is also sponsored by Rabbi and
with each other’s successes. Mrs Refoel Auman and family
L’iluy Nishmas R’ Dovid Mendel
(Continued on page 3) (Dr. Donald) Kass, whose Yahrzeit
is on Rosh Chodesh Teves.

Dreams
By Rabbi Shmuel Marcus, Rosh Kollel of the YU– DRS Kollel

Dreams figure quite prominently in the story of Yosef in Egypt. Yosef, the baker, the butler and Pharaoh all
dreamed prophetically of future events – including those that ultimately played a pivotal role in the future of the Jewish
nation. Yosef was perhaps the world’s first proven and most successful oneirocritic.
Psychologists have studied dreams with great fascination for over a century. Freud viewed every detail of a dream
as significant; to his mind, dreams were the expression of repressed emotions and feelings that Man buries in his subcon-
scious. On the other extreme, J. Alan Hobson and Robert McCarley argued in 1977 that
dreams are entirely insignificant. They are nothing more than the result of random
The To sponsor
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In contrast, the Talmud adopts a more nuanced approach. On the one hand, the Sunday,
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Gemara in Brachos (55b) tells us that dreams are simply a reflection of a person’s preoc- November 7th, at 1:30
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ple. Similarly, the Gemara states in Sanhedrin (30a) that dreams are insignificant with
(Continued on page 2)
2 ‫דברים היוצאים מן הל“ב‬
Torah Teasers
By Rabbi Moshe Erlbaum
‫פרשת מקץ‬
Questions
1. Which two pieces of jewelry appear?
2. a) Where is something compared to the
"sand”? b) Where else in ‫ ספר בראשית‬is there
a comparison to the sand (2 times)?
3. What three vocations appear in the ‫פרשה‬
but nowhere else in the Torah?
4. What object appears in the Parsha 15 times
but does not appear anywhere else in ‫?תנ"ך‬
5. In what context are different types of nuts
mentioned?
6. Among the gifts that ‫ יעקב‬sent to ‫ יוסף‬was
the herb ‫לט‬, birthwort. In what context is that
same herb found in ‫?ספר בראשית‬
Answers
.1 ‫ פרעה‬gave Yosef "‫" ַט ַבּעְתּוֹ‬, “his ring” and
placed upon his neck a "‫“ ְרבִד ַהזָּהָב‬, “a golden
chain.”
2. a) The ‫ פסוק‬states that ‫ יוסף‬gathered so
much food that it was as numerous "‫“כְּחוֹל ַהיָּם‬,
“as the sand of the sea”. b) In ‫פרשת וישלח‬,
Yaakov davens to Hashem to save him from
‫עשו‬. In the ‫ תפלה‬he states that Hashem
promised that his children would be as nu-
merous as the sand of the sea. In ‫פרשת וירא‬,
Hashem promised ‫ אברהם‬that his offspring
will be "‫ַל־שׂ ַפת ַהיָּם‬
ְ ‫ֲשׁר ע‬ֶ ‫“כַחוֹל א‬, “like the sand
on the seashore”.
3. In the Parsha, ‫ יוסף‬is called the ‫שׁלִּיט‬, ַ the
ruler/viceroy and the ‫ַשׁבִּיר‬ ְ ‫מ‬, the provider.
Later on, a ‫ ֵמלִיץ‬, an interpreter, translated the
conversation between ‫ יוסף‬and his brothers.
All three of these vocations are not found
anywhere else in the Torah.
4. An ‫אמתחת‬, a sack in which the brothers
carried back the grain to ‫ ארץ כנען‬appears
fifteen times in the ‫ פרשה‬but nowhere else in
the ‫תנ"ך‬.
5. Pistachios and almonds were part of the
gift that ‫ יעקב‬sent to Yosef.
6. In ‫פרשת וישב‬, the caravan of ‫ ישמעאלים‬that
bought ‫ יוסף‬from his brothers were carrying
various spices. Among them, was the herb
‫לט‬, birthwort.
(Rabbi Marcus — Continued from page 1)
regard to Halacha. Even if one dreamed that his father told him
there is a certain amount of money in a particular place which is
ma’aser sheni funds – and the money was, in fact, in that very place,
the money is nonetheless assumed to be non ma’aser.
On the other hand, the Gemara in Brachos (57a) tells us that
dreams are 1/60 of prophecy, clearly implying there is truth and per-
haps even accurate predictions in dreams. Some have noted that the
Hebrew word for dream appears in some form or another in Sefer
Bereishis a total of 48 times and seven times in the rest of the Torah,
perhaps alluding to the fact that dreams can be prophetic as the Ge-
mara in Megilla (14a) teaches us there were 48 prophets and 7
prophetesses in Tanach.
Clearly, some dreams are meaningful whereas others are not.
The Gemara in Brachos (55b) indicates that some dreams emanate
from angels and are meaningful; others emanate from shedim and
are meaningless. Rabbi Moshe Chaim Luzzatto explains in his De-
rech Hashem (Part 3, Chap. 1, No. 6) that as one sleeps a part of his
soul ascends and interacts with spiritual beings. Sometimes what it
learns from those interactions is viewed in a dream. Depending on
the nature of the interaction, those dreams may be significant or
meaningless.
Rabbi Asher Weiss (Minchas Asher, Parshas Vayeishev)
cites a number of instances where dreams actually seem to have in-
fluenced the Halacha itself. For example, Hagahos Ashri (Avodah
Zara 2:41) quotes Rabbenu Ephraim who permitted consumption of
the Barbuta fish but later rescinded his permissive ruling due to a
dream he had which indicated he had erred. Similarly, the practice
we have to hold the lulav and esrog together when shaking them on
Sukkos (as opposed to holding them apart from one another) appears
to be based in part on a dream (see Taz, Orach Chaim 651:11 and
Biur Hagra ibid.).
As a general rule of thumb, however, the Aruch Hashulchan
(Orach Chaim 220:4) cautions us not to live in fear of dreams and
not to attach too much significance to them as most of them are in-
significant. One who fears God need not live in fear of a dream.
Have a good Shabbos and a happy Chanukah.
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c"kv in ohtmuhv ohrcs'
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Dvarim Hayotzim Min Halev 3

A Big Piece of the

Puzzle
By David Freilich,
Editor-in-Chief, 12th Grade

When looking over the parsha, one thing jumps out at
you. After the brothers came to Egypt to buy food, Yosef rec-
ognized them, but they didn't recognize Yosef. Then, once the
brothers bought food, Yosef tells them to bring Binyamin the
next time they come. They therefore bring Binyamin the next
time, and at the end, when they were about to leave, Yosef
tells his servant to "place my silver chalice at the top of the
sack of the youngest [Binyamin]…" Why would he have done
this?
Several commentators say that the whole point was
that Yosef was testing the brothers, and watching their reac-
tion to the distress of Binyamin. If they tried to protect
Binyamin, it would show that they truly repented for their
selling of Yosef. But this answer still seems a little weak. Yo-
sef is called a tzaddik, and here he is causing his brothers tre-
mendous grief at the horrendous thought that they would re-
turn home to Yaakov and not have Binyamin. A tzaddik
should definitely try to avoid causing harm and grief to any-
thing, whether animal and human, and therefore should be
horrified at the thought of causing pain for sure his family.
And even if this was really Yosef's intention, how is this test
conclusive whatsoever? They had promised to bring
Binyamin home to Yaakov, and maybe that would be why
they defended him. In addition, he is causing his own father
Yaakov much pain, as he has been worrying about the possi-
ble loss of yet another son. So what then was Yosef's reason
for doing it?
There is a very unique aspect of Yosef's relationship
with the Shvatim. The Shem Mishmuel explains that Yosef
was the reason the Shvatim were able to succeed in their des-
ignated roles. This is why after the Shvatim sold Yosef, Yehu-
dah was no longer able to be king, as the brothers were only
able to succeed with the influence of Yosef. With time,
Binyamin took on Yosef's role, and allowed them to return. In
the time between when Yosef and Binyamin took over, the
Shvatim realized that they couldn't achieve what was neces-
sary, but they didn't recognize why. If they had known about
this, they would never have mistreated Yosef at all.
The Shem Mishmuel brings another example of
something like this. This is like the relationship between the
other Nevi'im of the time and Eliyahu. When Eliyahu was
about to die, the other prophets came over to Elisha and told
him "Do you know that today God will take away your master
from your head?" The reason they said ‘Your master,’ was
that they thought they were equal. Yet later, when Eliyahu
was brought up to heaven, the same people came over to El-
isha and asked him "Perhaps the spirit of God has lifted him
up and sent him to one of the mountains or to one of the val-
leys…" Is it at all possible that one day they knew that Eli-
yahu would be taken by God, but the next day it is hidden?
This shows that when Eliyahu was hidden away, the gift of
ruach hakodesh was taken away from all of the Nevi'im, and
was no longer so prevalent in Bnei Yisroel. While they knew
their ruach hakodesh was lost, they did not know why this
happened, because while Eliyahu was still with them, they
thought they were his equals.
The same applied by Yosef. While Yosef was with
the brothers, they did not know that he was the reason and
source for their success. They naturally assumed he was just
like the rest of them, and when he was a threat, he was sold as
a slave. Only after he was sold, did the brothers realize that
there was some deficiency in them. The time had come for
Yosef to show his true identity, and he wanted the reunion to
be totally perfect, filled with unity and harmony. But the
problem was that the brothers didn't realize that they needed
Yosef to complete the family. They had Binyamin, who did
the job for Yosef. If they had thought they didn't need Yosef,
the reunion would have been pointless. Therefore, Yosef took
Binyamin away, preventing him from influencing the broth-
ers, and making them realize what happened. Only once they
truly appreciated and realized this could Yosef reveal himself
the brothers, as he was confident that they would understand
that he was needed in order for the brothers to achieve their
total perfection in their life's goals.
Have a great Shabbos and a happy Chanukah!

