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VIDEO
Chanukah Lighting in Beverly Hills , California 5758
See the Menorah Lighting that 10 Years of Law Suits could not Stop!!

Beautiful Chanukah Songs( for kids and the young at heart!! )
from

Classes for English Speakers | Classes for English Speakers who know some Hebrew | Class in Hebrew

Chanuka Tunes (blessings, Haneros Hallu ,Mao Tsur ) real audio 1or 2 (9) || by Cantor Pinchas Rabinovicz (see his picture )

Sefardi ---Al Ha'nisim (0:54) , Maoz Tsur (0:54) - Performed with Choir , Mi Yemallel (1:07) - Performed with Choir ( these 3 need ra 2.0 and 28k modem )

sefardi tunes thanks to bsz

See www.torah.org for text classes on Chanuka

We have audio classes for every day of Chanuka and unedited text of Rav Soloveichik!!

3 Minute Chanukah Message by Rabbi Noach Weinburg of Aish Hatorah Or See the Video

Three History Tapes on the Chanukah Perion by Rabbi Irons

· 10. Antiochus and the Maccabee Revolt: A Detailed account of the rise of Hellenism and the beginning of the Maccabee revolt

· 11.Chanukah: The Maccabee struggle against the Hellenists, the miracles, victories and defeats

12.Sadducees and Pharisees: The final victories over the Hellenists and the rise of the Sadducees

The Lesson of Chanukah [mp3 download] by Shira Smiles - Amazing Class for 5759 || d

Shira says The lesson of chanukah is her best class on Chanukah.

Chanukah - Inspiration and Invidualization [mp3 download] by Shira Smiles for 5761 || d

This class of Shira has dazzled dozens in Los Angeles.

Living as a Hellenist and Loving It - a Chanukah Story about Jewish Survival (44) by Rabbi Ephraim Z. Buchwald of the National Jewish Outreach Program || d [mp3 download]

Chanukah - Enlightenment of the Soul by Rabbi Tatz ||

Chanukah according to Rabbi Nachum of Beslov (41) by Rabbi Taber of Los Angeles || d [mp3 download] - real audio 4.0 file

The Message of Chanuka (72) by Rabbi Dr. N. Lopes Cardozo d [mp3 download]

The Essence of Chanukah (28) by Rabbi Shlomo Freundlich A Torah from Dixie Production in Atlanta , Georgia , on December 5, 1996 || d [mp3 download]

Chanuka : A deeper meaning - Victory of the Indomitable Sprit (59) by Rabbi Union ( see his picture ) given at the Jewish Learning Exchange of Los Angeles on Dec. 11 , 1995 taped by Ivan Norman. call in usa 1 213 857 0923 for information || d [mp3 download] - English Friendly

Chanuka : How the West was won (57) by Rabbi Union ( see his picture ) given at the Jewish Learning Exchange of Los Angeles on Dec. 13 , 1993 taped by Ivan Norman. call in usa 1 213 857 0923 for information || d [mp3 download] - English Friendly -

A Metaphysical View by Rav Tsdok Hacohen

Lights and Illuminations: Chanukah Insights (59), by Rabbi Adlerstein of Yeshiva of Los Angeles tape by Ivan Norman. d [mp3 download]

Classes for English Speakers who know some Hebrew

See list of over 20 talks from shiur.net

AL HaNisim - Tape DD on Hanukah [mp3 download] by Rav Yosef Soloveitchik || d

77 minutes Starts with discussion of time. The most precious procession of a young man is time.

Yosef and Chanukah - What's the Connection? [mp3 download] by Rav Yosef Soloveitchik || d

Tape 6cc in nordlict system. This class has been normalized to enhance its sound.

Halochos of Chanukah (65) [mp3 download] by Rabbi Eliahu Rominek given on Kislev, 5761 taped by Ivan Norman || d

Can your wife in a different time zone ligth Hanukah lights for you?

Chanukah Highlights [mp3 download] by Rav Shlomo Brevda given on Kislev, 5761 taped by Ivan orman || d

Rav Brevda says " I am going to tell you things you never heard in day school.

