Asara BeTevet - the fast of 10 Tevet

This Wednesday, 19 December 2007, is the fast of 10 Tevet.

What

The Talmud (Rosh Hashana 18b) describes the 4 of the Rabbinically instituted fast days in the Jewish calendar. These are based on the statement of the prophet Zecharia/Zakaria (8:19). The fast not mentioned in Ta'anit Esther/the Fast of Esther, whose source lies in the Megila.

One of the fasts menionted by Zecharia falls on 10 Tevet and is known as 'Asara BeTevet' which is the Hebrew phrase for '10 Tevet'. As with the other fasts, it is linked to the destruction of the First Beit Hamikdash / Temple, specifically commemorating the first breach in the walls of Jerusalem. You can find some of the details of the destruction in Melachim Bet / 2 Kings, chapter 25 which is the last chapter of the Sefer Melachim/the Book of Kings. Sorry for readers from Essex that there is no Seven Kings!

Why

You may ask why we observe Asara BeTevet. Like any other fast, abstinance from food and drink is meant to focus our minds on events. Not only was the destruction of the First Beit Hamikdash a tragedy that still affects Jewish life today, but the events around the destruction sound a salutary warning which should help us to avoid making similar mistakes as those made by our ancestors.

Rambam in his magnum opus "Mishneh Torah" (Hilchot Ta'aniyot / Laws of Fasts 5:1) writes that any calamitous events should engender a stocktaking, which we can suggest should be both personal and national. Furthermore, a fundamental part of being Jewish is identifying with other Jews rather than living as in isolation. A Jew cannot absent him or herself from the Jewish community, to avoid celebrations or, G-d forbid, hard times.

These are some of the reasons that the Rabbis saw as important in Asara BeTevet.

This year's times of the fast and who should not fast

This fast runs from dawn to night (in London for 2007, the fast starts at 6.12am and ends at 4.41pm). Eating and drinking are the only specific prohibitions. Although this is a serious day, it is minor in comparison with the two most serious fasts which are Yom Kippur and Tisha B'Av.

Accordingly, somebody who cannot fast for medical reasons, or who may become ill from fasting (such as a pregnant or nursing woman) should not fast although they should not choose this as the day they finally make that amazing stake mignon for lunch!

You'd never believe it but...

Given the specific wording used in Zecharia to describe Asara BeTevet, it cannot be postponed to another day and is the only fast, given the structure of the Jewish calendar, which can fall on a Friday! That is good trivia next time you are doon the pub!

Conclusion

Even if you are not fasting, it is important to take some time out on Asara BeTevet to ponder the significance of the day.

In modern times, the Israeli Chief Rabbinate has declared Asara BeTevet as 'Yom HaKadish Hakelali' - a Yartzeit day for victims of the Holocaust whose date of death is unknown.

Have a meaningful and easy Asara BeTevet.

Shemita 3 - how does a modern economy deal with a Sabbatical year and latest product buying update

As we discussed in the first Shemita post, this Jewish year is a Sabbatical year (Shemita) for the Land of Israel. The Shemita year comes round every 7 years. It affects farmers and consumers in Israel and consumers outside of Israel as we will explain. It also affects the laws of loans but since that is not relevant until closer to the end of the Jewish year, we will focus on what is relevant now.

Here are some brief notes.

What is the source and what does the Sabbatical consist of?

The Torah, in Vayikra/Leviticus 25:4-6 and Shemot/Exodus 34:21 lists various categories of agricultural activities which are proscribed during the Shemita year. Briefly defined, these are sowing, harvesting, pruning and reaping. This also includes flowers.

The Torah also says that the Shemita year is a 'Shabbat for the land, for you to eat'. The Mishna (Rosh Hashana 22a / 1:8) derives from this while produce that grows by itself can (or even perhaps should) be eaten, trading this produce for profit is forbidden.

The Mishna rules that somebody who trades in Shemita produce is even disqualified as a witness in certain fields (ho ho) of Jewish law.

Some background

Sefer HaChinuch, a book about the 613 mitzvot, writes about Shemita in Mitzvot 326 and 84. Briefly stated, he explains that the Shemita year is a time to renew our appreciation of the natural world and G-d's control of it, without us dominating it. It is a kind of year long Shabbat (perhaps a reason for the Torah describing Shemita as a 'Shabbat for the Land' and a 'Shabbat for G-d'.)

Just like on Shabbat we rest from dominating the world and show our belief that G-d is in charge, so too in Shemita we rest from our physical domination, concentrate on spiritual ideals and show our belief that G-d is in charge. The Torah promises that the Land will produce enough produce to help the people through the Shemita year.

How is Shemita observed in a modern economy?

A modern economy poses many challenges for Shemita. Here are some of the solutions.

