"LIVING WITH MOSHIACH,"
Parshat Mikeitz, 5763
Tevet 1, 5763
Dec. 6, 2002
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"I BELIEVE WITH COMPLETE FAITH IN THE ARRIVAL OF THE MOSHIACH.
"AND THOUGH HE MAY TARRY, I SHALL WAIT EACH DAY, ANTICIPATING HIS
Maimonides, Principles of the Faith, No. 12
THIS PUBLICATION IS DEDICATED
TO THE REBBE,
RABBI MENACHEM M. SCHNEERSON
Click here, to see pictures
of the Rebbe
The Daily Sicha (in Real Audio)
- Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.
We are pleased to present, to the visually impaired and the blind, our weekly
publication, Living With Moshiach.
In this week's issue, we once again highlight Chanukah in a special feature
Our sincere appreciation to
publication, published by the Lubavitch Youth Organization, for allowing
us to use their material.
Also, many thanks to our copy editor, Reb
his tireless efforts.
It is our fervent hope that our learning about Moshiach and the Redemption
will hasten the coming of Moshiach, NOW!
Rabbi Yosef Y. Shagalov,
Committee for the Blind
19 Kislev, 5763
Brooklyn, New York
IN LOVING MEMORY OF MY DEAR COUSIN
Mrs. Raizel (Rosa) bas Reb Tzvi Hirsh
Passed away on 12 Kislev, 5763
* * *
her children, grandchildren and great grandchildren
Last week's Torah portion dealt with the subject of dreams -- those of Joseph's,
and Pharaoh's officers. This week, in the Torah portion of Mikeitz,
we continue to delve into dreams, but this time, those of Pharaoh, king of
The common denominator shared by all these dreams is that they collectively
portrayed the various stages and factors that caused Jacob and his sons to
go to Egypt. As a direct result, the Jewish people were exiled there.
Every word in the Torah is necessary and precise. If the subject of dreams
receives so much emphasis and, we are told, such a wealth of detail, there
must be a fundamental connection between the concept of dreams and the concept
of exile. Furthermore, by understanding the significance of dreams, we shall
be better able to overcome the difficulties we endure during our own prolonged
Chasidic philosophy explains that the most outstanding characteristic of
dreams is the ability for diametrically opposed opposites to coexist, something
that cannot take place in reality.
This is also true of our own exile, an unnatural and abnormal situation,
but one seemingly natural and normal to us. It is of such long duration,
we can no longer feel the contradictions inherent in the galut (exile)
The same contradictions also apply to our spiritual galut. It is
understood that self-love and the pursuit of worldly pleasures are the opposite
of cultivating a love of G-d and holiness. Yet, we often perform
mitzvot under the illusion that we are doing so out of love of G-d
and are in close proximity to Him, all the while caring only for our own
egos and self-fulfillment. We simply don't perceive the contradiction in
Another example of our lack of logic is found in prayer. While praying, the
Jew's innate love and emotional attachment to G-d can be aroused, but as
soon as he finishes, it is as if he had never experienced this arousal as
he returns to his preoccupation with day-to-day life. Although he stood on
such a high spiritual level while actually communing with G-d, the feelings
dissipate as the individual finds himself led after the cravings of the animal
Thus our very lives are lived as if we are dreaming. The spiritual exile
is full of contradictions, yet we must not be discouraged and think that
we perform mitzvot and pray in vain, for every positive deed leaves
its mark even if its influence is not always easily felt.
The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that
"The time of our Redemption has arrived!" and "Moshiach is on his
The Rebbe stressed that he is saying this
prophecy, and asks us all to prepare ourselves for the Redemption,
through increasing acts of goodness and kindness.
Let us all heed the Rebbe's call.
