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Speak of Them
A compilation of selected
Tord) ms\$p>} thought-provoking ideas,
homilies and explanations on

cl?anukal?
‫הועתק והוכנס ג א ע ט ת ט‬
www.lwOTewbooks.org
‫ע ״ י היים ת ש ם ״ ז‬

Rakki Moslye Bogomilsky

5765 . 2.005
V E D I B A R T A B A M — A N D Y O U SHALL SPEAK O F T H E M
CHANUKAH

Published and Copyrighted © by

Rabbi Moshe Bogomilsky
1382 President Street
B r o o k l y n , N e w Y o r k 11213

A l l rights reserved. No part of this publication may be

reproduced in any form or by any means, including
photo-copying, w i t h o u t permission i n writing from the
copyright holder or the publisher.

First Impression — 5763 • 2002

Second Impression — 5765 • 2005

I S B N 1-8808-8071-7
 Your home should become a light that
illuminates the entire street and community
THE REBBE

This Seferis lovingly dedicated in honor of my wife

Randi - ‫ר ב ק ה פריידל‬
and my children
Elizabeth Jewel - ‫ליבא חיה‬
and
Jacqueline Paige - ‫ש ר ה זנירל ר ח ל‬
In the AlHanisim prayer recited on Chanukah in the Tefillot and
Birkat Hamazon, we recall the threat to our spiritual existence and
Hashem's salvations. The introduction is "In the days of Matityahu the
Hasmonai ubanav — and his sons (children)." It concludes with
"Thereafter, Your children came to Your holy Temple, kindled the
lights in the Courtyards of Your Sanctuary, and they established
these eight days of Chanukah to express thanks and praise to Your
great Name."
This great festival of lights — Chanukah celebrates the family.
The seven-branched Menorah, made of one piece, symbolizes the
completeness of the Jewish family. Seven are the immediate family
members — father, mother, son, daughter, brother, sister and
spouse. Cherish these relationships, as they are our most special and
valuable possessions.
Always remember the lesson of the Menorah. Moshe is building
the Tabernacle, the Mishkan, Hashem's earthly abode. The time
arrives for the construction of the Menorah — the mystical symbol
of wisdom that will illuminate the inner sanctum. The construction of
this vessel is exceedingly complicated, and to make matters even
more difficult, the entire Menorah is to be made from a single ingot
of gold. To make the construction easier, G-d reveals the blueprints
of the Menorah in a vision. Although Moshe gives it his best effort, he
cannot accomplish this baffling task. Finally, Hashem instructs Moshe
to throw the gold into the fire, and the Menorah will emerge by itself.
And, this is exactly what happens.
There is a tremendous power inherent in the human will. When
a person's heart is set on a goal and consumed with a flaming desire
to attain that goal, nothing can stand in the way. This is what Hashem
was teaching Moshe — nothing stands in the way of the indomitable
human will, not even the mere impossibility of forming the intricate
Menorah from a single piece of gold. The fire of his enthusiasm
would create the Menorah, even if his hands could not. One must
have a vision and dream, whether or not the dream can become a
reality.
King Solomon — the wisest of all men, said, "The soul of man is
a candle of G-d" (Mishlei 20:27). In every person is a Menorah — a
lamp of G-d. Most wait for someone to light it — but in the case of
leaders, they not only light their own souls, but the souls of others,
and radiate that light throughout the community. G-d doesn't need
our help in spreading light — He can light all the lights alone, but He
wants us to be involved in the lighting. Every one of us has the
opportunity to share and to grow brighter along with others. By
commanding us to light the Menorah, G-d gives us not merely a
place under the lights — He gives us the opportunity to radiate on
our own, and to help others to shine as well. This is the example that I
have tried to set for you.
When the Rabbis of the generation decided that the miracle of
Chanukah be commemorated through candle lighting, they
ordained that neir ish ubeito — a candle for a man and his
household (Shabbat 21b). According to the Gemara(Yoma 12a) beito
refers to ishto,ones wife.
"Wealth and Riches are in his house
andhis charity endures forever."
TEHILLIM 112:3

Randi, thank you for making my life so complete and filling our
home with wealth and riches — Elizabeth Jewel and Jacqueline
Paige.
I pray that Hashem bless you and our entire family with good
health and longevity to see our young candles, Elizabeth and
Jacqueline, grow to be luminaries in the Jewish community.

