channuka learning 2011

8/3/2019 Channuka Learning 2011

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YIWHs Third AnnuaBring Light to the Nigh

A unique projectof the Young Israelof West Hartford

to celebrate theFestival of Lights

Channuka 5772


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As each of us gather around our channukiawe sing songs, sometimes pla

games, exchange gifts, eat great foods, and just admire the beautiful lig

of the burning candles.

The past two years I have received great feedback from those who hav

articipated in the this wonderful project called Bring Light to the Nigh

The idea of the project is to add a family learning component to our

celebration of this holiday. In order to facilitate that, I have compiled

brief learning sheet to study on each night of channukawhile spending time with friends or family.

This year, lets once again add this important dimension of meaning to t

experience of lighting channuka candles by participating in this project

Feel free to contact me with questions or insights

generated through your learning.

I Look forward to your participation!!


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Before lighting the candles one recites:

:

:

On the first night ofChannuka one adds: :

After lighting the candles one sings: .

. .

. . . :

. . . :

. . . :

. . . . . . :

. . . . :

. . . :

. .

. . :

The Order of Lighting Channuka Candles


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This Years Theme:

Bringing Light Into Darkness

Throughout Jewish History

RABBI AKIVA AND HIS FIVE STUDENTSThe victory of the Maccabees over the

Greeks was not only a physical victory but avictory of the spirit. It was a fight to preserve

the sacred traditions and mitzvotof our Torahthat were being threatened by the Greeks who

forcibly tried to replace the tenets of our faith

with the beliefs of Hellenism.

The light of the miraculous oil that burned in the Menorah of theBeHamikdash represents the light of the Torah that continued to burn

strongly and brightly amidst the darkness of the times. As thepasuk

ays ki ner mitzvah vtorah or for a mitzvah is like a candle and Tor

is like great light (Mishlei 6:23).

At many points in Jewish History there were those who took inspiratifrom the Maccabees and fought to preserve the Torah even when it w

in danger of being lost. They indeed brought light into the darkness

This years Bring Light to the Night will

will focus on one incident in particular:

RABBI AKIVA AND HIS FIVE STUDENTS

IN EACH NIGHTS SOURCE

MATERIAL WE WILL TRY TO GO BACK I

TIME AND EXPLORE THE LIVES AND TH

TEACHINGS OF THESE RABBIS WHO

FOUGHT TO BRING THE LIGHT OF TORA

BACK INTO THE WORLD.


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Night #1: The Rise of Five Students, Page 6

The story of how Rabbi Akiva brought light into the darkness by teaching five

his students to carry on the teaching and transmission of the Torah to future g

erations.

Night # 2: Rabbi Akivas Philosophy of Torah, Page 7

Insights in to why Rabbi Akiva went to such great lengths to transmit the Torah

his five students during the Hadrianic persecutions.

Night # 3: Rabbi Akiva, Page 8

The Life and the Teachings of Rabbi Akiva

Night # 4: Rabbi Meir, Page 9-10The Life and the Teachings of Rabbi Meir

Night # 5: Rabbi Yehuda Bar Ilai , Page 11

The Life and the Teachings of Rabbi Yehudah Bar Ilai

Night # 6: Rabbi Yose Ben Halafta, Page 12-13

The Life and the Teachings of Rabbi Yose Ben Halafta

Night # 7: Rabbi Shimon Bar Yochai, Page 14

The Life and the Teachings of Rabbi Shimon Bar Yochai

Night # 8: Rabbi Elazar Ben Shamua, Page 15

The Life and the Teachings of Rabbi Elazar Ben Shamua

Like the Macabees before them,

Rabbi Akiva & These 5 Students

helped to ensure that the light of Torah

would continue to shine even when our

enemies were trying to extinguish it.

On these 8 nights let us learn from them

and the moral lessons that they left us.


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HISTORICAL CONTEXT

Following the Bar Kochba rebellion which ended in about 136CE, the Roman Emperor Hadrian

promulgated cruelly oppressive decrees against the Jews in an effort to root out Judaism from

he Land of Israel. He placed many bans on the Jews including a ban on studying torah (which

he correctly believed was the fuel hat kept Jews alive) and ordaining new rabbis withsemicha.