Heter Mechira (selling the land to a non-Jew)

Whoa! selling the Land! This is probably the most controversial of the solutions. Firstly because it is not at all clear if the Land of Israel can be sold to non-Jews and secondly because it is not clear if this is an appropriate way to act in the Shemita year.

The main halachic basis of the Heter Mechira is the judicial opinion given by the great 16th century authority, Rabbi Yosaif Karo, author of the Shulchan Aruch, that land in Israel owned by non-Jews is not subject to the laws of the Shemita year.

The historical origins of the Heter Mechira are in the Shemita year of 1888-9. A small group of religious farmers in Israel (this obviously is way before the State of Israel) asled Rabbi Naftali Hertz, the Rav of Yafo/Jaffa if they could sell their land to a non-Jew prior to the Shemita year, akin to selling Chameitz before Pesach, to save them from economic ruin. Rabbi Hertz consulted with the famed Rabbi Yitchak Elchanan Spector of Kovno, probably the highest ranking Poseik in Europe.

Rabbi Spector, in the face of some opposition, allowed the farmers to sell the land to a non-Jew for that Shemita year only due to the great economic hardships that the farmers faced.

However, due to severe economic hardships in subsequent Shemita years, the Heter Mechira has been invoked each Shemita year since then by some Rabbis who felt it appropriate, in the face of oppostion from those who disagreed.

Famous proponents of the Heter Mechira have included Rabbi Avraham Yitzchak HaCohen Kook and Rabbi Chaim Berlin. The official policy of the Chief Rabbinate of Israel is to use the Heter Mechira, although there is still debate as we speak as to the validity of their position.

Despite the controversey of the Heter Mechira and the fact that it seems to bypass some of the goals of the Shemita year - be they environmental, religious or social - it is the best way to allow all farmers in Israel, however religious they are, to maintain some level of Shemita observance.

It also allows Israeli consumers to maintain some level of Shemita observance and is cannot compare to those farmers who simply ignore Shemita .

In addition, it helps these farmers to keep their hard won export markets. Another benefit of the Heter Mechira is that it helps those suffering from poverty, one of the principle reasons that Rabbi Spector allowed the Heter Mechira initially.

Otzar Beit Din

As we mentioned above, trading Shemita produce for profit is prohibited. The Otzar Beit Din is a device which declares all fields ownerless and under the control of a specially constituted Beit Din. This Beit Din appoints collectors to gather the produce that grows in the fields, bring the produce to a central location and sell them at the cost that it took to get the produce to the distribution centre. Therefore, there is no trading for profit.

This is a well accepted method of keeping Shemita. It allows farmers to keep the laws of Shemita in all its aspects and supply food for the population. In addition, any food collected by the Otzar Beit Din has Kedushat Shevi'it (explained in the middle of the link), which some judicial opinions see as a Mitzva to eat. However, since food with Kedushat Shevi'it must be consumed within the Land of Israel, Otzar Beit Din produce cannot be exported.

Non-Jewish Produce

The final way to observe Shemita is to rely on the opinion of Rabbi Yosaif Karo stated above and buy non-Jewish produce.

Shutting down of farms

Some farmers shut down farms.

Where does Shemita apply?

Shemita only applies within the Biblical borders of the Land of Israel. These are somewhat different to the borders of the State of Israel. Since Eilat and part of the Negev desert are outside of these borders, the laws of Shemita do not apply to these areas.

CONCLUSION

How does the agricultural side of Shemita affect us in London?

Each of these methods of keeping Shemita in a modern economy have their pros and cons. We could suggest that full observance of Shemita in a modern economy is a Mitzva that still requires further thought. To quote the renowned Rabbi Dr Aharon Lichtenstein in this important article, each Shemita cycle he feels caught 'between the hammer and the anvil' (Rabbi Lichtenstein has a Phd in English literature from Harvard - I would never have thought of that phrase!)

The food aspect of Shemita only affects us in the supermarket. Look here for the London Beth Din's Shemita advice in both update 1 and update 2 which are on the same page - this advice details how those who wish to observe Shemita in the UK should procede. Buy the Israeli produce that is permitted - this is a Mitzva - but do not buy that produce that may or does contravene Shemita.

The Heter Mechira is controversial, as we have discussed. If one does not need to rely on it, it would seem better not to and this is the position of the London Beth Din as shown at the links above.

The buying power of the London Jewish community does not affect Israel's market share of Shemita products. We should buy Israeli goods when they are permitted. This also show our support to those who observe Shemita as do charitable donations to support farmers who observe Otzar Beit Din or shut their farms.

Even though we do not observe Shemita in an expansive way in the Diaspora, the social, environmental and religious lessons should not be lost on us. Perhaps we should make sure to reflect this in our weekly observance of Shabbat.