Chanukah commemorates the miraculous victory of our people over the forces
of darkness and assimilation that had threatened to extinguish the light
of the Torah and mitzvot. It also reminds us that this victory was
achieved through the efforts of a few, totally dedicated Jews, and that the
victory was celebrated by kindling lights in the Sanctuary in Jerusalem with
pure, undefiled oil, which gave us the meaningful mitzvah of the Chanukah
About the Chanukah lights our Sages of blessed memory declared: "These lights
shall endure and shine forever." Unlike the seven-branched Menorah, the lighting
of which had to be discontinued when the Sanctuary was destroyed nearly 2,000
years ago, the lighting of the eight-branched Chanukah lamp -- which was
inaugurated some 200 years prior to the destruction -- has continued
uninterrupted ever since. It continues to be lit not only in the Holy Land,
but also in the Diaspora, and not only in the Sanctuary, but in every Jewish
What are some of the eternal messages of these eternal lights of Chanukah?
One basic truth is that the destiny of the Jewish people is not determined
by material and physical criteria, but by its spiritual strength derived
from our G-d-given Torah and mitzvot. The victory of the greatly
outnumbered and physically disadvantaged Jews over the many and mighty forces
of the enemy clearly demonstrated that it is our spiritual strength that
really counts -- even in areas where physical superiority is usually decisive.
A further lesson is that Jewish strength begins at home. A Jewish home is
an abode for the Divine Presence, very much as the Holy Temple in Jerusalem
was in a collective sense. Both are included in the Divine command, "Make
Me a Sanctuary that I may dwell within each one of you." This, too,
is reflected in the Chanukah lights, for they must be lit in every Jewish
home. The time and location of the Chanukah lights are also significant:
"The lights are kindled when the sun sets -- when 'darkness' falls outside."
It is then high time to light up our homes with the sacred Chanukah lights
that symbolize the eternal lights of Torah and mitzvot. The location
-- to be visible also outside -- further indicates that the Torah and
mitzvot must not be confined within the walls of the home, but must
shine forth outside as well.
Yet another important lesson must be mentioned here: namely, that however
satisfactory the observance of Torah and mitzvot may be on any given
day, a Jew is expected to do better the next day, and still better the day
after. There is always room for improvement in matters of goodness and holiness,
which are infinite, being derived from the Infinite. This, too, is underscored
by the Chanukah lights. For although all that is required to fulfill the
mitzvah of candle-lighting on the first night of Chanukah is to light
one candle, yet the next night of Chanukah it is required to light two candles.
And when another day passes, even the higher standard of the previous day
is no longer adequate, and an additional light is called for, and so on,
increasing the light from day to day.
"Listen to the Chanukah lights," the Previous Rebbe, Rabbi Yosef Yitzchok
Schneersohn, used to tell his chasidim. Each light has a unique tale
and a profound message.
The Hebrew word Chanukah shares the same root as the word
Chinuch -- education. During Chanukah we focus our attention on matters
affecting the Jewish education of children. For this reason it is also
traditional to give Chanukah gelt to children after testing them on
Women played an integral role in Chanukah. The heroic stories of Chana and
Yehudit are well known. Lesser known is the following tale:
If a boy was born to the wife of one who was hiding to avoid the decrees
of the Greeks, the mother circumcised the child on the eighth day though
the Greeks had forbidden circumcision.
Then she went up on the wall of Jerusalem and hurled herself and her child
from the wall to certain death.
According to our Sages, she was thereby saying to her husband and brothers
who had gone into hiding to escape war: "If you will not go out to fight,
you will have neither children nor wives, and you will be annihilated.
"We will observe what is holy to us, not in hiding, but publicly.
"If you intend to save us, emerge from your caves, and fight against the
enemy till you destroy him. G-d will be with you!" It was only after some
women did this that Mattityahu and his five sons arose like lions.
There are allusions in the Torah to Chanukah, though the events leading up
to the festival occurred much later:
"In the beginning, G-d created the Heavens and the earth...and G-d said,
'Let there be light...'." Light -- ohr -- is the 25th word
in the Torah. The rededication of the Holy Temple and the relighting of the
Menorah took place on the 25th of the month of Kislev.
When the Jews traveled through the Sinai desert, they stopped 42 times.
The 25th place where they encamped was Hasmona. Mattityahu, the head of the
Hasmonai family, led the revolt against the Greeks.
The Sanctuary in the desert was completed on the 25th of Kislev, eight
months after the Exodus from Egypt. But it was not dedicated until three
months later. Jewish teachings explain that the 25th of Kislev was
set aside for the future rededication of the Holy Temple by the Maccabees.