Chanukah Insights [mp3 download] by Rav Yechezkel Lichtman || d

A Deeper Insight into our minhagim of Chanukah [mp3 download] by Rabbi Dovid Weinberger|| d

Chanukah Thought [mp3 download] by Hershel Schachter || d

Chanukah [mp3 download] by Rabbi Eliahu Rominek || d

Chanukah Insights by Rabbi Abraham Blumenkrantz given on Nov. 30, 1999 . Kislev 22 , 5760 . taped by Ivan Norman || d [mp3 download]

Audio Classes from www.torahweb.org

Go to page http://www.torahweb.org/torah/audio to get the following classes in audio

Rav Zvi Sobolofsky - When to Light Chanukah Candles

Rav Herschel Schachter - Chanukah: The Connection Between the Second and Third Temples

Rav Mordechai Willig - Should Women Light Chanukah Candles?

Unedited notes of Rav Yosef Soloveitchik Classes

Chanukah - Hasmoneans and Yosef

November 29, 1975

There are some mitzvoth which do not tell us anything in the manner of explanation as to why and wherefore, while others are historically important. The Ramban declares that the scholars of those days introduced the "days of joy." In order to rediscover the miracle, you will find certain aspects of which you previously were unaware.

First, the Rav would like to point out the "key" words concerning Chanukah. The 3 key words are 1. Light 2. Hallel 3. Chanukas Hamizbayach (the rededicating of the altar which had been defiled) In this lecture, due to limit of time, the Rav will discuss the number one key word-light.

If there are two Sabbaths during the holiday (as this year), on the first Sabbath we read of the lights of the prophet Zachariah, while on the second week we read of the lights of King Solomon. (Solomon treats of the first dedication of the altar during the first Temple, while the second treats of the rededicating during the second Temple in Zachariah's day.) The Rav feels that it would be more appropriate to reverse the order; if there is only one Sabbath to read Solomon's haftorah. However, it has thus been decreed by the sages. Perhaps the reason for Zachariah being read first is because it involves the restoration of the second Temple, and this is not merely a case for chronology, but the spirit of the nays (miracle). The whole nays belongs to the framework of the second Temple.

In comparing the lighting of the Sabbath candles with the Chanukah candles, we employ a similar brocho, "l'hadlik ner shel Shabbos (Chanukah)." Concerning the nayr Shabbos, it is permissible to use its light-it is desirable to eat by them and to read by them. They illuminate the house, and in fact, one should attempt to complete his entire meal before the nayr Shabbos has become extinguished. The two aspects of Shabbos is oneg (enjoy) and kibud (honoring, decorating-laying out the house for Shabbos). The candles lend an air of festivity to the house. Oneg is practical so that you don't eat on the dark. The main mitzvah is oneg (illumination). It is a normal light which serves as a practical purpose, and it increases man's comfort.

Basically, the candle which is used on Shabbos is no different from the candle which might be lit any other night of the week. The only difference is that the one used on Sabbath has a certain amount of "luck" in that it is used for a holy day instead of a regular day. Therefore, the word shel is used in the brocho. It has no inner endowment! Shel means for. "Thou commandest us to light the candles "for" Shabbos." Another candle without a brocho is used "for" any other night.

Chanukah is completely different. Here we really should not use the word shel, but "l'hadlik ner Chanukah (to light the Chanukah candle). It can only have one meaning-one purpose! We cannot use its light for any purpose save merely to look at. You cannot use it to illuminate your meal, you cannot read by it, and if you as much as want to identify an object, such as the denomination of money, you must turn on other lights. Otherwise you violate the mitzvah. It is a candle which is holy, "hakodesh haym." It is intrinsically holy; it is untouchable. There is no pragmatic purpose. It is a public ceremony light. One light (Sabbath) is "nayr hanayr" because it makes our little world visible. The other (Chanukah) is "nayr hanirah" (just to look at).

Sometimes G-d reveals Himself very close, as at Mt. Sinai. At other times, He reveals Himself from the great distance. Chanukah is the far distant light. The closer we come to it, the further it seems to remove itself. The light of Chanukah is as stepping outside on a clear night and gazing at the stars, the constellation of heaven. We can see the light, but it is from a great distance. Nayr Chanukah represents remoteness such as the stars.