If you have any questions please email me.

A-Z Jewish Terms and pronounciation - Work in progress

Rabbi Hyman Krustofsky and his son, Krusty the clown from The Simpsons, third season.

Have you ever been stuck over a Jewish word or confused by a word you hear in Shul or elsewhere? Here is a guide to how to talk the Jewish talk. It is work in progress, so if you do not find the word you are looking for, please email me and hopefully I'll know what it means!


If you see a word which you do not understand that is used to explain a term, look for that word's entry in the list.

Here are a few general notes and pointers for understanding some aspects of Hebrew pronounciation.

Hebrew nouns and adjectives are either masculine or feminine. Masculine plurals end in '- im'. Feminine plurals end in '- ot' for Ivrit (Modern Hebrew ) or Sepharadi pronounciation. Alternatively, plural end in '-os' for Ashkenazi pronounciation. See, you already have two terms!!

'Ch' is pronounced as a gutteral, as in 'loch'.

The 'T' shaped Hebrew vowel is pronounced 'uh' in Ivrit and 'oh' in Ashkenazi pronounciation.

Examples

1. If an adjective or noun ends with the letter Tav, then it is pronounced 't' in Ivrit/Sepharadi and 's' in Ashkenzai. For example, Simchat Torah/Simchas Torah.

2.The word Shabbat/Shabbos is a singular feminine and ends in '-os' despite this. Therefore the plural is Shabbatot or Shabbosos.

In the following list, plurals are in (brackets) and written with Ivrit pronounciation. When Ashkenazi pronounciation is commonly used, it is written alongside the Ivrit pronounciation. Please contact me if you have any questions or want to read them with Ashkenazi pronounciation and need some help:

A
Aliya/ot - literally means 'going up'. Refers to call-ups to the Torah and also to going to live in Israel.

Anim Zemirot - a special responsive song recited on Shabbat and Yom Tov in many communities, often sung by a young boy.
Aron Hakodesh - the Holy Ark. This refers to the Ark in the Shul which holds the Sifrei Torah and also refers to the Aron (Ark) in the Mishkan described in the Torah.
Aveil (im) - a mourner.
Aveilut - being in mourning.

B
Bedikat Chamaitz - searching for Chamaitz before Pesach.
Beit Hamikdash - the two Temples that stood in Jerusalem.
Beit Knesset - Hebrew term for a Synagogue/Shul.
Beit Midrash - Study room, sometimes also used for prayer services.
Bima - the platform in a Shul, often where the Chazan leads prayers and where the leining takes place. In some shuls, the Chazan leads prayers from a different location.
Brit Mila/Bris Mila - circumcision. See here for more information.

C
Chazan - cantor, leader of communal prayers.

Chumash - Pentateuch, 5 Books of Moses.
Chupa - marriage canopy. Also used colloquially to refer to the whole wedding ceremony.

D
Daven - Yiddish word for prayer or praying. Sometimes anglicised to 'davening'.
Dinim - laws.

E
Eid(im) - religiously competent witnesses for certain ceremonies and for executing some commercial deals in Jewish law.

Eirusin- the first part of the marriage ceremony, the betrothal, which concludes with the giving of the ring.

Erev- the eve, such as Erev Shabbat=Friday.

Eruv/Eruv Chatzairot - an area in which items may be freely carried in the street on Shababt. Without such an Eruv, items may not be carried from one domain to another on Shabbat.

F
Frum- Yiddish for piety, religiousity.

G
Gabbai - voluntary warden of a Shul, an administrator; a administrator of charitable funds.
Gelila - rolling and dressing the Sefer Torah after Hagbaha.

H

Halacha/Halocho - Jewish law.
Haftara/Haftora - a reading from one of the books of Nevi'im to supplement the leining on Shabbat or Yom Tov.
Hagbaha - lifting up the Sefer Torah after the leining.
Havdala - short ceremony marking the end of Shabbat or Yom Tov. Either Havdala or a verbal proforma that Shabbat or Yom Tov has ended - 'Baruch Hamavdil bein Kodesh leChol' must be made to end Shabbat or Yom Tov. See page 608 in the green Siddur and page 618 in the Artscroll Siddur.

I
Ivrit - modern Hebrew, as opposed to Biblical Hebrew.

J

K
Kashrut/Kashrus - relating to kosher food; describes how something is suitable.
Keriat HaTorah - the reading of the Torah, aka leining.
Korban(ot) - a sacrifice.

L
Leining - a Yiddish word to for Keriat HaTorah, the reading of the Torah.
Luach - a calendar

M
Maariv - the evening prayers
Mincha - the afternoon prayers
Mohel - the person who performs Brit Mila. See here.

