Dani’EL 8. 21 – 22 - The he-goat, the kingdom of Greece, and the large horn that is between the eyes is its first king. As for the broken one, in whose place four arose, four kingdoms will arise from one nation, but lacking its strength.

Verse 21 speaks about Alexander the not so great, who conquered the Persians in 336 BCE. Verse 22 refers to the four kingdoms (Syria, Egypt, Greece, Israel) that came out of Alexander’s control, empire after his death in 323 BCE. Yet there were even more specific details given by Dani’EL.

Dani’EL 8. 23-25 – At the end of their kingdom, when the sinners are annihilated, a brazen faced king, an understander of mysteries, will arise. His power will grow, but not through his own power, and he will destroy mightily; he will succeed and accomplish, and will destroy mighty ones and the nation of holy ones, because of his cunning, and because he will proceed with deceit in his hand, he will grow proud in his heart… He will destroy many in peace, but he will stand up against the Master of masters and he will be broken, not through a [human] hand.

Verse 23 is a reference to Antiochus who desecrated the Temple. Verse 25 refers to the peace treaties Antiochus made and then broke and that in the end he died through a miraculous illness (Fever). The fanatical persecution by the Seleucids is predicted along with the deliverance by Hashem.

Let’s get Hebraicly correct,the term is not called: Chana-kah. Look at the Hebrew: חֲנֻכָּה Chet, Nun, Kaf, Hey with vowels:  Patach, Kubutz and Kametz. The term is called CHA-NEW-KA say it correctly and it means a lot more than dedication or re-dedication.  We gain the word Cha’nukah from the root words: CHA’NACH and YACHANOCH which mean: To initiate, teach; to dedicate, to consecrate. Which you can see in the Hebrew from the Langenscheidt Pocket Hebrew Dictionary. We find root words in an even older Hebrew dictionary in the Huzat Mzfah Yerushalayim Dictionary early part of the 19th century states such roots words as CHENUCH means: Education, accustoming, bringing up, training, inauguration, practice coming from CHENUKI educational. 

Thus CHA’NUKAH means: To initiate, teach, to dedicate, to consecrate, educate, accustom, to bring up, train and to put into practice. Thus this Moed is לְתַרְגֵל our practice concentrating on the words we pronounce at this time: NES GADOL HAYAH POH- A Great Miracle Happened Here. Thus all of our Moedims are in fact practices for the great which shall come in Ha’Olam Ha’Bah Ha’Gan Eden, with the coming of Mashiach. POH (Here), SHAM (There).
---------------------------------------------------------------------------------------------------------------------------------------------
Yedidya who is our Azar to the Yeshiva and to myself shared the following articles with me worth sharing from a Sephardic, Mizrahi, Cochin way of observing Cha’nukah. We use oil, not candles.  

First Yedidya states: Sephardic Mizrahi Cochin Jews light one Menorah not many during Cha’nukah and we do not put it in windows and we don’t give presents or play driedel. And we use oil not candles!  Rabino Aminadav well in fact this gift giving premise during Cha’nukah came about in the 50’s thus we Sephardic Mizrahi Jews do not give gifts, exchange cards or any of the Goyim commercializational attributes associated with pagan Christmas. Candles can be used if one doesn’t have a menorah that uses oil and wick, but oil and wick is preferable and is what was used in Ha'Beit Ha’Mikdash.
---------------------------------------------------------------------------------------------------------------------------------------------
The Rabbi Jacob S. Kassin Memorial Halacha Series
Authored by Rabbi Eli J. Mansour (12/9/2016) states:
* * * * * * * * * * * * * * * * * * * *
Description: Hanukah: How to Prepare an Oil Menorah

The Poskim discuss the ideal way to set up an oil Menorah. Hacham Bension writes,as quoted in the Sefer Ner L'sion (8:29), that it is preferable to first prepare the wicks and then add the oil. This is the order found in the Ben Ish Hai’s “L’Shem Yihud” (preparatory prayer) for lighting Hanukah candles. Hacham Bension cites the work Galya Raza, who prescribes this for Shabbat candles. He also cites the Gemara in Masechet Yoma and the Rambam (Hilchot Temidim U’Musafim 3:12) which indicate that this was the way the Kohen would prepare the Menorah in the Bet Hamikdash. It follows that preparing the Hanukah Menorah should ideally be the same, but this is not mandatory.