Arthur Luxenberg
Chanukah, 5763
 TABLE OF CONTENTS

Dedication 3

Foreword 7
About the Sefer 10
Acknowledgments 11

The Gemara's Account 13

Meaning of Name Chanukah 14
The 25th of Kislev 18
W h y Were the Oils Defiled? 20
How Were the Oils Defiled 21
W h y Was a Miracle Needed for Eight Days 23
W h y Was The Miracle of Finding Oil Necessary? 26
Which Kohen Gadol Sealed It? 29
Beit Yosef's Question: W h y Celebrate Eight Days? 31
25th or 26th? 44
Significance of 36 Candles 47
W h y Wasn't Yom Tov Declared Immediately? 50
W h y Not a Feast? 52
Insights on Laws of Chanukah 54

Prayers 69
Order of Kindling the Chanukah Lights 71
Haneirot Hallalu 76
Mehadrin Min Hamehadrin 82
Maoz Tzur 92
Al Hanissim 102

Publicizing the Miracle 111

Pirsumei Nisa 112
Declare on the Horn of an Ox 115
Kingdom of the Hasmoneans 119
Chanukah — Sukkot 124
The Dudaim Emit a Fragrance 132

5
Hints and Customs 135
Chanukah Gelt 136
Tzedakah 138
Dreidel 142
Dairy 146
Hints for Chanukah in Vayeishev, Mikeitz, Vayigash 148
Hints for Chanukah in the Torah 158
Torah Reading for Chanukah 163

Days of Chanukah 177

Fifth Day of Chanukah 178
Zot Chanukah 181
My Zeide's Chanukah Message 187

Dinim — Laws Pertaining to Menorah K i n d l i n g 189

The Menorah 193

Construction 195
Position of Candles 197
Order of Kindling 197
Neir Ma'aravi 198
Rambam's Theory 202
Insights 204
The O i l 209

Megilat Antiochus — The Scroll of the Hasmoneans 215

6
 FOREWORD

‫ב״ה‬

A s m e n t i o n e d i n some o f t h e other seforim i n t h e Vedibarta

Bam series i t was never m y a m b i t i o n t o be a publisher nor
was I t r a i n e d t o be a w r i t e r . T h e purpose o f the seforim I
p r i n t e d u n t i l n o w a n d w i l l , please G-d, p u b l i s h , is t o provide
a m e d i u m w h i c h w i l l u n i t e our family, past, present a n d
future.
W h e n Y e h u d a h pleaded w i t h Y o s e f t o release B i n y a m i n ,
he stressed the b o n d b e t w e e n B i n y a m i n a n d Yaakov by saying
"venafsho keshurah benafsho" — "and his soul is b o u n d u p w i t h
his s o u l " (Bereishit 4 4 : 3 0 ) . T h e w o r d "keshurah" (‫ )קשורה‬i n
T o r a h n u m e r o l o g y adds u p t o 6 1 1 , as does the w o r d " T o r a h . "
Yehudah's message was t h a t the r e l a t i o n s h i p o f Yaakov and
his c h i l d r e n was n o t j u s t biological b u t t h a t t h e y were soul-
mates. T h i s u n i q u e b o n d was created by t h e T o r a h Yaakov
conveyed t o his c h i l d r e n , a n d s i m i l a r l y T o r a h is t h e language
w h i c h unites t h e Jewish people o f all generations.
T o w a r d s t h a t end I p u b l i s h these seforim a n d pray t h a t
they be used by m y c h i l d r e n , g r a n d c h i l d r e n and future
generations. Words cannot adequately describe how
gratifying i t is t o hear one o f our y o u n g g r a n d c h i l d r e n say
"Zeide, I read i t i n y o u r sefer."
On Chanukah w e celebrate o u r v i c t o r y over the Syrian-
Greeks, w h o s e goal was "lehashkicham Toratechah" — t o stop
the Jewish people from studying Torah and make them
u l t i m a t e l y forget i t . T h e best w a y t o celebrate such a v i c t o r y
is t h r o u g h engaging i n t h e study o f T o r a h . T h i s is also w h y
the emphasis o f Chanukah is t h e k i n d l i n g o f the Menorah, since
candles a n d l i g h t are analogous t o T o r a h a n d mitzvot. A s K i n g