(Rabbi Weberman—Continued from page 1)

On Chanukah we celebrate the perseverance of the values of Torah, which were not sullied by the humanistic values of
the Greeks. The Greek’s philosophy emphasized competition, where individuals could only be happy through the defeat of oth-
ers. The greatest example of this was the Greeks obsession with sports, and more specifically the Olympics.
We, however, judge individuals based solely on their own efforts and accomplishments. For this reason when it comes
to Chanukah, the celebration of the endurance of Torah values, we allow individuals to make brachos upon seeing others light.
Through this we are showing that we are happy that our friend has something good and that we are joining in his celebration.
Good Shabbos and Happy Chanukah!
4 ‫דברים היוצאים מן הל“ב‬

Weekly insights by members of our
Yeshiva Gedolah affiliate, Yeshivat Lev Hatorah
Pure Faith
By Chaim Frankel,
Member of Yeshivat Lev Hatorah
In the beginning of this week’s Parsha, ‫ יוסף‬is called into
the palace to interpret ‫’פרעה‬s dream. However, before ‫ יוסף‬begins to
interpret the dream he tells ‫ פרעה‬that Hashem will inform ‫פרעה‬
about his welfare, as he is incapable of interpreting dreams without
Hashem. ‫ רש"י‬explains that ‫ יוסף‬meant that the ability to interpret
was not his, he had no ‫חכמה‬, rather Hashem would help and send
the message through ‫יוסף‬.
The ‫שפתי חיים‬, Rav Chaim Friedlander, explains that ‫יוסף‬
knew that interpreting this dream would put him in position to be-
come part of ‫’פרעה‬s palace, since he knew ‫ פרעה‬would want him to
be part of his counsel after seeing his brilliance. He knew that if put
in this position he would be able to bring his family to Egypt during
the famine and have them treated with great respect. Not only that,
but taking credit for interpreting the dream would fulfill the words
of his own dream, that his brothers would come and bow down to
him.
‫ יוסף‬knew that taking credit for the dream’s interpretation
would bring him all the advantages he could hope for. It would put
him in position to be successful and to prove himself to his broth-
ers.
Despite all these seeming advantages ‫ יוסף‬accredited all the
ability to ‫הק“בה‬. He showed full and complete ‫ בטחון‬in Hashem. No
matter how much taking credit for interpreting ‫’פרעה‬s dream would
put him ahead of the game, he nonetheless knew that Hashem
would take care of him no matter what. Had he taken credit ‫פרעה‬
would have rewarded him with great honor and wealth, but he
knew that this might not be Hashem’s plan. He knew that if he ad-
Pursue Your
Dreams
By Marc Eichenbaum,
11th Grade
Dreams are one of the most fascinating aspects of
human life. It is truly amazing that we can experience such
realistic and vivid dreams while in an unconscious state.
However, most of the time we just forget about these
thought provoking dreams without ever giving them sec-
ond thoughts. What are dreams? Where do they come
from? What do they mean? All these questions have a sim-
ple answer. Dreams are God’s way of communicating with
us.
In this week’s parsha, when Pharoh had his
dreams and no one could interpret them for him, his wine
officer told Pharoh how Yosef interpreted his own dream
in prison. He said, “And it was that just as he interpreted
for us so did it happen.” Everything happened exactly how
Yosef said it would. From this, the gemara in Berachos
learns out that dreams follow the mouth. This means that
the interpretation of a dream depends upon the interpreter
of the moment. Dreams only follow through if you speak
about them, believe they are true, and act on them accord-
ingly. On the other hand, if you forget your dreams they
will slip away and never happen.
The story of Chanukah was also a dream. Mati-
syahu spoke the words “Those of you, who are unto God,
come with me.” These were the words of the dream that
Matisyahu and his followers would stand up against the
powerful Syrians and bring Torah back to all the Jews.
Dreams are meant to be pursued, but they require our ini-
tiation and belief.
Good Shabbos and happy Chanukah!
Adapted from V'Shee-non-tom Vol III by Rabbi
Elias Schwartz

mitted that the power was not his own, rather it was bestowed in him by the Almighty, that Hashem would take care of him and
he would be rewarded far more lucratively than the physical power and wealth he could get from ‫פרעה‬.
‫ יוסף‬understood that regardless of how enticing the physical pleasures he stood to gain may have appeared, Hashem knew
better. He trusted that Hashem would eventually give him what was most suited for him. Although the riches looked good, he
trusted that Hashem would take care of him and eventually he would be able to attain everything that he could have possibly
wanted or needed.
Often times we are blinded, we think we know best, we see something we must have or we must do and we assume that
Hashem will understand. ‫ יוסף‬KNEW that all the riches in the world would come from taking credit for the interpretation, and he
was still able to put Hashem first, because he knew that everything is from Hashem and that He would take care of him. We
could all take a page out of ‫’יוסף‬s book and always realize that Hashem will take care of us if we put Him ahead of what we think
is best and He will take care of all of our needs.
As an ‫( עניני דיומא‬seasonal theme), we can look at the ‫ נר חנוכה‬and realize all the miracles Hashem does for us. He has the
ability to take anything out of its nature, the ability to take one days worth of oil and make it last for eight days. He can most cer-
tainly take care of us in the best way possible and provide for all of our needs in the way that He sees most appropriate and befit-
ting for us.
Have a great Shabbos and a happy Chanukah!
Dvarim Hayotzim Min Halev 5

‫מאוצרות הרב‬
From the treasures of the Rav
The Rambam begins work of the blessing of thanks
Hilchos Chanukah by telling (Bircas Hodaah) without going
the story of the Macabbes vic- into all the details that are de-
tory over their Greek oppres- scribed in the Megillas Esther.
sors and the Hellenizers among The Rav wanted to under-
them, and how they entered the “Knowledge of the Mitzvah” stand why the Rambam felt
temple sanctuary (Heichal) and compelled to recount the story
found a single undisturbed jar of undefiled oil that burned for in the Mishneh Torah that is typically a book of laws. The
8 days. The Rav noted that when introducing Hilchos Megil- Rambam could have simply said something along the lines of:
lah for example, the Rambam does not preface the laws with "the 8 days of Chanukah commence on the evening of the
the story of the victory of Mordechai and Esther over Haman. 25th of Kislev. There is an obligation Mdivrei Sofrim to light
Instead he begins with the laws concerning the reading of the and all that are obligated in reading the Megillah are obligated
Megillah. Likewise, in Hilchos Chametz Umatzah, the Ram- in Chanukah". Apparently according to the Rambam, know-
bam does not begin with the tale of the enslavement of the ing the story affects the fulfillment of the Mitzvah. If one
Jews in Egypt or their redemption but instead he dives di- lights the candles, without knowing the reason for lighting,
rectly into the laws of Pesach. In fact, Hilchos Chanukah pre- something is lacking. Even though we hold that Mitzvos do
sents the only time that the Rambam introduces a body of not require Kavanah (specific intention), however they do
laws with a historical story. Why? require Yediah (some knowledge as to what is taking place).
One straightforward answer is that while Purim has Me- This Yediah is required on Chanukah, because Pirsumai Nisa
gillas Esther and Pesach has the first chapters of Sefer is the main theme. Without knowing about the miracle that
Shemos that describe the exodus and are part of Kisvei Hako- happened it is impossible to publicize the miracle and to offer
desh, Chanukah does not have a sacred book that describes its thanks to Hashem for it.
miracles. The miracle of Chanukah is described in Torah She- The Rama says that the proper order for performing the
bal Peh, and since the Rambam's Mishneh Torah was an ex- kindling of the candles is to recite all the blessings (3 on the
tension of Torah Shbeal Peh, he presumably felt more com- first night, 2 on the subsequent nights) prior to the act of
pelled to introduce the laws with the story. lighting. The Masechet Sofrim states that first one should re-
It is clear that the Rambam based his description of the cite the first blessing, light the candles, recite Haneiros Ha-
story on the Al Hanisim that we recite in our Tefilos and Bir- lalu, then recite the final 2 (1) blessing(s). In fact the
cas Hamazon on Chanukah. One proof of this is the way the Masechet Sofrim is our source for the Hanerios Halalu that
Rambam describes the entry of the victors into the Heichal we recite. The MS is of the opinion that the Mitzvah Lhadlik,
(Sanctuary). The Gemara in Shabbos mentions that the the obligation to light, is the technical Mitzvah that requires
Greeks and Hellenizers placed an idol in the Heichal, but it an act of lighting the candles. However, Chanukah requires
does not mention that the victors entered. How did the Ram- Pirsumai Nisa. In fact the second blessing of Sheasah Nisim
bam know that they entered the Heichal? Perhaps they en- refers specifically to the Pirsumai Nisa which is a Kiyum
tered the courtyard? However the Al Hanisim states that they Blev (an internal feeling of fulfillment). In order to fulfill the
entered the Heichal (Bau Banecha Ldvir Beisecha Uphinu Es Kiyum Blev, you must first recite what the candles represent
Heichalecha). The Rambam also says that the goal of their and why we are lighting them. Only then can you recite the
enemies was to remove Torah from the people, which is also blessing of Sheasah Nisim.
mentioned in the Al Hanisim (Lhashkicham The Rambam began Hilchos Chanukah with the story of
Torasecha Ulhaviram Mchukei Retzonecha). the victory because of the role it plays in the fulfillment of the
There is a difference between the Al Hanisim of Mitzvah of Chanukah. In order to fulfill the Pirsumai Nisa
Chanukah and the Al Hanisim of Purim. The Al aspect, you have to know the story the candles represent.
Hanisim of Chanukah tells the complete story
of the victory while the Al Hanisim for Weekly D'vrei Torah on the Parsha
Purim summarizes the
events in the frame- from the Shiurim of HaRav Yosef Dov Soloveitchik
6 ‫דברים היוצאים מן הל“ב‬
Ner Chanukah—Beyond
Normal Measurements
By Avi Margulies, 11th Grade
We all know the famous halacha that if something as-
sur, like pig, falls into something mutar, like chulent, the mix-
ture is not automatically considered treif. If the ratio of mutar
to assur is 60:1, the entire mixture remains kosher. If there is
less than a 60:1 ratio, the entire cholent becomes not kosher.
This 60:1 ratio is known in halacha as bittul b’shishim. Based
on this halacha, the Shulchan Aruch in Yoreh De’ah (99:5)
states a very interesting principle known Ein Mevatlin Issur
L’chatchila. This means we can’t intentionally do an action
that would bring about the need for bittul b’shishim. Therefore,
both of the following acts would be problematic: 1) One pur-
posely putting pig into one’s cholent with the knowledge that
the pig will be less than 1/60 of the cholent. 2) If 1 ounce of
pig accidentally falls into your 30 ounces of cholent, pur-
posely adding another 30 ounces of cholent to the pot.
This prohibition of Ein Mevatlin Issur L’chatchila is
brought down in Yoreh De’ah 99:5. However in Yoreh De’ah
99:6 the Shulchan Aruch makes an exception. That which we
said so far only applies to an Issur D’oraisa such as pig. By
Issur D’rabbanan however, we are less strict. Our first inten-
tional act of “Ein Mevatlin” would apply to Issurei D’rabbanan
as well. Therefore, although a mixture of chicken and cheese is
only rabbinically prohibited, one could not intentionally drop
some cheese into the chicken soup, despite having a 60:1 ratio.
On the other hand, the Shulchan Aruch says that the second
intentional act of “Ein Mevatlin” does not apply to Issurei
D’rabbanan. Therefore, if 1 ounce of cheese fell into 30 ounces
of chicken soup, one could intentionally add another 30 ounces
of chicken soup in order to negate the cheese, and this would
not violate “Ein Mevatlin Issur l’chatchila.” (The Rama hap-
pens to disagree with this leniency by Issurei D’rabbanan, but
this article will focus on the opinion of the Shulchan Aruch).
So what does this have to do with Chanukah? We all
know that the oil from the Chanukah candles is prohibited to
use for other purposes like cooking, due its status of being set
aside for the Mitzva of the Chanukah candles. What happens if
one ounce of oil from the menorah accidentally spills into the
frying pan of oil (which contains 30 ounces of cooking oil) that
one is preparing to use to fry his latkes? At first glance, one
would think that although you only have 30 times the amount
of the forbidden oil, because Chanukah is only a Rabbinical
holiday, therefore we should be able to intentionally add an-
other 30 ounces of cooking oil and continue making our latkes.
Unfortunately, things are not so simple. In Hilchos
Chanukah, at the end of 677:4, the Shulchan Aruch says that
you cannot intentionally add 30 ounces to be mevatel the oil
from the Menorah. This seems to be an obvious contradiction,
as Chanukah is a Rabbinically commandment and the Shul-
chan Aruch allows adding mutar ingredients to the mixture to
reach a ratio of 60:1 by issurei D’rabanan
Two answers are offered to resolve the contradiction:
1) The Magen Avraham explains that there is a con-
cept known as Davar Sheyesh Lo Matirin. This means some-
thing that will eventually become mutar can never be batel –
not in 60, not in 100, and not even with a ration of 1:1000. For
example, if a chicken lays an egg on yom tov, that egg is
muktzah on Yom Tov and therefore, prohibited to use until
after Yom Tov (at which point it becomes completely mutar).
If it got mixed with 1000 eggs on Yom Tov, it will still not be
batel, because after yom tov, the mixture will become mutar
automatically. Basically, we do not want to rely on bittul b’sh-
ishim when it will become mutar anyway, simply by waiting.
So too, the oil mixture with the Chanukah oil is not assur for-
ever! It will eventually become mutar again to use for lighting
the menorah for next year’s Chanukah (as this was its desig-
nated purpose). Therefore, it cannot become mutar, even by
adding mutar ingredients to reach 1:60 ratio.
2) The Shach offers another answer. He says, maybe
we can differentiate between a regular case of issur d’rabbanan
and the case by Ner Chanukah. By Chanukah we are extra
strict because of the fact that the Chanukah oil is Huktza
l’Mitzvaso - something set aside specifically for the purpose of
a mitzvah. Therefore, we are very strict and don’t allow adding
30 ounces of regular oil for bittul b‘shishim, even though we
would allow this by other issurei d’rabbanan.
Based on the Shach’s answer we see a tremendous
appreciation for our mitzvos. That which we set aside for holy
activities has a special place in halacha. We can never ignore
their presence nor attempt to negate them.
As some of you may know, my gradfather, Menachem
Mendel Ben Zev, passed away just a few weeks ago. He lived
a tremendous life from the start to finish, whether it was escap-
ing the Nazis when he was 11 years old, or living for 13 years
with a cancer that the doctors said he would only be able to
manage for 3-5 years. He was known as the 1% man. If there
was even the slightest chance that he would survive or succeed
in whatever he was doing, he would survive or succeed. He
taught me many lessons throughout my life including one that
the Shach hints too in the Shulchan Aruch. Our middos and the
way we treat Hashem’s commandments, is extremely impor-
tant. Hashem put us on this earth and specifically chose each
(Continued on page 7)
Dvarim Hayotzim Min Halev 7

