TORAH STUDIES: Chanukah Select Section Shiurim: 24JEWISH ALERTS large selection videos and feeds in each section


האדמור מספינקא מוצאי זאת חנוכה, ב’ טבת, תש’ע

 26.11.2013

כנסו לערוץ תירשמו ותהנו מכל העידכונים – אל תשכחו גם להגיב

הרב יצחק פנגר – השפעת החנוכה.

 02.12.2013

מה ההשפעות הגדולות שכל כך מדברים עליהם בחג החנוכה?

התוועדות חנוכה תשעד

 02.12.2013

התוועדות נר חמישי עם הרב אלון שליט”א
ירושלים תשעד

מרן הרב עובדיה יוסף זצל מהלכות חנוכה תשסז חלק1

מרן הרב עובדיה יוסף זצל הלכות חנוכה תשסז חלק2

שיעור מוצש בהעלותך תשעא הלכה

חנוכה תשע”ד – סודו של החושך – הרב זיו קצבי – המדרשה ליהדות חב”ד רמת השרון

מתוך השיעור השבועי “פסיכולוגיה יהודית בפרשת השבוע”
עפ”י תורת הקבלה ושיטת הבעש”ט. השיעור מתקיים בבית חב”ד
בימי חמישי בשעה 20:30 רחוב בית גוברין 7 רמת השרון
לפרטים 054-5639278 מאי

הרב יעקב חיים סופר חנוכה ויגש, ל’ כסלו, תשע’ב

כנסו לערוץ תירשמו ותהנו מכל העידכונים – אל תשכחו גם להגיב

פרשת מקץ – חנוכה תשע”ד -הרב פינטו שליט”א

Select Section Jewish Holidays Hanukkah : 24JEWISH ALERTS large selection in each section

Chanukah Mamar “Ve’ata Berachachamecha Harabim” 5749 taught by Rabbi Spalter #1

Chanukah Mamar “Ve’ata Berachachamecha Harabim” 5749 taught by Rabbi Spalter #2

Chanukah Mamar “Ve’ata Berachachamecha Harabim” 5749 taught by Rabbi Spalter #3

Hanukkah in Jerusalem Maoz Tsur

27.11.2013

Hanukkah in Jerusalem, the people of Mea Shearim, candles, celebration of lights
Happy Hanukkah

Musa Berlin Clarinet Klezmer Hassidic Nigunim

http://www.clarinet-klezmer.com Musa Berlin is a well known traditional clarinet klezmer of Israel. As a practicing religious man (as Andy Statman), his clarinet playing is very inspirational. Performing in a synagogue add some spiritual dimension to these hassidic tunes. Musa Berlin has a huge repertoire in his head, he is a living anthology of the traditional klezmer. Here he plays some nigunim prior to the Shabbat celebration in Tsfat. Sorry for the pillar which is hiding partially Musa Berlin, but the place was crowded, so enjoy the music, Arik Nitsan http://www.clarinet-klezmer.com

חנוכה – הקשר בין היהודי הנר וחג החנוכה – הרב יעקב אברג’ל

קהילת “משכן פז” באשקלון שמחים לשתף את החברים היקרים בשיעורי התורה המרתקים המתקיימים מידי יום בהיכל בית הכנסת “משכן פז”.
לחצו כאן לצפייה בשיעורי תורה: http://www.abergel.co.il
לחצו כאן להורדת שיעורי תורה: http://www.abergel.co.il/downloads

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שיעורי תורה HD, שיעורי תורה MP3, שיעורים להורדה, הרב יעקב אברגל, הרב גדעון בן משה, שיעורים

בתנ”ך, שיעורים בהשקפה, אמונה, פרשת שבוע, השקפה יהדות, אשקלון, חדשות אשקלון, משכן פז,

אשכולי פז, תורה, הורדה MP3, הורדה HD, הרב, רבנים, רב.
‘Fight Club’ producer: I was an Israeli operativeCleveland Jewish News