The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) (671:32), in the name of the Yafe LaLev, recommends adding water to the cups of the Menorah, so that the oil floats to the top. This alluded to the elevation of the Jewish people, likened to oil, over their enemies, akin to water.

Although using ready-made oil cups for a Menorah is permitted, one who does so is not able to fulfill these Hidurim-enhancements of the Misva. He also loses the opportunity to engage in Tirha D’Misva-toiling for the sake of the Misva by manually preparing the Menorah each night.

SUMMARY
Ideally, one should manually prepare the oil Menorah, first inserting the wicks and then adding the oil. It is praiseworthy to add water to the oil.
------------------------------------------------------------------------------------------------------------------
The Rabbi Jacob S. Kassin Memorial Halacha Series
Authored by Rabbi Eli J. Mansour (12/8/2016)
* * * * * * * * * * * * * * * * * * * *
Description: Hanukah-The Proper Time to Light the Menorah

There is a disagreement between the Rishonim regarding the proper time to light the Chanukah Menorah. The Rambam states that it should be lit at “Shki’at Ha’Hama” (sunset), whereas the Rosh and the Tur hold that the proper time is “Set Ha’kohavim” (nightfall). Maran rules that the Menorah should be lit “Im Sof Shki’ata”-at the end of sunset. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) understand this to mean nightfall, in accordance with the Rosh and the Tur. 

Hacham, Ovadia and Hacham Bension concur that nightfall is 15-20 minutes after sunset. It should be noted that Maran also rules that one should not light earlier or later than the prescribed time. If one lights too early, it is still light outside and the candles are not noticeable. Hacham Bension writes that one should not light later than 50 minutes after sunset Of course, if one missed that time he can still light afterwards, B’diavad-after the fact.

SUMMARY
The preferred time for lighting the Menorah is 15-20 minutes after sunset until 50 minutes after sunset.
-----------------------------------------------------------------------------------------------------------
The Rabbi Jacob S. Kassin Memorial Halacha Series
Authored by Rabbi Eli J. Mansour (12/15/2016)

* * * * * * * * * * * * * * * * * * * *
Description: Reciting the Berachot Before Hanukah Candle Lighting; Customs for After Candle Lighting; Positioning the Candles

Before one lights the Hanukah candles on the first night, he recites three Berachot: “Le’hadlik Ner Hanukah”; “She’asa Nisim”; and “She’heheyanu.” On all other nights of Hanukah, one recites the first two Berachot but omits the Beracha of “She’heheyanu.”

According to Sephardic custom, the proper text for the first Beracha is “Le’hadlik Ner Hanukah,” as opposed to “Le’hadlik Ner Shel Hanukah.” This is in contrast to the Beracha recited over the Shabbat candles, for which we recite the text of “Le’hadlik Ner Shel Shabbat.” The Halachic authorities explain that the phrase “Ner Shel Shabbat” indicates that one derives personal benefit from the light of the candles. This text is therefore inappropriate for the Hanukah candles, from which Halacha forbids deriving any sort of personal benefit. Furthermore, the omission of the word “Shel” in the Beracha over the Hanukah candles results in a total of thirteen words, which corresponds to God’s thirteen attributes of mercy. The second Beracha, “She’asa Nisim,” also has thirteen words, for the same reason. Together they bth equal ‘26’, which is the numerical value of the name of Hashem..

A Ger (convert to Judaism) may recite the text of “She’asa Nisim La’abotenu” (“who performed miracles for our forefathers”), despite the fact that his forefathers did not belong to the Jewish people. If he prefers, he may recite instead the text of, “She’asa Nisim Le’Yisrael” (“who performed miracles for Israel”).

The Beracha of “She’asa Nisim” concludes with the phrase, “Ba’yamim Ha’hem Ba’zman Ha’ze”; it is incorrect to recite, “U’ba’zman Ha’ze.”

One should recite these Berachot with proper concentration and enthusiasm. The authorities add that one should dress for Hanukah candle lighting the same way he dresses for prayers in the synagogue, in order to give honor to the angels who come to his home for this special Misva.