Hatred and its

The Message of Chanukah Consequences
By Yonatan Aivazi, 11th Grade By Yitzie Scheinman,
9th Grade

In this week’s parsha, when the brothers go down
to Mitzraim to get food, they end up meeting Yosef. How-
ever the pasuk says that while Yosef recognized his broth-
ers, they did not recognize him. An obvious question that
many mefarshim ask is how could the brothers not recog-
nize Yosef? Although they hadn’t seen him for twenty
years and Yosef now had a beard, his own brothers still
should have recognized him?
Rabbi Dovid Goldwasser answers that really the
brothers did recognize him, or at the very least saw a simi-
larity between this man and their missing brother. However
the thing that stopped them from making a direct connec-
tion between this man and their missing brother was that
this man before them was a powerful Egyptian leader and
the brother that they lost was a religions Jew. The brothers
refused to believe that their brother, who was Yaakov’s
chavruta, could be this ruler before them, no matter how
powerful the resemblance. In their minds it was impossible
to remain religious and spiritual while holding a high and
important job in this world.
The story of Chanuka connects to this idea in the
sense that the Hellenists thought that one cannot remain a
Torah Jew to keep up with the world and survive. They
thought that being a Jew was not needed and therefore they
believed it was right to assimilate into the Greek world.
However Yosef teaches us that we can be in the outside
world; however, we must always remember to uphold and
follow the Torahs laws because without that, we cannot
survive. When we light the menorah, after coming home
from a long day at school/work, we show that we continue
to follow and believe in Hashem’s torah.
Chag sameach and Shabbbat Shalom!!
Adapted from “Something to Say”
The Midrash relates that when the goblet was found
in Binyamin’s sack, the shevatim pounced upon Binyamin,
taunting him, “You are a thief just like your mother! You have
brought disgrace upon us just like your mother disgraced our
father by stealing Lavan’s idols!” According to another account
of the Midrash, the shevatim even began beating Binyamin until
he swore on Yakov’s life that he committed no crime.
Two powerful lessons can be taken from this Midrash.
One lesson is that even the holy shevatim were ready to in-
stantly accept that their brother Binyamin was a thief. Why was
this so? The Gemarah in Baba Basra 17a tells us that Binyamin
was one of the four extremely righteous ones who never sinned,
and he only died because it had been decreed so as a result of
Adam HaRishon’s sin. Surely, then, he had never been guilty of
any thievery before! However, the brothers looked at Binyamin
and saw not a tzaddik, but a brother of Yosef. Their hatred for
Yosef blinded them to the fact that Binyamin surely had not
stolen the goblet. If even the shevatim could make such a mis-
take due to hatred, how much more so must each of us be on
guard not to allow our dislike of people to blind us to their true
character!
A second lesson can be learned from the end of the
Midrash, which details the reward Binyamin received for endur-
ing those undeserved blows. Hashem paid Binyamin back for
the blows upon his shoulders by declaring that the shechina
would rest “between Binyamin’s shoulders” (Devarim 33:12).
In other words, the Bais Hamikdash would be built in his por-
tion of Eretz Yisrael. Therefore, the brothers lost their opportu-
nity to be the hosts the shechina due to their unfounded accusa-
tion of Binyamin. This, too, should serve to caution a person
never to be hasty in judgment of another, for the cost of making
incorrect accusations may be high.
Have a good Shabbos and an amazing Chanukah!

(Avi Margulies—Continued from page 6)

one of us to be able to perform his mitzvos with a strong will to do the right thing. My grandfather took pride in his ability to
always help another person no matter what it took. During the time of Soviet Jewry, when Jews were forbidden to leave Russia,
my grandfather decided to take action. He contacted a German company that sold tools. My grandfather used to build awnings
for people so he often needed new tools. He contacted this company and somehow was able to trade with them in order for the
Germans to contact the Russians and free Jewish families to Israel. My grandfather never told anyone about this secret mission
because if people found out, he might get in trouble. So he worked like this for a while, saving many Jewish families. That was
his lifestyle, always giving to others and always saying thank you to anyone who helped him. The day before he passed away I
went to visit him in the hospital with my father. He was very weak and barely able to speak or move. The nurse came in to take
some tests on him. As she finished each test he would say thank you to the nurse. It was an unbelievable sight. Barely able to eat
(Continued on page 8)
8 ‫דברים היוצאים מן הל“ב‬
The Dual Victory of Chanukah

By Dani Scheinman 11th Grade

There are two distinct Mitzvos that we perform on
Chanukah: the mitzvah of Hadlakas Neiros and the mitzvah of
Krias Hallel. The reason Chazal instituted two Mitzvos is be-
cause we are celebrating two separate miracles that occurred.
The miracle of the oil is commemorated by lighting Chanukah
candles, whereas the victory of the battle against the Yeavnim
is marked by reciting Hallel. Chazal tell us that we recite Hal-
lel when we are saved through a miracle. As great as the mi-
raculous events of the menorah in the Beis Hamikdash were,
these events would not cause us to recite Hallel. Only the
events of the battlefield should warrant the recitation of Hallel.
Each day of Succos we complete the Hallel, whereas
on Pesach we recite an abridged form on Chol Hamoed and the
concluding days. Chazal in the Gemara in Taanis explain that
this difference exists because the Yom Tovim of Succos and
Pesach are fundamentally different. Each day of Succos is a
separate Yom Tov, since the Korbanos that are offered each
day differ from the previous day. On Pesach the identical
korbanos are offered each day, therefore the entire week of
Pesach is viewed as one Yom to. Therefore, once a complete
Hallel is recited on the first day there is no need to repeat it on
the rest of the days. Tosfos raises a difficulty with this expla-
nation. Why do we recite full Hallel on all days of Chanukah;
the same miracle of the oil burning is the one that we celebrate
on all 8 days – complete Hallel on the first day should suffice?
Tosfos answers this question by explaining that really the cele-
bration of Chanukah is not one big miracle of the oil burning.
In truth, each day is its own individual, renewed miracle.
Since each day has its own miracle, each day we recite full
Hallel. The solution of Tosafos seems difficult – as we already
explained, the Mitzvah of reciting Hallel is to commemorate
our victory on the battlefield. Why is the daily nature of the
miracle of the oil relevant? Since we were only saved once,
we should only recite full Hallel on the first day?
Although it would appear that the two miracles of
Chanukah are distinct from one another, Tosafos obviously
viewed them as one. A deeper understanding of the battle be-
tween the Chashmonaim and the Yevanim will enable us to
understand the relationship between the two miracles we cele-
brate on Chanukah.
The battle between the Chashmonaim and the
Yevanim was fought on two fronts. There was a physical battle
fought between armies on a battlefield, and there was also a
battle between two ways of life. The impure way of life per-
sonified by the Yevanim fought against the devotion of the
Chashmonaim to the pure life of Torah. This dual battle is em-
phasized in Al Hanissim. We not only mention the victory of
the few over the many, but also recognize the defeat of the im-
pure and wicked at the hands of the pure and righteous.
When the war ended, it was clear that the Chash-
monaim were victorious on the battlefield. What was not clear,
however, was who had won the spiritual battle; Torah or
Yavan. Hashem therefore had to perform a second miracle to
prove that the Chashmonaim had also won this battle. Chazal
associate the light of the menorah with the light of Torah. If
pure oil could burn for eight days amidst the destruction sur-
rounding it, the pure light of Torah had emerged victorious
from the darkness of Yavan. The miracle of the oil was not
distinct from the miracle on the battlefield, but rather it was the
completion of the physical struggle hat occurred. The Chash-
monaim emerged victorious on the physical and spiritual bat-
tlefields. Lighting the menorah in the Beis Hamikdash was not
just a mitzvah, but rather the victory in the spiritual war. Being
saved in the war of spiritualism warrants reciting Hallel just as
a physical deliverance does.
Our reciting of Hallel on Chanukah celebrates both
aspects of Chanukah. Although for the victory on the physical
battlefield it would have sufficed to recite Hallel once, the
spiritual victory was renewed each day of Chanukah, thereby
requiring a new Hallel on each day. As we recite a new Hallel
each day of Chanukah, let us focus on the victory of the re-
newal of Torah that is the true cause for our celebration.
Have a great Shabbos and a Freilichin Chanukah!
(Adapted from Rabbi Zvi Sobolofsky)

