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Hanukah Ceremony 12/2/91 [OA 8319] [1]
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administrative marker by the George Bush Presidential
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Folder Title:
Hanukah Ceremony 12/2/91 [OA 8319][1]
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26
22
1
1
NOVEMBER 27, 1991
INFORMATION
MEMORANDUM TO THE PRESIDENT
THROUGH:
DAVID DEMAREST
TONY SNOW
FROM:
BETH HINCHLIFFE
SUBJECT:
HANUKKAH CEREMONY
I. SUMMARY
11130 a.m. Room 4505
On Monday, December 2, at X:XX p.m., in the Indian Treaty
Room, you will deliver remarks for a ceremony honoring the
beginning of Hanukkah. The audience of approximately 200 people
will include 50 children from two local Jewish day schools as
well as Jewish community leaders, administration officials and
White House staff. You will be introduced by XXXXXXX.
II. DISCUSSION
Your remarks (X minutes, on cards) honor the lighting of the
menorah and focus on the significance of Mid East peace talks and
recent airlifts of Ethiopian Jews.
What time POTUS speaks?
Anyone introducing him? off-stage
Anyone else talking?
November 19, 1991
MEMORANDUM TO BETH HINCHLIFFE
FROM:
MICHELE NIX
SUBJECT:
HANUKKAH
Per Public Liaison: No details yet on the event -- probably
nothing until Friday. To date we know the following:
The format will be very much like last year's. Very light.
Brief remarks. On cards.
It will be held in Rm. 450 on December 2nd. No confirmation
on time.
The VPres and Mrs. Quayle are invited and Mrs. Bush, as are
members of the White House staff who are Jewish and
representatives from the area's Jewish organizations.
OPL is trying to get some kids from a Jewish Day School to
come in to sings songs or read compositions about what it
means to be Jewish.
The kids might play dradle with the Pres after his remarks.
The Pres will be presented with a menorrah. He will not
light one.
Hanukkah begins on December 2 and ends December 9.
Regarding meaning behind lighting of the candles: one candle
lights another -- it's light is not diminished. Re: human
kindness.
HANUKKAH CEREMONY \ ROOM 450
DECEMBER 2, 1991 \ 11:30 A.M.
THANK YOU. BARBARA AND I, ALONG WITH THE VICE-
PRESIDENT AND MARILYN, ARE HONORED TO WELCOME YOU TO
THE WHITE HOUSE FOR THE THIRD YEAR TO CELEBRATE THE
MIRACLE OF THIS HOLIDAY OF HOPE.
HANUKKAH REMINDS US OF THE POWER OF FAITH AND THE
POWER OF PRAISE -- IN THE WORDS OF ONE OF ITS PRAYERS,
"WE THANK [GoD] FOR THE MIRACLES, FOR THE REDEMPTION,
FOR THE MIGHTY DEEDS AND TRIUMPH."
- 2 -
WE HEAR THE STORY OF THE "GREAT MIRACLE THAT HAPPENED
THERE" -- THE SACRED OIL THAT LASTED EIGHT DAYS. So
WITH THIS COMMEMORATION WE CELEBRATE THE FACT THAT
FAITH WILL TRIUMPH.
WITH ITS TALE OF THE VICTORY OF THE MACCABEES,
HANUKKAH ALSO REMINDS US OF THE STRUGGLE THE JEWISH
PEOPLE HAVE BORNE FOR CENTURIES. IN THIS RELIGIOUS
HOLIDAY WE HEAR THE STORY OF COURAGE -- AND HEAR A CALL
TO THE WORLD: "NEVER FORGET". //
- 3 -
NEVER FORGET THE MEMORY OF THE MILLIONS WHO HAVE
DIED IN SO MANY BATTLES OF GOOD VERSUS EVIL. // NEVER
FORGET THAT THE FREEDOM WE ENJOY CARRIES PROFOUND
RESPONSIBILITY. // NEVER FORGET THAT WE MUST ACT TO
COMBAT ANTI-SEMITISM, RACISM AND BIGOTRY.
You KNOW, A FEW MONTHS AGO I STOOD AT BABI YAR --
THAT PLACE WHERE NAZIS SET OUT TO DESTROY THE SOUL OF A
PEOPLE.
- 4 -
WHAT I SAW STRENGTHENED MY RESOLVE NEVER TO LET FORCES
OF HATRED EMERGE UNOPPOSED -- AND MY RESOLVE ALWAYS To
FIGHT FOR A FUTURE DEDICATED TO FREEDOM AND TO THE
VALUE OF EVERY HUMAN LIFE. 11
ON HOLIDAYS LIKE THIS, WE ALSO REMEMBER SOMETHING
MORE POWERFUL THAN PAIN -- THE STRENGTH OF FAITH, AND
THE TRIUMPH OF THE INEXTINGUISHABLE HUMAN SPIRIT.
- 5 -
THAT'S WHAT WE THINK OF WHEN WE SEE THE MENORAH -- THIS
REMINDER OF HISTORY'S FIRST RECORDED BATTLE FOR
RELIGIOUS FREEDOM. As A SYMBOL OF THE CENTURIES-LONG
QUEST FOR LIBERTY AND TOLERANCE, IT PROUDLY SHINES WITH
COURAGE AND WITH CONSTANCY, WITH CONSCIENCE AND WITH
STRENGTH.
THIS YEAR THE LIGHT SHINES MORE BRIGHTLY THAN
EVER -- FOR, JUST AS THE TEMPLE OF JERUSALEM WAS
REDEDICATED ON HANUKKAH, SO ARE WE REDEDICATED TO
FREEDOM OF FAITH AROUND THE WORLD.
- 6 -
LOOK AT THE LIGHTS SHINING FROM EASTERN EUROPE. LOOK
AT THE BRILLIANT LIGHT GENERATED BY THE FREEING OF THE
ETHIOPIAN JEWS -- ONE OF THE MOST INTENSIVE
HUMANITARIAN AIRLIFTS IN HISTORY. AND LOOK AT WHAT
WE'RE SEEKING RIGHT NOW IN THE MIDDLE EAST -- PEACE.
HANUKKAH IS A HOLIDAY FOR FAMILIES -- CELEBRATING
THE JOY OF BEING TOGETHER. IT'S ALSO A HOLIDAY FOR
CHILDREN -- AND I'M LOOKING FORWARD TO HAVING SOME OF
YOU HELP ME PLAY DREIDEL IN A FEW MINUTES.
- 7 -
You KNOW, I WON AT THIS TWO YEARS AGO, BUT LAST YEAR
THE VICE-PRESIDENT BEAT ME -- SO I'LL NEED SOME EXTRA
GOOD COACHES TODAY TO EVEN THE RECORD.
THANK YOU FOR BEING HERE TODAY -- AND IN THE WORDS
INSCRIBED ON MANY HANUKKAH LAMPS: "BLESSED SHALL YOU
BE IN YOUR COMING AND BLESSED SHALL YOU BE IN YOUR
GOING." MAY GOD BLESS YOU ALL.
#
#
#
November 19, 1991
MEMORANDUM TO BETH HINCHLIFFE
FROM:
MICHELE NIX
SUBJECT:
HANUKKAH
Per Public Liaison: No details yet on the event -- probably
nothing until Friday. To date we know the following:
The format will be very much like last year's. Very light.
Brief remarks. On cards.
It will be held in Rm. 450 on December 2nd. No confirmation
on time.
The VPres and Mrs. Quayle are invited and Mrs. Bush, as are
members of the White House staff who are Jewish and
representatives from the area's Jewish organizations.
OPL is trying to get some kids from a Jewish Day School to
come in to sings songs or read compositions about what it
means to be Jewish.
The kids might play dradle with the Pres after his remarks.
The Pres will be presented with a menorrah. He will not
light one.
Hanukkah begins on December 2 and ends December 9.
Regarding meaning behind lighting of the candles: one candle
lights another -- it's light is not diminished. Re: human
kindness.
(Hinchliffe/Nix)
November 25, 1991
9:30 a.m.
HANUKKAH Draft Two
PRESIDENTIAL REMARKS: HANUKKAH CEREMONY
December 2,
1991
11:30 a.m.
Room 450
Thank you. Barbara and I, along with the Vice-President and
Marilyn, are honored to welcome you to the White House for the
third year to celebrate the miracle of this holiday of hope.
Hanukkah reminds us of the power of faith and the power of
praise -- in the words of one of its prayers, "we thank [God] for
the miracles, for the redemption, for the mighty deeds and
triumph." We hear the story of the "great miracle that happened
there" -- the sacred oil that lasted eight days. So with this
commemoration we celebrate the fact that faith will triumph.
With its tale of the victory of the Maccabees, Hanukkah also
reminds us of the struggle the Jewish people have borne for
centuries. In this religious holiday we hear the story of
courage -- and hear a call to the world: "Never forget".
Never forget the memory of the millions who have died in so
many battles of good VS. evil. Never forget that the freedom we
enjoy carries profound responsibility. Never forget that we must
act to prevent the horrors of anti-semitism, racism and bigotry.
You know, a few months ago I stood at Babi Yar -- that place
where Nazis set out to destroy the soul of a people. What I saw
strengthened my resolve never to let forces of hatred emerge
unopposed -- and my resolve always to fight for a future
dedicated to freedom and to the value of every human life. 11
On holidays like this, we also remember something more
2
powerful than pain -- the strength of faith, and the triumph of
the inextinguishable human spirit. That's what we think of when
we see the menorah -- this reminder of history's first recorded
battle for religious freedom. As a symbol of the centuries-long
quest for liberty and tolerance, it proudly shines with courage
and with constancy, with conscience and with strength.
Today, as we and millions of others across the world light
the menorah's candles, we are joined together in that light.
Hanukkah comes in the darkest time of the year as a hopeful
beacon in a long and moonless night.
This year the light shines more brightly than ever -- for,
just as the Temple of Jerusalem was rededicated on Hanukkah, so
are we rededicated to freedom of faith around the world. Look at
the lights shining from Eastern Europe. Look at the brilliant
light generated by the freeing of the Ethiopian Jews -- one of
the most intensive humanitarian airlifts in history. And look at
the blazing hope we're approaching -- peace in the Middle East.
Hanukkah is a holiday for families -- celebrating the joy of
being together. It's also a holiday for children -- and I'm
looking forward to having some of you help me play dreidel in a
few minutes. You know, I won at this two years ago, but last
year the Vice-President beat me -- so I'll need some extra good
coaches today to even the record.
Thank you for being here today -- and in the words inscribed
on many Hanukkah lamps: "Blessed shall you be in your coming and
blessed shall you be in your going." May God bless you all.
NOVEMBER 27, 1991
INFORMATION
MEMORANDUM TO THE PRESIDENT
THROUGH:
DAVID DEMAREST
TONY SNOW
FROM:
BETH HINCHLIFFE
SUBJECT:
HANUKKAH CEREMONY
I. SUMMARY
On Monday, December 2, at 11:30 a.m., in Room 450, you will
deliver remarks for a ceremony honoring the beginning of
Hanukkah. The audience of approximately 200 people will include
50 children from two local Jewish day schools as well as
community leaders, administration officials and White House
staff.
II. DISCUSSION
Your remarks (4 minutes, on cards) pay tribute to this
holiday and highlight issues of particular interest to the Jewish
community -- such as recent airlifts of Ethiopian Jews to Israel
and the Middle East peace talks.
Fact CHeck Copy
Acknowledgements- Vice Pres & Marilyn, FLOTUS
(Hinchliffe/Nix)
November 25, 1991
9:30 a.m.
HANUKKAH
Draft Two
PRESIDENTIAL REMARKS: HANUKKAH CEREMONY
OPL
December 2, 1991
11:30 a.m.
Room 450
Thank you. Barbara and I, along with the Vice-President and
>0PL
Marilyn, are honored to welcome you to the White House for the
third year to celebrate the miracle of this holiday of hope.
Hanukkah reminds us of the power of faith and the power of
Rabbi
praise -- in the words of one of its prayers, "we thank [God] for
Cooper
the miracles, for the redemption, for the mighty deeds and
Werenthol
triumph.' We hear the story of the "great miracle that happened
Center
there" -- the sacred oil that lasted eight days. So with this
commemoration we celebrate the fact that faith will triumph.
File
reminds us of the struggle the Jewish people have borne for
Religious info
folder
With its tale of the victory of the Maccabees, Hanukkah also
centuries. In this religious holiday we hear the story of
courage -- and hear a call to the world: "Never forget".
Never forget the memory of the millions who have died in so
many battles of good versus evil. Never forget that the freedom
we enjoy carries profound responsibility. Never forget that we
must act to prevent the horrors of anti-semitism, racism and
bigotry.
Babi Var
You know, a few months ago I stood at Babi Yar -- that place
where Nazis set out to destroy the soul of a people. What I saw
strengthened my resolve never to let forces of hatred emerge
unopposed -- and my resolve always to fight for a future
dedicated to freedom and to the value of every human life.
\\
2
On holidays like this, we also remember something more
powerful than pain -- the strength of faith, and the triumph of
the inextinguishable human spirit. That's what we think of when
Religious File
we see the menorah -- this reminder of history's first recorded
battle for religious freedom. As a symbol of the centuries-long
into
quest for liberty and tolerance, it proudly shines with courage
and with constancy, with conscience and with strength.
Today, as we and millions of others across the world light
the menorah's candles, we are joined together in that light.
Hanukkah comes in the darkest time of the year as a hopeful
beacon in a long and moonless night.
This year the light shines more brightly than ever -- for,
Into
Religious
just as the Temple of Jerusalem was rededicated on Hanukkah, so
File
are we rededicated to freedom of faith around the world. Look at
the lights shining from Eastern Europe. Look at the brilliant
light generated by the freeing of the Ethiopian Jews -- one of
the most intensive humanitarian airlifts in history. And look at
the blazing hope we're approaching -- peace in the Middle East \\
Hanukkah is a holiday for families -- celebrating the joy of
being together. It's also a holiday for children -- and I'm
looking forward to having some of you help me play dreidel in a
Berbster's Websitionary listuse
few minutes -- I'll need some good coaches.
Thank you for being here with us today -- and in the words
Religious
inscribed on many Hanukkah lamps: "Blessed shall you be in your
coming and blessed shall you be in your going. " May God bless
you all.
Harukkar
(Hinchliffe/Nix)
November 22, 1991
2 p.m.
HANUKKAH Draft One
PRESIDENTIAL REMARKS: HANUKKAH CEREMONY
Monday, December 2, 1991
Room 450
11:30 a.m.
Thank you. I guess today you could call me "The Hanukkah
Bush. " 11 Barbara and I, along with the Vice-President and
Marilyn, are honored to welcome you to the White House for the
third year to celebrate the miracle of this holiday of hope.
Hanukkah is a reminder we sorely need today. It's a
reminder that we must give thanks and praise -- in the words of
the Hanukkah prayer "we thank [God] for the miracles, for the
redemption, for the mighty deeds and triumph." This
commemoration is a reminder that forces of faith will triumph.
Hanukkah also reminds us of the struggle the Jewish people
have borne for centuries. In this religious holiday we find a
theme of true national courage -- and we also hear a call to the
world to never forget.