A Hollywood producer behind films like “Fight Club,” “Pretty Woman,” “12 Years a Slave” and the upcoming “Noah” has just revealed another interesting line on 

CHASSIDIC DIMENSION: “This is Chanukah” (Chanukah)

Chabad.org
Kislev 29, 5774 · December 2, 2013
Chanukah

“This is Chanukah”

The final day of Chanukah is customarily called Zos Chanukah , “This is Chanukah.”1The simple reason for this name is that the Torah reading for the last day of Chanukah is “Zos chanukas hamizbeiach ,” “This is the dedication of the altar.”2

However, since Jewish custom is itself Torah,3 the saying is to be understood as meaning that this day, as the name implies, “is Chanukah,” i.e., the last day of Chanukah contains what Chanukah is all about.

Why is the eighth day of Chanukah so significant?

We find4 that Bais Shamai and Bais Hillel differed with regard to the manner of kindling the Chanukah lights. Bais Shamai maintained that the lights should be lit in descending order — on the first night, eight lights are lit, on the second night seven, and so on until the final night, when only one light is lit.

Bais Hillel , however, maintains that the lights are lit in ascending order — on the first night one is lit, on the second two, etc., until on the final night all eight lights are lit. The Halacha favors Bais Hillel.

The reason for the disagreement is as follows:5 Bais Shamai is of the opinion that we look at matters as they are in their potential state. Thus, on the first day of Chanukah eight lights are lit, for this day encompasses, in potential, all the days of Chanukah that will follow.

Bais Hillel , however, maintains that we look at things as they exist in actuality. Therefore, the number of lights lit is in accord with the actual number of days of Chanukah — the first day only one light is lit, for in actuality it is but the first day of the festival, and from that day on an additional light is lit each day.

Our Sages relate6 that Chanukah is an acronym for “Eight lights are to be lit, and the law is in accordance with the opinion of Bais Hillel.” That the name of the holiday itself is said to emphasize the opinion of Bais Hillel clearly indicates that on Chanukah particular emphasis is placed on the actual rather than on the potential.

Why?

The argument as to whether one should lean towards potentiality or actuality is in truth a dispute regarding Torah and mitzvos. G-d gave the Jewish people His Torah andmitzvos. Torah and mitzvos therefore reflect aspects of both the Giver and the recipient. We thus find that Torah is not subject to impurity even when studied by an impure individual, for it remains G-d’s Torah.7 On the other hand, a Torah master may forego his own honor, for the Torah is considered to be his property.8

As a result, there are two ways in which Torah is found within this world: reflecting the perspective of the Giver, or reflecting the framework of the receiver, the Jewish people.

Bais Shamai holds the former view. They therefore say that matters of Torah andmitzvos should always be viewed in their potential state, since from the perspective of the Giver, the actual exists with and within the potential.

Bais Hillel , however, is of the opinion that the most important consideration is that Torah and mitzvos affect the Jew as an imperfect created being. Therefore, until a matter has reached fulfillment, nothing has been accomplished — we must look at matters of Torah and mitzvos as they exist in actuality.

If this is so regarding all other aspects of Torah and mitzvos , how much more so with regard to Chanukah, for Chanukah is particularly connected with the recipient. This is because Chanukah differs from all other Torah festivals in that it is of human, Rabbinic origin. Thus, Chanukah in particular reflects Torah and mitzvos from the perspective of the recipient — the aspect of the actual rather than the potential.

It is for this reason that it is only on the final day of Chanukah — when all eight days have been actualized — that we say: “This is Chanukah.”

Compiled from Likkutei Sichos , Vol. XXV, pp. 243-250.