We have the sentence from Yom Kippur, "Or zoruah latzadik, ulishrai lev simchah." (Such as the Shabbos light, the light shines for the righteous and fills their heart with joy.) But the Chanukah light is psychological-as far away as the stars. They may be considered as the "kodshei kodshim" (Holy of holies of the Temple). In spite of the physical closeness, they are millions of miles away. It is as inaccessible as the kodshei kodshim.

As an analogy we have the lighting of the menorah be Aaron the Kohen Gadol, and the burning of the spices (ktores). The Torah states, "In the morning Aaron shall trim the lamps and burn the incense. In the evening, when he lights the menorah, he shall again burn the incense." This is the second type of light (the Chanukah type) as compared to the first type (the Shabbos light). The first light represents the stage in man life at which man has no questions, no problems. It is comparable to young people who are not searchers, who see that their lives are illuminated-straight and simple. On the other hand, the second light (Chanukah) is like the light which G-d created at creation, but immediately put aside-reserved for the tzadikim (righteous).

The first light tells man the truth! The second light (such as we see from the stars) tells a discouraging tale. It is as if to say, "You will never get to me." It humbles man, who by nature is vain and proud. Even though the cosmos seem to tell man that it is mechanical, beyond the cosmos is the Maker. Therefore, all is not lost, for someone watches man. On the one hand we are discouraged, "What can I accomplish?" But the knowledge that beyond is the Almighty is that which encourages. That is why the lighting of the menorah is combined with the simultaneous burning of the ktores. When Aaron put the ktores upon the hot coals of the golden altar, a mist arose so that it partially hid the light of the burning lamps of the menorah, so that the Kohen could hardly see the light. The purpose of the menorah was to illuminate the world-to tell the truth and to enlighten man.

The second analogy of lights, both near and far, we find from the Kedushah which we recite, and which was revealed at different times to the prophets Isaiah and Yechezkel. It represents the two stages in man's pursuit of happiness. When Isaiah saw the vision of the angels reciting Kedushah, he heard the words, "kodosh, kodosh, kodosh...molay chol haoretz kvodoh." (The entire world is filled with His holiness) He heard this at a period of history when Israel was very strong, when the Temple was strong-when whenever he turned he saw the glory of G-d.

Yechezkel, on the other hand, lived during the destruction of the first Temple-was himself taken prisoner, and could not already see that the koved was everywhere. It was already hidden, obscured from him. The words he heard were, "Ayay mokom kvodoh?" (Where is His glory, where is His holiness?) He couldn't say, "Molay chol haoretz kvodoh. It was almost as if he were in a concentration camp. G-d is either close to us or far away. But whenever we say, "Boruch shem kvod malchuso l'olam voed." (Blessed be the glory of G-d from His abode.)

Also, when we go to a cemetery or to comfort the bereaved, we use the words "hamokom y'nachemcho" (may G-d comfort you). We do not use the word "hakadosh boruch hoo." Hakadosh is close; Hamakom is far away.

Chanukah was a time of great trouble, and for the next 200 years until the final destruction of the second Temple there was constant trouble. But the twinkling star with its remote light, such as the Chanukah light, sends us a definite message. It tells us that no matter haw far away He is, He will come closer. The first Temple was kodesh, kodesh, built with great opulence. The second was built in hiding and mystery-with poverty, under stress, with one hand on the saw and the other on the weapon. However, the first, even though so glorious, completely vanished with the flames. But the kedushah (the holiness) never left the second one. These are the reasons we cannot use the lights of the Chanukah candles.

There is an interesting parallel to be found in the three sedras which precede and follow Chanukah. Vayishlach, Vayayshev, and Miketz all have one word in common. That word is ish (man). The mysterious man. In Vayishlach we have the mysterious ish who wrestles with Jacob. In Vayayshev we find again the ish who Joseph finds in the field when he is going to search for his brothers. And in Miketz, Joseph is now the mysterious ish whom his brothers encounter. Especially in Miketz the ish appears several times; he is unknown-strange to the point of absurdity.

There was nothing frightening to Jacob when he was about to meet his enemy (Esau). He knew his enemy (brother) well and the reason for the enmity (He was accused of 2 crimes-taking the right of first born (bchoroh) and the blessing (brochoh).). When you know your enemy you know how to appease him, with generous gifts; its a form of disengagement. What does precipitate fear is the ish you don't know. What did he want? What kind of man was he? He might be your friend, or he might be out to destroy Jacob.