Never forget the memory of the millions who have died.
Never forget that the freedom we enjoy carries profound
responsibility. Never forget to use the pain of our past to
forge a better future. Never forget that we must act to prevent
horrors.
That was a lesson I felt so keenly 4 months ago as I stood
at Babi Yar -- that place where Nazis set out to destroy the soul
of a nation. I wish every person could stand there, for then
they would join me in the solemn VOWS I made that day -- never to
let forces of bigotry and hatred emerge unopposed -- and always
2
to fight for a future dedicated to freedom and the value of every
human life. \\
As we take up the Hanukkah charge to "never forget,' we must
also remember something more powerful than the pain -- and that
is the triumph of the inextinguishable human spirit. The
ultimate lesson of the Jewish people's struggle across the
centuries has been the transcendent glory of survival. Hope
triumphed over horror. Life triumphed over death.
That's what we remember when we see the menorah -- this
reminder of history's first recorded battle for religious
freedom. As a symbol of the centuries-long struggle for liberty
and tolerance, it proudly shines with courage and with constancy,
with conscience and with strength.
Today, as we and millions of others across the world light
the menorah's candles in reverent commemoration, we are joined
together in its light. Hanukkah comes in the darkest time of the
year as a hopeful beacon in a long and moonless night.
This year the light shines more brightly than ever -- for,
just as the Temple of Jerusalem was rededicated on Hanukkah, so
are we rededicated to freedom of faith around the world. Look at
the lights shining from Eastern Europe. Look at the brilliant
light generated by the emotional freeing of the Ethiopian Jews
-
- one of the most intensive humanitarian airlifts in history.
Now we'll start the eight sacred days of this Festival of
Lights by playing dreidel, to celebrate that "A great miracle
happened there."
3
Thank you all for coming -- in the words inscribed on many
Hanukkah lamps: "Blessed shall you be in your coming and blessed
shall you be in your going . " May God bless you all.
#
#
#
#
Hannukah
456-7845 Kathy Jeavons Dec. 2
Where Rm 450
When
Who Caudience tacks) How many?
Any suggested message this year?
i.e. Reference to Babi Yar
Jewish - Day School- Sing songs
Dradle play game w/Pres
White House Staff Jewish
Quayles MRS. B.
will be presented
202 456-6218
(213) 553-9036 Rabbic Hier, Dear of
Center
Rabbi Cooper, SW Center
Saloman Schech Fer Day School
Rudland Hebrew Day
50 children 40-45
event I 150 2/3 Rm 450
150+200
Jewish Communities
November 19, 1991
TO:
MICHELLE ("ma belle, sont les mots qui vont tres bien
ensemble ")
FROM:
BETH (no-one ever wrote a song about me)
SUBJECT: DEM LIGHTS, DEM LIGHTS, DEM HANNUKAH LIGHTS
Hi. Thanks for the speeches. And a few thoughts on things
that might be useful for the Hannukah speech:
1. BOBBI KILBERG (Project officer) x7140
Arknowledgements
--what will ceremony be? (where; what will events be;
will the President actually light a menorrah; is this
the first day of Hannukah; who in audience; etc.)
--will there be any special guests there (people who
should be recognized in text of speech; or who have
had significant experiences that could be incorporated)
--significant Hannukah stories or prayers
--any suggested special Hannukah message this year?
(for intance, his trip to Babi Yar)
2.
RABBIS
airlift of
-special Hannukah stories, prayers that would be
recognizable and moving
Cthiopian
- Syria Junish corcerns?
Junes to
--any special concern or issue for the Jewish community
this year that would be appropriate to address now?
Isad
3.
MICHELLE (that's you!)
--copy of Babi Yar speech (from trip to Soviet Union)
--story of Hannukah (including year)
Thanks!
5
Hanukkah hymn
"Maoz TZUR"
PRayeRs central to
Hanukkah holiday
OR central to
Jewish religion
HANUKKAH
319
for it is made by fermenting grain. Before Passover, hamets
in the home is gradually removed, and on the night before
Passover, the head of the household searches for any remain-
ing hamets (see LEAVEN. SEARCH FOR). Any hamets remaining
in the home is burned on the morning before Passover. For
those to whom the disposal of hamets would entail a consid-
erable hardship, provisions are available whereby the hamets
is sold to a non-Jew for the duration of the prohibited time.
If any amount of hamets whatsoever falls into Passover food,
the entire dish becomes forbidden on Passover. Leaven was
also forbidden in meal-offerings in the Temple.
HA-MOTSI See BREAD; GRACE BEFORE MEALS
HANNAH AND HER SEVEN SONS See APOCRYPHA
HANUKKAH ("Dedication"). Festival celebrated for
eight days commencing on 25 Kislev, commemorating the
victory of the traditionalist Maccabees (see HASMONEANS) over
the Hellenistic Syrians who attempted to eradicate the Jew-
ish religion as part of their plan to hellenize their entire king-
dom. The main events associated with Hanukkah took place
between 165 and 163 BCE, although the Maccabees contin-
ued a military struggle with the Syrians for many years until
the Jews of Erets Israel had gained de facto independence.
Kindling of Lights. Painting by Moritz Oppenheim, showing a family
Hanukkah is thus a post-biblical festival, and the historical
lighting a Hanukkah lamp at the window of their home.
events it commemorates are described in the apocryphal First
Book of the Maccabees (see APOCRYPHA AND PSEUDEPIGRAPHA).
It is not a full festival and there are no restrictions on work
combined Sukkot with thanksgiving for the victory and the
or other activities.
rededication of the Temple.
The Greeks took various steps to achieve their goal,
The main observance of Hanukkah is the kindling of the
among them the desecration of the TEMPLE in Jerusalem. I
festival lamp (hanukkiyyah) each night of the holiday. This
Maccabees (4.36-59) reports that the altar had been defiled,
practice gave the festival the additional name of Hag
the Syrian ruler, Antiochus Epiphanes, having commanded
ha-Urim, "the festival of lights." The Talmud explains the
that sacrifices to pagan gods be offered on it. After a three-
lighting as publicizing the miracle (pirsumé nissa; Shab. 23b)
year struggle, the Maccabees under Judah Maccabee con-
and in ancient times the lamp was put in the doorway or even
quered Jerusalem, and demolished and rebuilt the defiled
in the street outside the house for this purpose. The lighting
altar. They also produced new vessels for the Temple service,
takes place immediately after dark except on Friday eve-
including a candelabrum, an altar for incense, a table, and
nings, when it must be done before the kindling of the Sab-
curtains. According to a talmudic tradition, a small quantity
bath lights, i.e., approximately half an hour before sunset.
of consecrated oil, for use in the candelabrum (MENORAH),
The CANDLES are meant to burn for at least one half hour and
was found within the Temple precincts (Shab. 21b).
must be kindled in a conspicuous place. They may be lit any
Although it was only enough to burn for one day, the oil
time during the night as long as someone other than the
lasted for eight days, and the festival was established for this
lighter will see them. The practice of kindling the lights
length of time to commemorate the miracle. The Books of
appears not to have been instituted until many years after
Maccabees do not record this tradition. In the Second Book
the events which it commemorates.
of the Maccabees, it is noted that the eight-day festival was
The accepted procedure for kindling the Hanukkah lights
instituted by Judah upon his rededicating the Temple,
is to light one candle (or oil lamp) on the first night and one
according to the precedent of SOLOMON'S eight-day dedica-
additional candle each night (going from left to right), until
tion of the First Temple. Some scholars have advanced the
the last night when eight candles are lit (kindling them from
theory that the festival was established for eight days owing
left to right). An alternate tradition is recorded whereby
to the Jews' inability to observe the eight-day festival of
eight candles are lit on the first night, seven on the second,
SUKKOT during the fighting. With the Maccabean victory,
and so forth, until only one candle is lit on the eighth night.
this omission was rectified, and a celebration was held that
An additional candle called the shammash ("serving light")
320 HANUKKAH LAMP
is used to kindle the other lights. The practice is essentially
It has become customary to hold Hanukkah parties with
a home ceremony, but candles are lit also in the synagogue.
songs and games, especially for children. The best-known of
Children are usually given a gift of money (hanukkah gelt)
the Hanukkah games is the dreydel, a spinning top used for
for the festival.
a kind of "put and take" game. The dreydel is inscribed for
Hanukkah is expressed in the liturgy in a number of ways,
this purpose on its four sides with the Hebrew letters, nun,
the most important being the introduction of the AL HA-NISSIM
gimmel, bé, shin, an acrostic for the words nes gadol hayah
prayer in the AMIDAH and GRACE AFTER MEALS. HALLEL is recited
sham ("a great miracle happened there"). Presumably
at the Morning Service, and there is a special READING OF THE
because of the association with oil, it has become popular to
LAW each day of the festival. A Hanukkah hymn, MA'OZ TSUR,
eat latkes (potato pancakes) and sufganiyyot (doughnuts).
written in the 13th century, is very popular in the home and
In modern Israel Hanukkah has become an occasion when
synagogue, and is sung in Ashkenazi communities after the
the theme of national courage is underlined, since it was this
kindling of the lights. The Sephardi practice is to read Psalm
quality which gained the Jews of the Maccabean period their
30.
independence. In recognition of the heroism and battlefield
prowess of the Maccabees, a torch is carried from their tradi-
HANUKKAH
tional burial site at Modi'in, located between Jerusalem and
FESTIVAL OF DEDICATION
Tel Aviv, to various points throughout the country. In many
Diaspora countries, especially the US, Hanukkah has
Other Names: Hag ha-Urim (Festival of Lights)
received a previously unknown emphasis, largely to compen-
sate the Jewish child for the overwhelming impact of Christ-
Hebrew Dates: 25 Kislev - 3 Tevet
mas in his surroundings.
Torah & Prophetical Readings:
HANUKKAH LAMP (hanukkiyyah, also known as the
Weekday portions from: Num. 7:1-8:4
Hanukkah MENORAH). Eight-branched candlelabrum ritually
1st Sabbath: prescribed Torah reading and Maftir,
lit in celebration of HANUKKAH. According to the Talmud and
Zech. 2:14-4:7 (Haftarah)
artefacts from the Greco-Roman period, it originally took
2nd Sabbath (if relevant): prescribed Torah read-
the form of either clay, ceramic, or metal oil lamps mounted
ing and Maftir, I Kings 7:40-50 (Haftarah)
on an elongated vertical base, or one circular lamp with eight
Hallel: recited daily (in full); Hanukkah lights
apertures in the shape of a pointed star. The lights of the
kindled each evening
Hanukkah lamp are not permitted to burn into a single
Civil dates on which the festival occurs,
flame, but must be distinguishable one from the other (Shab.
1990-2010:
23b). The Hanukkah lamp was originally placed outside the
entrance of the house, to the left of the door, in order to pro-
1990/5751
12-19 December
claim publicly the miracle of the holiday (Shab. 23b, Sof.
1991/5752
2-9 December
20.3). Glass lanterns, in Mishnaic, talmudic and apostolic
1992/5753
20-27 December
sources, protected the lamp from the winter winds and rains,
1993/5754
9-16 December
in ancient Israel and Babylonia.
1994/5755
28 November-5 December
As a result of the prohibition against using old clay lamps
1995/5756
18-25 December
for Hanukkah (Sof. 20.3), an Ashkenazi eight-spout metal
1996/5757
6-13 December
Hanukkah lamp and a Sephardi glazed ceramic one devel-
1997/5758
24-31 December
oped during the Middle Ages (Tur, OH 673). In Spain, the
1999/5759
14-21 December
tradition began of introducing a back-wall, from which the
1999/5760
4-11 December
lamp was hung, sometimes with an extra one, the shammash
2000/5761
22-29 December
or "server," standing in the middle or to the left. If danger
2001/5762
10-17 December
was involved in placing the lamp outside, the rabbis permit-
2002/5763
30 November-7 December
ted its lighting inside the home where it was hung at the
2003/5764
20-27 December
entrance on the doorpost opposite the MEZUZAH. For this rea-
2004/5765
8-15 December
son, many Hanukkah lamps have been found with the
2005/5766
26 December-1 January
inscription "Blessed shall you be in your coming and blessed
2006/5767
16-23 December
shall you be in your going" (Deut. 28:6). In Germany, the
2007/5768
5-12 December
custom arose of constructing a lamp in the form of a star and
2008/5769
22-29 December
hanging it near the door for Hanukkah and using it as a Sab-
2009/5770
12-19 December
bath lamp during the rest of the year. The German Jews
2010/5771
2-9 December
were also the first to use an eight-branched standing candela-
brum, especially in synagogues, inspired by the Temple
HASIDE ASHKENAZ
menorah; a ninth socket was added for the shammash from
spiritual leadership, and often one group was not aware of
which the other lights were lit. The Polish custom was to
the existence of the others. Yet, together, they changed the
place the lamp on the windowsill or on a table during the
character of Jewish culture in Germany and comprise one of
lighting ceremony. Throughout the Jewish world, the
the most important original contributions of Ashkenazi
Hanukkah lamp became an object of rich embellishment,
Jewry in these fields in the Middle Ages. They wrote their
artistic creativity, and fine craftsmanship.
work under the traumatic impact of the repeated massacres
Since CANDLES have been used, they are put in from right
of Ashkenazi Jewry by the Crusaders, which started in 1096
to left - one on the first night, two on the second, etc. (fol-
and continued throughout the 12th century. The reaction to
lowing the view of the School of Hillel as against the follow-
these persecutions is recognizable in many of their ideas.
ers of Shammai who put in eight on the first night and
From a historical point of view, the most important con-
decreased by one every successive evening). The candles
tribution of the Ashkenazi Hasidim to Jewish culture was
themselves are lit from left to right.
in the field of ETHICS, but THEOLOGY was their main concern
and their efforts were directed at solving some of the most
HAROSET See SEDER
complex theosophical problems facing Judaism at that time.
They were the first in the Jewish Middle Ages to present a
HASHKAVAH See MEMORIAL SERVICES
concept of the Divine world in which several powers together
comprise the Divine unity; separate Divine powers fulfill
HASHKIVENU ("Cause us to lie down [in peace]").
different functions, according to their various theological sys-
Opening word of the second benediction after the Shema in
tems. Thus they preceded the kabbalists in presenting Juda-
the daily Evening Service. According to the Talmud (Ber.
ism with a multi-faceted concept of the Divine realm.
4b), it serves to extend the preceding Redemption prayer,
Ashkenazi Hasidim saw themselves (like the KABBALAH)
EMET VE-EMUNAH. However, whereas the previous blessing
as continuing and commenting on ancient traditions, rather
concentrates on the past and future salvation of Israel,
than as innovators. For several generations before the end of
Hashkivenu emphasizes man's helplessness (particularly
the 12th century, theological and mystical matters were dis-
while asleep) and begs for Divine protection to ward off
cussed orally in the schools of Ashkenazi rabbis, secrets being
physical or spiritual danger. Two versions of Hashkivenu
transmitted from rabbi to disciple. Their main source of
found a place in the liturgy: a Babylonian text that concludes
influence was the literature of the ancient Jewish mystics of
with the benediction "Who guards His people Israel for-
the talmudic period, the HÉKHALOT AND MERKAVAH MYSTICISM,
ever," and a slightly longer Palestinian formula concluding
which they preserved, paraphrased, and commented upon.