FOOTNOTES
1. See Maamar Boruch Sh’Asah Nissim , Or HaTorahBereishis Vol. V, p. 957 and onward, conclusion of ch. 4.
2. Bamidbar 7:84,88.
3. See Tosafos titled Nifsal, Menachos 20b; MaHaril , quoted in Ramah , Yoreh Deah376:4
4. Shabbos 21b.
5. See also Likkutei Sichos VI , p. 73ff.
6. Avudraham , Seder Hadlokas Neir Chanukah.
7. See Berachos 22a.
8. Kiddushin 32a.
Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson    More articles…  |   RSS Listing of Newest Articles by this Author

TORAH STUDIES: Chanukah Select Section Shiurim: 24JEWISH ALERTS large selection videos and feeds in each section

Miketz Part 1 (english)   Miketz  Part 2 (hebrew)  

Parashat Miketz  Part 3 (spanish, portugeese, italian, german, russian,  turkish)

 Miketz Part 4 (YOUTH/TEEN)       Miketz   The Jewish Woman

TORAH STUDIES: Chanukah

Chabad.org
Kislev 24, 5774 · November 27, 2013
Chanukah

In this Sicha, the Rebbe explains the Mitzvah of the Chanukah lights, and concentrates on two of their features, that they are to be placed by the door of one’s house that is adjacent to the street, or the public domain, and that they must be placed on the left-hand side of the door. These features have a deep symbolism: The “left-hand side” and the “public domain” both stand for the realm of the profane, and by placing the lights there, we are, as it were, bringing the Divine light into the area of existence which is normally most resistant to it. The Sicha goes on to explain the difference between the positive and negative commandments in their effect on the world, and concludes with a comparison between the Chanukah lights and tefillin.

1. The Chanukah Lights and the Mezuzah

The Mitzvah of the Chanukah lights is similar in two respects to that of the mezuzah: Both have to be placed by the side of the door of a house or a courtyard, and both must be set on the outside.1 But there are also two significant differences between them. The mezuzah must be fixed on the right-hand side of the door, and the Chanukah lights set on the left.2 And though both are placed outside, in the case of the mezuzah, this is only to signify where the house or the courtyard begin—to mark the entrance. On the other hand the Chanukah lights are intended specifically to illuminate the outside, the public domain. The mezuzah, as it were, points inward while the Menorah shines outward.

These two points of difference may be connected. For the “public domain” (reshut ha-rabim; literally, “the domain of the many”) suggests the idea of multiplicity or lack of unity; and the “left-hand side” is the name for the source of that life in which there is separation and disunity. “Public domain” and “left-hand side” are therefore related by being symbolic names for the dimension of division and alienation from G-d.3

2. The Mezuzah and the Other Commandments

The precept of mezuzah is said to be equal in importance to all the other Mitzvot together: It is said to include them all within itself.4 So we would expect to find them all sharing the two features which characterize the mezuzah—the idea of the right hand, and of being directed inward rather than towards the outside.

And almost all of them do.

Most have to be performed with the right hand.5 Indeed, burnt offerings were vitiated if they were not offered with the right hand.6 Also, certain commandments must be performed indoors, while those which may be done outside have no integral connection with the idea of the “public domain,” since they may also be performed indoors—in short, they have no connection with place at all.

It follows that the Chanukah lights—which occupy the left-hand side, and are intended for the outside—have a different character to almost every other precept in Judaism.

3. Positive and Negative Commands

This difference between the mezuzah (and all other Mitzvot) and the Chanukah lights is analogous to another distinction—between the positive and negative commands.

The positive commands (can only be performed with objects which) belong to the domain of the permitted;7 the negative to the (non-performance of the) forbidden.

Every performance of a Mitzvah brings spiritual life to the world—in the form of “Divine light.” And the light which is drawn down by the fulfillment of a positive command is of the kind that can be internalized in the act, “clothed” or contained within it. The act “clothes” the light in the same way as the body “clothes” the soul. But a Divine light which can be contained in such a way is finite, taking on the character of that which contains it.8 It cannot descend to the realm of the impure or forbidden, for the character of the forbidden is that of a negation of G-d’s will, and this is a character which a light which emanates from G-d cannot take on.

On the other hand, the light which inhabits this and which is released by the fulfillment of a negative command, is infinite. It cannot be contained by the forbidden (or indeed by any) act, nor does it share its character, and so it can be released not by performing it, but only by refraining from it. Indeed, only an infinite light could descend this far into impurity, being, as it were, undimmed where it shines.