(Avi Marguilies—Continued from page 7)

or move or speak he somehow found the energy to show Hacaras Hatov to the nurse, to perform Hashem’s Mitzvos with the
utmost respect, just the way Hashem wanted us to perform them. That is the message my grandfather left with me. When it
comes to things we like to do we somehow come up with the energy to do it, therefore when it come to things Hashem com-
mands us to do, we should surely be able to gather our energy and perform the mitzvos to the best of our ability.

Have a good Shabbos and a Freilichen Chanukah!

Dvarim Hayotzim Min Halev
The Strength of
Jews
By Dan Bamshad, 11th Grade
Parshas Miketz begins with Yoseph being
called up from prison to interpret Pharoah's dreams.
The Parsha then says the story of his brothers coming
down to Egypt and all the various tricks Yosef plays
on them - keeping Shimon as a prisoner until they
bring Binyamin with them, and then framing
Binyamin for theft. The parsha ends with Yehuda
stepping forward in Binyamin's defense. Next
week’s parsha begins with Yehuda's impassioned cry
which prompts Yosef to reveal himself. The haftorah
for Miketz is the story of the wisdom of Shlomo
Hamelech. However, it is never read, as Parshas
Miketz always falls out on Chanukah, so we say the
special Chanuka haftorah instead.
There is a version of the Chanukah story
based on the Book of Maccabees. The Greeks im-
posed all sorts of religious restrictions on the
Jews. They took over the Temple and turned it into a
temple for Zeus. Antiochus called a public meeting
for all Jews, and required them to volunteer to make
sacrifices to Zeus in the city of Modein. Matityahu
watched with his sons as a Jew went up to the altar to
offer a sacrifice. He became enraged, and ran to the
altar, killed the Jew and the officer that guarded it.
He then called for all those who would defend the
Torah to follow him, starting the rebellion.
In both the story of Chanuka and the story of
Yoseph and his brothers, the implication is that when
Jews are united they have tremendous strength. The
brothers when talking to Yoseph were implying that
they are not concerned with his threats. They were
united and knew they could overcome anything he
has in mind. In the story of Chanuka, Matityahu
gathered a group to rebel, and they expressed their
conviction that as long as they were together they
could defeat the enemies they encountered.
Shabbat Shalom and have a Happy Chanu-
kah.
9
Is This Real or Just a
Dream?
By David Beer, 11th Grade
In Pharaoh’s dream, he sees himself standing over the
river. The passuk clearly states that Pharaoh was“‫על היאר‬.” But
when Pharaoh relates his dream to Yosef, he describes himself
as “‫על שפת היאר‬,” on the banks of the river. What is the
significance of this discrepancy? Harav Yaakov Neiman gives
the following analogy. In America, during the cold winters,
the rivers and lakes freeze due to the subzero temperatures.
When these rivers freeze they become rock solid. People can
even drive over these frozen “highways.” Someone from a
tropical climate won’t recognize that this “highway” is only
ephemeral, so he will not think twice about building a house
on this seemingly solid ground. If he does so, when the
weather heats up, the ice will thaw and his house will be on
water.
This analogy can be applied to our situation. One who
builds in this transient world is similar to one who builds on
frozen water. When his time comes to leave this world, every-
thing he has built will crumble and become evanescent. This
world is only transitory, so whatever we invest in Olam Hazeh
that lacks spiritual value, will dissipate with time.
The Torah alludes to this in our Parsha. When Phar-
aoh slept, his dreams became confused with reality; he thought
he was standing over the river. Everything is in his hands, he’s
the boss. As soon as his “wake-up” call comes to prepare him
to leave this world, he realizes that what he has is nothing
more than a figment of his imagination. He has nothing! He is
not over the river; rather, he barely touches the shore.
In Mesilas Yeshurim, Rabbi Luzzatto quotes Chazal
as saying “This world is like the shore and the World to Come
like the sea..." (Koheleth Rabbah 1:36). When a man enters
this world as a little infant, his hands are clenched as if to im-
ply that he is poised to grab everything this world has to offer.
When he leaves, his hands are wide open, demonstrating that
this world contains nothing. He leaves this world empty-
handed. Only his deeds have enduring spiritual value.
This lesson can be applied to Chanukah as well. The
fundamental difference between the ideals of the Jews and
Greeks was rooted in this. The Jews believe that the whole
purpose of this world is to secure the means of acquiring a
share in the next world. The Greeks are like Pharaoh in his
dream. They are in charge. This is their paramount and apex.
In their eyes, Judaism makes no sense. But this was their mis-
take. We must realize that materialism means nothing, because
at the end of this temporary “hallway”, we reach the “palace”
of Gan Eden.
Have a great Shabbos and Chanuka.
10 ‫דברים היוצאים מן הל“ב‬
Realism
The Interpretation vs.
of a Dream Idealism
By Jeremy
Bienenfeld,
10th Grade By Eli lonner, 11th grade