"Who spreads the shelter of peace over us, over all His people
They also sought more direct sources, claiming, for instance,
Israel, and over Jerusalem" (TJ Ber. 4.5). Since geonic times,
that many of their secrets were received from R. Aaron ben
the first has been recited on weekdays and the second on Sab-
Samuel of Baghdad, also known as Abu Aharon, who visited
baths and festivals. Minor differences, concerning both the
the Kalonymus family in southern Italy probably in the
text and the word order, have emerged in the various rites.
eighth century, and brought Babylonian traditions to this
There are several musical settings of Hashkivenu; the out-
school; when the Kalonymus family migrated to Mainz in
standing example is Louis Lewandowski's Ve-Hagen
the ninth century, the secrets continued to be transmitted
`adenu ("Be our shield"), a 19th-century composition for
from generation to generation.
cantor and choir.
The first writer of this school was R. Samuel ben
Kalonymus he-Hasid (the Pious), in the mid-12th century,
who was followed by his son, JUDAH HI-H ASID. The most
Enable us, O Lord our God, to lie down peacefully
important writer of this group was the latter's disciple,
[in sleep} and awaken us again, our King, to life.
ELEAZAR OF WORMS. These last two scholars were the first to
Spread over us the shelter of Your peace; set us aright
write detailed commentaries on the Jewish prayer book.
with Your good counsel; and save us for Your
Besides this central school of the Kalonymus family, other
Name's sake
groups produced theological and mystical treatises. Around
1200 an anonymous writer composed Sefer ha-Hayyim
("The Book of Life"), an original theological work relying on
HASIDÉ ASHKENAZ ("the pious men of Franco-
the work of Abraham IBN EZRA, and combining mysticism,
Germany" or ASHKENAZI Hasidim"). The term "Ashkenazi
science, and a system of ethics. Another anonymous work
Hasidism" denores several groups of Jewish scholars who
unrelated to any school is the Sefer ha-Navon, a commentary
flourished in Germany in the second half of the 12th century
on the SHEMA, which also includes a commentary on the
and the first half of the 13th, and created new concepts in
Shi'ur Komah, the ancient work of mysticism describing the
Jewish thought, mysticism, and ethics. This was not a move-
parts of the Divine supreme figure anthropomorphically.
ment, there was no organized effort, nor a clear concept of
Another school which produced theological works for two or
TIMES :05-13-91
Syria Refuses to
Budge on Talks
Mideast: Assad remains at odds with Israel on key
points for a peace conference. After rebuff, Baker meets
with Soviet Foreign Minister Bessmertnykh in Cairo.
By NORMAN KEMPSTER TIMES STAFF WRITER
CAIRO-Syrian 140/174 President Hafez Assad refused to budge on two key
procedural issues during almost six hours of talks Sunday with Secretary
of State James A. Baker III, raising serious doubts that a proposed Middle
East peace conference will ever get under way.
A senior U.S. official said the
status of the negotiations after the
Baker-Assad meeting in Damascus
is "essentially the same that we
came in with last night" when
Baker arrived from Washington.
The official, who declined to be
identified by name, said the negoti-
ations are snagged on Syria's de-
mand that the United Nations play
an important role in the proposed
conference and that the meeting
must be able to reconvene from
time to time to mediate disputes
between Israel and the Arab par-
ties. Israel rejects both points.
"On those two issues, I didn't see
any particular progress [in Damas-
cus], and I don't expect to see any
progress on those two issues when
we get to Jerusalem," the official
said, adding somewhat wanly,
"Maybe we will get lucky."
When the official was asked why
Baker did not break off his fourth
trip to the Middle East in two
months and admit that differences
between Israel and its Arab adver-
saries are irreconcilable, the offi-
cial said the secretary of state has
appointments in Cairo and Jerusa-
lem and it would be "dishonorable"
to break them. But he did not
object when reporters suggested
that Baker was "stiffed" in Damas-
cus.
After his talk with Assad, Baker
flew to Cairo for meetings with
Egyptian officials and Soviet For-
eign Minister Alexander A. Bess-
mertnykh, who is in Egypt on his
own Middle East visit. Washington
and Moscow have agreed to co-
sponsor the proposed conference,
and both Baker and Bessmertnykh
are trying to encourage Arab and
Israeli participation.
Baker goes to Jordan and Israel
TIMES 05-13-91
on Sunday night, Baker said, "I
an Tuesday. He M scheduled to
don't think we have reached an
return to Washington on Thurs-
Jewish Settlers
impasse that can't be bridged."
day.
Wound 2 Arab Girls
Asked to cite areas of agreement,
Although the senior U.S. official
Baker said that both Israel and the
Bressed that both Syria and Israel
JERUSALEM-Jewish
Arab parties have agreed to seek a
have been intransigent, he offered
settlers shot and wounded
comprehensive settlement under
an oblique hint that a limited
two Palestinian girls aged 4
the terms of U.N. Security Council
conference could be held even if
and 5 near Jerusalem on
Resolutions 242 and 338.
Syria refused to participate.
Sunday as Israelis cele-
"The parties will interpret those
Asked if Syria could be left out,
brated the 24th anniversa-
resolutions in different ways," he
the official said, "That is very
ry of the capture of the
said. "The point of the negotiations
speculative and hypothetical, and
Arab half of the city.
is to determine the exact meaning
I'm not in a position to answer that
The settlers, from the
of 242."
one right now."
Jewish community of Shi-
The resolution, adopted after the
As another possible fallback po-
Ioh in the occupied West
Arab-Israeli War of 1967, calls on
sition, the same senior official said
Bank, told police they
Israel to return occupied territory.
Saturday that the conference could
opened fire when an Arab
The Arab states maintain that the
begin with separate talks on water
minibus tried to force their
resolution requires the return of all
resources, arms control, environ-
bus off the road just north
territory, while Israel insists that it
mental protection and other sin-
of Jerusalem near the Pal-
has already complied by returning
gle-issue topics if no agreement
estinian village of Arram.
the largest tract of land, the Sinai
can be reached on an overall
The girls, riding in the
Peninsula, to Egypt.
Arab-Israeli peace conference. He
minibus, were wounded in
Before going into his meeting
said such an "outside-in" proce-
the legs. Police said they
with Bessmertnykh, Baker said
oure is an option "if you can't do
detained the settlers and
that agreement has been reached
any better than that."
their bus driver.
on many procedural points while
-Reuters
"one or two things-really only
N
evertheless, Baker's initiative
one or two-maybe three" remain
seems to hang by a, thread
in dispute.
despite the boost that it received
Saturday when the six-nation Gulf
bring about Syrian participation.
N
evertheless, the conflicts over
Cooperation Council, led by Saudi
But that strategy appears to have
the role of the United Nations
Arabia, agreed to send its secretary
fallen flat. Assad, who opposed
and the future of the conference
general to the conference as an
Saudi participation in the first
are matters that Baker earlier had
efficial observer. The six nations
place, yielded nothing even after
called "deal-breakers."
also said they would participate in
the Gulf council announcement.
separate talks on regional issues.
The Syrian government news-
The senior official said that a
In Jerusalem, Israeli leaders
paper Tishrin said in an editorial
controversy over the nature of the
showed little enthusiasm for the
Sunday that Washington has more
Palestinian delegation to the con-
agreement by the six Persian Gulf
at stake in the current situation
ference appears to be on the way to
states, the Associated Press re-
than Syria does.
resolution, although it is not com-
Horted. The Israelis said the step
"There is no doubt that wasting
pletely settled. He declined to pro-
was not bold enough.
the current opportunity for imple-
vide any details of the possible
I Foreign Minister David Levy
deal.
menting comprehensive peace in
said that while it was at least a sign
the region does not jeopardize
Although the official said it is too
of progress, Israel wants "not only
countries directly concerned with
early to decide if Baker will return
part of the Arab states but all the
the Arab-Israeli conflict, but it
to the region after his current trip
Arab states" to enter direct negoti-
jeopardizes American credibility
ends, he implied that the secretary
ations.
and affects international security,
of state is becoming increasingly
Prime Minister Yitzhak Shamir's
peace and detente," the editorial
discouraged.
top adviser, Yossi Ben-Aharon,
said.
"At the end of this trip we will
said the Gulf states' decision "con-
Nevertheless, Baker sought to
know exactly what separates the
tributes nothing to the peace pro-
put a positive gloss on the negotia-
parties-exactly-and then we will
cess."
tions when he got to Cairo.
determine what the next steps
Baker had hoped to use the Gulf
Talking to reporters after a two-
are-that's the name of the game,"
council announcement as a lever to
hour meeting with Bessmertnykh
the official said.
(Hinchliffe/Blymire)
June 5, 1991
8 p.m.
SIMON -- OUTLINE (Draft One)
PRESIDENTIAL REMARKS: SIMON WIESENTHAL DINNER
Sunday, June 16, 1991
Los Angeles, California
(ROUGH PROPOSED WORKING OUTLINE)
\
I. INTRODUCTION
A.
Acknowledgements
Simon Wiesenthal) and center's board;
Gov. Wilson;
Jerry Weintraub (will introduce)
Arnold Schwarzenegger (award recipient)
B.
Jokes
--Playing on Arnold; Los Angeles; and Rabbi Hier
C.
Mention of award to Arnold
3 II. CUP OF ELIJAH
(will be presented to him by center for human rights work)
A.
Meaning (personal and symbolic)
B.
Accompanying Hebrew prayer -- "I lift up the cup of
redemption in thanks and gratitude"
C.
Expand from specific redemption of cup to redemption
of world -- world peace values.
VALLES
Always have to
4
III. WORLD PEACE BEGINS WITH REMEMBRANCE
fight for values.
A.
Education -- so don't forget (role of center)
B.
Holocaust
1.
Affirm, as representative of WWII generation,
we will never forget
2.
(Elie Wiesel: "I devoted my life to
telling the story of the Holocaust dead because
anyone who does not remember betrays them again.")
3.
Center's work -- education
C.
Today --
1.
Remember Kurds (at time, Simon W.: "silence is
admittance
silence can never stand")
2.
Remember Gulf
3.
Ethiopian Jewry
2
IV.
LESSONS TO REMEMBER
A.
American flag from concentration camp (presented at
beginning)
1.
Reminds us of what America was to them
2.
Reminds us of what America should be to us
and to all the world
B.
American values
2
V.
SHARED VALUED WITH ISRAEL
A.
General shared values
B.
Democracy
C.
Tolerance
1.
Most important
2.
Means no bigotry
3.
Means individual rights and freedoms
a.
no PC
b.
no quotas
4.
Means no anti-semitism
a.
reaffirm commitment to rooting it out
b.
reaffirm commitment to working with
emerging democracies in Eastern Europe,
including making sure anti-semitism
never happens again
C.
reaffirm administration's pledge to
seek out Nazis in U.S.
d.
reaffirm administration will keep issue
of Soviet Jewry on agenda with Gorbachev
D.
Re-state pledge of commitment to Israel, importance
of U.S. -Israeli relations
E.
Middle East peace plan update
VI. CONCLUSION
A.
Re-state commitment to helping Jewish people everywhere
1.
Jewish people everywhere
2.
Peace in Middle East
3.
End story of Holocaust (Nazi captures, end of
anti-Semitism, education and remembrance)
B.
Center -- perfect for all of these lessons -- "Museum
of Tolerance"
Conclusion -- quote from Simon W. -- "Freedom is not
for C.
a gift from Heaven. One must fight for it every day."
#
#
#
#
#
3
BACKGROUND NOTES FOR WIESENTHAL CENTER SPEECH
KEY THEMES:
Tolerance
Shared values
Remembering history
Ethiopia Jewry
KEY MOOD:
Audience extremely supportive --
wants to react emotionally
Representative of 600,000 L.A. Jews
many from entertainment field
Atmosphere expected to be
"electrically charged,"
"powerful"
**
Soviet jewry
ethiopion jary
Refi
BM50
w53
1989
WH
The
Encyclopedia
JUDAISM
EDITOR-IN-CHIEF
Geoffrey Wigoder
MACMILLAN PUBLISHING COMPANY
New York
Collier Macmillan Publishers
London
HANUKKAH
319
for it is made by fermenting grain. Before Passover, hamets
in the home is gradually removed, and on the night before
Passover, the head of the household searches for any remain-
ing hamets (see LEAVEN, SEARCH FOR). Any hamets remaining
in the home is burned on the morning before Passover. For
those to whom the disposal of hamets would entail a consid-
erable hardship, provisions are available whereby the hamets
is sold to a non-Jew for the duration of the prohibited time.
If any amount of hamets whatsoever falls into Passover food,
the entire dish becomes forbidden on Passover. Leaven was
also forbidden in meal-offerings in the Temple.
HA-MOTSI See BREAD; GRACE BEFORE MEALS
sisters
HANNAH AND HER SEVEN SONS See APOCRYPHA
HANUKKAH
("Dedication"). Festival celebrated for
eight days commencing on 25 Kislev, commemorating the
victory of the traditionalist Maccabees (see HASMONEANS) over
the Hellenistic Syrians who attempted to eradicate the Jew-
ish religion as part of their plan to hellenize their entire king-
dom. The main events associated with Hanukkah took place
between 165 and 163 BCE, although the Maccabees contin-
ued a military struggle with the Syrians for many years until
the Jews of Erets Israel had gained de facto independence.
Kindling of Lights. Painting by Moritz Oppenheim, showing a family
Hanukkah is thus a post-biblical festival, and the historical
lighting a Hanukkah lamp at the window of their home.
events it commemorates are described in the apocryphal First
Book of the Maccabees (see APOCRYPHA AND PSEUDEPIGRAPHA).
It is not a full festival and there are no restrictions on work
combined Sukkot with thanksgiving for the victory and the
or other activities.
rededication of the Temple.