Because the Temple had been destroyed, and so many Jews had been exiled, and 24,000 students of R Ak

had died, and the rebellions against Rome had failed...the Jews were in a dismal situation

and the Torah was in danger of being forgotten. RABBI AKIVA CAME AND SAVED THE DAY:

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Rab Judah say in Rab's name: May this man indeed be remembered for blessing his name is R. Judah

Baba; were it not for him, the laws of kenas would have been forgotten in Israel. Forgotten? Then they co

have been learned. But these laws might have been abolished; because once the wicked Government,1 [as

act of religious persecution],2 decreed that whoever performed an ordination should be put to death, and w

ver received ordination should he put to death, the city in which the ordination took place demolished, and

oundaries3 wherein it had been performed, uprooted. What did R. Judah b. Baba do? He went and sat betwtwo great mountains, [that lay] between two large cities; between the Sabbath boundaries of the cities of U

and Shefaram4 and there ordained five elders: R. Meir, R. Judah, R. Simeon, R. Jose and

R. Eliezer b. Shamua. (R. Awia adds also R. Nehemia in the list.)

Compare and contrast the acts of Antioch

in the Channuka story and Hadrian in th

story. How were they similar or different?

Compare and contrast the acts of the Macabbees and the acts of Rabbi Ak

and R. Yehuda Ben Baba.

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Talmud Tractate Yevamot 72b

It was said that R. Akiba had twelve thousand pairs of disciples, from Gabbatha to Antipatris; and a

hem died at the same time because they did not treat each other with respect. The world remained desolate

il R. Akiba came to our Masters in the South and taught the Torah to them. These were R. Meir, R. Judah

Jose, R. Simeon and R. Eleazar b. Shammua and it was they who revived the Torah at that time.

efore Rabbi Akiva could finish his mission to re-establish the chain of Torah he was arrested and murdere

you will see in tomorrow nights learning sources). In order to complete the process and grant these

five students proper semicha Rabbi Yehuda Ben Baba continued where Rabbi Akiva left off:


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The efforts of Rabbi Akiva to perpetuate the Torah against the decree of the Romans cost him his life. In t

Gemara he expresses just why he went to such lengths to fill the world with the light of Torah:

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Our Rabbis taught: Once the wicked Government issued a decree forbidding the Jews to study and practice

Torah. Pappus b. Judah came and found R. Akiba publicly bringing gatherings together and occupying himself withTorah. He said to him: Akiba, are you not afraid of the Government? He replied: I will explain to you with a parable

fox was once walking alongside of a river, and he saw fishes going in swarms from one place to another. He said tthem: From what are you fleeing? They replied: From the nets cast for us by men. He said to them: Would you like

come up on to the dry land so that you and I can live together in the way that my ancestors lived with your ancestorThey replied: Art thou the one that they call the cleverest of animals? Thou art not clever but foolish. If we are afrai

he element in which we live, how much more in the element in which we would die! So it is with us. If such is our ition when we sit and study the Torah, of which it is written, For that is thy life and the length of thy days, if we go

neglect it how much worse off we shall be! It is related that soon afterwards R. Akiba was arrested and thrown int

prison, and Pappus b. Judah was also arrested and imprisoned next to him. He said to him: Pappus, who brought yere? He replied: Happy are you, R. Akiba, that you have been seized for busying yourselfwith the Torah! Alas for Pappus who has been seized for busying himself with idle things!

When R. Akiba was taken out for execution, it was the hour for the recital of the Shema,nd while they combed his flesh with iron combs, he was accepting upon himself the king-

hip of heaven. His disciples said to him: Our teacher, even to this point? He said to them:ll my days I have been troubled by this verse, with all thy soul, [which I interpret,] even

f He takes thy soul. I said: When shall I have the opportunity of fulfilling this? Now that Ihave the opportunity shall I not fulfill it? He prolonged the word ehad until he expired

while saying it. A bath kol went forth and proclaimed: Happy art thou, Akiba, that thy soulas departed with the word ehad! The ministering angels said before the Holy One, blessed

be He: Such Torah, and such a reward? [He should have been] from them that die by Thy hand, O Lord. He repliedhem: Their portion is in life. A bath kol went forth and proclaimed, Happy art thou, R. Akiba, that thou art destined

the life of the world to come.