‫ִשׁלַח וַיִּ ְקרָא אֶת כָּל ַח ְר ֻטמֵּי ִמ ְצ ַריִם וְאֶת כָּל ֲח ָכמֶי ָה‬
ְ ‫וַיְהִי בַבֹקֶר וַ ִתּ ָפּעֶם רוּחוֹ וַיּ‬ Throughout Jewish history there has been a
‫וַיְ ַספֵּר ַפּרְעה ָלהֶם אֶת חֲלֹמוֹ וְאֵין פּוֹתֵר אוֹתָם ְל ַפרְעֹה‬ struggle between idealism and realism. An idealist has
“In the mourning he felt agitated, so he sent for and called all the dreams for the future and wants to improve the world in
sorcerers and wise men of Egypt. Pharaoh told them his dream, which we live. On the other hand, a realist is content
but none could interpret them of Pharaoh.” with state of the world and finds no need for improve-
Rashi comments that sorcerers did offer Pharaoh several ment. This struggle is apparent both in the story of Yo-
interpretations of his dream, but he rejected them. For example sef that appears in this weeks parsha as well as in the
one sorcerer predicted: “Seven daughters you will father, and story of Chanukah.
seven daughters you will bury.” Pharaoh however, was not satis- What is it that the brothers found wrong with
fied with this interpretation just as he was not satisfied with the
Yosef? Yosef never had hatred or bad intentions to-
others.
wards his brothers. In fact, he treated them like brothers
The Dubno Maggid explained this with the following par-
able: There once was a king who wanted his son to gain wisdom
in Mitzraim despite their hatred that was made obvious
and erudition. He therefore sent him to a far away land were he years earlier. Rather the real hatred was because Yosef
would receive guidance and instruction from the greatest scholars was a dreamer. He was an idealist who wanted to be-
and sages in the world. come a ruler in order to spread the ideas of justice,
The son spent several years under their tutelage until, one equality, and morality. The brothers did not have great
day, he sent a letter to his father requesting permission to return visions for the world, they were realists. They were fine
home. with the ways of the world and they did not understand
The king granted his permission, and some time later, his Yosef's ideas. In the end, Yosef prevailed as a result of
son returned to his native country. this passion. He blazed a trail on the path of idealism for
The king was overjoyed to see his son and, in his honor, the Jewish people.
arranged a lavish feast in witch he invited all of the kingdom’s This theme recurs in the events of Chanukah.
noblemen. Most of the Jews were realists and felt that there was no
After becoming merry with wine, one of the king’s minis- purpose to fight the Hellenists. They reasoned that it
ters decided to test the prince to find out whether he had truly would be impossible to defeat the mighty armies, so
grown wise in the faraway land. they decided to comply with the Hellenists and save
The minister placed a round ring in the palm of his hand. their lives. However, the Maccabees took the approach
He then approached the prince and showed him his closed fist. of idealism. They felt that if they could not serve
“Tell me,” asked the minister, “what lies in the palm of my hand?” Hashem then they did not deserve to be alive. The rest
The son gazed at the minister’s hand and responded, of the Jews saw the Maccabees as fanatic dreamers,
“There is a round, hollow object in your hand.”
much like the brothers viewed Yosef. Once more, the
“You are correct!” exclaimed the minister in amazement.
idealists were victorious.
“Perhaps you can tell me specifically which object it is I am hold-
ing?”
This struggle helps us understand many aspects
“I’m afraid I cannot” replied the prince to the minister. of Jewish history. It helps explain why many of the
‘For a while the wisdom that I have been taught enables one to prophets and leaders of the Jewish people had
ascertain the shape of a concealed object.” "unrealistic" dreams. As we see from the stories of Yo-
So too, concluded the Dubno Maggid, was the case with sef and Chanukah, believing in reality alone causes so-
Pharaoh’s sorcerers. While their sorcery gave them the ability to ciety to become stagnant. Rather, idealism is necessary
ascertain that that his dream was alluding to seven events that for society to progress on a productive path.
would transpire in the future, it did not enable them to discern ex-
actly which events were going to transpire. They therefore simply Have a great Shabbos and a wonderful Chanukah.
guessed at what those seven events would be. As the verse tells us, Adapted from a Dvar Torah in the name of
none of their interpretations found favor in Pharaoh's eyes. Rabbi Bernard Klein
Have a great Shabbos and a happy Chanukah.
Adapted from "A Vort On the Parsha."
Dvarim Hayotzim Min Halev
The Message for Our
By Daniel Stroh
Times
This week is Chanukah and it always is connected
to the Parshas of Yosef in Mitzraim. At the end of each
Parsha the Chumash includes a number of pesukim in the
Parsha, but in Miketz it also says there are 2025 words.
Why is this Parsha different and what does this signify?
The gematria of Light “Ner” is 250, and we light for 8
days. So 250 x 8 = 2000 and we start lighting on the 25th
of Kislev. So there are connection between Miketz, Yosef,
and Chanukah.
The Parsha we just read this past Shabbat says
that Yosef was 17 years old when he was sold as a slave to
Mitzraim – why is his age significant? The Torah doesn’t
write anything that isn’t necessary. Our Rabbis say that a
child should start learning Torah at the age of 3, so at 17
there were 14 years of Torah study after which he could
start the descent to Galut Mitzraim. We have seen a simi-
lar 14 years of Torah study before.
Rabbi Mansour quotes a chidush based on some-
thing the Belzer Rebbe and Rabbi Yaakov Kaminetsky
said. We learned that Yaakov was perfect and learned To-
rah in the tents in the house of his father Yitzchak, and
then he was sent to Lavan’s house. Rashi says that on the
way he stopped off and learned at the Yeshiva of Shem
V’Ever. Yaakov was 63 years old when he was sent away,
and yet he felt the need to learn an extra 14 years (Shana
Yud Daled?) at the Yeshiva of Shem V’Ever. Did you
ever wonder why it was important to stop there and learn
another 14 years at that particular Yeshiva after learning
with Yitzchak Avinu, and it wasn’t just for a single shiur
but took 14 years?
The answer begins by remembering who these
people were, Shem survived the Flood with his father
Noach, so he saw a degenerate society that was so degen-
erate that Hashem decided to wipe out the whole genera-
tion, yet he was unscathed and survived. Ever lived in the
generation of the Tower of Bavel, that was so degenerate
and evil that they were split up and Hashem changed all of
their languages. Both lived and survived defiant genera-
tions but were able to maintain Righteousness. Yaakov
learned in Yitzchak’s Yeshiva how to live among Jews
when living with Tzadikim. Now he had to learn how to
11
10th Grade
stay committed as a Jew in exile. That is the Torah that
Yaakov needed to learn to survive in Lavan’s house, and it
was this Torah that Yosef needed to learn in order to sur-
vive in Galut Mitzraim. That’s what Rashi means when
he says Ben Zekunim – that Yaakov taught him the spe-
cial Torah he learned from the Yeshiva of Shem V’Ever so
that he would be ready for the long trip to Galut – that’s
the same 14 years that he learned, and it was effective.
The Torah says ‫ וַיְהִי ְכּהַיּוֹם ַהזֶּה‬when Potiphar’s wife
tried seducing Yosef to sin, at the moment of truth she
grabs him by the shirt, when he runs and is framed. Rashi
says that he saw an image of his father. He earns the title
Tzadik from this story. When the Jews leave Egypt, the
Gemara says as we say in Hallel ”‫ ַהיָּם ָראָה וַיָּנֹס‬,” “The sea
saw the coffin of Yosef and ran.” Vayanos is only written
in the Torah regarding Yosef, that he left his garment just
like the Vayanos it says when Yosef ran Vayanos. This
was such a tremendous zechus that it lead to the splitting
of the sea. This was a great spiritual accomplishment.
She wore him down and he was resigned to the sin. But
all of a sudden appeared to him his father’s image and he
ran. He remembered the 14 years of Torah for this mo-
ment.
This story with Yosef ends at the end of Vayechi.
After Yaakov dies, they say to Yosef that we are to you
like slaves. Yosef answers, don’t be afraid, you had bad
intentions, but Hashem made it for good in order to bring
us to this day, and in order to be in this situation. The
power to become a Tzadik and protect us from the dangers
of Galut from the Torah of Yaakov Avinu from Shem
V’Ever was proven on that day.
Now let’s see another connection to Chanukah.
Gemarah Sotah daf 36 says that Yosef saw an image of
his father appear to him from the window “Chalon”. Why
add from the Window? Our Rabbis tell us this is also an
allusion to Chanukah. How many candles to we light on
Chanukah = 36 (skipping the Shamash). Those are the
inside letters of Chalon “Lamed Vav” = 36. And what are
the outer letters Nun Chet = Ner of Chanukah. Because
that is the Tikun of Chanukah – When the Jewish people
(Continued on page 12)
12 ‫דברים היוצאים מן הל“ב‬
(Daniel Stroh—Continued from page 11) tion is being separate like the oil, and some Sefarim even
can’t control themselves, we pray to see the image of Ya- quote a rare custom to put a little water in with the oil to
akov in the Window to remind us of the 36 candles and show that separation because that was the miracle.
miracle of Ner Chanukah. That’s when the Chashmonaim
Rabbi Mansour says the connection is even evi-
would reconstruct the walls that Yosef built to avoid sin
dent in our prayers on Chanuka that we say this week.
and maintain Jewishness in Galut.
Pay close attention here. In Al Hanisim Bimei Matisyahu
The Baal Migale Amukot writes that during the it says “Ufurkan Kahayom Hazeh” – the redemption was
Greek occupation the Jewish people got punished for the tantamount to Kahayom Hazeh. And remember where
sin of the sale of Yosef that was aroused until the Mac- have heard that phrase “Kahayom Hazeh” before in the
cabim fixed it. What happened in that generation? Ram- stories I quoted regarding Yosef. Therefore the tikun of
ban says that most of the Jews at the time of Chanukah Yosef is in Chanukah.
became Hellenists and Judaism was about to be lost if not
It sounds so easy but it is so relevant to us today
for the Chashmonaim, who fought to continue Torah
once again. The Satan never gives up when he loses a
study as we say in Al Hanissim Bimei Mayisyahu. The
battle; he makes a test after the test to try to win the war.
Greeks wanted to replace Torah with Hellenistic princi-
How ironic is it that on Chanukah that represents Torah
ples. And they came close.
values winning over Hellenism, that there is no Jewish
The numerical value of Yosef is 156, as is Antio- holiday as secularized today as Chanukah! The whole les-
chus also 156, Antiochus was the antithesis of Yosef. He son of Chanukah is how not to be like the Greeks and Hel-
tried to do the opposite of Yosef. Yosef got Jews to stay lenists, and where did it go wrong? We make Olympics
by themselves and not assimilate. Antiochus wasn’t contests called Maccabee games when the Chashmonaim
against the Jewish people; he just wanted to assimilate fought the Hellenist who participated in Olympics! There
them. Most of the Jews became Hellenists and wanted to is a Maccabee beer! Every goy asks if we get gifts each of
enter Greek culture. They joined the Olympics. They the 8 days of Chanukah! There is no holiday more secu-
didn’t want to look different from the other athletes so larized than Chanukah. The vast majority of Jews in
they stopped Bris Milah. They would bow to images of America are Hellenized and secularized. We have more
Zeus and other Avodas Zarah on entering the Coliseum. that 6 million Jews in America. Close to 5.5 million are
And they even curled their hair like the Greeks (reference Conservative, Reform, modernized, non-affiliated, secu-
to Yosef as well). Ramban says Maasei Avot Siman La- larized, or Americanized. And even among the 500,000
banim. The Jews were oppressed by the Egyptians, and that check off Orthodox, how many learn Torah every day
despite 2 centuries there was no intermarriage or assimila- and are not affiliated with an orthodox shul by paying
tion between Jews and Egyptians except for 1 case of dues?
Shulamith bat Divri. Except for that 1 case they avoided
We are the Matisyahu in this generation. Our re-
this trap. And they got this zchus from Yosef Hatzadik.
sponsibility is for preservation of the Torah. May we be
Once the Jewish people left the ideals of Yosef to like the small pach shemen with the seal of the kohen
become Hellenists and assimilate they aroused the sin of gadol, a small area of purity amongst a world full of con-
Yosef. He went to insulate us in Mitzraim from assimila- tamination. Chanukah is the time for us to redouble our
tion, and now that the Jew doesn’t keep their distance and efforts to study Torah. As Rabbi Gifter said its not
values it’s as if the sale was no longer justified and we enough to be an Orthodox Jew, we need to be Torah Jews
were being punished until the Chashmonaim and Chanu- as well. Those are the ideals that made Yosef HaTzadik,
kah story. There is even a hint in the strange law they and those are the ideals that will save us. Chanukah is the
wanted Jews to write on the horn of an Ox that they had time that we are able to overcome assimilation. We need
no share in the Hashem of Israel. In the Berachos of Yaa- miracles in this time as well as what we had that time.
kov, Yosef is called Bechor Shoro. They were trying to Just like Yaakov and Yosef we need to study Torah, and
defeat the ways of Yosef. especially the Torah of Shem V’Ever more than ever today
to survive living in Galut. May we have the zchus to be
The Chashmonaim rise up and save the day and
victorious, may we see the “window” to remind us of our
fight the Roman empire. The majority of Jews were gone.
teachings if we are ever in “trouble”, may we learn the
We celebrate the Miracle of oil. The midrash in Tezaveh
lessons of Yosef and Chanukah and keep them dear to us
says the reason oil is special is because all beverages mix
to help us survive until Moshiach comes.
with each other except for oil – oil rises to the top. So too
the Jewish people don’t mix with the goyim. That’s why Good Shabbos and Happy Chanukah.
the Greeks tried to contaminate all of the oil. Our salva-
Dvarim Hayotzim Min Halev
Public Unity
By Aaron Joseph, 11th Grade
The Rambam introduces Hilchot Chanukah with a
summary of the historical events that led to the miracle. He
expands on the account found in Masechet Shabbat 21B de-
scribing both the spiritual and physical threats to the Jewish
people from the Greeks and the victory of the Chashmonaim
who then maintained Jewish sovereignty for over two hundred
years. No other holiday has a similar introduction. The simple
explanation is that Chanukah is the only Jewish holiday that
originates after the period of Tanach. It is however likely that
knowledge of the entire story is an integral component of pir-
sumei nisa (spreading the miracle). Supporting this approach
is the fact that women are obligated in the mitzvah of lighting
Chanukah candles because they are included in the miracle.
Although women did not light the menorah in the Temple,
they were part of the full story--the danger and the victory.
In this context, what the Rambam omits from his ac-
count has significance. The struggle was not only against an
external enemy. While fighting off the Greeks, there was an
internal conflict against Jews who had adopted the lifestyle of
the Greeks. Other sources indicate that the Chashmonaim were
a minority within the Jewish people. Surely pirsumei nisa
should require an accurate retelling of the full historical back-
ground of the miracle.
The answer can be found in the Rambam, at the con-
clusion of Hilchot Chanukah (4: 12-14). The mitzvah of the
Chanukah candle is described as exceedingly precious; a poor
man has to sell his coat to purchase candles. Lighting candles
has precedence over Kiddush because the Chanukah lights
express the remembrance of the miracle. Yet the Rambam
concludes that if a choice has to be made, the Shabbat candles
are to be chosen over the Chanukah candles because shalom
bayit (family harmony) is more important than pirsumei nisa.
Apparently, what is true for the family unit is equally
applicable to the Jewish people. Those Jews who were at-
tracted by Greek culture or who were not strong enough to
overcome the pressure from the surrounding society can be
seen as additional enemies. Alternately, they may be viewed
as early victims of the cultural, religious, and physical war.
Visit YUTorah.org
and Search DRS
13
From the perspective of Jewish history, maintaining harmony
within the Jewish people is more basic than fully describing
the miracle.
This adds an additional perspective to Chanukah.
Lighting Chanukah candles is unique in that it is general prac-
tice to fulfill mehadrin min hamehadrin, the highest level of
observance of the mitzvah. We express symbolically the con-
cept of maximal commitment. The heroes of the Chanukah
story were people who did not compromise on principles and
who risked their lives for Torah.
The message of Jewish unity is not clear. It is implied
by an obvious exclusion. On the surface the two messages are
contradictory. Zealotry and tolerance normally do not mix.
Balancing a total commitment to Torah and mitzvot with an
inclusive love of the Jewish people is difficult. Tolerance is
usually associated with moderation, reflecting a lack of pas-
sion. Truth is absolute; adherents of false values are wrong. A
deeper understanding of halakha, however, suggests that there
may be more than one truth. Even the mehadrin min hameha-
drin comes in different versions. Devotion to one’s truth does
not exclude respecting others even though we are sure that
they are wrong.
If we examine the later history of the descendants of
the Chashmonaim we find that their religious commitments
were not fully maintained and they fought amongst them-
selves. Our tradition is that it was their lack of unity that led to
their downfall. The Second Temple was destroyed because of
sinat chinam (baseless hatred).
We live in a time when observant Jews are a minority
and assimilation to the external culture threatens Jewish sur-
vival. We are challenged to strengthen our core; we must dem-
onstrate a fierce loyalty to Torah and mitzvot. The Chanukah
candles remind us of the miracle and of the Jewish spiritual
heroes who withstood external and internal pressures. That is
the open message. The hidden one is to treat our fellow Jews
as an integral part of one people and not see them as additional
enemies.
Good Shabbos and happy Chanukah.
DH is on
14 ‫דברים היוצאים מן הל“ב‬