7
S h l o m o says, "For a mitzvah is candle a n d T o r a h is l i g h t "
(Proverbs 6:23).
W h e n the sages i n s t i t u t e d t h e k i n d l i n g o f t h e Menorah o n
Chanukah, they ordained t h a t i t be "neir ish ubeito" — a candle
for a m a n and his family. M o r e t h a n o n any other Yom Tov,
the emphasis here is o n family a n d h o u s e h o l d . A n d m o s t
probably t h i s m a y also be an e x p l a n a t i o n for all t h e family
gatherings t h a t c o m m o n l y take place d u r i n g Chanukah.
A s is customary, our family t o o w o u l d arrange a Chanukah
party for t h e entire family. I t was a chance for m e t o m e e t m y
uncles, aunts a n d cousins. A n d i n m o r e recent years, after m y
w i f e and I m a r r i e d a n d h a d a family o f our o w n , i t gave our
c h i l d r e n an o p p o r t u n i t y t o meet t h e i r cousins a n d great
uncles a n d aunts. T h e h i g h l i g h t was w h e n m y grandfather
Rabbi T z v i Hakohen K a p l a n ‫ ע ״ ה‬w o u l d deliver his address and
message. Even m y c h i l d r e n , some o f w h o are a m o n g s t the
oldest grandchildren may remember my mother, Buby
Hadassah's rogelach, w h i c h were a favorite, b u t they are
t o o y o u n g t o r e m e m b e r m y grandfather a n d especially n o t his
dvar Torah.
A l m o s t every year he w o u l d say s o m e t h i n g similar, a n d i n
another part o f t h i s book, I p r i n t e d i t u n d e r t h e c a p t i o n " M y
Ziede's Chanukah Message." T h e gist o f his message was t h a t
his a n d m y g r a n d m o t h e r Buby Y e h u d i s ' w i s h is t h a t t h e i r
c h i l d r e n a n d g r a n d c h i l d r e n conduct h o m e s i n t h e s p i r i t o f
authentic T o r a h teaching. T h e i r greatest desire was t h a t t h e i r
offspring n o t j u s t be shomrei T o r a h a n d mitzvot b u t also lomdei
T o r a h , ones w h o set aside t i m e for T o r a h study.
L e t the f o l l o w i n g suffice t o portray t h e love for T o r a h he
possessed a n d t r a n s m i t t e d t o his c h i l d r e n . M y grandfather
was an exceptional Talmid Chacham. A c c o r d i n g t o m y uncle,
Reb S h i m o n Hakohen Kaplan, his a d m i t t a n c e to the very
p r o m i n e n t Yeshivah o f M i r p r i o r t o his bar mitzvah made h i m
the youngest student every accepted there. After his
marriage, he settled i n t h e city o f M i r , w h e r e he t a u g h t i n t h e
yeshivah ketana o f t h e M i r e r Yeshivah.

8
 M y grandparents a r r i v e d i n t h e U n i t e d States, together
with their five children on November 18, 1924. Soon
thereafter, m y grandfather j o i n e d the faculty o f Yeshivah
T o r a h V o d a a t w h e r e he t a u g h t T o r a h t o m a n y students over
his 2 7 year tenure. M y m o t h e r , t h e oldest o f the c h i l d r e n , was
12 years o l d . T h e r e w e r e n o frum schools for girls so she
attended a p u b l i c elementary a n d h i g h school i n B r o o k l y n ,
N e w Y o r k . H e r T o r a h education she received at h o m e under
the tutelage o f her parents.
In the 1930's w h e n marriage became a subject, my
grandfather w r o t e t o Rabbi Y e r u c h e m Levovitz ‫ ע ״ ה‬, the
Mashgiach at M i r Yeshivah i n Poland, asking w h e t h e r he h a d a
T o r a h scholar o f h i g h caliber suitable as a prospect for
marriage for his daughter, m y m o t h e r . A f t e r Reb Yeruchem's
positive reply, m y m o t h e r traveled t o M i r , a l l alone, and m y
parents' w e d d i n g t o o k place i n t h e n e i g h b o r i n g t o w n o f
Steipz.
She t h e n came back t o the U n i t e d States w i t h m y father,
Rabbi S h m u e l Pesach B o g o m i l s k y , a n d he assumed a
p o s i t i o n as a Rav i n B r o n x , N e w Y o r k , w h e r e he q u i c k l y
became r e n o w n e d as a great Talmid Chacham. U n f o r t u n a t e l y ,
this p e r i o d o f fame was all-too-brief: he expired while
d e l i v e r i n g a derashah a few years later.
M y m o t h e r r e m a i n e d w i d o w e d for a l m o s t a decade and
w o u l d only consider marriage t o a talmid chacham, since i t
w o u l d benefit m y s e l f a n d m y b r o t h e r R a b b i S h m u e l Pesach
B o g o m i l s k y . H e r w i s h was realized w h e n she m a r r i e d
Rabbi E l i M o s h e Liss w h o for m a n y years served as a
mashpia at the Lubavitcher Yeshivah i n B r o o k l y n , N e w Y o r k
a n d o u r c o n n e c t i o n w i t h L u b a v i t c h is thanks t o h i m .
T i m e s have, t h a n k G-d, changed i n the U n i t e d States b u t
our desires remained the same as our parents and
grandparents. I t is o u r fervent w i s h t h a t o u r c h i l d r e n raise
t h e i r families i n t h e s p i r i t o f T o r a h a n d Chassidut a n d t h a t
they be a source o f Yiddish a n d Chassidish nachas t o us.