Discuss whether you think that Rabbi Akiva made th

right decision or whether he should have followed the b

and perhaps saved his life.

Think about the final exchange of R. Akiva and Pappus in prison:

What two (or more) life lessons are contained in their conversation?


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Rabbi Akiva came from humble beginnings. Little is known about his youth but from vario

stories in the Talmud we know that he was quite uneducated. After marrying Rachel the

daughter of Kalba Savua who was very wealthy and for whom R Akiva worked as a shepherd

Rachel encouraged Akiva to learn Torah. According to our tradition, besides the support o

his wife, his belief in his ability to grow and change came from the following incident:

. .'

(." " ) "

". . . . . .

Avot DR. Natan

What were R. Akivas beginnings? It is said, up to the age of forty, he had not stud-

ied a thing. One time, while standing by the mouth of a well in Lydda, he inquired,

Who hollowed out this stone? and was told, It was water falling upon it constantly,day after day. They said, Akiva, havent you read that water wears away stone (Job

14:19)? At that, R. Akiva asked himself all the more so, Is my mind harder than this

stone? He immediately returned to study Tora, and he and his son sat with a childrens

teacher. The teacher wrote down alefand betfor him he went on learning until he

had learned all five Books of Moses.

After spending years learning, questioning, and being exposed to great teacher, R

Akiva turned in to one of the greatest scholars, rabbis, and teachers of his time and of all time! He wa

considered the leader of his generation.

Aside from the hundreds of halachic statements and arguments made by R. Akiva throug

out the Mishna, here are a sampling of some of his moral statements about life:

( ) [

He used to say, Beloved is man, for he was created in the image of God. A special love [was shown man],

it was made known to him that he was created in the image of God. Beloved is Israel, for they are called children of God. A special love [was shown Israel], for it was made known to them that they were called t

children of God, for it is written, You are children to the Lord your God.

()

. Love your neighbor as yourself R. Akiva says this is a major principle of the Torah.

: []

Rabbi Akiva said: All is foreseen, but freedom of choice is given. The world is judged in goodness, yet all proportioned to one's work.

HOW DO THESE MORAL STATEMENTS REFLECT/NOT REFLECT

THE LIFE STORY OF RABBI AKIVA?

HOW DO THESE TEACHINGS LEND INSIGHT IN TO HIS DRIVE TO KEEP

TORAH ALIVE WITHIN HIS FIVE STUDENTS?


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Rabbi Meir was a disciple not only of R Akiva but of many

leading sages of the time. Interestingly, he was a disciple of Elis

ben Avuya who became a heretic. He never stopped respecting h

as a teacher and hoping that he would return to the Torah.

R Meir s prominence can be seen by the fact that when the

Mishna was redacted his teaching were seen to be paramount. So much so that we say stam mishn

if a Mishna is stated anonymously) kR Meir (it reflects the opinion of R Meir) (Talmud Sanhedrin

6a). His teachings were the baseline of the Mishan; only when there is dissention are other rabbis

mentioned.

Strangely, as opposed to the other 4 of the students we will be learning about over Chan

uka, R Meir was not known by the name of his father (e.g R Meir Ben X) which is strikingly simila

o his teacher R Akiva. The lack of associated lineage creates an air of mystery about his backgrounnd family. The Talmud in the tractate of Gittin suggest that he is the progeny of converts and de-

cends from Cesar Nero who was wicked and cruel but then converted to Judaism (Talmud Gittin

6a).

R. Meir was married to Beruria who was a formidable scholar in her own right. The only

woman to be named by name as a player in halachic discourse.