With Joseph, the ish is also a strange man. Why does the Torah relate to us the entire business of meeting the "man", of being sent to Dotan etc? The answer is that it was a heavenly conspiracy. How did it even happen that the ish heard the brothers telling where they were meaning to go? Certainly they wouldn't have discussed it before a stranger, or loud enough for him to hear. Secondly, if the ish didn't appear and tell Joseph where to go, he would have searched for awhile and returned home unharmed. Thirdly, the brothers, in selling Joseph, did an unnatural deed which they never would have dreamed of doing. It was all a mystery, part of a Divine plan.

In Miketz, why should the ish have singled them out, asked them all sort of questions about their father, brother etc? The answer again is that it was a Divine plan, one which paved the way for the coming of Mashiach.

December 6, 1975 - Hasmoneans and Yosef

Since this Shabbat, which has just concluded, was the eighth and final day of Chanukah, the Rav pointed out similarities between Joseph and Hasmoneans in the days of Antiochus.

There are three important links between Chanukah and Joseph.

1.In the days of Chanukah, there was a question of sex morality. Why does the Torah speak of the Sarah/Pharaoh, Sarah/Avimelech and Rivkah/Avimelech incidents? Had Sarah or Rivkah been mistreated, even though it would not have been their fault, they would not have been fit to be the mothers of the nation. The same applies to Joseph and Potiphar's wife. Had Joseph acquiesced, he would have forfeited his role in history. Sex morality was of extreme importance.

Quite likewise, the Greeks tried, for the first time in history, to impose their will over Israel with sex immorality. They placed the statues of nude figures in holy places in Israel because they claimed that the nude body is beautiful. On the contrary, we believe that the human body has kedushah(holiness), that it is a sanctuary which should not be looked at. Similar to the kedushah of the aron (the holy ark), the body should not be looked at. Clothes give man his dignity; a nude figure in not dignified. Even today, the religious man in Eretz Yisrael is more secure and stronger than the secular man. Joseph, therefore, is the paragon of sex morality.

1.Joseph is the figure who represent the Hasmoneans. Jacob and Joseph were considered by the sages as almost one identity. We have the struggle between Jacob and his brother Esau (the struggle which still continues and will continue till the Messianic era), and the struggle between Joseph and his brothers. We have Jacob go into a strange land in almost obscurity and Joseph going to a strange land. Both resulted in greatness and great recognition. Both have identical facial features.

However, what is it which united them besides facial features and similar events? They proved something which no one else proved and something which we are trying to prove now. Jacob proved the viability of the covenant outside of his land (living up to the commandments) and Joseph proved it in Egypt. Incidentally, we do not claim that Abraham proved it outside of his land because once he arrived in Canaan, it was considered his land. Also, Isaac never even left the land in which he was born. Jacob and Joseph, however, proved that one can be a loyal Jew in a strange land, and this loyalty can be on a level of poverty and on a level of success. It can be a great problem on either level. Joseph had to be a loyal Jew while at the status of a slave and later when he was at the highest echelon-at Pharaoh's level, he still had to prove his loyalty to his faith.

Even though it was before matan Torah (giving up Torah), the avot (fathers) were bound to observe the law in the land as exemplified by the fact that Jacob married two sisters. As soon as they reached the border of Eretz Yisrael, Rachel died. The observation of Torah in exile is indicative of its universality. The strength of the Jew in Bayit Sheni (second temple) was that of being in Diaspora and being loyal. During Bayit Sheni more Jewish people lived michootz ha'aretz (without the land) than within its borders. And the fact that they observe Torah is Joseph's responsibility.

3. Joseph's troubles and victories over his brothers prove that despite a man's trouble in the face of overwhelming odds, he can and will be victorious. It is hard to believe that a man can emerge from a prison to become the grand vizier of the world's greatest country, yet Joseph did it. Similarly, it is difficult to believe that a handful of Hasmoneans were able to be victorious over a great army of career soldiers, yet they were.

These are the links between Chanukah and Joseph, and in this context, Israel will emerge victorious in this era over the Arab league.