Musaf - Literally means 'additional'. An additional prayer recited on Shabbat, Yom Tov and Rosh Chodesh. A special korban was offered on these days in the Beit Hamikdash. After the destruction of the Beit Hamikdash, the Musaf prayer is recited instead.

N
Nevi'im - the books of the Prophets, the second part of the Bible. Runs from the book of Yeshoshua (Joshua) to the book of Malachi (Malachi).

O

P
Parasha (Parashat Hashavua) aka 'Sidra' - the weekly Shababt Torah reading; a 'parasha' also refers to one of the sections of the Parashat Hashavua.
Peticha/Pesicha- opening the Aron Hakodesh.
Parev/Parve - food which which is neither meat not dairy.

Q


R
Rosh Chodesh - the beginning of a new month in the Jewish calendar.

S

Sefer Torah - the Torah scroll containing the 5 books of Moses.

Seuda Shelishit - the third of the three Shabbat meals, eaten on Shabbat afternoon.

Sidra aka Parash/Parashat Hashavua - the weekly ShabbatTorah reading.

Shacharit/Shacharis - the morning prayers.

Shiur - Class or lesson.

T

Tanach/Tenach - an acronym of Torah, Nevi'im, Ketuvim which are the three sections of the Bible. This is the Hebrew phrase for the Bible.

Tefila(ot) - prayer.

U

V

W

X

Y

Yartzeit - the yearly anniversary of a deceased persons passing.

Z

Zeman - a time, such as the cut-off time for eating Chametz on Erev Pesach.

The last day of Chanukah

It's the last day of Chanukah, the night when the Chanukiah (see above) is filled with 8 candles plus the shamash (for details of the Shamash and other Chanukah FAQ, see this post)

This day is sometimes called 'Zot Chanukah' after part of the leining (Torah reading) for the day. Bemidbar/Numbers 7:84, after describing all of the gifts that the princes of each tribe gave for the inauguration of the Mishkan (the portable Shul used by the Children of Israel in the desert), says "this is the inauguration of the altar (Zot Chanukat hamizbayach) on the day that it was consecrated".

Curiously, the leining does not end with the details of the inauguration. Instead, it continues into the beginning of the next Sidra (Torah portion), called 'Beha'alotecha', which describes how Aharon HaCohen (Aaron, the high priest, brother of Moses) completed the daily routine of lighting the Menora in the Mishkan (the Menora was a 7 branched candelabra in the Mishkan, as opposed to the 8 branched Chanukiah that we use for Chanukah).

Rashi, the premier Torah commentator, explains that Aharon was upset. He wanted to show his dedication and gratitude to G-d but since he was not called to bring a large offering on behalf of

his tribe, he was worried that he was not a worthy representative since he was instead given the 'mundane' daily task of cleaning and lighting the Menora.

Rashi comments that G-d, noticing Aharon's upset, assured Aharon that Aharon's perception was wrong. Rather than being unworthy, Aharon was in fact honoured with the greatest task.

Rather than simply bringing offerings on a big, one-off occasion, Aharon was privileged to serve G-d every day in the Mishkan.

Consistency in a daily form is far more important than one-off events, however high profile they may be. Aharon, famed for loving and purusing peace (Pirkei Avot / Ethics of the Fathers 1:12) was so beloved by G-d, that G-d gave him the far greater task of lighting the Menora on a daily basis.

Ramban, another of the leading commentators, sees great historical significance in the Rabbis' decision to lein this story of Aharon on the last day of Chanukah. (Btw, the Torah reading calendar is of Rabbinic origin - why this is the case and why some Mitzvot can be of Rabbinic origin will be explored in future posts, all being well).

Ramban writes that the word Chanukat, as described above (it is the genitive form of Chanukah) is an allusion to the story of the Chashmonaim (Hasmoneans). The Chasmonaim were also Cohanim (priests) and thus descendents of Aharon. They were able to lead the Jewish people's fight for spiritual and political independence. In the footsteps of their ancestor Aharon, they were able to rekindle the lights and reinaugurate the Beit Hamikdash (Temple) just like Aharon played a crucial daily role in the inauguration and daily use of the Mishkan.

Conclusion

The Chashmonaim also show us that on Chanukah we do not simply celebrate a moment in time (like a balance sheet for the accountants reading). Rather, we celebrate and give thanks for a Chanukah time line which encompasses all of the salvations that our Chanukah prayers describe (a bit like the P&L for those accountants who are still reading and not fed up because they were looking for a break from accounts!).

Chanukah was not a 'one off' big event. It is a chag (festival) that celebrates all of the military, spiritual and political salvations of Chanukah.