And the Chanukah light is of this infinite kind, because it brings light to the “left-hand side” and the “public domain”—both symbols of impurity and alienation from G-d.

In fact the Chanukah light goes beyond the negative commandment for it is, in itself, a positive command. Refraining from a forbidden act may negate it. But the Chanukah lights do not negate but illuminate and purify the world of “outside”—just as a positive command purifies the world of “inside” (i.e., the permitted).

And this is the connection between the Chanukah lights and the Torah, which is itself called a “light.”9 For the Torah also concerns itself with (specifying) the acts which are forbidden and the things which are impure. And through studying the Torah, the sparks of holiness embedded in the realm of the forbidden are released and elevated.10

4. The Chanukah Lights and Tefillin

It is known that the seven commandments which the Rabbis instituted, one of which is the command of the Chanukah lights, derive ultimately from commandments to be found in the Torah.11 So there must be amongst the Torah commandments one which is an analogue of the lights of Chanukah, one which brings the Divine light into the “left-hand side” and the “public domain.” And this is the Mitzvah of tefillin. For the hand-tefillin are worn on the left arm (the weaker arm, i.e., the left if the person is right-handed), and the reason is, as explained in the Zohar,12 that the “Evil Inclination” (the “left side of the heart”; the voice of emotional dissent to G-d’s will) should itself be “bound” into the service of G-d. And the head-tefillin must be worn uncovered and exposed so that “all the people of the earth shall see that the name of the L-rd is called upon you; and they shall be in awe of you.”13 Its purpose, then, is to reveal G-dliness to “all the people of the earth” and to cause them to be “in awe.” So it is, that the tefillin, like the Chanukah lights are directed to the “left-hand side” and the “public domain”—towards that which lies “outside” the recognition of G-d.

In the light of this we can understand the Rabbinic saying that “the whole Torah is compared to (the commandment of) tefillin.”14 The tefillin have, like Torah, the power to effect a purification even in the realm of the profane.

5. The Mitzvah of Tefillin

On Chanukah one has to give an extra amount of charity,15 “both in money and in person,”16 both material and spiritual charity. And since the Mitzvah of tefillin has, as we have seen, a special connection with the lights of Chanukah, Chanukah is itself a particularly appropriate and pressing time to devote to the work of the “tefillin campaign,” helping as many other Jews as possible to participate in the Mitzvah.

And when one brings it about that another Jew fulfills the Mitzvah of tefillin, then, as it is recorded in the Mishna, “a Mitzvah draws another Mitzvah in its train.”17 If this is true for any Mitzvah, all the more is it true of tefillin to which are compared all the other Mitzvot.18 And so from the seed of this single observance will grow, in time, the observance of all the others.

The miracle of Chanukah is apparent not only in the fact that “for Your people Israel You worked a great deliverance and redemption as at this day’’—a deliverance from a people who were “impure,” “wicked” and “arrogant,” and despite their being “strong” and “many”; but also in the result that “afterwards Your children came into Your most holy house, cleansed Your Temple, purified Your Sanctuary, and kindled lights in Your holy courtyards.”19

And so it is with tefillin. By the observance of this Mitzvah, not only is a “deliverance and redemption” achieved from “all the people of the earth”—for since they will be “in awe of you,” they will no longer stand in opposition to Israel, but will be as if “our hearts melted, and there was no courage left in any man because of you.”20 But also, and as a consequence of the Mitzvah, “Your children (will come) into Your most holy house”—into the Third Temple which will be revealed speedily on earth, as a sign of the Messianic Age.