R. MEIR HAD A DEEP LOVE OF TORAH THAT MADE IT SUPREME:

:

: R. MEIR SAID: WHOEVER OCCUPIES HIMSELF WITH THE TORAH FOR ITS OWN SAKE, ACQUIRES BY MERIT MAN

HINGS, NAY MORE, THE WHOLE OF THE WORLD IS WORTH WHILE FOR HIS SAKE. HE IS CALLED A FRIEND, A BELOVE

NE THAT LOVES THE ALL-PRESENT, ONE THAT LOVES [HIS FELLOW-] CREATURES. ONE THAT GLADDENS GOD, ONE

HAT GLADDENS MAN; AND IT [I. E. THE TORAH] CLOTHES HIM WITH MEEKNESS AND FEAR, AND FITS HIM TO BE

IGHTEOUS, PIOUS, UPRIGHT AND FAITHFUL; IT ALSO KEEPS HIM FAR FROM SIN, AND BRINGS HIM NEAR TO MERIT

ORIOUS CONDUCT]; AND MEN BENEFIT FROM HIM BY [WAY OF] COUNSEL, SOUND KNOWLEDGE, UNDERSTANDINGAND STRENGTH, AS IT IS SAID, COUNSEL IS MINE AND SOUND WISDOM; I AM UNDERSTANDING, POWER IS MINE; AND

GIVES HIM SOVEREIGNTY AND DOMINION, AND [THE FACULTY TO BE] SEARCHING IN JUDGMENT; AND THEY REVEAO HIM16 THE SECRET MEANINGS OF THE TORAH, AND HE IS MADE AS A WELL THAT EVER GATHERS FORCE, AND LI

A STREAM THAT NEVER CEASES; AND HE BECOMES MODEST, LONG-SUFFERING AND FORGIVING OF INSULT TOWARDHIMSELF; AND IT MAKES HIM GREAT, AND EXALTS HIM ABOVE ALL THE WORKS [OF GOD].

R. MEIR BELIEVED THAT THE TORAH IS ACCESIBLE TO ALL

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R. Meir used to say, Whence can we learn that even where a gentile occupies himself with the study ohe Torah he equals [in status] the High Priest? We find it stated: . . . which if a man do he shall live in them;1t does not say "priests, Levites and Israelites", but "a man", which shows that even if aentile occupies himself with the study of the Torah he equals [in status] the Highriest.


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I find it fascinating that R. Meir had such a good relationship

with all kinds of people: He cared for non-Jews and held the

in such high regard when all around him he saw Romans kill-

ing his loved ones and teachers. He was able to discuss philosophy with the best of

Greek philosophers and Torah with the greatest sages! He was even able to sift through the

eachings of his rebbe and take the Torah and dispense with the heresies!

Clearly his love of Torah and of people was deep and not superficial. Evidently he learned a

ot from his rebbe, R. Akiva and was impressed by his and teachings which boil down to: Love ofothers, love of Torah, and the belief that anyone can become a great scholar even if you come from

nothing.

What he also clearly learned from R. Akiva was to continue to have a strong belief in Hashem de-

pite the tragedies of the Jewish people and of his family. He and his teacher shared the belief that

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Rav Huna said in the name of Rav from R. Meir. And it was stated in the name of R. Akiva:Whatever G-d does must be for the good.

THE LOVE THAT R. MEIR HAD OF THE JEWISH PEOPLE AND ITS TORAH WAS SO

UNBOUNDED THAT IT WAS EXUDED FROM HIS VERY BEING

Besides his relationship with the sages of his time and with the heretic of his time, R Meir als

had an interesting relationship with the Greek Philosophers of his time especially Abnimus. The Ta

mud in the tractate of Chagiga (15b) records them conversing. The Midrash even records R. Meir

visiting him to console him after the loss of his mother. Evidently their relationship was so good th

R. Meir was able to impress upon him the beauty and sanctity of the Torah and of the Jewish peopl

that he felt so passionately about: ()

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All the idol worshipers came to Abnimus and asked if they could marry in to the Jewish people. He said: Gto the synagogues and study halls of the Jews and if you find kids there learning and speaking words of Torathen you will never be able to mix in with them (i.e. destroy them).

R. MEIR HAD A SPECIAL LOVE FOR JEIWH PEOPLE - , - ,'

: ;' , Ye are sons of the Lord your God; when you behave as sons you are designated sons; if you do not behavas sons, you are not designated sons: this is R. Judah's view. R. Meir said: In both cases you are called son

R. MEIR LOVED ALL HUMAN BEINGS

'

R. MEIR SAID:WHEN MAN SUFFERS, WHAT EXPRESSION DOES THE SHECHINAH USE?MY HEAD IS TOO

HEAVY FOR ME, MY ARM IS TOO HEAVY FOR ME. AND IF GOD IS SO GRIEVED OVER THE BLOOD OF THE WICKED

THAT IS SHED, HOW MUCH MORE SO OVER THE BLOOD OF THE RIGHTEOUS!