One of the greatest miracles of the oil that lasted for eight and not one
day was the miracle of Jewish Faith. That the Jews did not despair from lighting
the Menorah even the first day, though knowing that they would be unable
the following day to fulfill the mitzvah of keeping a perpetual lamp
burning, was in itself a great miracle.
Under the circumstances, it was permissible to use the impure oil found after
the war to keep the Menorah lit. But the Jews insisted on using only undefiled
oil, which was not obtainable for eight days. They were declaring: "We're
not interested in the compromises that the Hellenists have been trying to
sell us." For the decrees of the Greeks were intended to reduce the emphasis
on the holiness and Divinity of the Torah.
Oil, upon which the miracle of Chanukah is based, is an interesting substance.
It is not required for our day-to-day existence and is never served alone
as a food. It is used to add flavor and is thus associated with pleasure.
Oil is a metaphor for the inner teachings of the Torah
-- Chasidus. Study of Chasidus adds pleasure to our observance
of mitzvot. Oil, like Chasidus, has the potential to illuminate.
When we light a candle in a room, the contents of the room are revealed.
Similarly, studying Chasidus serves to reveal not only more of our
own personal potential and energy, but also helps to reveal the G-dliness
in the world around us.
"In those days at this time." These words, recited on Chanukah, hint at an
amazing Jewish mystical concept. The spiritual energy that was evident during
a particular event is reinstated in the world on the anniversary of that
"At this time" we can draw on the energy of "those days."
The eight days of Chanukah are an auspicious time to wage spiritual battles
against evil, impurity and corruption within and without. And certainly we
will be victorious, as in those days.
The light created by G-d on the first day of Creation was not the light of
the sun, moon or stars; those heavenly bodies were not created until the
The light of the first day was a spiritual light, hidden when Adam and Eve
sinned and which will be revealed for eternity in the Messianic Era. Within
each Jew is a spark of this holy and eternal light that will ultimately be
fully revealed within each of us, with the imminent revelation of Moshiach.
Through telling stories about great tzaddikim (sages), we bring the
light of Moshiach into this world and push away much darkness and troubles.
(Rabbi Nachman of Breslov)
Finding ourselves in the festive holiday of Chanukah, let us see what inspiring
lessons we can take with us to guide us in these last moments of the darkest
In the days of Mattityahu, the Jews took action against the Greeks in the
natural manner, but with absolute faith in G-d. Hence, they did not engage
in calculations as to how great the odds were against them in terms of physical
power and numbers. Rather, with faith and fortitude, they gathered the people
together under the rallying cry, "Whoever is for G-d, is with us."
This was the basis and raison d'etre of their battle: the glorification
of G-d's name, without any thought of personal gain or glorification.
Although they were weak and few in number, the Jews of that time were spiritual
giants, possessing complete and absolute faith in the Creator of the World.
It was this faith that ultimately led to their military victory and the spiritual
victory over the repressive decrees of the Hellenists.
Similarly, our Sages have taught that in the merit of the Jews' tremendous
faith in G-d and in the coming of Moshiach we will be redeemed from this
final, dark and bitter exile.
The Rebbe, the Mattityahu of our generation, has sounded the clarion call,
"The time of our Redemption has arrived!" and "Moshiach is on his way!"
Although in comparison to the nations of the world the Jewish people are
few and weak physically, we nonetheless reach the highest spiritual heights,
for we stand atop the shoulders of the spiritual giants of all generations.
Thus, for the glorification of G-d's name and G-d's name alone, let us rally
as one behind the Rebbe's call to publicize the message that the Redemption
is imminent, to learn more about it, to increase in mitzvot in general
and acts of goodness and kindness, and to get ready to welcome Moshiach.
One of the reasons that the festival is referred to as Chanukah is because
the Holy Temple was rededicated -- after it had been cleansed and purified
from the Greek idolatry -- on the 25th of Kislev. The Hebrew word
for "dedication," chinuch, shares the same root as the word
Chanukah. But chinuch does not only mean dedication. It also
Chanukah is an appropriate time to think about education: our Jewish education
and the education of Jewish children, whether ours or other people's.