The Greeks took various steps to achieve their goal,
The main observance of Hanukkah is the kindling of the
among them the desecration of the TEMPLE in Jerusalem. I
festival lamp (hanukkiyyah) each night of the holiday. This
Maccabees (4.36-59) reports that the altar had been defiled,
practice gave the festival the additional name of Hag
the Syrian ruler, Antiochus Epiphanes, having commanded
ha-Urim, "the festival of lights." The Talmud explains the
that sacrifices to pagan gods be offered on it. After a three-
lighting as publicizing the miracle (pirsumé nissa; Shab. 23b)
year struggle, the Maccabees under Judah Maccabee con-
and in ancient times the lamp was put in the doorway or even
quered Jerusalem, and demolished and rebuilt the defiled
in the street outside the house for this purpose. The lighting
altar. They also produced new vessels for the Temple service,
takes place immediately after dark except on Friday eve-
including a candelabrum, an altar for incense, a table, and
nings, when it must be done before the kindling of the Sab-
curtains. According to a talmudic tradition, a small quantity
bath lights, i.e., approximately half an hour before sunset.
of consecrated oil, for use in the candelabrum (MENORAH),
The CANDLES are meant to burn for at least one half hour and
was found within the Temple precincts (Shab. 21b).
must be kindled in a conspicuous place. They may be lit any
Although it was only enough to burn for one day, the oil
time during the night as long as someone other than the
lasted for eight days, and the festival was established for this
lighter will see them. The practice of kindling the lights
length of time to commemorate the miracle. The Books of
appears not to have been instituted until many years after
Maccabees do not record this tradition. In the Second Book
the events which it commemorates.
of the Maccabees, it is noted that the eight-day festival was
The accepted procedure for kindling the Hanukkah lights
instituted by Judah upon his rededicating the Temple,
is to light one candle (or oil lamp) on the first night and one
according to the precedent of SOLOMON'S eight-day dedica-
additional candle each night (going from left to right), until
tion of the First Temple. Some scholars have advanced the
the last night when eight candles are lit (kindling them from
theory that the festival was established for eight days owing
left to right). An alternate tradition is recorded whereby
to the Jews' inability to observe the eight-day festival of
eight candles are lit on the first night, seven on the second,
SUKKOT during the fighting. With the Maccabean victory,
and so forth, until only one candle is lit on the eighth night.
this omission was rectified, and a celebration was held that
An additional candle called the shammash ("serving light")
320
HANUKKAH LAMP
is used to kindle the other lights. The practice is essentially
It has become customary to hold Hanukkah parties with
a home ceremony, but candles are lit also in the synagogue.
songs and games, especially for children. The best-known of
Children are usually given a gift of money (hanukkah gelt)
the Hanukkah games is the dreydel, a spinning top used for
for the festival.
a kind of "put and take" game. The dreydel is inscribed for
Hanukkah is expressed in the liturgy in a number of ways,
this purpose on its four sides with the Hebrew letters, nun,
the most important being the introduction of the ALHA-NISSIM
gimmel, bé, shin, an acrostic for the words nes gadol hayah
prayer in the AMIDAH and GRACE AFTER MEALS. HALLEL is recited
sham ("a great miracle happened there"). Presumably
at the Morning Service, and there is a special READING OF THE
because of the association with oil, it has become popular to
LAW each day of the festival. A Hanukkah hymn, TSUR,
eat latkes (potato pancakes) and sufganiyyot (doughnuts).
written in the 13th century, is very popular in the home and
In modern Israel Hanukkah has become an occasion when
synagogue, and is sung in Ashkenazi communities after the
the theme of national courage is underlined, since it was this
kindling of the lights. The Sephardi practice is to read Psalm
quality which gained the Jews of the Maccabean period their
30.
independence. In recognition of the heroism and battlefield
prowess of the Maccabees, a torch is carried from their tradi-
HANUKKAH
tional burial site at Modi'in, located between Jerusalem and
FESTIVAL OF DEDICATION
Tel Aviv, to various points throughout the country. In many
Diaspora countries, especially the US, Hanukkah has
Other Names: Hag ha-Urim (Festival of Lights)
received a previously unknown emphasis, largely to compen-
sate the Jewish child for the overwhelming impact of Christ-
Hebrew Dates: 25 Kislev - 3 Tevet
mas in his surroundings.
Torah & Prophetical Readings:
HANUKKAH LAMP (hanukkiyyah, also known as the
Weekday portions from: Num. 7:1-8:4
Hanukkah MENORAH). Eight-branched candlelabrum ritually
1st Sabbath: prescribed Torah reading and Maftir,
lit in celebration of HANUKKAH. According to the Talmud and
Zech. 2:14-4:7 (Haftarah)
artefacts from the Greco-Roman period, it originally took
2nd Sabbath (if relevant): prescribed Torah read-
the form of either clay, ceramic, or metal oil lamps mounted
ing and Maftir, I Kings 7:40-50 (Haftarah)
on an elongated vertical base, or one circular lamp with eight
Hallel: recited daily (in full); Hanukkah lights
apertures in the shape of a pointed star. The lights of the
kindled each evening
Hanukkah lamp are not permitted to burn into a single
Civil dates on which the festival occurs,
flame, but must be distinguishable one from the other (Shab.
1990-2010:
23b). The Hanukkah lamp was originally placed outside the
entrance of the house, to the left of the door, in order to pro-
1990/5751
12-19 December
claim publicly the miracle of the holiday (Shab. 23b, Sof.
1991/5752
2-9 December
20.3). Glass lanterns, in Mishnaic, talmudic and apostolic
1992/5753
20-27 December
sources, protected the lamp from the winter winds and rains,
1993/5754
9-16 December
in ancient Israel and Babylonia.
1994/5755
28 November-5 December
As a result of the prohibition against using old clay lamps
1995/5756
18-25 December
for Hanukkah (Sof. 20.3), an Ashkenazi eight-spout metal
1996/5757
6-13 December
Hanukkah lamp and a Sephardi glazed ceramic one devel-
1997/5758
24-31 December
oped during the Middle Ages (Tur, OH 673). In Spain, the
1999/5759
14-21 December
tradition began of introducing a back-wall, from which the
1999/5760
4-11 December
lamp was hung, sometimes with an extra one, the shammash
2000/5761
22-29 December
or "server," standing in the middle or to the left. If danger
2001/5762
10-17 December
was involved in placing the lamp outside, the rabbis permit-
2002/5763
30 November-7 December
ted its lighting inside the home where it was hung at the
2003/5764
20-27 December
entrance on the doorpost opposite the MEZUZAH. For this rea-
2004/5765
8-15 December
son, many Hanukkah lamps have been found with the
2005/5766
26 December-1 January
inscription "Blessed shall you be in your coming and blessed
2006/5767
16-23 December
shall you be in your going" (Deut. 28:6). In Germany, the
2007/5768
5-12 December
custom arose of constructing a lamp in the form of a star and
2008/5769
22-29 December
hanging it near the door for Hanukkah and using it as a Sab-
2009/5770
12-19 December
bath lamp during the rest of the year. The German Jews
2010/5771
2-9 December
were also the first to use an eight-branched standing candela-
brum, especially in synagogues, inspired by the Temple
HANSON-HANUKKAH
HANUMAN-HARALI
896-1981), American com-
HANSSON, han'sôn, Ola (1860-1925), Swedish
Books of the Maccabees refer only indirectly to
HARA,
conductor. His music, with
writer. Born at Grönby, Malmöhus, on Nov. 12,
this "miracle" (I Maccabees 4:52-59). The prin-
prime
ndencies, evokes his Scandi-
1860, he was educated at Lund and then went
cipal source for the story is to be found in the
premie
merican background.
to Copenhagen. His works reflect the rural en-
Talmud.
the fir
descent, Hanson was born
vironment of his childhood and contemporary
The central act of celebration at Hanukkah is
becaus
Oct. 28, 1896. After study-
European psychological writing. His first major
the kindling of lights in an 8-branched menorah,
Ha
f Musical Art in New York
poetic works, Dikter (1884) and Notturno
or candelabrum. An extra branch, called the
ture.
University, he became pro-
(1885), were characterized by lyrical beauty.
shamash, or minister, is used to kindle the other
but en
ory at the College of the
After the hostile response to his prose sketches
lights. On the first evening of Hanukkah one
vice m
Calif., in 1916. In 1921 he
Sensitiva amorosa (1887), in which he discussed
candle (or oil wick) is lit on the extreme right
ing th
le Rome, and while in Rome
man's inner soul, he went into voluntary exile.
of the menorah. On each successive night an-
Mainic
irst ("Nordic") Symphony
Hansson's other works include the Nietzschean
other candle is added. This ceremony has given
1900
until his retirement in 1964
Ung Ofegs visor (1893; Eng. tr., Young Ofeg's
the holiday its alternate title of "Feast of Lights."
yukai
e Eastman School of Music
Ditties, 1895), the autobiographical novel Resan
The festival is distinguished by liturgical ad-
of Rep
He organized the American
hem (1895), short stories, and critical essays.
ditions, especially the singing of Maoz Tzur
comm
in 1925 to give first perfor-
A 17-volume collection of his works was pub-
(Rock of Ages). Another custom, particularly
becam
music. He won the Pulitzer
lished as Samlade skrifter (1919-1922). Much
popular among children, is the spinning of the
prime
Fourth Symphony in 1944.
of his later work reflects emotional instability. He
dreidl, or 4-sided top, on which is inscribed a
Du
r on Feb. 26, 1981.
died at Büyükdere, Turkey, on Sept. 26, 1925.
mnemonic for "a great miracle happened there."
height
ary influences on Hanson
To Jews, Hanukkah symbolized their stead-
torate
n Williams, and MacDowell.
HANTAN, hän'dän', a city in northwestern China,
fastness of faith under oppression. In the modern
foreign
mantic one, changed little
is located in southern Hopei province. It lies on
state of Israel, there has been a tendency among
he she
are compositions, except for
the Peking-Canton railroad, about 240 miles (385
all but the most orthodox Jews to reemphasize
disarm
nastery. Occasionally, how-
km) southwest of Peking.
the military implications of the festival. In the
in Wa
entalism and obviousness of
Hantan (Handan), which is in a major cotton-
United States, largely as a result of the fact that
station
ic. His works have always
growing region, is an important cotton-milling
the holiday occurs near Christmas, Hanukkah
will, h
with audiences than with
center. New mills built in the 1950's contrib-
has developed a significance out of proportion
peerag
t work is his Fourth Sym-
uted greatly to the city's growth. Iron and steel
to its original minor status in the Jewish
choral works include the
mills have also been established in the city.
calendar.
(1925) and a setting of
Hantan was the capital of the principality of
ALAN W. MILLER, RABBI
ps (1935). Hanson's opera
Chao during the Warring States period (403-222
Society for the Advancement of Judaism
HARA
(1933) was given by the
B. c.). Remains of the ancient town still stand
Louisi:
in New York in 1934. His
southwest of the modern city. Population:
HANUMAN, hun'oo-män, a popular Hindu deity,
of the
Materials of Modern Music
(1970 est. range) 100,000-250,000.
is the monkey hero of the Indian epic poem
above
Rămăyana He is the son of Vayu, the wind god,
becaus
JAMES GOODFRIEND
HANTZSCH, hänch, Arthur Rudolf (1857-1935),
and can fly and change his shape. In various
to the
"Stereo Review"
German chemist. Born in Dresden on March 7,
stories he is portrayed as a buffoon hero. Para-
include
1857, he earned his Ph. D. degree in organic
doxically, he also represents the Hindu mytholog-
ture of
1-1783), American Revolu-
chemistry at Würzburg. After five years at the
ical paradigm of the perfect servant and loyal
the ci
was the first president of
Institute of Physical Chemistry at Leipzig, he
subordinate, who is also wise in the knowledge
New (
rticles of Confederation. As
became a professor at the Institute of Technology
of the Vedic hymns.
Th
$ regarded as the first pres-
in Zürich. In 1893 he returned to Würzburg
RALPH SLOTTEN
for Jai
States.
and in 1903 to Leipzig. After retirement in
Dickinson College
Illinois
at Mulberry Grove, Charles
1927, he continued his research in Dresden,
form 0
ril 13, 1721. During the
where he died on March 14, 1935.
HANYANG, hän'yäng', an industrial center in
he was the most notable of
In 1890, with his student Alfred Werner,
east central China, is part of the city of Wuhan
HARA
ots who led their colony
Hantzsch worked on the stereochemistry of nitro-
(q.v.), created in 1950 by uniting three cities
ticed I
ndence debates and resisted
gen compounds. The nitrogen atom was treated
dermine the military effort.
as a tetrahedron with the atom at one apex and
(Hanyang, Wuchang, and Hankow) in Hupei
20th
ed to the Continental Con-
province. Hanyang is connected with Wuchang
literall
the three valences directed toward the other
by a mile-long vehicular and railroad bridge
fer the
ing year he led his delega-
apices. Hantzsch developed supporting evidence
for this view by the synthesis of oximes (with
across the Yangtze River and with Hankow by
has th
tify the Articles of Confed-
C=N bonds) and diazo compounds (with N=N
separate road and rail bridges over the Han
Se₁
1 and other colonies gave
River.
consci
estern territories-a conces-
bonds). His interest in the absorption of light
An ancient and formerly walled city, Hanyang
Durin:
future of a federated nation.
by organic compounds led to research on the ef-
contains a large arsenal and from 1891 to 1938
(1338
tion of the articles, Han-
fects of molecular structure on optical absorption.
was a major Chinese producer of iron and steel.
more
dent of the Congress of the
Hantzsch later worked on the relation of struc-
The metallurgical complex, which was evacuated
samur:
5, 1781. Under his admin-
ture to acidic and basic properties.
in 1938 when Japanese troops advanced on the
in an
were initiated, treaties were
AARON J. IHDE
ernment departments were
University of Wisconsin
city, has since been replaced by modern textile
practi
works.
(1603
in 1782 and died in Prince
on Nov. 22, 1783.
HANUKKAH, кнä'nә-kә, or the Feast of the Dedi-
the la
ident of the United States
cation, is a minor Jewish festival, falling on the
HAPEVILLE, hãp'vil, is a city in north central
mon
ated until the U.S. Con-
25th of the Jewish month of Kislev (November-
Georgia, in Fulton county, 7 miles (11 km)
was
d, and it is argued that
December) and celebrated for eight days. The
southwest of the center of Atlanta. A large auto-
goven
sident of the Congress and
holiday commemorates the Jewish recapture of the
mobile assembly plant and establishments that
D
make glass products and airplane parts are the
drew
However, there is some
Temple in Jerusalem under Judas Maccabaeus in
o distinction. For example,
165 B.C. from the Syrian Greeks, who had de-
chief industries. Part of the Atlanta airport is
to rig
Gen. George Washington
filed it with pagan worship. According to legend,
in Hapeville.
the kc
on his elevation to the
the Jews found a cruse of consecrated oil in
The city was incorporated in 1891 and was
tim W
in the United States."
the Temple, only sufficient to keep the Eter-
named for its first mayor, Dr. Samuel Hape.
was 0
Library of Congress).
nal Light burning for one day. However, by
Government is by mayor and council. Popula-
tion: 6,166.
LOUIS FILLER
fresh supply could be obtained. The Apocryphal
miracle, the oil lasted eight
Antioch College
HAPSBURG. See HABSBURG.
HARA
third year
holiday of hope
struggle has continued for your people for centuries
thank you for your inspiring words anddeeds, and the
hope that's symbolized by this, the Holiday of Lights.
menorah stands proudly here as as it stands acround the
world, as a powerful symbol of faith and freedom
menorah, an eloquent statement of the Jewish eppeople's
struggle in history's first recorded battle for religious
Preedom. Shines with courage and with constancy, with conscience
and with srength in the centuries-long struggle for religious
tolerance.
-Hannukahcomes in the dearkest time of the year as a hopeful
beacon in a long and moonless night
today, as candles are lit around the world, this joins
us together in their light -- which is an affirmation of
faith.
this year shines more brightly than ever -- Eastsern Europe,
Ethiopian Jews
just as Templeof Jerusalem was redidicated on Hannukah,
so ware we redeidcated to freedom of faith around the world
reminds us to keep the light of hopeburning always before
our eyes.