HALACHA
VÉÜÇxÜ
The Unique Nature of ‫ הידור מצוה‬as it Relates to ‫נר חנוכה‬
(Based on sources compiled by Rabbi Avi Lebowitz)
By Rabbi Aryeh Lebowitz

Introduction. In this week’s column we will veer from our fulfilled the ‫ מצוה‬itself.
usual format. Instead of focusing on a purely halachic issue A second possible source that may shed light on this question
with some attention paid to the lomdut behind the ‫הלכה‬, we is the comment of ‫ פרי חדש‬.(‫ פרי חדש )סימן תרעב‬discusses a
will focus on the lomdut of an issue and while paying some case where one has become confused as to which night of
attention to how it affects the ‫הלכה‬. This essay, unlike our ‫ חנוכה‬it was. As a result he has lit six candles on the seventh
other essays, is not meant as a guide to a particular area of night of ‫חנוכה‬. When the person realizes his mistake and
‫הלכה‬. Rather, it is intended to enhance our appreciation of lights an extra candle the ‫ פרי חדש‬questions whether or not
some of the underlying themes and ideas behind the ‫הלכה‬ the person should make a new ‫ ברכה‬when lighting the
‫ רבי עקיבה איגר‬was posed with a question of a person who had seventh candle. The ‫ פרי חדש‬concludes that one would
already lit his first candle on the eighth night of ‫חנוכה‬, and certainly not recite a new ‫ ברכה‬because it is obvious that we
prior to lighting the remaining seven candles, realized that do not recite ‫ ברכות‬on what amounts to only a ‫הידור מצוה‬. To
he had not yet made a ‫ברכה‬. The question was whether or support this contention ‫ פרי חדש‬cites a comment of the
not the person can still recite a ‫ ברכה‬at this point. Perhaps (‫ אורחות חיים )הו"ד בבית יוסף סימן תרעב‬who states that if one
one can argue that the ‫ מצוה‬has already been completed and lit one too few candles and subsequently lights the last can-
the chance for a ‫ ברכה‬has been lost. On the other hand, it dle, he need not make a new ‫ ברכה‬because when he made
may be argued that so long as all of the candles have not the initial ‫ ברכה‬he probably intended to include all candles
been kindled, there is still time to recite a ‫ברכה‬. The that he would light that evening in the ‫ברכה‬. The ‫אליה רבה‬
primary ‫ מצוה‬has been fulfilled, but maybe one can also (‫ )סוף סימן תרעב‬however, arrives at the exact opposite
recite a ‫ ברכה‬on a ‫ הידור מצוה‬. conclusion from the statement of the ‫אורחות חיים‬. While it is
At first glance, ‫רבי עקיבה איגר‬, points out, it seems that one true that the ‫ אורחות חיים‬rules not to make a new ‫ ברכה‬when
should certainly still be permitted to recite a ‫ברכה‬. After all, lighting the last candle, he explains by stating ‫כי הברכה‬
the custom in most homes is to have each person light their ‫שעשה בתחלה על חיוב כל הנרות עשאה‬, that the ‫ ברכה‬he had
own ‫ מנורה‬and recite their own ‫ ברכה‬on the kindling of the initially recited was meant to include all candles that he
‫מנורה‬. This is the accepted practice even though the actual would light. The implication of the ‫ אורחות חיים‬is that if one
‫ מצוה של נר חנוכה‬only requires a single candle per did not have in mind that his ‫ ברכה‬should include more
household. Perhaps one can deduce from our practice that candles than were in front of him at the time of his initial
‫ ברכות‬may be recited even on a ‫ הידור‬alone. ‫רבי עקיבה איגר‬, lighting, he would certainly recite a new ‫ ברכה‬even on the
however, rejects this proof on the grounds that one may kindling of candles that are done purely for the purpose of
only recite his own ‫ ברכה‬when lighting his own ‫ מנורה‬after ‫הידור מצוה‬
somebody else has already lit, because he has in mind that Can one recite a ‫ ברכה‬on a ‫ ?הידור‬What emerges from this
he is not interested in fulfilling the mitzvah with the first discussion is that there is a dispute between the ‫ פרי חדש‬and
person to light. If that is the case, his lighting of the ‫ מנורה‬is ‫ אליה רבה‬whether or not one may recite a ‫ ברכה‬on a ‫פרי‬
not merely a ‫ הידור‬but part of the ‫ עיקר המצוה‬itself. Indeed, ‫הידור מצוה‬. ‫חדש‬maintains that a ‫ ברכה‬is never recited on a
we find precedent for the idea of having specific intention ‫הידור מצוה‬, while ‫ אליה רבה‬rules that a ‫ ברכה‬may be recited
not to fulfill the obligation of ‫ נר חנוכה‬with the first person on a ‫הידור מצוה‬. Perhaps we may adduce support for the
to light in the '‫מגן אברהם סימן תרעז ס"ק ט‬. In addressing the ruling of the ‫ פרי חדש‬from a comment of the ‫ משנה ברורה‬in
case of one who is traveling and is unable to light at home, (‫יד‬:‫ שער הציון )תרעו‬who cites that ‫‘מהרש"ל‬s ruling that when
‫ מגן אברהם‬suggests that the person light while on the road, one places his ‫ מנורה‬on the right side of the doorpost, the
and recite ‫ ברכות‬on this lighting. The recitation of ‫ ברכות‬is candle furthest to the right should be kindled first. The
permitted even though his wife has most likely lit for him ‫ מהרש"ל‬explains that since only the candle that is closest to
already, because he has specific intention not to fulfill the the door serves as a fulfillment of the ‫( עיקר מצוה‬while the
‫ מצוה‬with the lighting of his wife. Thus we see that it is others only serve as a ‫ )הידור מצוה‬one should be careful to
entirely possible that one is not permitted to make a ‫ ברכה‬recite his ‫ ברכה‬on the candle that will be used for the
on a ‫הידור מצוה‬, and may only do so when he has not yet (Continued on page 15)
Dvarim Hayotzim Min Halev 15