Jewish education must be like the cruse of oil found in the Holy Temple even
after the Holy Temple had been defiled by the Greeks. The cruse of oil used
to relight the Menorah was pure and unsullied. Its seal was not broken by
the Greek invaders; they were not able to taint it with their cynicism and
disdain for that which is holy.
Jewish education must be pursued in a similar manner. Whether it's learning
to read Hebrew (at the age of five or fifty), finding out the whys and wherefores
behind the many beautiful customs and rituals, learning the weekly Torah
portion in-depth, or assiduously studying the more esoteric aspects of Jewish
teachings, it should be pursued with an open mind, an open heart, and with
purity of spirit.
What better time than the Festival of Lights to dedicate ourselves to Jewish
education at all levels.
Yehudit, beautiful Yehudit, daughter of Yochanan the High Priest. Her
self-sacrifice for her people knew no bounds. She could not stand by quietly
as young Jewish girls were forced to spend the night before their wedding
with the enemy governor. Quietly, stealthily, gracefully, Yehudit penetrated
the enemy camp, endangering her own life, and brought back a prize for those
who were not as brave as she -- the grisly head of the Syrian General Holofernes.
Chana, brave Chana, mother of seven sons. She taught them to love G-d and
the Torah -- more than life itself. "Foolish woman. Tell your sons to bow
down to the idol so that they may live," the soldiers told Chana. But Chana
knew that her definition of life was different from that of the pagan soldiers.
Her sons would die in this world sanctifying G-d's name, but they would live
forever in the World to Come. She whispered encouragement to each son. "Remember
that the L-rd is one, there is no other." Not one son, from the oldest to
the youngest, bowed to the idol. "Abraham, you were ready to sacrifice one
son. But I, Chana, a simple, Jewish woman, sacrificed seven," cried out Chana
as her youngest child was killed before her eyes.
Heroines now? Yes, Jewish women of today can be heroines. Heroines who, in
their own way, are as brave as Yehudit and Chana. How? Like Yehudit, Jewish
women can stand up to the prevalent morality that has become accepted though
it is not at all acceptable. They can say, "This is immoral, not in keeping
with true Jewish values. I will fight it and I won't succumb to it, even
if others greater, stronger and braver don't have the courage to resist."
How else? Like Chana they can remind their children or others around them,
"The way of the world is not our way. We are here to sanctify ourselves,
to brings holiness into the mundane, to bear witness to the fact that G-d
And, they can get in touch with their true selves, with what it means to
be a Jewish woman, with what has characterized Jews in general and Jewish
women in particular for millennia -- we are compassionate, modest, kind,
believing, giving, loving, caring.
The word Chanukah means dedication. What better time than the holiday
of Yehudit and Chana for Jewish women the world over to rededicate themselves
to exploring the ancient definition of Jewish womanhood!
The town of Bethulia, in the land of Judea, came under siege by a huge army
with Holofernes, a Syrian-Greek general, at the head.
The men of Bethulia fought bravely and desperately. Holofernes cut off the
food and water supply and before long the town was on the verge of surrender.
Uzzia, the commander of the defense forces, and the Elders of the town pleaded
with the townspeople not to surrender: "Give us five more days to find some
type of solution."
Reluctantly the people agreed. All except one. "Why do you test G-d? If you
truly have faith, you must never give up your trust in G-d. Besides, don't
you know that surrender to Holofernes is worse than death?" So spoke Yehudit,
the daughter of Yochanan the High Priest. She was a young widow blessed with
extraordinary grace and beauty. Yehudit's words made a deep impression on
Uzzia and the Elders.
"What can we do?" they asked her. "Pray for us, Yehudit, and maybe G-d will
accept your prayers."
"I have thought of a plan. I want to go to Holofernes," said Yehudit.
Uzzia and the Elders were shocked. "Would you sacrifice your life on the
chance that you might soften Holofernes's heart?"
But Yehudit persisted and after much discussion Uzzia and the Elders agreed
to let Yehudit try.
Yehudit passed through the gates of Bethulia, dressed in her finest clothes.
