Date: Wed, 8 Dec 1999 07:36:45 +0200 (IST)
B"H

                             "Path Markers"
                                Miketz:
                          By: Yaacov Silverstein
                       e@mail: hm16@popeye.cc.biu.ac.il
                  HomePage: http://faculty.biu.ac.il/~hm16/
                                Year:  5760
This Weeks Dvar - Torah was prepared in the memory and merit of:
 My grandfather:  Rav Yitzchak Zev Ben Yisroel Mordechai Hakohen Solomon Z"L 

Note:
----

Chanukah 5760:

Please have a look at Halachot for Chanuka at:

http://faculty.biu.ac.il/~hm16/chanukah.htm

And watch the virtual Menorah at: http://faculty.biu.ac.il/~hm16 starting Chanukah B"H.

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

Pasuk (41:45):

"...And he gave him Asenath daughter of Pote-phera, chief of On, for a wife."

Rashi explains that Poti Phera is Potiphar.

The Alshich explains that by Potiphar giving his own daughter to marry Yosef, vindicated Yosef in the eyes of the Egyptians
from the charge that he had assulted Potiphar's wife.

The Yalkut explains that Asentah swore to her father that Yosef was innocent and she told him what really happened.
In her merit, she was eventually privileged to marry Yosef.
There is a great connection between the case of Yehuda and Tamar & Yosef and Potiphar's wife.

Both Tamar and the wife of Potiphar had positive motives, they both wanted to found families in Israel.  Potiphar's wife had
forseen by astrological signs that she was destined to be ancestress of children by Yosef - she didn't know if it would be
from her or her daughter.

The Sefer Oznayim L'Torah asks that both Tamar and Potiphar's wife acted "L'Shem Shamayim.  However, Tamar merited that kings
came out of her, and she even merited that the kingdom of David came from here.  While the wife of Potiphar is looked down
upon, as a curse and as a negative person, in the eyes of Chazal?

At times we may see a person doing an act which seems to be wrongful, yet he claims and believes that he is doing it "L'Shem
Shamayim".

How can one tell if his "L'Shem Shamayim" is real and that he is not just putting on a show?

One must look at how one reacts to obstacles in their doubtfull path.  If one sees the obstacles and reacts by saying, "maybe
my actions were wrong and Hashem doesn't want me to act that way", and thus he changes his path, this is a sign that he really
acted "L'Shem Shamayim".

This was Tamar, for at the time where she was taken out to burn for what Yehuda thought was a wrongful act, she reasoned that
"If he admits it voluntarily, well and good; if not, let them burn me, but let me not publicly disgrace him".  She was willing
to give up everything, this proved her true "L'Shem Shamayim".

However, by Potiphar's wife, she acted just the opposite, when she found obstacles in her path, she ignored them and removed
them from her path.  She even went as far as slandering Yosef in public, this was the exact opposite of Tamar.  This is why we
say that she acted upon her own selfish needs and not "L'Shem Shamayim".

Let us all keep this in mind the next time we act and claim to others that our actions are "L'Shem Shamayim", may we all be
able to act "L'Shem Shamayim", and back up our words when we hit those obstacles.

  

Halacha:


Chanukah on Shabbos: 

-------------------

On Erev Shabbos we first light Chanukah candles, and then Shabbos candles. 
Even though the candles are lit before the proper time, the Berachos are said just like during the week. 
If a man lit the Shabbos candles first, and he still did not accept upon himself Shabbos(and it is before Shabbos enters), he
may light Chanukah candles. This is not so by women, for once they light Shabbos candles, it is considered that they already
have accepted Shabbos. 

In a case where she did light Shabbos candles first, another person may light for her, and he should say the first Beracha.
The other Berachos, she may say herself.(M.B)


One should light the Chanukah candles after "Plag Ha-Mincha" (about 1 1/4 Shaah Zemanios before Tzays Hakochavim). 
One should make sure to put more oil and longer lasting wicks than he usually puts, enough that the candles should stay lit at
least 1/2 hour after Tzays Hakochavim. 
The Mishna Berurah brings down that it is preferred to Daven Mincha before candle lighting, if he can find an earlier Minyan,
before Plag Hamincha.


If one lit the candle and it extinguished before one accepts Shabbos 
Since the Mitzvah is in the lighting, if one had enough oil and long wicks, and it still extinguished, one has already
fulfilled the Mitzvah of lighting, and he doesn't have to re-light. 
If one wants to re-light the candles, he may, but without a Beracha. 

However, since we are dealing with Erev-Shabbos, that one lights while it is still day, there are those that say that one must
re-light his candles, without a Beracha. This is thus the preferred way, when dealing with Erev Shabbos.


When lighting in the Shul, one should try to make sure that there is a Minyan present, some say that 
women and children can be added to make a Minyan in this case. (Shut Rav Palim O.C. vol.2,62.) 
The lack of 10 may be found when lighting in Shul on Erev Shabbos, some say that if 10 will see it even 
later on, its O.K. Others ( Shaare Teshuvah) say to light without a Beracha in this case. We are Noheg 
like the Magen Avraham who says to light even if 10 have not arrived yet, since there will be 10 soon. 
This is also brought down in the Biur Halacha (671:7 *veyash...) that one who lights even if there are not 
10, with a Beracha, has who to rely on. (Also the Chaia Adam) 


Not relevant anymore for this year, but good to know:
----------------------------------------------------

On Motzei Shabbos, one should light right after Ma-ariv (some light 35 minutes after Shekiah, while some light 45 minutes
after Shekiah Sefer "Mitzva Neir Ish U Bayso"). Those that hold like the Rabbeinu Tam, to wait 72 minutes after Shekeiah, do
the same this Motzei Shabbos. 

One should prepare the candles for Motzei Shabbos, before Shabbos.

When the candles are lit in Shul on Motzei Shabbos, one first lights the candles, and then says Havdalah. 

When lighting at home, there is a Machlokes which comes first. 
The Taz and many other Achronim say to first do Havdalah since it is the most frequent of the two Mitzvos. 
While the Shulchan Aruch and Ramah and others hold to first light Chanukah candles.
The Biur Halacha(681) brings down that most hold to say Havdalah first.

Good Shabbos and Chanukah Sameiach!!



*******
I would like to thank my mother (S.M.F) for helping me out by
looking over the first draft.

(The above Halacha is not Psak, it is there to try to help to increase
ones Torah awareness, for final Psak, please consult your : Local Reliable
Orthodox Rabbi.)


                ------- **********---------
                --------***********--------