Sedra of the week: Miketz

"Vayehi miketz shnatayim yamim" (and it was at the end of two years). There are two words in Hebrew which signify the end-ketz and sof . Why does the Torah use the word ketz instead of the word sof in this instance? Ketz prepares for the Messianic era; ketz is the ending of galut (Diaspora), the end of suffering. The word sof is used to signify an act of termination. When a person dies, whether he is young or old, we use the word sof because it is the final termination. Also, in connection with a rainstorm, you would say "sof hageshem" (the end of the rain). You would never say "ketz hageshem." Ketz refers to a process or a system which we expect to finally happen. When you expect and hope for something to happen, you say ketz; the end of Diaspora-"ketz kol bassar" (the flood of Noah). G-d waited 120 years before the flood. Ketz means fulfillment.

The life story of Joseph is not a coincidence, but a revolutionary process which was planned. He had to go through a long process of cleansing, of purging certain habits, until he finally reached the level that Jewish history expected him to; he became a great leader. It was a revolutionary process. Let us remember that Joseph could have been sold into slavery to a gentleman instead of to an executioner like Potiphar. In this connection, when we say at the seder "b'chol yom," at all times one should remember that day he was freed from slavery. It does not mean that one should remember being freed from Egypt, but all the cruelty he experienced.

"Shnatayim yamim" means two full years-not a day less or a day more, but precisely two years to the second. If Scripture merely said shnatayim (2 years) it could be approximate years; therefore, the word yamim is added. The same applies to the exodus from Egypt, and the same will apply to the Geulat Mashiach. Also, this shows again why miketz is used-once the process is consummated. his also shows that his stay in Egypt was planned by G-d to the second. The period or process is the 2 years from the time he interpreted the dreams of Pharaoh's chiefs in prison. Then Joseph was ready, equipped!

The Torah writes, "Paroh cholam" (Pharaoh dreamed), but it is written in the present tense. Actually, it should state, "Paroh haya cholam"-past tense-or Pharaoh dreamed. The way the Torah describes the event, it is a participle and not a verb, for it describes here, not the event (as a verb), but the person (as a participle). The reason for the present tense is that Pharaoh suddenly became a dreamer. It was a distinct sudden change in his personality, and what is spectacular is that this change occurred at the exact moment when Joseph had matured and had become ready to be elevated.

Why was this necessary? If you said "haya cholam," it would mean that he always was a dreamer. However, if he didn't suddenly become a dreamer, one event would not have taken place, he would not have appointed Joseph. We must ask ourselves: How could Pharaoh distinguish between the interpretations of his magicians and those of Joseph? Why did he become so excited? Why did he accept Joseph's and reject the Egyptian's? Surely, he had no ruach hakodesh (holy guiding spirit). In order to recognize and accept Joseph's interpretations, Pharaoh himself had to become a dreamer of Joseph's quality; he had to feel kinship or a common denominator. One great lamdan (scholar) can identify another lamdan in a few words, by merely a few questions or a few answers. The same holds true between colleagues in any profession. One cannot fool another merely with pretense or with degrees. Suddenly, Pharaoh became a visionary and could evaluate the intellectual visionary genius of Joseph. Pharaoh became a business man instantly, and recognized the business genius of Joseph. Also, this is why later Pharaoh wanted Joseph's family to come. He reasoned that if one member of the family is a genius, why not have them all in Egypt. That is why it is written in present tense. Paroh cholam-Pharaoh suddenly becomes the dreamer-the visionary-the business man. He fell in love with Joseph at first sight. Dreamer met dreamer; visionary met visionary. They struck a chord!

It is quite all right for ordinary men to throw around superlatives, "This one is a genius, that one is a genius!" A great man must reserved with his words towards other leaders, other nations. And yet, Pharaoh, looking at a complete stranger (one who just moments ago was a slave and a prisoner), declares in front of his officers, "Have you ever seen such a man!" Pharaoh was overwhelmed. How did this come about? Hashem!

Two qualifications are used in Scripture to describe Joseph. The words are "chacham" and "navon" (both mean wisdom). A chacham is one who somehow is guided by a mysterious light. He is one who may not know the answer, but can reason and can speculate. To run the Egyptian empire, Joseph had to have great imagination. He could not just be a bookkeeper-doing his work by rote. However, chochmo is not enough. The navon translates the imagination into fact. This too Pharaoh recognized in Joseph. Chacham and navon-a man with great imagination, but also one who puts his plans into action.