She was accompanied by her faithful maid, who carried a basket filled with
rolls, cheese and several bottles of wine.
Before they were able to enter the enemy camp they were stopped by sentries,
who demanded to know who they were and who sent them.
"We have an important message for the brave Holofernes," Yehudit said. "Take
us to him at once."
"Who are you, and why are you here?" Holofernes asked, his eyes feasting
on his unexpected, charming visitor.
"I am Yehudit, a plain widow from Bethulia. I have come to tell you how to
capture the town, in the hope that you will deal mercifully with its
Yehudit told Holofernes what he already knew, that the situation in the besieged
town was desperate, that the inhabitants have very little food and water.
Yet, she said, their faith in G-d remained strong and so long as they had
faith, they would not surrender. Before long, however, in desperation they
would begin to eat non-kosher animals. Then G-d's anger would be turned against
them and the town would fall.
"But how will I know when this takes place?" asked Holofernes.
"I have made arrangements with one of the watchmen at the city gates to tell
me of the circumstances in the city," answered Yehudit confidently.
Holofernes was completely captivated by Yehudit. He gave orders that she
and her maid were to have complete freedom to walk through the camp, and
anyone attempting to molest them in any way would be put to death immediately.
Each evening, Yehudit walked to the city's gates and told the watchman that
everything was going as planned. "The people must keep their trust strong
in G-d," she told the watchman.
By the third day Holofernes and his men were getting restless. When Yehudit
entered Holofernes's tent with her ever-present maid, he asked her, "What
intelligence do you bring me today?"
"I have very good news, General. There is no kosher food left now. In a day
or two, famine will drive them to eat the mules and dogs. Then G-d will deliver
them into your hands!"
"Wonderful," said Holofernes. "This calls for a celebration. Tonight we'll
have a party. Just the two of us."
That evening, Holofernes welcomed Yehudit into his tent. He offered her some
of the delicacies with which the table was laden.
"I have brought my own food and wine prepared specially for this occasion,"
Yehudit said. "My goat cheese is famous in all of Bethulia."
Holofernes liked the salty cheese and the strong wine. Before long, he was
sprawled on the ground, totally drunk.
Yehudit uttered a silent prayer and unsheathed Holofernes's heavy sword.
Taking aim, she brought the sword down on his neck with all her might. She
concealed the general's head in her basket and then calmly walked to her
"Come quickly," she said to her maid. The two women walked leisurely, as
they had done for the past few nights, until they reached the gates of the
"Take me to Uzzia at once," she said to the sentry.
Uzzia could not believe his eyes as he stared at the gruesome prize Yehudit
had brought him.
"There is no time to lose," she told the commander. "Prepare your men for
a surprise attack at dawn. When Holofernes's men run into his tent and find
his headless body, they will flee for their lives."
That is precisely what happened. The enemy fled in confusion and terror.
And it was the brave and G-d-fearing Yehudit who saved the city.
We have a tradition on Chanukah to eat dairy foods in remembrance of Yehudit's
Just scratch the surface of anything and you find out what it really is.
Like furniture, for instance, is it solid wood, or veneer? Are those shoes
vinyl or leather? Is the jewelry 14-karat gold or vermeil?
Just scratch the surface of Chanukah and you find out what it really is --
"Oh come on, now," you're thinking. "I know the story of Chanukah pretty
well and there's no mention of Moshiach in it. You're just so Moshiach-minded
that you can't think of anything else."
If that's what you're thinking then you're absolutely...
Because, in essence, everything is Moshiach.
Let's take Chanukah as a prime example.
First of all, you're right that Moshiach is not explicitly mentioned in the
story of Chanukah or any of the Chanukah customs, blessings or traditional
But, to prove a point, let's recount that story of Chanukah you know so well,
in a nutshell.
It's the story of the Jewish people when they lived under the domination
of the Greeks. The Greeks encouraged the Jews to assimilate, enacted decrees
against the Torah, and desecrated the Holy Temple.
Many Jews were content to accept the Greek lifestyle.
But one proud Jew, Mattityahu, wise and learned, a leader of the people,
called upon his brethren to fight G-d's battle, saying, "All who are with
G-d, follow me!"