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Unlike R Akiva and R Meir, much is known about the upbringing and the education of R. Yehuda B

Ilai. He studied with many great rabbis of his generation as well as with his father but his rebbe m

vhak, his closest teacher was R Akiva.

R. Yehuda was instrumental at perpetuating the Torah after the Hadrianic persecutions and acted as

sort of link to the previous generation who had seen the Temple before its destruction. He transmit

many of their images and messages of life before the Bar Kochba rebellion and even of the practice

the Beit Hamikdash that once stood.

The city in which he lived, called Usha in the Southern Galillee, became a center of Torah learning

owing the Bar Kochba rebellion and the Hadrianic persecutions. Many sages came to make a hom

his town. He was one of the most successful of the five rabbis at truly filling the land back up with

light of Torah following the terrible period of darkness.

R.Yehudas halachot are mentioned in every single tractate o

Mishna (except for kinnim) totaling about 600 statements!!

Furthermore, the Talmud in the tractate of Eiruvin (46b) states

whenever there is a dispute between R. Meir (who we learne

about last night) and R. Yehudathe halacha follows R. Yehu

The Talmud offers almost identical statements

about the way in which R. Yehuda prepared for

Shabbos and for Tisha Bav. What theme do you

think it teaches us about the character and personality of R. Yehuda?

, , ,

,' , This was the practice of R. Judah b. Il'ai: On the eve of the Sabbath a basin filled with hot water was brougto him, and he washed his face, hands, and feet, and he wrapped himself and sat in fringed linen robes,7 an

was like an angel of the Lord of Hosts

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. , The following was the practice of R. Judah b. Il'ai. On the eve of the Ninth of Ab there was brought to him

dry bread with salt and he would take his seat between the [baking] oven and the [cooking] stove1 and eat anhe would drink with it a pitcher full of water and he would appear as if a near relation were lying dead befo

him


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ON THE NEXT PAGE YOU WILL SEE TWO DIFFERENTSOURCES ABOUT R. YOSE BEN HALAFTA

-THE FIRST SOURCE teaches us just how deeply R. Yose felt the pain and the

weight of the destruction of the Beit Hamikdash

and the persecution that he lived through.

-THE SECOND SOURCE teaches us just how much he used his incredible wisdom

not to outsmart others but to try to find a compromise between them and avoidcontroversy. In many places in the mishna he finds compromise

between R. Meir and R. Yehuda

Question:

HOW ARE THESE TWO STORIES ABOUT R. YOSE RELATED?

WHAT DOES IT TELL US ABOUT HIS MISSION?

R. Yose Ben Halaftas fame and importance is no less significant than the

sages we have learned about so far. He is mentioned over three hundred times

in the Mishna which is indicative of the stature he held at the time.

R. Yose was born in the city of Tzipori and then studied in various locationsincluding he yeshiva at Yavneh. After spending much time with his closest

teacher R Akiva who took him under his wing and rained him amidst the Ro-

man persecution, R. Yose returned to make his home in the city of Tzipori

once again. He established a yeshiva there as well as a beit din (cou

We find statements in the Talmud which indicate that he did a lot to

velop the city of Tzipori and was known there as a teacher of Jewish

law (Eruvin 86b), as one who made new rabbinic decrees (Sanhedri

19a), and as an homiletic expounder of the Torah (Sanhedrin 109a).

In addition to being a scholar, R Yose ben Halafta was a tanner

(Shabbat 49b)and also had fields that he tended (Shabbat 118b).

He was respected by others and he offered much respect to others.


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R. YOSE BEN HALAFTA CONTINUED.

