Encourage people by helping them focus on their strengths. Most of us have strengths we don't always use. By using them, our entire life will be lived on a higher plane.
Love Yehuda Lave
Happy Holiday Season, May you be blessed to find greater happiness in the upcoming secular new year
How to Light the Menorah
Light Up Your Environment!
Some 2100 years ago the Land of Israel came under the rule of the Syrian-Greek emperor Antiochus, who issued a series of decrees designed to force his Hellenistic ideology and rituals upon the Jewish people. He outlawed the study of Torah and the observance of its commands, and defiled the Holy Temple in Jerusalem with Greek idols.
A small, vastly outnumbered band of Jews waged battle against the mighty Greek armies, and drove them out of the land. When they reclaimed the Holy Temple, on the 25th of Kislev (starts Saturday night), they wished to light the Temple's menorah (candelabrum), only to discover that the Greeks had contaminated virtually all the oil. All that remained was one cruse of pure oil, enough to last one night—and it would take eight days to procure new, pure oil.
Miraculously, the one-day supply of oil lasted eight days and nights, and the holiday of Chanukah was established.
To commemorate and publicize these miracles, we light the Chanukah menorah (also known as a chanukiah) on each of the eight nights of Chanukah. This year, we start lighting the menorah on Saturday night December 24, 2016.
The basic elements of a kosher menorah are eight holders for oil or candles and an additional holder, set apart from the rest, for the shamash ("attendant") candle. This is becasue we can't benefit from the candles and if we used one of the candles to light the others we would be "benefiting"
The Chanukah lights can either be candle flames or oil-fueled. Since the miracle of Chanukah happened with olive oil – the little cruse of oil that lasted for eight days – an oil menorah is preferable to a candle one, and olive oil is the ideal fuel. Cotton wicks are preferred because of the smooth flame they produce.
Whenever purchasing a mitzvah article, we try to buy the most beautiful one that is within our means. So, if at all possible, go for the silver menorah. Beautifying a mitzvah is our way of expressing our appreciation to G‑d, and showing how dearly we hold His commandments.
The eight candles of the menorah must be arranged in a straight, even line, not in a zigzag or with some lights higher than others. If it is an oil menorah, the oil cups must hold enough oil to burn for the required time – at least 30 minutes on weeknights, and up to one-and-a-half hours on Friday evening (see Special Shabbat Rules below). If it is a candle menorah, the candles should be large enough to burn for the required time.
Electric menorahs are great for display purposes, and are a wonderful medium for publicizing the Chanukah miracle. But the Chanukah lights used to fulfill the mitzvah should be real flames fueled by wax or oil – like the flames in the Holy Temple.
The shamash – the "attendant" candle that is used to kindle the other lights – sits a bit higher or lower than the other candles, on the ninth branch of the menorah. Many Jews have a tradition to use a beeswax candle for the shamash.
Though the shamash's primary function has been served once the candles have been lit, we don't extinguish the shamash. Instead, we set it in its place adjacent to the other lights, ready to "serve" in case a candle blows out. Another reason why we leave the shamash lit is because it is forbidden to use the Chanukah lights for any practical reason. This way, if a candle is needed, the shamash is available for use, preserving the sanctity of the mitzvah lights.
Men and women alike are obligated to participate in the menorah lighting. In some families, the head of the household lights the family menorah while everyone else listens to the blessings and answers, "Amen." In many other families, all members of the household, including children, light their own menorahs. Either way, it is important for everyone to be present and involved when the Chanukah miracle is festively commemorated.
Light the menorah in your own home. If you are traveling out of town, set up your menorah wherever you will be staying for the night. If you will be spending the night in a Jewish home, you have the option of giving your host a dollar or so, a symbolic contribution towards the menorah expenses, and then you are covered by his/her menorah lighting - or better yet, light your own menorah too. Two candles are more powerful than one!
Students who live in dormitories or their own apartments should kindle menorahs in their own rooms or in a communal dining area. In places where this is prohibited, a rabbi should be consulted as to where to kindle the menorah.
In the home, there are two preferred locations for the menorah.