(Source: Likkutei Sichot, Vol. V pp. 223-7)

FOOTNOTES
1. Shabbat, 21b; Menachot, 33b.
2. Shabbat, 22a.
3. Torah Or, 42c. Ner Chanukah of 5643 and 5704.
4. Siddur (of Rabbi Schneur Zalman), p. 275a.
5. Cf. Shulchan Aruch, Orach Chayim, ch. 2.
6. Rambam, Hilchot Bi’at Hamikdash, 5:18.
7. Cf. Shabbat, 28b.
8. Torah Or, 52d. Likkutei Torah, Pekudei, 6d.
9. Proverbs 6:23.
10. Cf. also Likkutei Torah, Re’eh, 30b and 31b.
11. Tanya, Part IV, 29.
12. Part III, 283a.
13. Devarim 28:10. Berachot, 6a.
14. Kiddushin, 35a. Cf. also Midrash Tehillim (1:2): “Fulfill the Mitzvah of tefillin, and I will count it as if you had toiled in Torah by day and by night.”
15. Magen Avraham, in Shulchan Aruch, beg. Hilchot Chanukah.
16. Peri Megadim, Ibid.
17. Pirkei Avot, 4:2.
18. As is the literal meaning of the Talmud quoted in note 14, above: that the Mitzvot of the Torah are all compared to tefillin.
19. V’Al Hanissim prayer.
20. Joshuah 2:11.
Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe    More articles…  |   RSS Listing of Newest Articles by this Author

Hanukkah, Part 5, Shiurim. 24JEWISH ALERTS Jewish Holidays

Chapter 3 Halacha 10 11 12

24.11.2013 A virtual video shiur with Hebrew text and English narration by the Bostoner Rebbe shlit”a on his series of the Rambam with Peirush HaMeir on Hilchos Chanukah.
A joint project Machon Nesher HaGadol – Joseph and Rae Gann Family
Under the direction of Bostoner Rebbe & American Friends of Mosdos Boston
Visit our homepage at sites.google.com/site/rambamboston

The Attitude of Gratitude

24.11.2013

Available on naaleh.com at:http://www.naaleh.com/viewclass/3067/…

In this class (shiur) Mrs. Dina Schoonmaker gives insight into Chanukah and gratitude Available online in streaming video, and for download in mp3 and mp4 (Ipod video) formats

Chanukah – Pieces Of Peace

24.11.2013

Available on naaleh.com at:http://www.naaleh.com/viewclass/3069/…

In this class (shiur) Mrs. Shira smiles gives insight into ChanukahAvailable online in streaming video, and for download in mp3 and mp4 (Ipod video) formats

Section Chanukah Chanukkah Hazzanut & Simcha Channel: 24JEWISH ALERTS large selection videos and feeds in each section

Mordechai Dubin – Oh Chanukah

Rabbi Mordechai Dubin sings ‘Oh Chanukah’ at the Jewish Children’s Library in Los Angeles on December 7th, 2008.

Cantor Yaakov Lemmer Sings Zochreinu L’chaim With The Jerusalem Cantors Choir In Budapest Hungary

Cantor Yaakov Lemmer sings Zochreinu L’chaim with The Jerusalem Cantors Choir led by Maestro Binyamin Glickman. The concert took place before a packed audience on September 1st 2008 at The Jewish Culture Festival in Budapest Hungary. Performing along with Cantor Lemmer were Cantors Azi Schwartz, Cantor Ben Zion Miller and Cantor Laszlow Fekete.

Moydim,Moscow Male Jewish Cappella,cantor J. Malovany,Alexander Tsaliuk

WARSZAWA SINGERA
IV FESTIWAL KULTURY ŻYDOWSKIEJ
02 — 09.09.2007; Moydim, M. Vladovskiy; solo J. Malovany;
To purchase full-size high fidelity versions of these videos, please contact: In the USA, Stanley Steinberg: sjsteinberg@earthlink.net;
(619) 713-3282; Or via Transcontinental Music at http://www.trancontinentalmusic.com;
Alexander Tsaliuk