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. It has been taught: R. Jose says, I was once travelling on the road, and I entered into one of the ruins o

Jerusalem in order to pray. Elijah of blessed memory appeared and waited for me at the door till I finish

my prayer.12 After I finished my prayer, he said to me: Peace be with you, my master! and I replied:

Peace be with you, my master and teacher! And he said to me: My son, why did you go into this ruin?

replied: To pray. He said to me: You ought to have prayed on the road. I replied: I feared lest passers-b

might interrupt me. He said to me: You ought to have said an abbreviated prayer.13 Thus I then learnefrom him three things: One must not go into a ruin; one may say the prayer on the road; and if one doe

say his prayer on the road, he recites an abbreviated prayer. He further said to me: My son, what sound

you hear in this ruin? I replied: I heard a divine voice, cooing like a dove, and saying: Woe to the childr

on account of whose sins I destroyed My house and burnt My temple and exiled them among the natio

of the world! And he said to me: By your life and by your head! Not in this moment alone does it so ex

claim, but thrice each day does it exclaim thus! And more than that, whenever the Israelites go into th

synagogues and schoolhouses and respond: May His great name be blessed!14 the Holy One, blessed

He, shakes His head and says: Happy is the king who is thus praised in this house! Woe15 to the fathe

who had to banish his children, and woe to the children who had to be banished from the table of

their father!

- : ,,

. , - And who is the Tanna who takes account of animosity?It is R. Jose. For it is taught: RJose said: Wherefore are all trusted throughout the year in regard to the cleanness of the

wine and oil [they bring for Temple Else]? It is in order that every one may not go and givand build a high place for himself, and burn a red heifer22 for himself.


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What is interesting about R. Shimon Bar Yochai that distinguishes him slightly from his peers was his relationshi

with R. Akiva. R. Shimon Bar Yochai is able to both be very respectful of R. Akiva and also to argue with him. Hseems to have fully understood the need to learn while respecting others. This is perhaps reflective of the fact that

may have spent more time than any of the other with his rebbe, R. Akiva:R. Shimon learned for thirteen years with R .Akiva in Bnei Brak.

R Shimion Bar Yochai is probably best known because of the story of his thirteen years in the cave:

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Now, why is he [R. Judah son of R. Ila'i] called the first speaker on all occasions?-For R. Judah, R. Jose, anR. Simeon were sitting, and Judah, a son of proselytes, was sitting near them. R. Judah commenced [the discussio

by observing, How fine are the works of this people!15 They have made streets, they have built bridges, they haverected baths. R. Jose was silent. R. Simeon b. Yohai answered and said, All that they made they made for them

selves; they built market-places, to set harlots in them; baths, to rejuvenate themselves; bridges, to levy tolls for theNow, Judah the son of proselytes went and related their talk,16 which reached17 the government. They decreed:

Judah, who exalted [us], shall be exalted,18 Jose, who was silent, shall be exiled to Sepphoris;19 Simeon, who cen

sured, let him be executed.He and his son went and hid themselves in the Beth Hamidrash,[and] his wife brought him bread and a mug of wat

and they dined.20 [But] when the decree became more severe be said to his son, Women are of unstable temperame

she21 may be put to the torture and expose us.22 So they went and hid in a cave. A miracle occurred and a carob-tand a water well were created for them. They would strip their garments and sit up to their necks in sand. The who

day they studied; when it was time for prayers they robed, covered themselves, prayed, and then put off their garmeagain, so that they should not wear out. Thus they dwelt twelve years in the cave.23 Then Elijah came and stood at

entrance to the cave and exclaimed, Who will inform the son of Yohai that the emperor is dead and his decree annulled?24 So they emerged. Seeing a man ploughing and sowing, they exclaimed, They forsake life eternal and e

gage in life temporal! Whatever they cast their eyes upon was immediately burnt up. Thereupon a Heavenly Echcame forth and cried out, Have ye emerged to destroy My world: Return to your cave!25 So they returned and dw

there twelve months, saying, The punishment26 of the wicked in Gehenna is [limited to] twelve months.27 A Heaenly Echo then came forth and said, Go forth from your cave! Thus.; they issued: wherever R. Eleazar wounded,

R. Simeon healed. Said he to him, My son! You and I are sufficient for the world.

In this story it seems like R. Shimon Bar Yochai favors the spir

over the physical to an extreme degree.

How is this attitude related to the story of Channuka and the attitudes of bothe the Greeks and th

Maccabees? Was R Shimon in line with what the Macabees had been fighting for? Why or why no


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Stay tuned to learn about this last student of R. Akiva

via VIDEO With Rabbi Weinberg

(the video will be sent to your email the night before)

channuka learning 2011

Documents