Lighting candles to commemorate this reminds us of the lesson of Aharon Hacohen, that it is not one-0ff big events that are central to Judaism, but rather consistency every day (I guess you could say that Chanukah is not for Xmas, so to speak, lehavdil!) The lighting of the Chanukah candles reminds us not just of the miracle related to the oil but also of all of the Chanukah miracles and the daily consistency of being Jewish.

These are some of the reasons behind the choice of leining for Zot Chanukah.

Have a happy Zot Chanukah and enjoy the rest of the Chag.

(UPDATED!) Tein Tal U'Matar season starts with Maariv tonight, Weds 5 December 07

b

The Shulchan Aruch (Orach Chayim, 117:1) rules that in the 'Bar-aich Aleynu' beracha of the weekday Amida, there is a seasonal adjustment for winter. The phrase 'Ve-tain beracha' (and give blessing) is replaced with 'Ve-tain tal u'matar' (and give rain and blessing). For example, see page 218 in the green Siddur and page 270 in the Artscroll Siddur.

This of course is the source of the well worn joke, where a Yekke tells his wife that he will be home late from shul that night, due to the switch to Ve-tain tal u'matar!

Curiously, this adjustment is made according to a secular calendar to conincide with 60 days after the autumn equinox.

Why do we need to make this adjustment and why is it not based on the Jewish calendar?

The Talmud (Tractate Taanit 2a and other places in the first chapter) discusses when we should start praying for rain. For our purposes, this refers to what we say in the beracha of Bar-aich Aleynu. It does not refer to Mashiv Haruach umorid hagashem which is praise of G-d, not a request for rain, as evidenced by its placement in the first section of the Amida which deals solely with praise.

According to the Talmud (Taanit 10a), the prayer for rain is seasonal and therefore different customs arose in Israel and the Diaspora (for our purposes, the Diaspora means Babylon). In Israel, the switch ve-tein tal umatar is always made according to the Jewish calendar, on 7 Cheshvan. This suits the needs of the Land of Israel and in Temple times allowed pilgrims time to get home from Jerusalem to other parts of Israel without praying for themselves to get soaked on the way!

By contrast, Babylon was run according to a different calendar. The optimum time for rain in Babylon was 60 days after Tekufat Tishrei (the autumnal equixox - this is one for calendar lovers) and so the Halacha as applied in Babylon meant that was the time to start saying Tein Tal Umatar. Since the Babylonians did not use a Jewish calendar but used a calendar more similar to the Gregorian calendar we, who in the Diaspora are considered like the Babylonians for this purpose, follow the 60th day after the autumnal equinox which currently falls on 4 or 5 December depending on the year.

The ruling of the Shulchan Aruch, mentioned at the top, is based on the Rambam, Hilchot Tefila 2:16. In addition, the Beit Yosef, initially citing the ruling of the Rosh (Responsa 4:10), confirms after some lengthy discussion that Babylonian practice is applicable to the rest of the Diaspora as well.

For those who like the maths behind it, I am indebted to Philip Baigel and Russell Grossman of the Yeshurun Shul in Edgware for their mathematical explanation on Yeshurun's website:
Tal Umatar Has Started!
"We started saying Tal Umatar from the evening of 5th December in the weekday Amidah, 60 days after an event known as Tekufat Tishrei - the first day of the Autumn season, which starts on the 23rd September. This is when the area of Babylonian exile, roughly modern day Iraq and representing the diaspora, needed rain. Sixty days after 23rd September is November 21st. But we don't say Tal Umatar until the 4th of December because the calculation was originally based on a solar year of 365.25 days. We now know the solar calendar is 365.2425 days and this discrepancy of 11 minutes and 14 seconds means the Tekufah has moved forward at a rate of one day every 128 years.
By 1582 the discrepancy had reached 10 days. The Catholics, led by Pope Gregory XIII (that's him pictured [on the Yeshurn site], looks like a frum bloke) decided to drop the extra ten days from the then Julian calendar by making the day after Thursday, October 4, 1582 Friday October 15, in a new calendar named “Gregorian” in the Pope's honour. As a result the day which would have been September 23 according to the Julian calendar is October 7 of the Gregorian The 60th day following which is December 5. Since we begin Tal Umatar during Maariv, that's the night of December 4. Every fourth year, however the Tekufah begins after the time that stars are visible ('Tzeit hakochavim') on October 7. The 60th day on those years is therefore December 6, and Tal Umotor begins on the evening of December 5."

This works well for us Northern Hemisphere guys but what about countries in the Southern Hemisphere or those close to the Equator? One posek who dealt with this question was the famed Rabbi Shmuel Salant, (1816-1909)for many years the Rav of Jerusalem (not in the 'English' meaning recorded by Wikipedia!).