Cantor Abraham H. Wolkin – (1) Umipne Chatoeinu

Born March 19, 1918 in Brooklyn, New York. Trained with legendary Cantor Yossele Rosenblatt .By age 13 considered a Vunder Kind Chazan. Became a member of the Metropolitan Opera Chorus in 1939. Officiated as Cantor (1952-1992) during Rosh Hashana , Yom Kippur, Sukkot, Pesach and Shavuot at Charles and Lillian Brown’s Hotel, Loch Sheldrake, NY. Engaged as official Cantor at Chateau D’Or, a catering facility in Brooklyn, NY. Performed In Finland, Norway, Sweden, Denmark, Israel as well as in the United States at Madision Square Garden, Times Square and Brooklyn College. Licensed by the State of New York as a Mesada Kedushin which afforded the entitlement of performing wedding and bar mitzvah ceremonies and acquiring the title of Reverend Cantor. Officiated at 2000 marriages at various venues. In the 1980’s featured on Joe Franklin’s Channel Nine television program as well as Ruth Jacobs’ Jewish Home Hour on WEVD radio. Author of autobiography, “My Life as Cantor” which can be found on the Jericho Jewish Center website, http://www.jerichojc.com. under the subheading “Cantor’s Files – Member Works”

Yaakov Lemmer Chuppa An Aaron Teitelbaum Production

Yanky Lemmer Singing A Chuppa At The Palace On January 25 2012, Conducted by Yisroel Lamm An Aaron Teitelbaum Production

Cantor Moshe Oysher – Venislach

Moishe Oysher: Music

Born in 1907 in Bessarabia, Imperial Russia (Moldova) and died in 1958 in New York. Although he may have come from a family of cantors going back six generations, he seems to have been drawn to the stage and popular entertainment from an early age. Oysher joined a Canadian travelling Yiddish theatrical troupe in 1921 and moved to New York City in 1923. By 1932 he had started his own company, entertaining in the USA and South America. After returning to the USA from Buenos Aires in 1934, he had difficulty finding work in New York’s Yiddish Theater. When he was offered the opportunity to sing for the High Holy Days at the First American-Rumanian Synagogue in NYC’s Lower East Side, he accepted the position and became a cantorial sensation!

Despite his great success as a cantor Moishe Oysher was ever the entertainer and became quite famous for his starring roles in three Yiddish films including, “The Cantor’s Son” (1936), “The Singing Blacksmith” (1938), and “Overture to Glory” (1940). He was also a successful recording artist.

Moishe Oysher was able to combine his passion for the Chazzanut with his love of performance, creating a crowd-pleasing style that thrilled audiences in synagogues and theaters. His recordings represent the world of our fathers and grandfathers who appreciated Oysher’s rich voice and fiery style.

חיים ג’רבי פתיחה ביאת שורי קונצרט שירה ופיוט2

הקונצרט שירה ופיוט מס’ 2 27/12/2011
בליוי הנגנים:
חיים ג’רבי: קנון.
איציק עטיה: כינור.
יהודה יונה: עוד.
אברהם כהן: דף.
יעקב פרץ: דרבוקה.
מקהלה: החזן דוד צליח, החזן יונתן צליח, שלום אריאלי, והילד נהוראי אריאלי
פיטניים: חיים ג’רבי, נתנאל כהן, יוסף חיים כהן, והילדים אריה פרטוש, נהוראי אריאלי.
בביהכנ”ס הכל יעקב נר שמיני של חנוכה.

Cantor Shmuel Shitrit – vehu rachum

Vehu rachum – rosenblat yosale

Chazzan Chaim Adler – Malchutecha

Chazzan Chaim Adler, chief cantor at Tel-Avivs Great Synagogue, with MODIIN’s Choir. Recorded at first Selichot Service September 20 2008 midnight

משה חבושה סוכות תשע”א בלעדי לפורטל חזנות ופיוט

יחיאל נהרי אל לעד לי לעד בלעדי לפורטל חזנות ופיוט

טלפון להזמנות 0547/49-29-39 רוצים עוד כנסו לאתר http://chazanut-piyut.blogspot.co.il/

Section Chanukah Stories and Songs for Children & Simcha Channel: 24JEWISH ALERTS large selection videos and feeds in each section

8 Lights: Hanukkah Song 2013, The B Boyz

18.11.2013

The B-Boyz (Ben, Jake, and Max Borenstein) return to bring back the lights and celebrate Hanukkah 2013, even with Thanksgiving in the middle. It is a parody using the instrumental of the original song “Tom Ford” by Jay-Z.