Together the small army fought under the holy banner that proclaimed "Who
is like You among the mighty ones, O G-d?" -- a phrase whose Hebrew initial
letters form the word "Maccabee."
The Jewish army managed to miraculously conquer their bitter enemy, purified
and rededicated the Temple, relit the menorah and renewed their commitment
to G-d and the Torah, etc., etc., etc.
So again, you're wondering, what does Moshiach have to do with the story?
Maimonides tells us that Moshiach will fight "G-d's battles." Sounds pretty
much like what Mattityahu did.
He also explains that the only difference between Exile and the times of
Moshiach is that we won't be under the yoke of foreign governments: the Maccabees
conquered the Greek army and threw off their rulership, at least temporarily.
When Moshiach comes, he will rebuild the Holy Temple; when the Jewish army
purified and rededicated the Holy Temple it was as if they rebuilt it, since
it was not usable in its desecrated state.
Also, with the complete Redemption, may it come speedily, we will once again
fulfill all the various observances of the Holy Temple, like lighting the
menorah as our ancestors did on Chanukah.
Lastly, our Sages teach us that when Moshiach comes the world will be filled
with the knowledge of G-d and G-dliness and we will pursue this recognition.
That is exactly what the Jews did when they renewed their commitment to G-d
and the Torah.
Just scratch the surface of Chanukah, or anything for that matter, and you
find out what it really is -- Moshiach! Why? Because the ultimate reason
for the creation of the entire world was the completion of the world which
will only be realized when Moshiach comes.
Ask any nutritionist, health professional, diet expert, etc., what is the
main contributor to overweight and food-related disorders? They will unanimously
shout, "FAT!" with as much conviction as they'll yell, "Don't ever start
your day by eating a Danish and drinking a cup of coffee!"
Despite kugels oozing with grease, chicken soup with fat globules on top,
"gribbens and shmaltz," and potato latkes fried in oil, Jews
have always known that fat is the culprit.
Every war ever waged was basically for power/money, except for one. The war
which the Greeks waged against the Jews over 2,000 years ago was waged for
oil. Olive oil to be exact.
It wasn't Jewish money the Greeks were after. Had they been after our wealth,
they would have emptied the Holy Temple. The furnishings of the Holy Temple
today would be valued in the tens of billions of dollars. But the Greeks
didn't strip the Holy Temple clean. They defiled it. They offered pigs as
sacrifices on the altar. They erected statues of their gods and goddesses
on the Temple grounds. And they opened the little bottles of pure olive oil
that were used daily to kindle the seven-branched menorah.
Weren't those Greeks dumb to leave the wealth, but despoil the oil? No, they
weren't so stupid. The Greeks were content to let the Jewish people live.
They knew from looking at our first 2,000 years of miraculous existence that
we could not be destroyed. And they were wise, so they accepted this fact.
What they could not accept was that there is something higher than the mind,
something more sublime than human wisdom, something greater than their gods
and goddesses who were no better than people save for their immortality.
All of this was symbolized by the purity of the olive oil. The Greeks did
not totally destroy the oil, for doing so would not have allowed them to
realize their ultimate goal.
They defiled the oil by breaking the seals. And their message to the Jews
was loud and clear: "Go ahead, use your menorah. For we don't believe that
there is such a thing as purity. There is no such thing as spirituality.
There is no such thing as an all-knowing, all-powerful G-d. Man is the apex,
man's understanding is the utmost, man's physical prowess and power are the
But the Jews refused to give in to the Greeks, physically or spiritually.
When the Holy Temple was recaptured by the famed Maccabees, they searched
for a bottle of oil that still had the High Priest's seal. Having no other
option, they were allowed to use the tainted oil. But this they would not
do, for then they would have won the war but lost the battle.
Just as the Greeks made a statement by defiling the oil, the Jews made just
as strong of a statement by refusing to use that oil. They cried out, "We
believe that there is something higher than our own intellect, we believe
in the all-powerful, all-knowing G-d, we believe that eventually good will
prevail and that G-d will ultimately bring the time when everything will
be totally pure, forever more."