Babi Yar, 4 months ago, went there to remember the genocide
against Jes, and others, where Nazis set out to destroy
the soul of a nation -- 100,000 within 18 months; stood
there and made solemn VOWS -- never to let the forces of
bigotry and hatred assert themselves unopposed -- eto ensure
a future ddiated to freedom and the value of every human
livfe.
-Hannukah reminds us -- Nords of SimonWiesenthal -- Never
forget, an never again. Remembering makes us strong. Remembering
makes us at.
As we remember -- we must also remember something more
powerful thorror -- the triumph of the inextinguishable human
spirit. The ultimate lesson of the Jewish people's struggle
across the centuries has been the transcendent glory of survival.
Hope triumphed over horror. Life triumphed over death.
the freedom we enjoy carries a profound respoonsibility
(rementar)
tin the memory of the millions who died, we mustnot forrget.
We must nt close or harts. We must not fail to act.
the exciting and emotional freeidng of the Ethiaopian
Jews, one of the most intensive humanitarian airlifts in
history.
-we're here today in honor of a holiday that drives us to
renerner
use the pain of our past to forge a btetter future.
-remember Rabbi Efraimin Auschwitz, led his clan to make
a stand, make a sacrifice, their crumbs of margarine and
threads fr their clothes
-Hannukah, to publicize the miracle, for forces of faith
will triumph
Maoz Tzur'
2/
Ak1
--A1 Ha-Nissim prayer, We thank You for the mkiracles, the
rédeption, the mighty déeds, and the saving acts You performed.
as well asor h wars which You did wage, for our fathers in
days of olseason" -- thanksigivng prayre
Maoz Tsur, recited after lights have been kindled: "Rock
ofAges let our song Praise Your saving power; You amid the
raging throur sheltering tower. Furiousthey assailed us;
but Your help availabed us; And Your word broke their sword
when our own strength failed us. " thanking arim Hummun progress
-rabbi hannukah prayer: We thank thee for the miracles,
for the redemption, for the mighty deeds and triumph, and
for the battles which thou didst perform for our fathers
in those days, at this season" (same as above, like this
8 days to give thanks and praise to God (8 sacred days)
-
victory ofver those who tried to eradicate Jewish religion
oil enough only to burn one day, lasted 8 days, festival
establisheto commemorate miracle; kindling of festival lamp
each night of holiday;
- festival of lights to pubicize the miracle
3th century Hanukkah hymn, Ma OZ Tsur
dreydel, wiwth letters Hebrew acrostic for words "A great
miracle happened there"
-theme of national courages, this gained Jews independence
-holiday commemortes Jewish recapture of temple oin Jerusalem
--consecrated oil; Feast of Lights; dreidl; mnemonic
--many Hannukah lamps have inscription: "Blessed shall you
be in your coming and blessed shall you be in your going."
Hasidic saying: "Let us be like the lines that lead to
the centerof a cricle -- uniting there, and not like parallel
Lines, which never join."
a communicat theory ing
/
2
strageth dream
taday
3
remember
corge
d
have
4
manage of menorch
5
light
6
Current day
7
and
Administration of George Bush, 1990 / Dec. 12
)
Dr. Henderson graduated from Oberlin
tinued for your people through the centur-
College (A.B., 1950), University of Roches-
ies. In fact, the first wave of Jewish immi-
ter School of Medicine (M.D., 1954), and
grants came to this country as early as 1654
l
Johns Hopkins University School of Hygiene
to live a life free from intolerance and per-
e
and Public Health (M.P.H., 1960). He was
secution.
born September 7, 1928, in Cleveland, OH.
Two-hundred years ago, George Washing-
Dr. Henderson served as a commissioned
e
ton wrote a letter to a Jewish congregation
officer for the U.S. Public Health Service,
in Newport, Rhode Island, in which he said,
1955-1977. Dr. Henderson is married, has
the United States Government would give
three children, and resides in Baltimore,
"to bigotry no sanction, to persecution no
MD.
assistance." In this new country, Washing-
ton said, "Everyone shall sit in safety under
his own vine and fig tree and there shall be
none to make him afraid." These words
Remarks on the Observance of
embody the American ideal of freedom of
Hanukkah
worship, an ideal that we reaffirm here
December 12, 1990
today and that we pass on to the genera-
tions that follow us.
Thank you, rabbis, for those lovely words
I understand that these kids-I guess
and for the gift of this lovely menorah. It's
you're next-are going to sing for us. I'm
wonderful to see the students-the Gesher
looking forward to it. I know Barbara is,
Jewish Day School. I'm so glad you could
and I know Marilyn and I know Dan are as
join us all here today to sing. You haven't
well. I was pretty good last year at this
sung yet, have you? [Laughter] Oh, good,
game, reidel. Some said it was beginner's
y
because I didn't want to miss that.
luck, but I'm ready for that. Also, I'm rely-
es
Let me say that Barbara and I and Mari-
ing heavily on my partner here to prevail.
lyn and Dan Quayle want to just welcome
[Laughter] He's a pro in this. So, why don't
is
everybody here to the White House, for the
we just have a few songs, and then we'll
d
second year of these Hanukkah celebra-
have a little match here.
IS
1-
tions. It's a holiday of hope, for it shows us
But the main thing is, thank you for
the glory of God in our own lives and the
coming. Thank you for coming here to the
power of miracles in the world. Last year at
White House at this very special time of
this ceremony, we spoke of our efforts to
year. And thank you, rabbis, for your inspi-
n
i-
help Vladimir Raiz and other brave refuse-
rational words, your prayers, and being
niks-help them leave the Soviet Union. By
with us here today, too. And Happy Hanuk-
n-
Passover, Vladimir was a free man. But the
kah to everyone. Now, let the show begin.
t-
story really doesn't stop there. In addition
in
to Zev Rais, more than 150,000 Soviet Jews
X
of
emigrated this year to new homes, new
Note: The President spoke at 11:45 a.m. in
lives of liberty and dignity.
y
Room 450 of the Old Executive Office
In fact, I am told that one kid, one child
e-
Building. A tape was not available for veri-
ic
with us today from the Gesher Jewish Day
fication of the content of these remarks.
of
School, Lidia Shestopalova-where's Lidia?
Here she is, right there. Now, Lidia, if
S-
that's-oh, I'm so glad you're here. But she
y
of
recently arrived from the Soviet Union.
:-
And so, we welcome you to this country,
and we continue to pray for all those who
ry
are seeking freedom. Thank you Lidia.
Executive Order 12736-Adjustments
n,
5,
Now, sit down and be relaxed here. We're
of Certain Rates of Pay and Allowances
In
so glad you're here. And you're so beautiful.
December 12, 1990
The ancient story of the first Hanukkah is
a-
one of victory over persecution, aggression,
By the authority vested in me as Presi-
and intolerance. But the struggle has con-
dent by the Constitution and laws of the
2021
B'NAI B'RITH INTERNATIONAL
1640 Rhode Island Ave., N.W.
Washington, D.C. 20036
(202) 857-6600
TWX 710-822-0068 / Cable BNAIBRITH WASHDC
October 3, 1990
Ms. Sarah De Camp
Office of Public Liaison
The White House
Dear Sarah:
I want to set down in writing the substance of our recent conversation concerning a
unique celebration of Chanukah at which President Bush will be the central
participant.
Chanukah marks the first time in human history that a people have chosen to
celebrate the acquisition of religious liberty. Chanukah celebrates the victory of the
Jews in securing the right to practice their Judaism in the Temple in Jerusalem in 165
B.C. President Bush himself noted this dimension of Chanukah in a message he
issued as President elect on December 1988, a message which was drafted for him by
a colleague of mine on the B'nai B'rith professional staff.
Two hundred years ago President George Washington addressed a letter to a Jewish
congregation in Newport Rhode Island in which he reassured this community, and by
inference all American Jews of their complete freedom of worship. In a sentence
now famous he declared "For happily the Government of the United States which
gives to bigotry no sanction, to persecution no assistance, requires only that they who
live under its protection, should demean themselves as good citizens, in giving it on
all occasions their effectual support." and in the letter he assures them that in this
new country "every one shall sit in safety under his own vine and fig tree, and there
shall be none to make him afraid."
The original copy of this letter is on exhibit here in Washington in B'nai B'rith's
Klutznick Museum. To mark this Chanukah which begins on Tuesday night
December 11th, we propose an appropriate ceremony that would have President Bush
read the Washington Letter, and reaffirm its principles for all Americans on the night
the Chanukah festival begins.
2
If you believe this idea has merit we would like the B'nai B'rith Board of Governors
which will be holding its semiannual meeting that afternoon to join the President and
the Chairman and Founder of the B'nai B'rith Klutznick Museum in joyous
celebration.
I look forward to hearing from you. Warm regards.
Sincerely,
Tan
Daniel S. Mariaschin Mary ASH in
Director
International and Public Affairs
cc: Kent E. Schiner
Thomas Neumann
Dr. Michael Neiditch
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SIMON WIESENTHAL CENTER
9760 West Pico Boulevard, Los Angeles, CA. 90035
Phone: 213/553-9036 Telefax: 213/553-8007
Date
Time
Please Deliver The Following Pages To
Name:
michelle NIX
Firm:
White House
City:
Telefax: (202) 456-6218
From:
RACooper
Notes:
3 channakal store
(A) Rablis Efraim in Muschwitz
B) Moshe Flinker in Hollared
(c) & harmsky in Gulag
Please can let big me further know
we
21
TOTAL NUMBER OF PAGES INCLUDING COVER
SPARKS OF GLORY
by
MOSHE PRAGER
Translated by
MORDECAL SCHREIBER
SIMON WIESENTHAL CENTER
LIBRARY
9760 W. Pico Boulevard
Los Angeles, Calif. 90035
SHENGOLD PUBLISHERS, INC.
New York
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13
A HANUKKA CANDLE IN AUSCHWITZ
I
T is said that everything depends on luck. Even for those who
were taken to the gas chambers in the death camp of Auschwitz,
everything depended on luck.
There were times when the executioner was in a great hurry and
had no time to prolong the torture of the condemned. At such time
the road from the "death cars" to the ovens was short. But on other
occasions the road was unbearably long and wearisome. When the
trainloads kept coming at a steady flow and the ovens could not
accommodate them, the emissaries of the devil would take their
time, endlessly tormenting the wretches Jews. Those emissaries
were far worse than their master. Satan had invented a method of
quick and efficient mass murder, while his underlings kept murder-
ing the same people over and over again.
On that snowy night the "death train" was unloaded as usual,
and its new transports were led to the main entrance of Auschwitz,
where the inscription could be seen above the gate, ARBEIT
MACHT FREI (Work is Freedom). The chief Capo was in no
rush. He did not prod the faltering marchers. He did not use his
crop on their bowed heads. Nor did he use the familiar lie, "Move
on, dirty Jews, move on to the big bath house. Move on!" That night
the secret order from the camp commander was to direct the new
arrivals to the cabins of the "labor squads" and arrange a "game" in
honor of the Jewish festival, the "Festival of the Maccabees."
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The brutish face of the chief Capo took on an air of anticipa-
tion, and he spoke in mock sympathy, "No rush, Jews, no rush! It's
your holiday today. A good meal is waiting for you. Your bones
are too dry and brittle. Can't use them to make a decent fire. In
your honor we have kindled all four furnaces today, and all their
chimneys will be letting out billows of smoke and tongues of fire.
It is your festival of lights, Yom Hanukka, as you call it!"
"Hanukka!"
That word, spit out at the crowd by the villain,
hovered in the air over the heads of the oppressed and desolate mul-
titude, suspended like the spark that is suddenly released with a
clap of thunder. Could that spark touch that extinguished clod of
humanity and stir it up?
Fortunate spark!
For the greater part of the multitude the spark went unnoticed.
"What is Hanukka?" But here and there someone was touched by it.
"Hanukka? Was such a thing possible? Satan is ruling the world;
there is no miracle of salvation." The spark reached them, but it
died out. Only in one spot did the spark take hold and turn into a
flame. "Hanukkal Hanukka in spite of it all! A single glimmer of
light from the Divine Source can ultimately vanquish all darkness
and evil!"
The sacred spot where the flame was kindled was in the heart
of one Rabbi Efraim, the elder of the clan, the head of the court of
one of the Jewish communities.
The throng moved on toward death and extinction. And in the
terrible darkness the spark lit up the will to rebel. Satan was pre-
paring for his show, intending to degrade those led to slaughter,
but in the hearts of the doomed a note of dogged defiance was
struck.
When the multitude was crowded into a narrow cabin too small
for anyone to sit down, the old rabbi began to speak.
"My fellow Jews, it's Hanukka today! Satan himself told us sol
Granted, this is an unholy place, but we mustn't neglect to kindle
the Hanukka lights. We will kindle the holy Hanukka candles right
here in this cabin!"
"You couldn't be serious!" someone yelled out in an anguished
voice.
"Go ahead, go ahead! Light your candles. Pure olive oil and
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ritually acceptable wicks," another person said, laughing derisively.
"Look over there," a third person cried out. "Those fires out
there, they are ours, they are for us," and he pointed at the burning
ovens outside the window.
"Nevertheless, today is Hanukka, my fellow Jews!" the old rabbi
spoke again, raising his voice. "Who needs oil and wicks? Every Jew
is a candle, even as it is written, "The soul of man is the light of the
Lord." In the soul of every Jew there is a cruse of oil sealed with the
Divine Word and reserved for a time of need. When the time comes
the cruse opens, shaken by the Holy Command, and the treasured
light is kindled in every Jewish soul, and the flame, the Divine Flame,
begins to rise!"
The rabbi's face glowed, and sparks flew from his eyes. In his
soul the cruse of oil was preserved in all its purity, and was now
burning with a holy flame. It was obvious that in his great fervor
the old rabbi had much more to say. But Satan in the guise of the
chief Capo tore into the cabin.
"Filthy Jews, I promised you a good meal for your festival, and
I am going to keep my promise! I will give you regular hotel and
restaurant service-to fatten you up. But first I will teach you a
lesson in the good manners we observe in this camp. Rule one: We
have prepared boiling soup for you, and we will pour it into the
palms of your hands. Rule two: A twenty gram slice of bread was
allotted to each one of you. Every ten men will get a whole loaf
and will divide it among themselves without using a knife. Rule
three: Two grams of margarine will be given each one of you to-
night. You will lick it off your fingers, at my order!"
The starved and degraded crowd seized upon the promise of
food like a drowning man grabbing for a straw. The chief Capo
and his assistants began to distribute the dabs of margarine.
"Each ration of margarine is 700 calories, enough for doing one
week of work. Each pat is a day of life," the Capo expained in a
methodical German tone. He was determined to squelch the last
spark of humanity in the hearts of the starved inmates, and to in-
stigate fights among them. "Every able bodied Jew will get a double
portion," he added as an afterthought.
It was the turn of the old rabbi to get his portion.
"You, grandpa, I'll give you a double portion," the Capo laughed
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loudly, and in his mirth he dropped bits of margarine on the floor
and ordered the old man to pick them up.
"A miracle, a miracle!" the old rabbi whispered. He quickly
went down on his knees, carefully picked up the crumbs of fat from
the floor, and put them inside the flap of his long coat.