You can set up the menorah in a central doorway. Place it on a chair or small table near the doorpost that is opposite the mezuzah. This way, when you pass through the doorway, you are surrounded by two mitzvot - the mezuzah and the menorah. Ideally, the menorah lights should be between 12 and 40 inches off the ground.
Or you can set up your menorah on a windowsill facing the street. This option should only be exercised if the window is less than thirty feet above ground-level.
The Chanukah lights are kindled every night of Chanukah. The Maccabees chased away the forces of darkness with swords; we do it with light.
The custom of many communities (and such is the Chabad-Lubavitch custom) is to light the menorah shortly after sunset. In other communities, the menorah is kindled after nightfall (approximately thirty minutes after sunset). Read more on the exact time to light here. Either way, the menorah must contain enough fuel to burn for at least thirty minutes after nightfall.
Note: The standard Chanukah candles only last approximately 30 minutes. If using those candles, then light after nightfall every night.
Regardless of the custom you follow on other Chanukah nights, on Friday night the menorah is lit before sunset, and on Saturday night it is lit after nightfall. (See Special Shabbat Rules below for more information.)
Ideally, you should light the menorah at the earliest possible opportunity. Only delay if you are awaiting the arrival of family members who wish to be present when the menorah is lit. The Chanukah lights may be lit as long as there are people in the streets, or as long as there is another family member awake to participate - but no later than one half hour before dawn. (If no other household member is awake and the streets are already quiet, light the menorah without reciting the blessing.)
Lighting the Menorah
1. Arrange the lights on the menorah. Ensure that there is enough oil, or that the candles are big enough, for the lights to burn until half an hour after nightfall (or, if lighting after nightfall, for one half hour). On the first night, set one candle to the far right of the menorah. On the following night, add a second light to the left of the first one, and then add one light each night of Chanukah - moving from right to left.
2. Gather everyone in the house around the menorah.
3. Light the shamash candle. Then hold it in your right hand (unless you are left-handed).
4. While standing, recite the appropriate blessings.
5. Light the candles. Each night, light the newest (left-most) candle first and continue lighting from left to right. (We add lights to the menorah from right to left, while we light from left to right.)
Before lighting the Chanukah candles, we thank G‑d for giving us this special mitzvah, and for the incredible Chanukah miracles:
Blessed are You, Lord our G‑d, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the Chanukah light. Blessed are You, Lord our G‑d, King of the universe, who performed miracles for our forefathers in those days, at this time.
On the first night of Chanukah, Saturday, Dec. 24, 2016 (or the first time on Chanukah you perform this mitzvah), add the following blessing:
Blessed are You, Lord our G‑d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.
Relish the Lights
After you finish kindling the menorah lights, place the shamash candle in its designated place on the menorah. At this point it is traditional to sing Chanukah hymns such as Haneirot Halalu and or Maoz Tzur.
Linger around the menorah for about half an hour (aside for Friday afternoon, when Shabbat preparations are in full gear). Share some Chanukah stories with your family, enjoy a draidel game and indulge in some traditional hot latkes (fried potato pancakes) or sufganiot (fried donuts)! (See Chanukah Foods.)
For the first half hour after the candles are lit (or until half an hour after nightfall, if the menorah was lit before dark) the menorah should not be transferred from its place. If a flame dies out during this time, it is best to relight it. After this time, the menorah can be moved if necessary, and there's no need to rekindle extinguished flames.
Many women refrain from performing household chores during the first half hour that the lights are burning, to honor the brave Jewish women who played a significant role in the Chanukah victory.
Special Shabbat Rules
It is forbidden to light a fire on Shabbat, which extends from sunset on Friday evening until nightfall of Saturday night. Therefore, on Friday afternoon, light the menorah before the Shabbat candles. Shabbat candles are traditionally lit eighteen minutes before sundown. Use additional oil or larger candles for the Friday night Chanukah lights, as they must remain lit until one half hour after nightfall - approximately 1½ hours after the Friday afternoon lighting time. Note: The standard 30-minute Chanukah candles cannot be used on Friday.
For the duration of Shabbat, do not relight any flames that have gone out or move the menorah, nor should you prepare the Saturday night Chanukah lights during the Day of Rest.
On Saturday night, light the menorah after Shabbat ends at nightfall. Traditionally, the menorah is kindled immediately after the havdalah service.