The main custom of Chanukah -- lighting the menorah -- revolves around oil,
thus commemorating the miracle of the small bottle which lasted not one but
eight days. Commemorating, too, the strength of the Jewish spirit.
But oil is significant for another reason, a reason which gives us additional
insight into oil's message in our lives in general and the Chanukah miracle
Oil, like wine, symbolizes the secrets of Torah, the mystical aspects of
Judaism. These formerly hidden concepts are becoming more revealed as we
come closer to Moshiach's imminent arrival. For the Messianic Era will be
a time when all of the Torah's secrets will be revealed for everyone to
understand and grasp.
Until the moment comes when Moshiach is anointed with the sacred oil, however,
it is imperative that each of us learns as much of the "oil" of Torah as
possible, thus preparing ourselves for Moshiach's imminent arrival.
Potato latkes. Dreidels. Judah the Maccabee. Judith the Heroine.
The Chanukah menorah. Blue cardboard boxes of all different colored candles.
Chocolate Chanukah gelt. The songs, "Maoz Tzur" and "I have
a little dreidel..." Clay menorahs made in Hebrew school.
Chanukah is made of memories and for memories. Taste the latkes
and jelly donuts. See the candles burn brightly in the menorah.
Hear the singing of the blessings over the menorah. Touch the
letters engraved on the dreidel: nun, gimmel, hay, shin, "A Great
Miracle Happened There."
Chanukah is a special time for family, friends and children. Chanukah is
a Jewish holiday celebrating the victory of the weak (militarily) over the
mighty, the few (in number) over the many.
Chanukah is a celebration of the rededication of the Holy Temple after it
had been defiled -- but not destroyed -- by the Greeks. For the Greeks did
not wish to destroy the Holy Temple nor the Torah; they wished only to defile
them. The Greeks attempted to lessen their holiness, their uniqueness, their
impact on our Jewish lives. "We too, have wisdom," they declared. "We, too,
have gods. We, too, have holidays. Know that your Temple is like our temples.
The wisdom of your Divine Torah is like our man-made wisdom. There is nothing
particularly holy about them."
So what do you say to a child who wants a "Chanukah bush," or who wants a
photograph with Santa?
The easiest response might be: "They have their holiday and we have ours
That response might be on the verge of being P.C., but it's certainly not
C.P. -- Chanukah Perfect. You see, as soon as we start comparing Chanukah
with the 25th of December, or when we try to turn Chanukah into the Jewish
equivalent of that day, it is as if we are handing over a victory to the
Celebrate Chanukah in the true spirit of the holiday -- not as a consolation
or a competition -- but as an opportunity to prove in our own lives that
the ancient battle and victory over the Greeks was not in vain.
Light the Chanukah menorah each night of Chanukah and watch Jewish pride
grow as the numbers and strength of the Chanukah lights increase.
Let the lights of the Chanukah menorah -- and all of the beautiful and
unforgettable Chanukah traditions, customs, mitzvot and memories --
add their pure, holy light to the world until the G-dly light is revealed
in all its glory in the Third and Eternal Holy Temple.
. . . and May this Festival of Lights
bring Blessings upon You and All
Your Loved Ones for Happiness,
for Health, and for Spiritual
and Material Wealth,
and May the Lights of Chanukah
Usher in the Light of Moshiach and a
Better World for All of Humankind.
Jewish Women and Girls Light Shabbat
For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.
For a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).
Times shown are for Metro NY - NJ
Friday, Dec. 6, Erev Shabbat Parshat Mikeitz:
Second day of Rosh Chodesh Tevet.
Light Shabbat Candles,(1) after the 8th Chanukah
candle is lit, by 4:11 p.m.
Saturday, Dec. 7, Shabbat Parshat Mikeitz:
Shabbat ends at nightfall, at 5:15 p.m.
1. The Shabbat candles must be lit 18 minutes before
sunset. It is prohibited and is a desecration of the Shabbat
to light the candles after sunset.
Laws of Shabbat Candle
Lighting for the Blind
"Let There Be
Light" - The Jewish Women's Guide to Lighting Shabbat Candles.
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