After lighting the Hanukah candles, one should recite the hymn, “Hanerot Halalu,” which contains thirty-six words, corresponding to the thirty-six candles lit over the course of the eight days. It is then customary to recite “Mizmor Shir Hanukat Ha’bayit” (Tehilim 30), and then to recite seven times the final verse of Tehilim 90 (“Vi’hi No’am”) and Tehilim 91 (“Yosheb Be’seter Elyon”).

Each night of Hanukah (starting from the second night), the newest candle is positioned to the left of the previous night’s candle. Thus, on the first night one positions the candle on the extreme right, adding one candle to the left each subsequent night. When one lights the Hanukah, he lights from left to right, meaning, the newest candle first.
The Rabbi Jacob S. Kassin Memorial Halacha Series
Authored by Rabbi Eli J. Mansour (12/16/2016)
* * * * * * * * * * * * * * * * * * * *
Dedicated Today Eugene Atlan, z"l
Arnaud Bensoussan
leilui nishmat Mordechai ben Tsemach z"l
To dedicate Daily Halacha for a day please click http://www.dailyhalacha.com/. Thank you.

* * * * * * * * * * * * * * * * * * * *

Description: The Importance of Lighting Hanukah Candles at the Proper Time

The Talmud teaches, “Habiba Misva Be’shata” – “a Misva is beloved in its proper time.” This means that God cherishes Misvot that one performs at the preferred time, immediately, without any delay, which demonstrates the importance he affords to the Misva. In fact, the Gemara establishes that if one performs a Misva “Ke’ma’amara” – precisely as it was intended to be observed, then he will never receive bad tidings, as the power of the Misva will protect him.

The verse states in Kohelet (8:5), “Shomer Misva Lo Yeda Dabar Ra” – “One who ‘guards’ a Misva shall know no evil.” The word “Shomer” can be understood as referring to anticipation and excitement, as in the verse, “Ve’abib Shamar Et Ha’dabar” (“and his father looked forward to the matter” – Bereshit 37:11). Yaakob Abinu waited anxiously, with anticipation, for the fulfillment of Yosef’s dreams. Similarly, the verse in Kohelet refers to somebody who is “Shomer Misva” – who looks forward with great excitement and anticipation to the Misva, and rushes to perform it at the first opportunity, rather than delaying it. Such a person “shall know no evil” – will be spared from harm, as the merit of the Misva will protect him.

A remarkable story is told of the Roke’ah (Rabbi Elazar of Worms, Germany, 1160-1237), who lived in a low-lying city that was protected by a dam, which kept away the water of the nearby river. Once, the area experienced an infestation of swordfish, which came and gnawed at the dam. This put the entire city in grave danger, as the waters would flood the city if the dam broke. The king blamed the Jewish community for this crisis, and summoned the Roke’ah to his palace. He warned that if the swordfish did not leave the dam within the next three days, all the city’s Jews would be ordered to leave the city.

The Roke’ah accepted the warning, and assured the king that he would be able to send the swordfish away – on condition that the king provide the Jews of the city with wine for the celebration of Purim the following day. The king agreed, and gave the Rabbi money to purchase all the wine the Jews would need for their Purim celebration.

The Jews of the area celebrated Purim like they never had before, with great joy and festivity. That same day, the swordfish suddenly left.

The Jews had observed a Misva with great joy, excitement and intensity – and they were thus spared from harm.

The Rambam describes the Misva of the Hanukah candle lighting as a “Misva Habiba Ad Me’od” – “an exceedingly beloved Misva.” By performing this Misva at its proper time, we perform a double “beloved” act: the Misva itself is “beloved,” and a Misva performed at the ideal time is also “beloved.” We cannot even imagine how cherished such a Misva is before God, how we endear ourselves to Him by performing such a special Misva at the proper time.

It therefore behooves us to make every effort to light the Hanukah candles at the earliest time, which is approximately 4:50 PM (in the NYC area). This is particularly so if one in any event is home and has the opportunity to light at that time. Rather than waiting until later in the evening, after dinner, he should go the synagogue, recite Minha and Arbit, and then light the Hanukah candles with his family at the proper time. We will then, God willing, be deserving of the Almighty’s special grace and protection, and be privileged to hear only favorable news, and be spared all bad tidings.

To dedicate Daily Halacha for a day please click http://www.dailyhalacha.com/. Thank you.