In addition to the menorahs placed in the doorways and windows of Jewish homes, the sages instituted the practice of lighting the menorah in synagogues in order to further publicize the Chanukah miracle. The synagogue menorah is placed near the sanctuary's southern wall (reminiscent of the Temple menorah that was also located along the sanctuary's southern wall), and is kindled before sunset, immediately after the afternoon prayers.
Those in attendance in the synagogue, even the one who actually kindles the menorah and recites the blessings, have not fulfilled their personal menorah lighting obligation. They are still required to kindle the menorah at home.
Ideally, the synagogue menorah should be rekindled in the morning, so that it remains lit throughout the day (whenever people are present).
In times past, the synagogue was the most public Jewish venue. Today, however, the reality is such that many Jews do not visit the synagogue on a daily basis. Chabad's philosphy is therefore encouraged the erection of menorahs in public areas to maximize the reach of the radiance of the Chanukah lights and to publicly proclaim the timeless message of the Chanukah victory of light over darkness.
If you are considering constructing a large outdoor menorah yourself, the maximum height of a kosher menorah is around 31 feet. People don't normally look up higher than that, and a taller menorah wouldn't serve the intended purpose.
Ralph Kramden & Ed Norton do The Hucklebuck and prove that we can all be Young at Heart.
Rabbi Meir Kahane Writings (5732-33) (1971-73)
Down with Chanukah
Written December 15, 1972
If I were a Reform rabbi; if I were a leader of the Establishment whose money and prestige have succeeded in capturing for him the leadership and voice of American Jewry; if I were one of the members of the Israeli Government's ruling group; if I were an enlightened sophisticated, modern Jewish intellectual, I would climb the barricades and join in battle against the most dangerous of all Jewish holidays – Chanukah.
It is a measure of the total ignorance of the world Jewish community that there is no holiday that is more universall celebrated than the "Feast of Lights", and it is an equal measure of the intellectual dishonesty and of Jewish leadership that it plays along with the lie. For if ever there was a holiday that stands for everything that the mass of world Jewry and their leadership has rejected – it is this one. If one would find an event that is truly rooted in everything that Jews of our times and their leaders have rejected and, indeed, attacked – it is this one. If there is any holiday that is more "unJewish" in the sense of our modern beliefs and practices – I do not know of it.
The Chanukah that has erupted unto the world Jewish scene in all its childishness, asininity, shallowness, ignorance and fraud – is not the Chanukah of reality. The Chanukah that came into vogue because of Jewish parents – in their vapidness – needed something to counteract Christmas; that exploded in a show of "we-can-have-lights-just-as-our-goyish-neighbors" and in an effort to reward our spoiled children with eight gifts instead of the poor Christian one; the Chanukah that the Temple, under its captive rabbi, turned into a school pageant so that the beaming parents might think that the Religious School is really successful instead of the tragic joke and waste that it really is; the Chanukah that speaks of Jewish Patrick Henrys giving-me-liberty-or death and the pictures of Maccabees as great liberal saviors who fought so that the kibbutzim might continue to be free to preach their Marx and eat their ham, that the split-level dwellers of suburbia might be allowed to violate their Sabbath in perfect freedom and the Reform and Conservative Temples continue the fight for civil rights for Blacks, Puerto Ricans and Jane Fonda, is not remotely connected with reality.
This is NOT the Chanukah of our ancestors, of the generations of Jews of Eastern Europe and Yemen and Morocco and the crusades and Spain and Babylon. It is surely not the Chanukah for which the Maccabees themselves died. Truly, could those whom we honor so munificently, return and see what Chanukah has become, they might very well begin a second Maccabean revolt. For the life that we Jews lead today was the very cause, the REAL reason for the revolt of the Jews "in those days in our times."
What happened in that era more than 2000 years ago? What led a handful of Jews to rise up in violence against the enemy? And precisely who WAS the enemy? What were they fighting FOR and who were they fighting AGAINST?