"Ha ha ha, you old glutton," the Capo railed at the degradation
of the old rabbi. The crowd of humiliated Jews stood there, failing
to understand the rabbi's intention.
"The bread and the boiling soup you will get in exactly one hour.
In the meantime you can lick the fat which is melting on your
fingers."
The Capo left the cabin. He went to get his friends and let them
share his enjoyment of watching the Jews being degraded.
"My dear friends, this is truly a miracle!" the voice of the old
rabbi was heard. "I picked up the crumbs for a holy purpose. We
can now light Hanukka candles! For the sake of the Hanukka candles
we should be willing to give up all our margarine. I will light my
portion! A miracle from heaven!"
"A Hanukka candle! A Hanukka candle!" the words aroused
shouts of joy.
"To fulfill the Commandment!" the old man responded, and as
he spoke he pulled some threads out of his lapel from which to make
wicks and held up the flap of his coat with the bits of fat inside.
"Where will we put the fat so we can light it up?" the old man
mumbled to himself, thinking out loud.
"I have a small silver spoon which I had been hiding," someone
called out from the crowd.
"I will give you the cover from my pocket watch," another per-
son said.
"Perhaps you can use the buttons from my coat?" an elegant
women said as she pulled the buttons off her coat.
"Excellent ideal A true mitzvah!" The old rabbi smiled and took
a few buttons. They were made of tin, and after the cloth lining
was removed from them they became adequate containers for the
melted fat.
All preparations for lighting the Hanukka candles were com-
pleted.
The old rabbi's face shone:
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"The whole purpose of lighting the Hanukka candles is to pub-
licize the miracle, for in the end the forces of holiness will over-
come and triumph over the forces of evil and ungodliness! So, let
us light the Hanukka candles on the window sill, so that the vil-
lainous enemy will know that his end is near
The old rabbi stood before the window through which he could
see the smoke of the ovens rising up to heaven, and intoned the
blessing over the miracle of the oil, kindling the holy flame in every-
one's heart.
"These candles are holy-"
The old rabbi sang the Hanukka hymn, and many joined him in
the singing.
"Rock of ages let our song-"
"Kreuzdonnerwetter!" the Capo came running in shouting at the
top of his lungs. The light in the window had caused a general
alarm.
"These are Hanukka candles. You yourself reminded us about
Hanukka," the old rabbi spoke confidently, like one who had at-
tained his goal and had nothing to fear.
"Hell and damnation You will pay dearly for this, all of you.
And you, impudent old man, you first!" the Capo screamed, his
voice bristling with a disappointment, seeing that his plan had been
foiled.
That night the residents of the camp tasted of the miracle of
Hanukka. In their hearts, as well as in the heart of their tormentor
who had vowed to take revenge, a feeling remained, a feeling that
the small flickering lights on the window sill had scored a victory
over the chimneys of the giant crematoria and even over death it-
self.
80
in
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Moshe Flinker
(1926-1944)
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Biographical Information
Moshe Flinker - Anne Frank's
"Double" with B Difference
Both were born under the same star,
fated to spend the formative years
of adolescence in the valley of the
shadow of death. Both lived in Hol-
land and both recorded their Inner-
most thoughts in diaries which were
brought to an abrupt end by the
same baneful hand which condemned
them both to deportation, to con-
centration camp, to a land of no
return, for the same reason, that
they were Jews. But there the re-
semblance ends. The one was a
sensitive girl, Anne Frank, whose
diary has made world history, whose
relics have become a museum and
a shrine and whose thoughts and
observations have been serialized,
dramatised, filmed and televised. The
other is a comparatively unknown
but equally sensitive Jewish lad,
Moshe Flinker, whose diaries were
made public in the sumer of 1958.
The one came from an assimilated
Jawish environment, the other from
A devout Orthodox one. The one
wrote in the language of her birth-
place and adopted home; the other
in the age-old language of his people
-Hebrew. The one recorded what
man has made of man, the personal
details of the cramped circumscribed
human circle in which she moved,
the other, the relations between Is-
rael and its God. The one saw cata-
strophe, the other redemption.
Arych Newman
Moshe Flinker died in Auschwitz,
but he left copy books describing his
innermost thoughts during the fateful
days prior to his deportation. His
surviving sisters rescued his writings
from the cellar of the house in which
they had hid. Few have grappled
more boldly with the eternal prob.
lems of suffering and divine justice,
than' this teen-ager. In his unnatural
underground existence he did not
fully realize the methodical exter-
mination being perpetrated by the
Nazis, but he came very near in a
remarkable portrayal of the Jewish
situation. which he recorded in Janu-
ary 1943.
Moshe was an observant and reli-
gious young Jew. Like Job, he wre-
stied with the problem of reconciling
Jewish suffering with divine justice.
"The sufferings are much greater than
our iniquities warrant." The Jewish
catastrophe was unprecedented -
nothing in Jewish history could
equal the present persecutions. The
Nazis were successful because they
did everything so systematically -
crime and brutality were the official
order of the day. With unusual in-
sight he concluded that since the
purpose of divine punishment and
Israel's dispersion was to arouse
Jews to repentance and ultimate re-
demption in their own homeland,
the current upheaval in Jewish life
would ensure its radical trans-
formation.
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author. Some writers are eternal-and so are their works.
One of the eternal books-perhaps the only one-that I
know is the Divine Bible, particularly the Pentateuch and
Prophetic sections. I therefore intend to concentrate on
reading the Bible because its importance matches and per-
haps even exceeds that of these days.
Thursday was the last night of Hanuk-
kah. My father, young brother, and I lit the candles which
we had obtained, though not without difficulty. While I
was singing the last stanza of the Hanukkah hymn "Maoz
Tzur I was deeply struck by the topicality of the words:
Reveal Thy sacred mighty arm
And draw redemption near
Take Thy revenge upon that
Wicked people (1) that has shed the blood
Of those who worship Thee
Our deliverance has been long overdue,
Evil days are endless,
Banish the foe, destroy the shadow of his image
Provide us with a guiding light.
All our troubles, from the first to this most terrible one,
are multiple and endless, and from all of them rises one
gigantic scream. From wherever it emanates, the cry that
rises is identical to the cries in other places or at other
times. When I sang Maoz Tzur for the last time on Ha-
nukkah, I sang with emphasis-especially the last verse.
But later when I sat on my own I asked myself: "What
was the point of that emphasis? What good are all the
prayers I offer up with so much sincerity? I am sure that
more righteous sages than I have prayed in their hour of
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anguish for deliverance and salvation. What merit have
I that I should pray for our much-needed redemption?"
And then I thought about our first and best leader, Moses.
He too was all alone and yet he rose to greatness. And
there are many other similarities between his situation and
mine. I often wonder how I can improve myself. I cannot
travel anywhere. But then I think of Moses-he travel-
ed extensively and did not try to do good to all men but
just to his small circle. Nevertheless, he reached the status
of Prophet of Prophets and Prince of Princes. He did not
attain his stature easily as he had to work and enslave his
spirit for eighty years, as our teachers have carefully
pointed out. Only after eighty years was he worthy.
And so I must learn from his enlightening example. I
am irritable by nature and lose my temper easily, but by
the example of the man whose name was the same as
mine, I must make an effort to overcome this side of my
nature. But every time I have resolved to do this I have
got into an argument or fight with one of my sisters and
forgotten all my good resolutions. But now I am writing
down in black and white that I will strive not to lose my
temper easily or, better still, not to lose my temper at all.
Back in The Hague there was a boy named Jonah
Yeret who was also an example to me. Never in my life
have I met such a good-hearted person as he. He always
was pleasant and never would do anything which might
hurt anyone, the way the other boys did. And not because
he didn't know how or was a fool. On the contrary he was
very intelligent. He was an excellent pupil and was always
getting good marks on his report cards. I have heard from
the man who was our neighbour in The Hague that Jo.
nah, along with many other people, was caught while
trying to cross the Holland-Belgium border. A few months
later his parents received word of their son's death. When
I heard this, my heart stopped. I could not believe that
40
such a good boy, one who seemed to have the Divine
Presence always hovering over him, had been killed by
those fiends!
This is surely not a thing that the Lord would permit.
But if, God forbid, he has been murdered by those evil
Germans, then truly it is time for the following words to
come true:
Take Thy revenge upon that
Wicked German people
Yes, the time has really come.
And that is not the only reason that we should be re-
deemed, if, God forbid, it is true. There is another
reason-betrayals. Yes, betrayals. I have often heard of
such a thing but could not believe it-but an instance has
occurred where it is impossible to suspect a gentile. It
happened to a Jew who was living with a gentile. His
wife was in another place and his children elsewhere. One
day they took him, his wife and his children from their
various places and sent them to Malines (where Jews are
concentrated before deportation to Russia). It is scarcely
credible that a Jew should betray his fellow Jews. They
still have not understood the verse, "Whose mouth speak-
eth falsehood and their right hand is a right hand of ly-
ing." So they really hope to escape by betraying their
brethren to the Germans? If they have not learnt the
meaning of this verse by now, they will never learn.
Yes, the time for redemption has indeed come.
This time I have underlined more words than usual,
but all I have written is still nothing. Had I underlined
every word I have written in these pages I wouldn't be
able to express the magnitude of our troubles. If not now,
when wilt Thou help Thy chosen people, O Lord? Wilt
Thou let them die in the cold of Russia? Surely Thou
dost not wish this to happen? And if Thou dost not save
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us for Thy honour and the honour of Thy people, so de-
filed and soiled by the gentiles. Please, Lord:
"Our deliverance is long overdue;
Evil days are endless;
Redeem us for Thy name's sake," I beseech Thee.
December 14, Midnight
Yesterday I went to the movies with my
sister. When I was still in The Hague, before it was occu-
pied by the Germans, I didn't go to the cinema much.
After the Germans had been in Holland for some time,
they forbade the Jews to go to the cinema. Then they
began showing anti-Semitic films. I wanted very much to
see these movies, but I didn't dare, because my identity
card was stamped "J" for Jew, and I could have been
asked to show my papers at any time, and for such an
offence I could have been sentenced to six months' im-
prisonment. But here, in Belgium, where I am not regis-
tered as a Jew, I can DO to the movies. In any case, there
is not the same strictness here. When we arrived, only the
anti-Semitic cinema proprietors had notices posted in front
denying entrance to Jews. Now, however, in front of
every theatre is posted: "By order of the Germans, en-
trance to Jews is forbidden.
Even so I went to see the fNm "Jew Süss." What I saw
there made my blood boil. I was red in the face when I
came out I realized there the wicked objectives of these
evil people-how they want to inject the poison of anti-
Semitism into the blood of the gentiles. While I was
watching the film I suddenly remembered what the evil
one had said in one of his speeches "Whichever side
* i.c. Hitler-transistor's note.
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Gilbert Martin, 1936-
Shcharansky
HERO OF OUR TIME
Martin Gilbert
1
ELISABETH SIFTON BOOKS
VIKING
SIMON WIESENTHAL CENTER
LIBRARY
9760 W. Fice Bome med
3:38PM
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26
Suffering and Punishment
While he was in labour camp at Perm, Shcharansky suffered as
much as, if not more than, he had in prison. The steel workshop in
which he worked as a welder was a place of noise and heat and
blinding light. His dizziness, severe headaches and blurred vision
persisted: his mother and brother had again been shocked by his
appearance during their visit of 5 September 1980.
On 23 September 1980 Shcharansky collapsed in the steel work-
shop and was taken to the prison hospital. Three days later, while
still feeling dizzy, and with his eyes still painful, he was sent back to
his welding. Then, on 18 October 1980, without explanation, he
was taken from the steel workshop to a place of work so dangerous
thatevery prisoner tried to avoid it: to fix and strengthen the barbed
wire around the camp. 'At any minute', a friend of his later
commented, 'you can be shot and then it will be said you were
"shot while attempting to escape". As it is well known beforehand
that political prisoners will refuse such a task, it means that the
Camp Commandant had received an order to organise a provoca-
tion against Tolya.'
Refusing to work on the wire, Shcharansky was sentenced to
fifteen days' solitary confinement in the labour-camp prison.
On 18 November 1980, Shcharansky was ordered to report to a
new job, cleaning toilets, a job which meant an improvement in his
daily food rations. But he again refused to report to work, arguing,
as was indeed the case, that an elderly prisoner, who relied on this
job for the few extra rations it merited, would be dismissed.
Once more, his refusal to work led to a fifteen-day sentence in
solitary confinement.
On 3 December 1980, at the beginning of the Jewish festival of
Chanukkah, and just out of the punishment cell, Shcharansky lit the
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348
SHCHARANSKY
first of the traditional Chanukkah candles, having made them
himself out of little pieces of wax. This small act of memorial
greatly agitated the guards who ordered him to put out the candles
immediately. He refused, on the grounds that it was his duty and
privilege as a Jew to perform the customs of his people. Again he
was sent to the punishment cell. In addition, a book of Psalms, a
present from Avital, and his Jewish calendar were confiscated.
After repeated requests that these items be returned, he was
promised that he would get them back. A short time later, he was
informed that his case had been discussed with the KGB and orders
had been issued not to return his belongings.
Following this incident, Shcharansky was characterised 'à disci-
plinary problem' and sentenced to six months in the camp prison,
where conditions were considerably harder than in the camp.
There, he had considerable trouble with his back, and also hurt his
hand.
As details of Shcharansky's move to the camp prison reached
Avital in Jerusalem, she redoubled her already substantial efforts to
secure his release, travelling to Madrid for yet another review
meeting of the Helsinki Agreement, and to the United States.
Shcharansky began his six-month sentence in the labour-camp
prison on 13 January 1981, a week before his thirty-third birthday.
Throughout his confinement in this inner prison, he continued to
demand his book of Psalms, writing to the authorities to point out
that there was no Soviet law laying down conditions for having
prayer books. He was informed in reply that 'Soviet Russia is really
at war against religion' and that his punishment was in line with
this.
Replying, Shcharansky pointed out that according to Soviet law,
each individual has freedom of religion and freedom of conviction.
He began to strike in protest, and was sentenced to fifteen days in
the punishment cell in addition to the six months in the inner
prison. When he finished his fifteen days, he again demanded that
his book of Psalms be returned to him, and refused to work until he
received it. In reprisal, he was thrown into isolation for another
fifteen days.
In all, Shcharansky spent 185 days in a punishment cell, 75 of
them consecutively. During this period, he suffered from near
starvation; in one incident, he was barely able to inform a fellow
prisoner that he was on the verge. of collapse before he lost
consciousness, Since food was provided only every other day in the
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364
SHCHARANSK
enough for all those unique stories that Papa told us about
childhood and about Odessa in the early 1920s.
Now I have received from Books by Mail [the Soviet mail
order house] a textbook on Arabic. It's extremely interesting
me to learn this language. Because of my sclerosis which
mentioned in a 1981 letter I'm not able to learn vocabulary
heart, and I'm just reading the book. Some Arabic word
become engraved in my memory. The awareness of our com
mon language roots, of Arabs and Jews, increases the feeling
sadness because of the difficult road to peace between oui
peoples.
I think of you, all my dear ones, of all our friends and
relatives, distant and near. Best regards to everyone who
doesn't forget me. Love to all of you, and to my belove
Avital.