HALACHA
VÉÜÇxÜ Continued

primary ‫מצוה‬. Apparently there is great hesitation to allow the additional candles, as they are clearly only serving the
one to recite a ‫ ברכה‬on a candle that only functions as a function of ‫ הידור מצוה‬but do not relate at all to the actual
‫הידור מצוה‬ fulfillment of the ‫מצוה‬. (This is clearly the view of ‫משנה‬
‫’רבי עקיבה איגר‬s conclusion. Relating to his original question ‫ו‬:‫ברורה תרעב‬.) On the other hand, one may view the concept
of the permissibility of reciting a ‫ ברכה‬on the remaining of ‫ מהדרין‬relating to ‫ נר חנוכה‬as an additional and enhanced
candles after the initial candles had been lit, ‫ רבי עקיבה איגר‬method of fulfilling the ‫ מצוה‬of ‫נר חנוכה‬. If this is the case,
concludes that a ‫ ברכה‬may be recited for a combination of there is no room to distinguish between the first and subse-
three reasons: quent candles, as all are now part of the enhanced ‫קיום‬
As we have noted the ‫ פרי חדש‬and ‫ אליה רבה‬debate whether or ‫המצוה בהידור‬. This may be the view of the ‫ אליה רבה‬who
not a ‫ ברכה‬may be recited on a ‫הידור מצוה‬. It is possible that permits a ‫ ברכה‬to be recited on the additional candles, as
the ‫ אליה רבה‬is correct that a ‫ ברכה‬may be recited. each of the candles is part of the ‫קיום המצוה‬. If this
Generally speaking, one may recite a ‫ ברכה‬on ‫ מצוות‬that last a understanding is correct we can more readily understand
long period of time well after the ‫ מצוה‬begins, so long as why the ‫ הדור מצוה‬of ‫ נר חנוכה‬is so vastly different from
the ‫ מצוה‬is still in action. For instance the ‫ הידור מצוה רא"ש )פסחים פ"ק‬by other ‫מצוות‬. For instance, generally we assume
('‫ סימן ג‬rules that if one has not yet recited a ‫ ברכה‬on his ‫( הידור מצוה עד שליש‬one need only spend a third more than
‫ ציצית‬or ‫ תפילין‬he may still recite the ‫ ברכה‬so long as he is the actual cost of the ‫מצוה‬to facilitate the beautification of
still wearing them. Indeed, the very formulation of a ‫ ברכה‬that ‫)מצוה‬. Yet by ‫ נר חנוכה‬we spend many times the cost of
with the letter "‫( "ל‬i.e. ‫ לישב‬,‫ להניח תפילין‬,‫ להתעטף בציצית‬the original ‫ מצוה‬to facilitate the ‫הידור‬. This may be so
(‫ בסוכה‬suggests that the ‫ מצוה‬in question extends for a because the ‫ הידור‬is an entirely different method of
period of time. Since ‫ נר חנוכה‬should remain lit until fulfilling the actual ‫מצוה‬. Furthermore, this may explain
“people are no longer walking from the markets”, it too is a why ‫ נר חנוכה‬is the only ‫ מצוה‬that we receive specific
‫ מצוה‬that extends for a period of time, and its ‫ ברכה‬may be instructions on how to fulfill the ‫הידור‬. By most ‫מצוות‬, we
recited so long as the candles remain lit. In reality, ‫ רבי‬beautify the ‫ מצוה‬to the best of our understanding of what is
‫ עקיבה איגר‬points out, one may question the inclusion of ‫ נר‬most beautiful. This too, makes sense if we understand the
‫ חנוכה‬in this category on the basis of the ‫ הלכה‬that a ‫ הידור מצוה נר חנוכה‬of ‫ נר חנוכה‬as an entirely different method of
that became extinguished even a moment after it was lit performing the .‫מצוה‬
does not have to be rekindled, strongly indicating that the Based on the idea that ‫ הידור מצוה‬of ‫ נר חנוכה‬differs
‫ מצוה‬is complete upon the initial kindling. Yet, considering fundamentally from ‫ הידור מצוה‬by all other ‫מצוות‬, Rav
that the ‫ רא"ש‬included ‫ נר חנוכה‬in this category, we may Shach ‫זצ"ל‬, in his ‫ ספר אבי עזרי על הרמב"ם‬explains that any
rely on this factor to permit the delayed ‫ברכה‬ parallels drawn between ‫ הידור מצוה‬of ‫ נר חנוכה‬and ‫הידור‬
The ('‫ ש"ך )יו"ד סימן י"ט ס"ק ג‬cites a ‫ מחלוקת‬relating to one ‫ מצוה‬of ‫ ברית מילה‬are faulty. The Brisker Rav ‫זצ"ל‬, in a well
who has already performed a ‫ מצוה‬and completed it, but has known comment attempted to link the two. The Brisker
not yet recited a ‫ברכה‬. In the view of the ‫רמב"ם‬, once the Rav had suggested that the Rambam’s ruling that one not
‫ מצוה‬is complete it is too late to recite a ‫ברכה‬. However, in go back to cut away pieces that beautify a ‫ ברית מילה‬once
the view of the ‫ הגהות אשר"י‬one who neglected to recite a the ‫ מילה‬was completed indicates that the ‫רמב"ם‬
‫ ברכה‬prior to performing a ‫ מצוה‬may do so after completing understands ‫ הידור מצוה‬to apply only while one is still
the ‫מצוה‬. While the ‫ ש"ך‬ultimately sides with the ‫רמב"ם‬, one involved in the ‫ מצוה‬itself. Once the involvement has
can rely on the opinion of the ‫ הגהות אשר"י‬in conjunction stopped, there is no fulfillment of ‫ הידורמצוה‬on its own.
with the two factors previously cited to allow a person to This is why the Rambam maintains that even as we light
recite a ‫ ברכה‬on the remaining candles in his ‫ מנורה‬after he many candles for ‫ הידור מצוה‬on ‫חנוכה‬, the ‫ בעל הבית‬must
has lit the first few candles. light all of the candles. If he were to stop and allow others
Understanding the dispute between ‫ אליה רבה‬and ‫פרי חדש‬. to light, the opportunity for ‫ הידור מצוה‬would have passed.
Perhaps the very dispute relating to reciting ‫ ברכות‬on the The ‫רמ"א‬, on the other hand, rules that ‫ הידור מצוה‬may be
additional candles (lit for the purpose of ‫ )הידור מצוה‬is fulfilled even after the ‫ מצוה‬has been completed. That is
contingent on how we understand the concept of ‫הידור מצוה‬. why the ‫ רמ"א‬recommends cutting away extra pieces to
On one hand one may view the additional candles as an beautify a ‫ ברית מילה‬even after the ‫ מילה‬has been completed.
addition to the original ‫מצוה‬, with the first candle This is also why the ‫ רמ"א‬writes that when fulfilling the
maintaining its identity as the candle of the actual ‫מצוה‬, ‫ הידור מצוה‬of ‫נר חנוכה‬, each member of the household should
distinct from the other candles. This may be the view of the light their own ‫מנורה‬. However, in light of the uniqueness
‫ פרי חדש‬who maintains that one may not recite a ‫ ברכה‬on (Continued on page 16)
16 ‫דברים היוצאים מן הל“ב‬

HALACHA
VÉÜÇxÜ Continued
of ‫ הידור מצוה‬as it relates to ‫נר חנוכה‬, Rav Shach suggests that the candles would be equally forbidden to benefit from.
any comparison with ‫ הידור מצוה‬of ‫ ברית מילה‬is completely Practically speaking, the (‫ז‬:‫ משנה ברורה )תרעג‬rules that one
off base. may not use the light of even the remaining candles, indicat-
The (‫ שערי תשובה )ריש תרעא‬rules that if one initially only lit ing that they are separate from the original candle.
one candle because he did not have enough oil for more, but The (‫א‬:‫ רמ"א )תרעד‬rules that one should not light the ‫נרות חנוכה‬
he subsequently obtained more oil, he may not recite a new from the first candle because it is inappropriate to light the
‫ ברכה‬when lighting the additional candles. This is in “extra” candles from the candle that is being used for the
apparent agreement with the ‫פרי חדש‬. The ‫מצוה מגן אברהם‬. The strong implication of this ‫ רמ"א‬is that there is a
(‫כה‬:‫ )תרנא‬disagrees and rules that even in this case one may distinction to be made between the first candle and the re-
recite a new ‫ ברכה‬on the additional candles, in apparent maining candles, similar to the assertion of the ‫ פרי חדש‬that
agreement with the .‫אליה רבה‬ the ‫ הידו‬is merely an “addition” to the original .‫מצוה‬
The (‫ כתב סופר )שו"ת או"ח סימן קלג‬was asked whether the Conclusion. We have presented a simple ‫מחלוקת הפוסקים‬
prohibition to benefit from the ‫ נר חנוכה‬applies only to the relating to the recitation of a ‫ ברכה‬on a ‫הידור מצוה‬, and have
first candle that is lit for the basic requirement or even for demonstrated how the underlying theme of that ‫ מחלוקת‬may
the additional candles that are lit for the purpose of ‫ הידור‬reflect a fundamental dispute relating to our understanding
‫מצוה‬. It seems that this question too hinges on the ‫ מחלוקת פרי‬of the entire idea of ‫ מהדרין‬as it relates to the ‫ מצוה‬of ‫נר חנוכה‬.
‫חדש ואליה רבה‬. If one were to view the additional candles as It should be evident to us that analysis of the words of our
purely a ‫ הידור‬one may assume that it is permissible to ‫ חכמים‬often reveals a depth to their words that may have
benefit from them. If, however, the idea of lighting many gone unnoticed with a cursory reading.
candles as an enhanced method of fulfilling the ‫מצוה‬, all of