For years, the people of Judea had been the vassals of Greece. True independence as a state had been unknown for all those decades and, yet, the Jews did not rise up in revolt. It was only when the Greek policy shifted from mere political control to one that attempted to suppress the Jewish religion that the revolt erupted in all its bloodiness. It was not mere liberty that led to the Maccabean uprising that we so passionately applaud. What we are really cheering is a brave group of Jews who fought and plunged Judea into a bloodbath for the right to observe the Sabbath, to follow the laws of kashruth, to obey the laws of the Torah. IN A WORD EVERYTHING ABOUT CHANUKAH THAT WE COMMEMORATE AND TEACH OUR CHILDREN TO COMMEMORATE ARE THINGS WE CONSIDER TO BE OUTMODED, MEDIEVAL AND CHILDISH!
At best, then, those who fought and died for Chanukah were naïve and obscurantist. Had we lived in those days we would certainly not have done what they did for everyone knows that the laws of the Torah are not really Divine but only the products of evolution and men (do not the Reform, Reconstructionist and large parts of the Conservative movements write this daily?) Surely we would not have fought for that which we violate every day of our lives! No, at best Chanukah emerges as a needless holiday if not a foolish one. Poor Hannah and her seven children; poor Mattathias and Judah; poor well meaning chaps all but hopelessly backward and utterly unnecessary sacrifices.
But there is more. Not only is Chanukah really a foolish and unnecessary holiday, it is also one that is dangerously fanatical and illiberal. The first act of rebellion, the first enemy who fell at the hands of the brave Jewish heroes whom our delightful children portray so cleverly in their Sunday and religious school pageants, was NOT a Greek. He was a Jew.
When the enemy sent its troops into the town of Modin to set up an idol and demand its worship, it was a Jew who decided to exercise his freedom of pagan worship and who approached the altar to worship Zeus (after all, what business was it of anyone what this fellow worshipped?) And it was this Jew, this apostate, this religious traitor who was struck down by the brave, glorious, courageous (are these not the words all our Sunday schools use to describe him?) Mattathias, as he shouted: "Whoever is for G-d, follow me!"
What have we here? What kind of religious intolerance and bigotry? What kind of a man is this for the anti-religious of Hashomer Hatzair, the graceful temples of suburbia, the sophisticated intellectuals, the liberal open-minded Jews and all the drones who have wearied us unto death with the concept of Judaism as a humanistic, open-minded, undogmatic, liberal, universalistic (if not Marxist) religion, to honor? What kind of nationalism is this for David-Ben-Gurion (he who rejects the Galut and speaks of the proud, free Jew of ancient Judea and Israel)?
And to crush us even more (we who know that Judaism is a faith of peace which deplores violence), what kind of Jews were these who reacted to oppression with FORCE? Surely we who so properly have deplored Jewish violence as fascistic, immoral and (above all!) UN-JEWISH, stand in horror as we contemplate Jews who declined to picket the Syrian Greeks to death and who rejected quiet diplomacy for the sword, spear and arrow (had there been bombs in those days, who can tell what they might have done?) and "descended to the level of evil," thus rejecting the ethical and moral concepts of Judaism.
Is this the kind of a holiday we wish to propagate? Are these the kinds of men we want our moral and humanistic children to honor? Is this the kind of Judaism that we wish to observe and pass on to our children?
Where shall we find the man of courage the one voice, in the wilderness to cry out against Chanukah and the Judaism that it represents-the Judaism of our grandparents and ancestors? Where shall we find the man of honesty and integrity to attack the Judaism of Medievalism and outdated foolishness; the Judaism of bigotry that strikes down Jews who refuse to observe the law; the Judaism of violence that calls for Jewish force and might against the enemy? When shall we find the courage to proudly eat our Chinese food and violate our Sabbaths and reject all the separateness, nationalism and religious maximalism that Chanukah so ignobly represents? …Down with Chanukah! It is a regressive holiday that merely symbolizes the Judaism that always was; the Judaism that was handed down to us from Sinai; the Judaism that made our ancestors ready to give their lives for the L-rd; the Judaism that young people instinctively know is true and great and real. Such Judaism is dangerous for us and our leaders. We must do all in our power to bury it.
Obama at Last Hanukkah Party:actually a very nice piece
10 levels of people tower
Millennial International: Sponsor a Millennial Today!--great Satire
See You on Sunday, my friends when it will be the first day of Chanakah