Tolya
Shamai Sharon, Shcharansky's uncle, was a working man with
few possessions. At the age of eighty, he had gone to Jerusalem
from New York to be with Avital, who gave him what help she
could. His 'will' was a touching tribute to his faith that Avital and
her husband would one day be united.
On 20 February 1983 the official Soviet news agency Tassissued
statement concerning a possible review of Shcharansky's sentence
based on two conditions: his 'behaviour' in prison and an end to
'noisy propaganda campaigns'. This statement was reported in the
Jewish Chronicle under the headline "Shcharansky release hint'. On
the day after the Tass statement, a leading British Jew wrote to the
Soviet Jewry activists who had planned a march on Shcharansky
behalf: 'I wonder whether, in view of the discussions that are going
on at a high level, it would be worthwhile, for a period of perhaps
three months, to put no public and publicised pressure for hit
release on the Soviet Government.' The march was cancelled.
On February 23 Shcharansky wrote his second letter since ending
his hunger strike:
My dear ones,
I'd hoped that I'd receive at least one letter from you in
exchange for the one from me. But the month and the February
limit are coming to an end, your worries increase, and I can
wait any longer.
JUNGER STRIKE
365
There's no need to devote much time to my health in this
letter. Although the process of recovery isn't as fast as I might
have wished, still it's recovery. My heart works with more
confidence, and there's less pain in my chest. I've started light
exercises, but so far this kind of exercise compared to that
broadcast over the radio is like a ride in a bus to Riza lake
contrasted with reaching the peak of Everest. But still progress
is noticeable.
I've undergone a one-month treatment, and now after a brief
interval I've been prescribed an additional series of ATP shots
for the strengthening of the myocardium. This is a good
medicine; it helped me in 1981. My blood pressure is normal,
and I don't have any dizziness. I'm in an optimistic mood.
Mama, I don't understand your reproaches. I have never tried
to conceal my physical condition from my doctors. I always
describe my condition to them in detail. According to my
friends, I look even a little thinner and younger than half a year
ago. Maybe they just want to please me?
I feel much older now. During the past year, I've under-
gone several steps towards ageing. Here are the most notice-
able ones: Step (1) I've stopped reading articles on politics. I
spend about 5-10 minutes reading the political pages in New
Times (in English), 15 minutes on USA Magazine, 20-30
minutes on economics, politics and ideology. Step (2) I've
stopped reading the sixteenth page of Literaturnaya Gazeta; its
humour isn't funny. Step (3) I've started reading the articles
and listening to the radio programmes on health and ways of
strengthening it.
The most pleasure I get is from reading about the harm of
nicotine and alcohol. Once you begin finding out about those
fond of liquor and nicotine shortening their lives, you begin to
feel that your own life becomes longer. This has a better effect
than any of the medicines.
In my last letter and note to Mama, I was talking about the
losses which I experienced during the past months, but I didn't
say anything about my gains. No matter how strange it sounds
I had some acquisitions, too. First, during the hunger strike, I
had few headache attacks, three times in 110 days, while before I
had them once in seven to ten days. Secondly, I feel less pain in
my eyes, and most amazingly, for the first time in the past years
my memory has improved. Two years ago I complained about
having progressive sclerosis. There was a time when I'dlook up
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366
SHCHARANSKI
the same word in a dictionary (English or Hebrew) several
times a day, and still forget it in two or three hours. Last
autumn, when I started to read much more than before,
noticed that I could retain in my memory a greater amount.
Still, my memory now is far from what it was in 1977-8 [in]
Lefortovo prison before his trial]. Maybe this wonderful
improvement in my memory can be explained by the fact that
I've had a chance to read wonderful books during the pass
months, such as a collection of poems by Anna Akhmatova.
haven't read so many beautiful poems for quite a while. Of
course, I didn't try to memorize anything. I'm not used to this
besides, I wasn't in the right condition. But I was amazed when
I found out that several months later I could suddenly recall
some of the lines.
There is, for example, a poem, not the most noticeable
and profound, from this collection, 'May Snow'. There's
reference to the Psalms of King David in its epigraph-
Transparent shroud falls upon the fresh turf
And melts unnoticeably.
The cruel cold spring kills the full buds
And the sight of early death is so appalling
That I cannot look at God's world.
I feel in me the sadness which
King David has bestowed upon
The millennia in a truly royal way.
Why did these lines charm me so much? The description
spring and late snow? Is it because of the fact that at the time
read it a postcard with a picture of Jerusalem under snow, sem
by Rimma was lying here in the cell? Or was it because
reminded me of the snowy winter of 1973-4 when Natulya and
I went to Tallinn, Istra and Volokolamsk? Or was it becaused
the two last lines?
I had a chance to experience that lavishness of King David
gift myself, as you remember. But please don't get the wron
idea that I'm sad because of this quote from Akhmatova. N
white light which passes through multicoloured glass 200
afterwards still retains different parts of its spectrum so are the
good books which single out now the sweet sadness of recolled
tion, now the joy of recognition, now disturbing hope.
Today is Purim, and of course I celebrate this holiday in
own way, On such days it seems easier to take trips in time and
JUNGER STRIKE
367
space. By a journey in space I mean a kind of imagining what
my dear ones in Moscow, Jerusalem and other places are doing
that very moment. By a journey in time I mean establishing a
link between the present and ancient times when Purim came
into existence.
I remember how Natulya and I celebrated Purim, and I also
think of Purim 1977, the last one before my arrest.
My best wishes for Passover to Natulya, you and to all my
friends and relatives. I'd like to quote those words which I
wrote to Natashenka in connection with another holiday. Last
Chanukkah, I lit candles all eight nights. It was a real Chanuk-
kah light produced by a tiny piece of paraffin. Every night I had
to cut it even into smaller pieces. 1 was afraid it wouldn't last for
eight nights. But when the eighth night came, all eight tiny
candles were burning, burning as bright as on the first night.
These eight candles are like the past eight years of our lives.
They symbolise such a dear and difficult happiness and an
extraordinary experience. For those eight years I am infinitely
grateful to He who 'set us in the land of the living; He keeps our
feet from stumbling. For Thou hast put us to the proof and
refined us like silver' (Psalms 66:9-10). That's what I wanted to
express. [This is known as the Psalm of Deliverance.]
This letter has become unusual, but perhaps it's for the better.
The lighter the load, the greater the speed.
I'm still worried about Mama's health, since I haven't
received any news from you. I'm anxious to hear about
Natulya, Lyonya, Raya, Sashka, Liuda and all our friends and
relatives.
On Friday, I received a parcel. Thank you so much, but there
were five or six times fewer stamps than I'd asked for to enable
me to order books by mail. They won't suffice for more than
four to six weeks. But that's, of course, a trifle. It was a correct
decision of yours not to replace the sweets with warm clothes; I
wouldn't need them now.
I embrace and kiss my dear Avital and all of you. Best regards
to all our friends, near and far.
Tolya
PS It's already evening. Tomorrow morning I have to hand
over this letter for postal delivery [and censorship]. But just
now I received an unexpected Purim gift - a postcard from
Lyonya and two postcards and a letter from Mama, It was your
46
AL HA-NISSIM
Legal Decisions," also known as "Alfas"), written partly in
Arabic. An abridgment of the talmudic literature, it was
described by ABRAHAM BEN DAVID OF POSQUIÈRES as "the little
or
were
Talmud" (Talmud Katan). In this work, first printed in
your
1509, Alfasi omits all aggadic comments, condenses the
halakhic discussion, and deals only with practical halakhot
applicable to his time. Relevant laws, such as those covering
tefillin, mezuzah, and sefer Torah, which are not dealt with
in separate talmudic tractates but scattered throughout a
number of them, are grouped in their respective categories
under the title Halakhot Ketannot ("Minor Legal Deci-
sions"). Alfasi always gives the final decision of the Babylo-
nian Talmud according to his understanding of that legal
code. His work is superior to earlier collections, such as the
Halakhot Pesukot of Yehudai Gaon and the She'iltot of AHAI
BEN SHABHA, which are among his sources. It incorporates
most of the body of halakhot developed by the ge'onim. Later
scholars were lavish in their praise of the Sefer ha-Halakhot.
MAIMONIDES declared that Alfasi had surpassed all his prede-
www
cessors in this great work, while Menahem Meiri regarded
him as the greatest of the halakhic authorities.
DUD
Alfasi represents a new and different type of Sephardi
1
scholar. Those before him had devoted their attention to
wider Jewish and secular studies, whereas Alfasi immersed
we
370
BYD
himself in study of the Talmud. He was the outstanding
77157723
THOW
B
more)
****
-
codifier up to the period of Maimonides and his influence
-
71000
TOO
nhw
na
on
on the subsequent development of the halakhah was consid-
erable. He also wrote hundreds of responsa, mainly in Ara-
bic, answering halakhic queries sent to him from many
Jewish communities.
AL HA-NISSIM ("For the Miracles"). Prayer of thanks-
giving, composed in the talmudic era, recited during the
Amidah and Grace after Meals on the festivals of HANUKKAH
Illustration of Al-ha-Nissim, the thanksgiving prayer recited on the
and PURIM. On both these holidays it is followed by an appro-
occasion of the festivals of Hanukhah and Purim. Hebrew manuscript.
priate brief historical account of the reasons for the festival.
Italy, C. 1470.
It thanks God for a miraculous deliverance, whether "in the
days of Mattathias the Hasmonean" (Hanukkah) or "in the
days of Mordecai and Esther" (Purim). Some modern Ortho-
AL HET ("For the Sin"). Opening words of the "Great
dox Jews believe that Al ha-Nissim and a new paragraph
Confession of Sins" recited nine times on the DAY OF ATONE-
should be recited (in Grace after Meals at least) on Israel's
MENT. Each line starts with the words Al Het. This liturgical
INDEPENDENCE DAY. The Conservative prayer book's introduc-
formula - more fully al bet she-hatanu le-fanekha, "for the
tory formula gives thanks for miracles performed "in other
sin we have committed before You..." - is of uncertain
days and in our time," also supplying an Independence Day
authorship and was first mentioned in the second century
passage that combines phrases from the Hanukkah text with
CE. Written in alphabetical acrostics and using the first per-
allusions to Israel's 1948-49 War of Independence.
son plural form, Al Het covers a multitude of transgressions
between man and man. It is initially recited during the
Afternoon Service preceding the Day of Atonement, then in
AL HA-NISSIM
both the silent Amidah and the reader's repetition during the
We thank You for the miracles, the redemption, the
KOL NIDRÉ, Morning, Additional, and Afternoon services of
mighty deeds, and the saving acts You performed,
Atonement Day, but not in the Concluding (NE'ILAH) Service.
as well as for the wars which You did wage, for our
Textual variations occur in different prayer rites: Sephardim
match one sin to each letter of the Hebrew alphabet,
fathers in days of old at this season.
Ashkenazim list two sins for each letter while both
316
HALLAH
CIES of grain which are subject to hallel, the minimum quan-
tity of dough from which the priest's share must be
separated, the use of imported grain, and the consumption
of hallel by the priest in a state of ritual purity. The subject
matter is amplified in the Jerusalem Talmud and in the
Tosefta.
HALLEL ("Praise"). Term denoting those hymns of
thanksgiving and praise to God, taken from the Book of
PSALMS, which form part of the liturgy on festive occasions.
Three varieties of Hallel have been recited since ancient
times:
1. Hallel ha-Gadol ("The Great Hallel"), which accord-
ing to the Talmud (Pes. 118a) comprises the 136th chapter
of Psalms. Its 26 verses are said to parallel the 26 generations
of mankind from the Creation to the Giving of the Law on
Mount Sinai, and each verse ends with the refrain, "His
steadfast love is eternal" (ki le-olam basdo; see below). This
"Great Hallel" is recited in the "Passages of Song" (PESUKÉ
Special loaves of bread (hallot), for Sabbaths and festivals.
DE-ZIMRA), at the beginning of Morning Service, on Sabbaths
and festivals; as an additional psalm for the last day of Pass-
over; and as part of the Haggadah on the first "Seder"
one of the FIVE SPECIES of grain - wheat, barley, spelt, oats,
night(s) of Passover. In Mishnaic times, it was also recited
or rye; other grains (e.g., maize) and rice or potato flour are
when supplicatory prayers for rain had been answered.
therefore exempt from this law. Separation of the dough
2. Hallel proper, also known as "full Hallel" and on Pass-
should take place immediately after it is kneaded, failing
over eve as Hallel ha-Mitsri The Egyptian Hallel," since
which it may be taken from the newly baked bread. The pre-
Ps. 114 refers to the Exodus), consisting of Ps. 113-118.
cise volume of dough subject to the laws of hallah cannot
From early rabbinic times, this has been the standard version
be determined from the Bible and was only indicated by the
of Hallel.
rabbis. They laid down that a baker must set aside 1/48th
3. Hatsi Hallel ("Half-Hallel"), a shortened form of the
part of his dough, while the housewife (who prepares a
above, omitting the first 11 verses of Ps. 115 and 116. The
smaller amount) must separate 1/24th. From the calcula-
Yemenite "half-Hallel" also omits the two verses of Ps. 117,
tions made by later authorities it appears that dough weigh-
a practice based on Maimonides (Yad, Hanukkah 3.8).
ing 1.25 kg. (about 2 lb 12 oz) and upward requires the
hallah separation.
Religious Significance: Although there is no certainty
For reasons connected with the laws of PURITY AND IMPUR-
as to why tradition chose these particular psalms for Hallel,
ITY, hallah is no longer given to Jews of priestly descent.
their theological content as well as their literary structure
Instead, a piece the size of an olive is separated from any por-
make them especially appropriate for recitation on festive
tion of dough to be baked, boiled, or fried, and that small
occasions and at times of deliverance from crisis. The major
piece is then thrown into the fire. "Taking the hallah" has
ideas contained in the sequence are as follows:
long been a prerogative of the Jewish housewife. Should the
quantity of dough for baking only amount to 1.75 kg (about
Psalm 113: God's Name should be praised forever
3 lb 12 oz), a prescribed benediction must also be recited:
and everywhere. While enthroned on high, God dis-
"Blessed are You, Lord our God, King of the universe, who
plays His concern for the lowly, the childless, for each
has sanctified us with His commandments and commanded
individual.
us to separate hallah from the dough." Before burning it,
Psalm 114: God acts for His people and nature
some add: "Behold, this is hallah." All applicable laws are
responds. The (Reed) Sea parted at the Exodus from
contained in tractate HALLAH.
Egypt and the Jordan also responded at the entrance
into Canaan. Mountains "skipped" and trembled at
HALLAH
("Portion of dough"). Ninth tractate of Order
His presence. It was He who turned solid rock into
ZERA'IM in the Mishnah (cf. Num. 15:17-21). Its four chap-
pools of water.
ters deal with the laws of separating the priest's share from
Psalm 115: Our God is all-powerful, whereas the
one's dough, whether bread is baked privately or commer-
gods of the nations are lifeless idols. All Israel should
cially (see HALLEL above). The Mishnah discusses the FIVE SPE-
trust in the Lord; He, in turn, will bless them. The
HALLEL
317
dead cannot praise the Lord, but we the living can.