(Stories of Greatness—Continued from page 18)
only way to make them do that, said this advisor, was to oppress
them.
The next day the king issued a public proclamation stat-
ing that if the queen was not blessed with a child within in the
next three months, all the Jews would be expelled from his king-
dom. With all the neighboring countries closed to Jewish settle-
ment, the poor Jews had nowhere to go. Their cries and prayers
rose from every synagogue in the land.
A call resounded through the heavens for a soul willing
to descend into the spiritually desolate environment of the royal
palace in order the save the Jews of that land. Finally, one very
holy soul agreed to make the sacrifice. Shortly thereafter, the
queen became pregnant and soon gave birth to a son.
The king was overjoyed and showered the Jews of his
realm with presents and favors. At the age of two, the child could
already read and write, and when he was five years old he had
surpassed all his teachers and learned all they had to teach.
A master teacher -- a priest whose fame as a genius and
scholar had spread far and wide -- was brought from afar to teach
the prodigy. This new tutor was of a different caliber altogether.
It seemed that he had mastered every form of wisdom in the
world and his very presence radiated a thirst for knowledge. The
young genius could not get enough of his new teacher. He be-
came attached to him more than even to his own father the king.
He spent every moment of the day and most of the night with
him absorbing more and more wisdom and learning; and the
more he absorbed the more he desired.
But the priest demanded his times of privacy. He had an
agreement with the king that for two hours of every day he would
lock himself in his room and no one, not even the King himself,
was allowed to enter or disturb him in any way. It was on this
condition that he accepted the task of teaching the prince. But the
prince was curious. He could not tolerate the idea that his be-
loved master was withholding something from him. He had to
know everything!
One day, the young prince managed to hide himself in
his teacher's room before the priest's daily two hours of seclu-
sion. The priest entered the room, locked the door securely be-
hind him, and searched the room thoroughly. Somehow he failed
to discover the prince's hiding place and he proceeded in his
strange daily ritual.
First he removed all the crosses from the walls and from
around his neck, and put them in a box outside his window. Then
he took out a large white woolen shawl with strings at the cor-
ners, wrapped it completely around his head and body, and began
weeping like a baby. Then he took out two small black boxes
with long black straps attached to them, tied one to his left upper
arm and the other above the middle of his forehead. After that he
began to pray, swaying, singing and crying for over an hour. Fi-
nally, he took out a large Hebrew text and began reading from it
in a sing-song voice, swaying back and forth all the time.
Suddenly, he stopped and listened intently. The faint but
unmistakable sound of another person in the room had caught his
ear. The priest was terrified. He jumped from his chair, hurriedly
removed the black boxes and shawl, stuffed them in a drawer,
and began to search the room. It did not take long for him to dis-
cover his young pupil, who had been observing everything with
rapt fascination.
The priest begged the boy not to reveal what he saw. If
the king found out he would certainly be beheaded. But the
(Continued on page 17)
Dvarim Hayotzim Min Halev
The Meaning of the Candles
By Benny Aivazi, 10th Grade
The holiday of Chanukah is a very symbolic time.
Much of what we do should not be taken at face value, as many
lessons can be learned from them, even from what we may con-
sider “extra” stringencies. One example of this is that we add a
candle on each night – symbolizing that we must grow in our
mitzvot every day, constantly improving. What was acceptable
today should not be our standard for the next. We should be
better every day and we must remember that there is always
room for improvement. Another example is that we light the
candles at night. Through this, we show that even when there is
darkness outside, the light of the menorah and mitzvot still illu-
minate the world. It also shows that the Torah and mitzvoth
help to “light” up our lives – even when there is darkness out-
side. We have to light the candles in a place where they are visi-
ble from the outside – so too, we should also not confine our
Torah observance to ourselves, rather, we should spread this
light to others as well.
This idea of the light being spread is shown in the fol-
lowing story. On the Chanukah of 1989, Jeffrey B. lit his meno-
rah in the American Consulate in Warsaw, where he was em-
ployed as a high-ranking official. He was about to meet one of
Lech Walesa’s top assistants – Jan F.
Jeffrey was born in a Christian home, although his
mother was Jewish. When he was in college, he witnessed the
lighting of a giant menorah by one of the Orthodox Jews on the
campus. The rabbi, Rabbi Chaim Capland, was present, and
when he saw Jeffrey watching the ceremony, he asked him if he
was Jewish. After the rabbi explained that if he had a Jewish
mother, he too was Jewish, Jeffrey went home to spend the
holidays (not Chanukah) with his family. As they were eating,
he asked his mother what Chanukah was about. Tears welled up
in her eyes and she said that she didn’t know much about it, but
(Stories of Greatness—Continued from page 16)
prince's curiosity had been aroused. He swore that he would
never tell anyone what he saw in the room, but only if the priest
would explain what he had just done and teach him what it was
all about. So the priest had no choice but to reveal that he was a
Jew, doing was what Jews have been doing for thousands of
years: praying and studying the Torah and fulfilling its com-
mandments. He had been compelled to hide his faith during one
of the many decrees of forced conversions that Jews were sub-
jected to in those times; now he was forced to assume the guise
of a alien religion on the pain of death.
"You must teach me your ancient wisdom!" the prince
insisted. "I knew that you were hiding something from me. In
everything that you taught me, I always sensed that there was
something more there, something deeper and truer, that you were
withholding from me!" In vain did the "priest" plead that he
would be subjecting them both to mortal danger. "If you refuse to
teach me," the prince threatened, "I'll tell everyone what I saw in
this room."
17
she remembered that her father, also irreligious, used to light a
menorah every year, and when he would light it, he would
gather together all of his children and tell them to never forget
their Jewish identity. Since his death, she said, she never really
paid attention to Judaism. When Jeffrey returned to college, he
attended classes given by Rabbi Capland, and little by little, he
became observant and started to keep Torah and mitzvot. After
university, he got a job in the State Department in the Eastern
European division.
Back in the American Consulate, Jeffrey lit the meno-
rah, and a few minutes later, Jan F. walked in. Instantly, his
face turned white and he began to feel faint.
Jan was born during World War II, to rich Catholic
parents. Until he was in his twenties, his parents kept a secret
away from him – he had been adopted. However, his parents
never told him who his real family was, and they kept this from
him until they died. Jan tried to uncover his past through vari-
ous means, such as government archives and orphanage re-
cords, but to no avail. Later, he joined Lech Walesa’s Solidarity
movement, and rose in prominence. However, he had a fuzzy
memory of his early childhood, but he could not place its sig-
nificance. When he saw the menorah, everything became clear.
He connected his memory with the flames of the candles, and
realized that he had been adopted from a Jewish family, which
had probably perished during the war. He too, began to learn
more about Judaism, and although not fully observant, he was
aware of his roots.
The Chanukah Menorah, and all of its details are not
meant to be taken merely as a memory of the Jewish victory
over the Greeks. They have far reaching affects, some we can
see, but others, we might never know of.
Shabbat Shalom and Chag Sameach 
For several years they learned Torah together, until the
boy announced that he wanted to convert to Judaism. His desire
became so strong that teacher and pupil made up a story about
going to Rome to further their studies and instead escaped to an-
other country where the boy converted and never returned to the
palace again.
"The prince became a great and famous sage," the Baal
Shem Tov concluded his story, "living a life of saintliness and
good deeds. When he passed on from this world and his soul as-
cended to the heavens, it was the most luminous soul that had
returned from earth in many generations. Only one blemish
dimmed its shinning perfection: the lingering effect of the fact
that it had been conceived, borne, and fed for two years in the
spiritually negative environment of the royal palace. All it lacked
to attain the true heights of its glorious potential was for it to re-
turn to earth and be conceived, given birth to and weaned in the
holy atmosphere of a righteous home. "When I saw the depth of
your holy desire for a child, I know that you were worthy parents
for this righteous soul."
18 ‫דברים היוצאים מן הל“ב‬
PUBLICATION
STAFF
STORIES OF GREATNESS Editors in Chief
David Freilich
TOLD OVER BY: YEHUDA ISAACS Yaakov Feldstein
Associate Editors
This week's story is very special not only tiful! His eyes sparkled with life and his every
Judah Max Abittan
because its two stories (one in another) but it re- smile filled their lives with warmth and happiness. Dani Scheinman
lates the power of great tzaddikim in our world. At the age of one year, it was obvious he was some- Yitzie Scheinman
Have an amazing Shabbos! thing special; he was already walking and talking. layout editors
Some three hundred years ago, the name of As he approached the age of two they be- Yechiel Auman
Rabbi Israel Baal Shem Tov spread throughout gan looking for a tutor to begin teaching him Torah. rabbinic articles
Europe as one who was willing to do anything, They planned to take him to the Baal Shem Tov; Adam Goldstein
even perform miracles like Elijah and Moses, in they would show him what his blessing had Avrumi Blisko
order to help another, especially a fellow Jew. brought. But on the morning of his second birthday student articles
One evening a middle-aged couple came the child didn't wake up. The neighbors came run- Andrew Mermelstein
with a desperate request; they wanted a child. De- ning when they heard the screams, but nothing director of production
spite their prayers, good deeds and various reme- could be done. As miraculously as the boy had
Production Staff
dies and treatments, they had failed to conceive a come, so mysteriously and tragically had he de- Nison Basalilov
child in all the years of their marriage. The Baal parted this world. Jeremy Bienenfeld
Shem Tov closed his eyes, put his face into his The funeral was enough to make the heav- Benjamin Watman
hands, lowered his head to the desk before him and ens cry. After the week of mourning they returned ‫סופרים‬/Authors
his consciousness soared to the spiritual to the Baal Shem Tov to inform him of the tragedy. Benny Aivazi
realms. Minutes later he sat upright, looked at them But the Baal Shem Tov understood better then they Yonatan Aivazi
sadly and said: "There is nothing I can do. Continue could possibly have imagined. "Your child," he said Ariel Bagley
Dan Bamshad
praying, continue your good deeds. May G-d have to the grieving parents, "contained a lofty soul David Beer
mercy. But it is beyond my ability to help you." which had made a huge sacrifice to save thousands Marc Eichenbaum
The woman burst into bitter tears; her hus- of people. But this soul needed you to achieve Jonathan Eidelstein
band turned his face aside and wept silently, his its tikkun ('rectification') and become spiritually Yered Elisha Ginsberg
Yitzchak Ginsberg
body shaking. "No, no!" she cried. "I won't believe complete. That day, when you came to me, I looked Shmuli Gutenmacher
it. I will not accept no for answer. I know that when into the heavens and saw that it was impossible for Yaakov Hawk
a tzaddik (righteous person) decrees, G-d must ful- you to have children; but when I heard your cries Elisha Ishaal
fill. I want a child!" and saw the depth of your pain, I realized that this Aaron Joseph
Yoni Kadish
Her cry pierced the walls and broke the special soul was destined to be yours for the short Barak Klammer
holy master's heart. He lowered his head again for span of its return to physical life. Sit down, dear Eli Lonner
many long minutes then looked up and said: "Next friends, I have a story to tell you." Avi Moisa
year you will have a child." The couple was speech- Several hundred years ago lived a king Yonatan Mehlman
Gavi Nelson
less. The man began trembling, took the Baal- who was childless. He was rich and powerful, but
Adi Pasternak
Shem Tov's hand kissed it as his wife showered he desperately desired a son to carry on the lineage. Jonny Perlman
thanks and blessings. They backed out the door, He ordered that all his subjects hold daily prayers in Shmulie Reichman
bowing, weeping and praising G-d and His servant their houses of worship that G-d should grant their Shalom Rosenbaum
the holy Rabbi Israel. sovereign an heir. Yigal Saperstein
David Silber
Sure enough, two months later the woman One of his advisors suggested that the rea- Alex Selesny
conceived, and nine months thereafter gave birth to son the king was childless was because his Jewish Daniel Stroh
a beautiful baby boy. The couple's joy increased subjects did not pray for him sincerely enough. The Jesse Steinmetz
day by day as the child grew. Their baby was beau- (Continued on page 16) Jeremy Teichman
Benjamin Watman
David Weitz
Maggid of DRS
The DRS Yeshiva High School For Boys Yehuda Isaacs
700 Ibsen Street, Woodmere, NY 11598 Menahel
Phone: (516) 295-7700 - Fax: (516) 295-4790 Rabbi Y. Kaminetsky

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Weekly Torah Publication of the DRS Yeshiva High School Rabbi M. Erlbaum
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