In 1898, R'Avraham Avar Hirshovitz, perhaps a student of Rabbi Salant, sent a question from Melbourne asking whether Tein tal umatar should be recited in Australia from 4/5 December, a time which is the middle of the Australian summer. Interestingly, R'Hirshovitz was not the only Aussie petitioner to approach Rabbi Salant (see Torat Rabeinu Shmuel Salant 1:3)

Chief Rabbi Nathan Marcus Adler of London had already ruled that the Jews of Australia should say Tein Tal Umatar, presumbaly for the reasons we outlined above. R'Hirshovitz demured but Rabbi Salant replied that Rabbi Adler had authority to make this ruling and that R'Hirshovitz should follow Rabbi Adler's ruling.

Got that one you Aussies!! No flippers!

Conclusion
The Diaspora follows the custom of Babylon, unifying the Diaspora.

Chanukah Prayers - Why do we say Al Hanisim and Bi'mei Matityahu?

Whilst Maoz Tzur may be the best known Chanukah song, the prayers of 'Al Hanisim' and 'Bi'mei Matityahu' (from now, I'll refer to both by just 'Al Hanisim') are inserted into every Amida prayer (not to be confused with this even if you go there more often than you pray) and also Birkat Hamazon on Chanukah. Let us take a brief look at these prayers and why. You can find Al Hanisim at the foot of page 90 in the green Siddur and the foot of page 112 in the Artscroll Siddur.


The Talmud (Tractate Shabbat 21b) gives a very brief explanation of the nuts and bolts of some of the Chanukah story. It concludes the explanation by stating that the Rabbis instituted Chanukah as days of hallel ve'hoda'ah (praise and thanks). Rashi writes that the Rabbis did not prohibit any melacha on these days but instead ruled that we should recite Hallel and say Al Hanisim in the 'Hoda'ah' (Modim) section of the Amida.


A little later (page 24a), the Talmud discusses reciting something to do with Chanukah in Birkat Hamazon during Chanukah. Rashi there references us back to page 21b so that we can assume that the discussion regarding Birkat Hamazon also refers to Al Hanisim.


The Talmud states that the reason for reciting Al Hanisim in these prayers is due to the major theme of Chanukah being to thank G-d for all of the Chanukah miracles (at last we may come closer to answering what exactly those miracles were as we've been discussing in Shul). That is why it is placed in the beracha (blessing) of Modim and also in the second beracha in Birkat Hamazon thanking G-d for the Land of Israel.


Therefore, it seems that Rashi on 21b states that Al Hanisim is part of the institution of Chanukah just like lighting candles (but not like eating sufganiyot - that's Hebrew for doughnuts - as we discussed in the previous Chanukah post. I hope you are enjoying the olive oil drizzled on your salad!)


However...it is noteworthy that Rambam appears to disagree. In his great legal magnum opus, Mishnah Torah, the order of the material is a good clue to the Rambam's opinion. Where does he quote the halacha of Al Hanisim? Hands up if you think it is in the Laws of Chanukah...


...well done for keeping that hand down! Interestingly, Rambam instead references Al Hanisim in the Laws of Tefilah (Prayer) 2:13, which we studied in Shul on Shabbat afternoons and also in the Laws of Berachot (benedictions - great word) 2:6.

This codification suggests that Rambam sees Al Hanisim as part of the general structure of thanks in prayer rather than a specific Chanukah institution such as kindling lights.


Tosafot ('Mahu' and 'Mazkir', 24a) appears to demur. In the first comment, Tosafot once again presents the opinion, as attendees at the Wednesday night Talmud class will know, that the main motivation for mentioning Chanukah is to publicise the Chanukah miracles.

In the second comment, Tosafot differs from our presentation of Rambam's position by writing that Al Hanisim is specific thanks to G-d for Chanukah and not part of the general message of thanking G-d in prayer.

Perhaps we can refine our understanding by reviewing the actual text of Al Hanissim. Here is Chief Rabbi Sacks' translation:
"[We thank You also] for the miracles, the redemption, the mighty deeds, and the victories in battle which You performed for our ancestors in those days at this time.

In the days of Mattityahu, son of Yochanan the High Priest, the Hasmonean, and his sons, the wicked Greek kingdom rise up against Your people Israel to make them forget Your Torah and to force them to transgress the statutes of Your will. It was then that You in Your great compassion stood by them in the time of their distress. You championed their cause, judged their claim, and avenged their wrong. You delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the arrogant into the hands of those who were engaged in the study of Your Torah. You made for Yourself great and holy renown in Your world, and for Your people Israel You performed a great slavation and redemption on this day. Your children then entered the holiest part of Your house, cleansed Your Temple, purified Your sanctuary, kindled lights in Your holy courts, and designated these eight days of Chanukah for giving thanks and praise to Your great Name."