Lipa Schmeltzer “Believe in a Miracle” Music Video

Once again, producer Danny Finkelman has teamed up with superstar Lipa Schmeltzer for a feel-good Chanukah video that captures the overwhelming joy and wonder of this most special of holidays.
Together with composer and executive producer Cecelia Margules, the trio presents Believe In A Miracle, an enthusiastic anthem to the Festival of Lights, as well as an exuberant reminder that even during difficult times, miracles are all around us on a daily basis.

“Like so many others, all three of us were adversely affected by Hurricane Sandy, and our brothers in Israel have also been living under very trying circumstances,” said Finkelman. “Yet despite the very serious difficulties that Jews worldwide have been facing in recent weeks, we found ourselves surrounded by miracles both large and small”

“As we celebrate Chanukah we want everyone to bask not only in the glow of the Chanukah candles but also in the knowledge that our mission here is to turn the darkness into light, and that is the biggest miracle of them all” added Ms. Margules.

A dazzling show of lights, combined with dancing and music that captures the magic of Chanukah, Believe In A Miracle also carries a timely message about strong family values as well as the importance of sharing the light of Judaism with everyone around us. Produced by Finkelman and Mauricio Arenas, and music by Ruli Ezrachi ‘Believe In A Miracle’ features cameo appearances by Yossi Piamenta, Yanky Katina and Choni Goldman.

Directed by: Danny Finkelman
במאי: דני פינקלמן

Executive Producer: Cecelia Margules
מפיקה בפועל: ססליה מרגוליס

Produced by: Danny Finkelman and Mauricio Arenas
מפיקים: דני פינקלמן ומאוריציו אראנס

Musical production by: Ruli Ezrachi
הפקה מוסיקלית: רולי אזרחי

Director of photography: Sean Sinderbrand
צלם ראשי: שון סינדרברנד

Choreography: Zvika Bornstein
כוריאוגרפיה: צביקה בורנשטיין

Production designer: Mauricio Arenas
מעצב הפקה: מאוריציו אראנס

Edited by: Michael Puro
עריכה: מייקל פיורו

Rolling Credits:

Associate producer: Tzippy Finkelman
מפיקה: ציפי פינקלמן

Assistant Director: Tzvi Waldman
עוזר במאי: צבי וולדמן

Camera assistant: Eric Bejarano
עוזר צלם: אריק בז’ארנו

2nd Camera assistant: Jon

Production assistant: Ron Aharon
עוזר הפקה: רון אהרון

Additional footage: Cristobal Rey
צילום נוסף: קריסטובל ריי

Song composed by: Cecelia Margules
לחן: ססליה מרגוליס

Lyrics by Danny Finkelman and Lipa
מילים: דני פינקלמן וליפא

Boys choir: Shira Chadasha boys choir
מקהלת ילדים: שירה חדשה

Choir conducted by: Nachman Seltzer
מנצח המקהלה: נחמן סלצר

Lipa recorded by Ruli Ezrachi
ליפא הוקלט ע”י רולי אזרחי

Guitar by Nachman Drier
גיטרות: נחמן דרייער

Party design by: Debby Design
עיצוב מסיבה: דבי ג’רופי

Catering by Yanky Klein “Gourmet Butcher”
קייטרינג: יענקי קליין – גורמיי בוטשר

Makeup by Esti Pruss
איפור: אסתי פרוס

Hall by Levy’s catering
אולם: לוי פייגינסון

Special cameo appearance by
Yossi Piamenta
בתפקיד אורח: יוסי פיאמנטה

Participants:

Aharon Hershkop
Moishe Hershkop
Choni Goldman
Yanky Klein
Edimy Michel
Esti Pruss
Mendy Pruss
Moshe Mendelevitch
Ari Kurlander
Rochi Kamman
Moshe Kamman
Menachem Kammen
Moishy Horenstein
Yaanky Katina
Eli Levy
Ron Aharon
Meitari Jerufi
Ari Jerufi
Tzippy Finkelman
Shmulik Finkelman
Saral’e Finkelman
Mendel Finkelman
Shabi Soffer
Mica Soffer
Cecelia Margules
Rosenblum family
Ruli Ezrachi
Dovid Stein
Dr. Jeffery Weber
Gedalia and Gladis Kohler
Gittel and moshe susskind
Feigy and Menachem Rosenblum
Yitzik Shalita
Shea Kish
Mendy Taub
YMB

Doll by Carolina Andrea Deb Parra
עיצוב בובה: קארולינה אנדריאה דבפארה

Special Thanks to

R’ Menachem and Feige Rosenblum
Yanky Klein, Gourmet Butcher
Dvori and Chaim Jerufi
Esty Pruss
Levi Hillel
Rabbi Gavriel Avichzar
Mendy Chen
Moshe Okunov
Mike Mandel
Nachman Seltzer

Set photography by Edimy Michel
צילום: אדימי מישל

Press release by Sandy Eller
כתיבה: סנדי אלר

Produced by: Sparks Next
הפקה: ספראקס נקסט

Also available on

Cecelia Margules presents:
The “Believe in a Miracle” collection

Check out the latest projects on http://www.sparksnext.com

The Chanukah story for kids, from G-dcast

Share Chanukah story with friends and kids with this easy to understand story about why Jews celebrate miracles. A great introduction for kids 6 and up.

http://www.g-dcast.com/chanukah
Download the Curriculum: http://www.g-dcast.com/chanukah-lesso…

Shalom Sesame: Veronica Monica and the Story of Chanukah

Veronica Monica, an animated reporter, gives an eyewitness account of the story of Chanukah.

For more videos, games, and parent resources, check out: http://www.shalomsesame.org.

From the creators of Sesame Street, Shalom Sesame is a cross-platform media initiative developed to introduce American children to Jewish culture, Hebrew language and the diversity of Israel.

רש”י -תולדות חיו – סרטים מצוירים לילדים

ערוץ הידברות ודסטני הפקות בסרט אנימציה מיוחד לילדים (וגם למבוגרים) על רבי שלמה יצחקי – רש”י הקדוש. תולדות חייו, אמונתו היוקדת, וכמובן מפעל פרשנותו לתורה. ( סרטים מצוירים לילדים )
http://www.hidabroot.org/MediaDetail….

Chanukah Style – A Gangnam Style Parody

2012 Hebrew School Program at The Shul of Bal Harbour.

In honor of the Jewish festival of Chanukah, the Hebrew School kids made this video to help spread the message of light and peace to the world.

Almost 2000 years ago the Syrian Empire had control of Jerusalem. They outlawed many Jewish observances and defiled the Holy Temple. A Jewish revolt, led by the Maccabees, was miraculously victorious over the much stronger Greek army. The miracle continued when, on returning to the Temple, they only found enough oil to light the Menorah (candelabra) for 1 night, and it lasted for 8!
To commemorate this miracle, Jews all over the world light the menorah for 8 nights every Chanukah.

 

Kislev 18, 5774 · November 21, 2013
Get Your Chanukah Gear!
Hey Kids,

Got your menorah? Your apron? Your recipes?
Chanukah begins in less than one week!

See these links for everything you need to know about the holiday: crafts, recipes, games, comics, and over 25 Chanukah videos just for kids!

Have fun preparing!
Your Friends @ Chabad.org/kids (jewishkids.org)

This Week’s Features

Watch a group of 5 year-olds re-enact this drama

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Get the full Chanukah story, as told by the flames themselves!

Follow Joey, as he discovers an important lesson from the miracle of Chanukah