Hanukkah, on both days of Shavu'ot, and on the first two
Psalm 116: God is compassionate, hearing the
days of Passover. "Full Hallel" is also recited during the Seder
prayers of the simple and lowly, delivering those
on Passover and (according to Sephardi and Israeli
afflicted by death, trouble, and sorrow. How can
Ashkenazi practice) at the conclusion of the Evening Service
individuals respond to God's goodness? - By invok-
preceding the Seder. The biblical verse, "For you, there shall
ing His Name, by bringing sacrificial offerings, by
be singing as on a night when a festival is hallowed" (Isa.
doing so in the presence of all His people, in
30:29), is applied to Passover eve, the only "night when a
Jerusalem.
festival is hallowed" in the religious calendar.
Psalm 117: The steadfast love of God for His peo-
"Half-Hallel" is recited, in accordance with a Babylonian
ple should motivate all nations to praise and extol
practice that was later generally accepted (Ta'an. 28b), on
Him.
days when the New Moon is celebrated. "Half-Hallel" is also
Psalm 118: All Israel should proclaim God's
said on the latter days of Passover, even though "full Hallel"
steadfast love. When the Lord is with me, I have
is recited on the latter days of Sukkot-Shemini Atseret. Two
nothing to fear. My enemies test me, so does God,
reasons are given: (1) The Torah prescribes a different sacri-
but my faith does not waver. Open the Temple gates
fice for each day of Sukkot; each day therefore merits its own
for me, since this is the day that the Lord has made.
Hallel. Each day of Passover has the same sacrifice, however,
I will enter and praise the Lord for He is good, and
so one Hallel is sufficient (Ar. 10b). (2) After the Exodus,
His steadfast love is eternal.
when the Egyptians were perishing in the Reed Sea, God
prevented the angels from rejoicing with words of rebuke
Origin of Hallel: Rabbinic tradition credits King David
(Meg. 10b); also, "if your enemy falls, do not exult" (Prov.
with having written almost all of the Psalms, including those
24:17).
which now make up Hallel. R. Eleazar ben Yosé, however,
Briefly stated, the general rule is as follows:
ascribed Hallel to Moses and the Israelites; while R. Judah
No Hallel is recited on days when there is no pilgrimage
taught that the prophets had decreed that these psalms be
to Jerusalem: Sabbath, Rosh ha-Shanah, Day of Atonement,
recited to mark national events and deliverance from peril.
and Purim.
Other sages maintained that Hallel was recited by various
"Full Hallel" is recited on festivals associated with a pil-
leaders of Israel throughout the biblical period - by Joshua,
grimage to Jerusalem and/or dedication of the Temple: the
Deborah, and Hezekiah, by Hananiah, Mishael, and
first day(s) of Passover and all the days of Sukkot, Shavu'ot,
Azariah, by Mordecai and Esther (Pes. 117a-118a).
and Hanukkah.
In Second Temple times, Hallel was recited while the pas-
"Half-Hallel" is recited on the latter days of Passover,
chal sacrifices were taking place and during the Passover
because the people left Jerusalem after the first day and
Seder ritual (Pes. 5.7, 10.5-7).
observed the last days at home (see Deut. 16:7). It is also
Prescribed Occasions: Neither "full Hallel" nor "half-
recited on the New Moon in accordance with Babylonian
Hallel" is recited on:
practice.
a. A regular Sabbath: the Sabbath is not considered a festi-
Israel's Chief Rabbinate has ruled that "full Hallel," with
val.
the appropriate benedictions, should be recited on Israel's
b. Rosh ha-Shanah and the Day of Atonement: "When
Independence Day (5 Iyyar) and on the anniversary of the
the King sits on His throne on the Day of Judgment, and
Reunification of Jerusalem (28 Iyyar). This practice is fol-
the Books of Life and Death are open before Him, is it
lowed by most Orthodox, as well as Conservative and
appropriate for Israel to sing joyous songs?" (Ar. 10b).
Reform congregations. Some Orthodox congregations (both
C. Purim: (1) The Scroll of Esther replaces Hallel; (2) The
Ashkenazi and Sephardi-Eastern) recite Hallel, but omit the
Jewish people, though saved from immediate danger,
benedictions; anti-Zionist congregations do not recite Hallel
remained in subjugation to Persia; (3) The miraculous deliv-
on either date.
erance took place outside of Erets Israel (Meg. 14a).
Hallel, whether "full" or abbreviated, may be said at any
d. New Moon or during Hanukkah in a house of mourn-
time during the festive day, but the general custom is to
ing: Hymns of praise and thanksgiving are inappropriate on
recite it between the Morning Service Amidah and the Read-
such occasions.
ing of the Law. One may do so, however, without attending
"Full Hallel" is recited, according to the Babylonian Tal-
a minyan for public worship. Those Ashkenazim who wear
mud (Ta'an. 28b), on 18 days each year in the Land of
tefillin on the intermediate days of Passover and Sukkot
Israel: on the eight days of Sukkot (including Shemini
(chiefly in the Diaspora) remove them before reciting Hallel.
Atseret), the eight days of Hanukkah, on Shavu'ot, and on
According to Orthodox practice, women are obligated to say
the first day of Passover. It is recited on 21 days each year
Hallel at the Passover Seder, but not otherwise. Most author-
in the Diaspora: on the nine days of Sukkot (including
ities agree, however, that a woman who accepts the obliga-
Shemini Atseret-Simhat Torah), on the eight days of
tion of this mitsvah can recite Hallel with its prescribed
318
HALLELUJAH
HALUKKAH ("distribution"). Financial assistance
given to Jews in the Holy Land by their fellow-Jews in the
Diaspora, especially from the end of the 18th century follow-
ing the Hasidic immigration.
The practise of sending support to Jews in Erets Israel
dates back to the early Second Temple period (Ezra 1:6,
8:33), and continued through all periods of Jewish settle-
ment in the Land. Leading rabbis left their homes in Erets
The word Hallel decorated with stylized foliage. From the Saul
Israel to travel all over the Jewish world to seek support for
Raskin Haggadah.
the Torah scholars in the Holy Land. Thus halukkah played
a major role in the maintenance of a living relationship
between Erets Israel and the Diaspora.
benedictions. This is also the position of the Conservative
From the 16th century, organized methods were insti-
movement. Reform Judaism makes no distinction between
tuted to collect contributions from various communities in
men and women in regard to saying Hallel.
central Europe which were transferred to Erets Israel through
major commercial centers. Money was often collected by
Mode of Recitation: There is good reason to believe
means of charity boxes named for R. MEIR HA-NES ("Meir
that, in Temple times, a levitical choir sang Hallel respon-
the Miracle Worker").
sively (Tosef. Sot. 6.2; cf. Tos. to Pes. 95b). Later traditions
From the late 18th century halukkah was a major factor
differed, Yemenite Jews having retained the ancient practice
in maintaining the new Hasidic immigrants as well as the
whereby the congregation repeats each verse after the reader
Perushim settlers (followers of R. ELIJAH GAON OF VILNA) from
and then responds "Hallelujah" (Suk. 3.10). In other
the early 19th century. The donations were distributed in the
(Sephardi and Ashkenazi) congregations, verse sequences
four HOLY CITIES of Jerusalem, Tiberias, Safed, and Hebron.
from Ps. 118 are repeated by the worshipers. Many
The Ashkenazi community divided itself into small organi-
Ashkenazi synagogues throughout the world favor congrega-
zations, or KOLELIM, based on places of origin, primarily out
tional singing of various passages, as well as solo renditions
of economic considerations. By 1913 there were 26 kolelim
by the cantor or set pieces by the choir. Psalm 118:1 tradi-
in Jerusalem.
tionally serves as a congregational response to each of the fol-
The importance of balukkah diminished with the growth
lowing three verses, and Ps. 118:25 is extended to four lines
of the modern Zionist movement and support became lim-
chanted responsively. On Sukkot, the lulav and etrog (FOUR
ited to the circles of the old-time settlers. Today Orthodox
SPECIES) are waved when Ps. 118:1-4, 25, and 29 are recited.
Jews still send considerable funds to kolelim to maintain rab-
It is customary to stand during Hallel, except when it
binical scholars and academies, especially among the
forms part of the Seder home service. Ashkenazi Jews pro-
non-Zionist elements.
nounce a benediction before and after Hallel whenever it is
recited, the first benediction concluding with the words
HA-MAVDIL See HAVDALAH
li-kro et ha-Hallel ("to read the Hallel"). According to gen-
eral Sephardi-Eastern practice, however, this wording is
HAMETS Leaven, which Jews are forbidden to have in
changed to li-gmor et ha-Hallel ("to complete the Hallel")
their homes or possession from the end of the first third of
and neither benediction may be recited when "half-Hallel"
the day preceding PASSOVER until the conclusion of the festi-
only is read.
val. The prohibition is explained as a commemoration of the
night of the EXODUS from Egypt when the Children of Israel
HALLELUJAH
Biblical expression found only in the
left in haste and no time remained for the dough they were
Book of PSALMS and meaning "Praise the Lord!" (halelu-Yah).
baking to rise (Ex. 12:39). The Bible establishes that any
An exclamation of joy, praise, or thanksgiving, it occurs in
person eating leaven during the period of the Passover festi-
13 psalms either as the opening word (111, 112), or the clos-
val "shall be cut off from his people" (Ex. 12:15). Technically
ing word (104, 105, 115-117), or both (106, 113, 135,
speaking, there are two separate substances which are forbid-
146-150). Its original purpose, in Temple times, was to sig-
den: se'or - leavening agents (sour dough starter); and
nal that a congregational response should be given to the
hamets - any product containing flour which has been per-
levitical choir. Each verse of the HALLEL psalms was likewise
mitted to ferment. Hamets includes not only bread but cakes
answered by halelu-Yah (Suk. 3.10), and this may also have
and other baked goods, as well as pasta in all its forms. The
characterized the sequence culminating in the "Grand Halle-
prohibition also includes products which contain any of the
lujah" (Ps. 150). Like AMEN, the Hebrew term entered the
above as ingredients. The ban refers to all dough made from
Jewish prayer book and also became part of the Christian
the FIVE SPECIES of grain: wheat, barley, rye, spelt and oats.
tradition, finding its way into many languages.
According to most views, whiskey is also regarded as hamets,
MAROR
459
the death of another (see MURDER), the second referring to
MA'OZ TSUR ("O Fortress, Rock [of my salvation}"; cf.
cases in which a person caused death, but without any negli-
Isa. 17:10). Opening words and popular title of a hymn sung
gence on his part. In the latter situation, the person is
by Ashkenazim on the HANUKKAH festival, both at home and
absolved from any crime and is not punished. The rabbis still
in synagogue, after the lights have been kindled and the pre-
require him to do penance for the rest of his life, for he was
scribed benedictions recited. Written in 13th-century Ger-
the cause of another human being's loss of life.
many, this hymn comprises six stanzas, the initial letters of
When a person killed someone through negligence (the
the first five being an acrostic of the author's name,
example in the Bible is of a man who was chopping wood
Mordecai, who is otherwise unknown. Stanza 1 is a prayer
and the head of the ax flew off and killed someone, the
for the Temple's restoration and for the deliverance of Israel;
implication being that he was negligent in chopping when
stanzas 2-4 gratefully recall successive rescues from Egyptian
there were other people in the vicinity) he was forced to take
bondage, exile in Babylonia, and Haman's bid to annihilate
ASYLUM in one of the cities of refuge set up throughout
Persian Jewry; stanza 5 then concludes with a summary of
Canaan, and had to remain there until the death of the HIGH
the events that are celebrated on Hanukkah. A sixth stanza,
PRIEST, at which time he became free. If he ventured outside
rarely sung, alludes either to the Holy Roman Emperor
the city of refuge before that time, the immediate relatives
Frederick I (Barbarossa), who protected the Jews to some
of the person he killed had the right to kill him (see BLOOD
extent, or to the armies of the Crusaders who massacred Jew-
ish communities. Other stanzas were written subsequently
AVENGER).
Where the killing was an act of criminal negligence or
in the course of time, but have been forgotten.
homicide, the culprit was denied entry to the cities of refuge,
Of the traditional tunes to which Ma'oz Tsur is sung, one
and would thus effectively have to remain a fugitive from
current among the Ashkenazi communities of northern Italy
the immediate relatives of the person whom he had killed.
has spread to Israel and the USA. Though less Jewishly
The rabbis of the Talmud debated on how to distinguish
authentic, another and older melody (15th cent., Germany)
between manslaughter and homicide, and offered two basic
has become popular throughout the world and is now
guidelines: a) the instrument which caused the death should
regarded as the standard motif. Several versified English
be examined to ascertain if it was liable to cause death; and
translations of Ma'oz Tsur have been written, notably the
b) the relations between the victim and the one who killed
Rock of Ages paraphrase by two American Zionist rabbis,
him should be investigated. Should the instrument be one
Gustav Gottheil and Marcus Jastrow. This often replaces the
that could reasonably be assumed to cause death, as, for
Hebrew text in US Reform worship. Ma'oz Tsur never
example, a knife, this would indicate that there was premed-
entered the Sephardi, Yemenite, and other non-Ashkenazi
itation rather than manslaughter, especially if the victim had
rituals, but, in Israel especially, the practice of singing this
been hit in a vital organ. Similarly, if there was known
hymn on Hanukkah has been adopted by many Sephardi-
enmity between the two, the presumption would be that it
Eastern communities.
was a case of homicide rather than manslaughter (Maim.,
Hilkhot Rotse'ah, 3).
In the past few centuries, various responsa have discussed
MA'OZ TSUR
the question of how a person who has committed man-
slaughter must atone. It is suggested that the person must
Rock of Ages, let our song Praise Your saving power;
do penance, give charity, and attempt to help the family of
You amid the raging throng, were our sheltering
the victim.
tower.
Furious they assailed us; but Your help availed us;
MA'OT HITTIM (lit. "funds for grain"). The annual col-
And Your word broke their sword when our own
lection of money to supply those in need with the means to
strength failed us.
purchase their PASSOVER supplies. The practice of donations
to the poor for their Passover needs is mentioned in the Tal-
mud, where it is referred to as kimha de-piskha ("flour for
Passover"). The Jerusalem Talmud (BB 1:6) rules that any-
MARHESHVAN See HESHVAN
one who has lived in a city for 12 months is both obligated
to pay this tax and entitled to receive his needs from it if
MAROR The "bitter herb" eaten with unleavened bread
necessary. In the Middle Ages, where the Jewish community
(MATSAH) and the paschal sacrifice (pesah) as part of the origi-
was highly organized, the payment of the ma'ot bittim tax
nal meal prior to the Children of Israel's exodus from Egypt
was compulsory for all. Various ma'ot bittim funds exist to
(Ex. 12:8). The commandment was expanded to be
this day. Most donate money to the poor to enable them to
observed by Jews "throughout the ages" (Ex. 12:7; Num.
buy their Passover needs, while some give them the various
9:10-11) and thus became a part of the PASSOVER eve SEDER
ritual. In the Bible the word appears only in the plural form,
Passover foods.