What is the main theme of this prayer? To me, it seems like it is the military victory and salvation of the Jewish people, along with the rededication of the Beit Hamikdash (Temple). The kindling of lights is mentioned right at the end, seemingly only in connection with the service in the Temple and not in connection with a particular miracle of a light that lasted for eight days.

In fact, the commentary of the Maharsha to Shabbat 21b suggests that the rededication of the Temple is the main celebration of Chanukah.

For a fascinating discussion of the some of these possibilites, see Rabbi Menachem Leibtag's essay on Chanukah which I would strongly recommend that you read.

Conclusion
We have seen some of the background to Al Hanisim. Perhaps its placement in both the Amida and Birkat Hamazon is to inform us that we should be grateful to G-d for saving us on Chanukah as part of our general thanks to G-d. However, it may also inspire us to consider that the specific thanks of Chanukah which are not just limited to physical salvation but also to the fact that we could rededicate the Beit Hamikdash and our continue to live and develop as Jews with Judaism rather than Jews with those aspects of Hellenism which were antithetical to Judaism.

This may explain the differing approaches to Al Hanisim amongst the Rishonim cited above. For Rambam, Al Hanisim is part of the general laws of prayer since it must be placed in the 'thank you' section of the Amida. It is also placed in a similar section of Birkat Hamazon, describing our thanks for the Land of Israel.

For Rashi, Al Hanisim is specifically part of the mitzvot of Chanukah, just like lighting candles.

Both of these approaches should help us enhance our appreciation and enjoyment of Chanukah.

Chanukah Samayach - Happy Chanukah.

Chanukah FAQ...FGA

Chanukah this year (5768 Jewish year, 2007 secular year) starts on Tuesday night 4 December. Here are some FAQ...and FGA (frequently given answers!) References are to chapter and ver...paragraph in the Shulchan Aruch (also see here) and Rema, section "Orach Chayim" plus other sources which are indicated on the spot.

Here is a summary of the Chanukah story.
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How do you spell Chanukah in English?! - did I just spell it right!

Chanukah is of course a Hebrew word. Since we sometimes need to transliterate Hebrew words into English, we need to find the right characters in the English language. Since Hebrew, like many other languages, has different dialects and pronounciations (well, e ba gum eh!) it can be transliterated in different ways. Personally, I go for Chanukah.

The best way to read it is obviously in Hebrew. Take a look at the Hebrew alphabet and how to pronounce it. If you want to learn how to read Hebrew or you want to brush up your reading, please email me to arrange some practice or for MP3 recordings of some of the major prayers.

What should I eat for Chanukah?

Well, far be it from me to offer nutritonal or culinary advice (unless we are talking this, of course and this in particular). Whilst there is no requirement to have sit down celebratory Chanukah meal (unlike Purim), since one of the Chanukah miracles was performed with oil, the custom arose to eat oily foods. Latkes and doughnuts are often trumpeted as favourites - look out for Israeli news stories about the biggest number of sufganiyot (doughnuts) to be baked in the Middle East etc.) but Rema (670:2) mentions cheese as another option to commemorate the heroine Yehudit who used cheese to complete her mission.

Although far be it from me to offer nutritional advice, you do not have to eat any of these fatty foods and may simply prefer to garnish your salad with olive oil (all pure olive oils are kosher).

Betayavon/bon appetit!

How many candles should I light?

You should light one candle per night, plus an extra candle called a shamash (671:5). Use the shamash for lighting the other candles. The first time that you light the candles, 3 berachot (blessings) are recited. Subsequently, you just say the first two. You can find the berachot and explanations in the green Siddur on page 732 and in the Artscroll Siddur on page 782.

What order should I light in?

When facing the Chanukiah (Chanukah candelabra), load the candles from the right of the Chanukiah. Each night, add a candle to the left and light the 'newest' candle first, then moving to the right (yes, religiously as well - ho ho ho).

How many Chanukiot (pl.) do we light and what if I am prevented from lighting a Chanukiah?

You can light one Chanukiah per household or each individual can light one Chanukiah for themselves. If one member of the household is unable to be present for the lighting of the candles and is unable to light candles for themselves afterwards (eg if you are a doctor working a shift that precludes you from lighting candles) then you should appoint another member of your household to act as your agent.

What if I do not have a Chanukiah?

You do not need a 'special' Chanukiah. You can use any candles, such as tea lights resting on an appropriate fire resistant surface. Just make sure that the candles are in a straight line (671:4) to make sure that each candle is distinct.

Where should I light the candles?

Ideally, the candles should be lit by a window facing the street. Otherwise, if you live in a flat with no window facing street level, light the candles in a place where the family or household members will see them.

What can I use for Chanukiah lights?

If you do not use candles, use olive oil (673:1).

What about electirc lights? Rabbi Ovadia Yosef, a former Chief Rabbi of Israel, was presented with this question. In his work, "Yechaveh Da'at" (4:202) Basing his answer on the primary sources in the Talmud and subsequent judicial opinion, he ruled that electric lights do not work for Chanukah.

Have I performed the Mitzva of lighting Chanukah lights if I go to a friend's house or a public lighting such as at shul?

Chanukah lights are kindled per household so you need to light them at home or at the place where you are staying if you are away from home. (671:7)

When should I light the Chanukah candles?

The earliest time is called Pelag Hamincha. In London during Chanukah, this is at approximately 3.10pm. The ideal time is at nightfall (the time when Shabbat goes out for Shabbat at the end of that week). Otherwise the Chanukah lights can be lit later on at night when you come home. Try to make sure that either somebody else in the house is up when you light or that you light before midnight i.e a time when people are still on the streets.

If it later than this when you get home and nobody else is awake at home, then light the candles without the berachot. Email me if you want to know why.

How long should the lights last for?

The Chanukah lights need to burn for at least half an hour during dark.

Can I use the Chanukah lights for anything else?

No! Light them, look at them and contemplate the Chanukah miracles. As we sing in the haneirot halalu, one of the Chanukah songs, the lights are solely for the purpose of the mitzva of Chanukah lights and not for any other purpose.

What should I do on the Friday of Chanukah?

On Friday, light the Chanukah candles before the Shabbat candles. This year (December 2007), the earliest time (pelag hamincha) in London for lighting the candles is 3.10pm and Shabbat comes in at 3.37pm. Once you have lit the Chanukah candles, then light Shabbat candles. If you have not lit before Shabbat comes in then you should neither light Shabbat nor Chanukah candles once Shabbat has started.

Since the Chanukah lights need to burn for at least half an hour during dark, make sure that use big enough candles. Tea lights are particularly good for this purpose.

What should I do after Shabbat?

At home, you should make Havdala first and then light Chanukah candles.

The only exceptions are if: 1. you have already said 'Ata Chonantanu' in the Maariv amida, 2. heard Havdala in Shul or 3. said the phrase 'Baruch Hamavdil bein Kodesh lechol'. See 681:2

What should I do if I am guest at somebody else's house?

Either you should light your own Chanukah lights or give your host some coins to show that you are a partner in his or her lighting.

Can a child light the Chanukah candles?

A child (ie girl under 12, boy under 13) can light their own Chanukah candles but a child should neither say berachot nor light on behalf of an adult (ie boy above 13, girl above 12).

Are there any special prayers for Chanukah?

Hallel is said each day of Chanukah. The paragraphs of Al Hanisim and Bimay Matityahu are added into the Amida prayers on Chanukah. The Torah is also read each day of Chanukah. Psalm 30 is recited when the Chanukiah is lit in Shul.

The most famous Chanukah song is 'Maoz Tzur'. To check it and other Chanukah songs out click here but not here.

Do I have to play with a dreidl?
Only if you like to or have run out of other things to do...!

Chanukah Samayach / Happy Chanukah to all.

Where to buy Kosher Food Locally and Internet Kosher Shopping

The South Hampstead area is well served by kosher shops. Here is a smorgasboard, so to speak!!

Just Kosher is an online Kosher supermarket. It's just like ordering from Tesco, Sainsbury, Ocado etc.

Adafina is a deli and grocery shop based in St John's Wood. It also offers Internet ordering and delivery.

Sainsbury's supermarket in the O2 centre stocks a range of kosher fridge, frozen and other goods including kosher bread and kosher chalot from Sharon's bakery (this is not run out of my kitchen, thankfully). Please note that the supermarket own brand chalot are not kosher.

Waitrose by Finchley Road Station, Morrison's in Chalk Farm and Budgens by Belsize Park Station also have some kosher food.

Always check that the food actually is Kosher! The word 'Kosher' is unfortuantely no guarantee that the food actually is Kosher - although it is kind of funny that unscrupulous people may think they can make money by passing off bacon as kosher, to use an extreme example!
Look for the hechsher (sign certifying that the food is kosher).

For more Kosher information and for lists of kosher food, go to the London Beit Din's Kashrut Department at the Office of the Chief Rabbi.

Kashrut (keeping kosher) is good for the soul and not just a question of how many different flavour types of this that I can go for! (check which ones are Kosher looking for the logo above!)

Whilst this post explains practically how to find kosher food, we will examine some of the meanings behind Kashrut in later posts.

Betayavon / Bon Appetit.