9
 I f i t were u p t o m e a n d m y w i f e Bracha, w e w o u l d m a k e a
Chanukah party a n d i n v i t e our c h i l d r e n a n d grandchildren, b u t
u n f o r t u n a t e l y t h a t is n o t feasible, since they are l i v i n g i n
different states a n d some g r a n d c h i l d r e n are s t u d y i n g i n o u t -
o f - t o w n yeshivot or abroad. Therefore, w h e n our c h i l d r e n and
g r a n d c h i l d r e n w i l l all read a n d study t h i s Vedibarta Bam o n
Chanukah, w e h o p e they w i l l reflect o n t h e i r parents a n d
grandparents, Bracha a n d Moshe, a l l u d e d t o i n the w o r d Bam.
May t h e T o r a h spoken i n t h i s b o o k u n i t e us all so t h a t w e
w i l l enjoy an i n s p i r i n g a n d l u m i n o u s Chanukah.
In t h i s b o o k there is considerable discussion o f the
c o n n e c t i o n between Chanukah a n d Mashiach. I n fact, i n t h e
sefer, Ma'or Einayim, o f t h e Chassidic Rebbe, Reb M o r d e c h a i
‫ ז צ ״ ל‬o f C h e r n o b y l , i t is explained t h a t K i n g David's statement
"Arachti neir limeshichai" — " I have prepared a candle for m y
anointed" (Psalms 132:17) means that Chanukah is a
preparation for t h e revelation o f Mashiach, a n d w h e n w e l i g h t
the candles w e are treated t o a semblance o f the great l i g h t
t h a t w e w i l l enjoy i n those days. Let us h o p e t h a t t h i s w i l l be
realized speedily i n o u r t i m e s . Moreover, w h e n Mashiach
arrives, may w e be able t o p r o u d l y present o u r dear family t o
him.

ABOUT THE SEFER

I n t h e entire Babylonian T a l m u d Chanukah is m e n t i o n e d

only a few t i m e s i n Mishnah a n d discussed over a few pages o f
Gemara i n t h e tractate o f Shabbat. Nevertheless, i t has earned
i t s e l f a venerable spot i n T a l m u d i c , halachic, h o m i l e t i c a n d
Chassidic l i t e r a t u r e .
Many sefarim have been w r i t t e n w h i c h e x p o u n d the
Halachic details a n d miracles o f t h e Yom Tov. M u l t i t u d e s o f
chapters have been written in countless sefarim which
elaborate o n the significance o f the Yom Tov a n d its practical
i m p l i c a t i o n s i n one's life. I n t h e w o r k s o f t h e great Chassidic

10
leaders too, Chanukah holds a very p r o m i n e n t place a n d m a n y
o f t h e m see Chanukah as t h e l i n k a n d p r e p a r a t i o n t o t h e m o s t
g l o r i o u s a n d eagerly anticipated revelation o f Mashiach and
t h e Messianic Era.
T o capsulize e v e r y t h i n g i n one sefer is a n i m p o s s i b i l i t y ,
but it was my endeavor to present this sefer as a
comprehensive a n t h o l o g y o n Chanukah. I n i t t h e reader w i l l
f i n d halachic observations, h o m e l e t i c interpretations, insights
o n t h e miracles, a n d practical i m p l i c a t i o n s w h i c h can be
derived for o u r daily life from this luminous eight-day
celebration. In addition, included is also an English
translation of Megilat Antiochus — The Scroll of the
Hasmoneans, w h i c h is read i n some synagogues o n Chanukah,
a n d contains some e n l i g h t e n i n g h i s t o r y o f t h a t p e r i o d .
Since the Chanukah lights commemorate the kindling o f
the H o l y Menorah o f t h e Beit Hamikdash, a special section has
been added o n t h e Menorah a n d its o i l t o discuss i n detail h o w
a n d w h e r e i n t h e Beit Hamikdash i t was placed a n d k i n d l e d .
W e also p r o v i d e d insights t h a t can be derived f r o m some o f
the Torah's c o m m a n d s regarding the m a k i n g o f t h e Menorah
i t s e l f a n d t h e o i l used for its k i n d l i n g .
I n k e e p i n g w i t h the style o f a l l t h e previous sefarim i n t h e
Vedibarta Bam series, t h e t h o u g h t s have been presented i n a
q u e s t i o n a n d answer f o r m . T h i s m e t h o d has received acclaim
since i t enhances t h e reader s c o m p r e h e n s i o n and challenges
his or her t h i n k i n g .

ACKNOWLEDGMENTS

A sefer cannot be produced single-handedly. The

cooperation, i n p u t a n d assistance o f m a n y is a prerequisite.
T o m a k e i t a reality, a m i n i m u m o f a w r i t e r , editor, secretary,
graphic designer, p u b l i s h e r a n d d i s t r i b u t o r are necessary. O u r
t e a m consisted o f all o f these a n d some played m o r e t h a n one
role.

11
 I n retrospect, t h e r e w a r d for m o s t valuable player o n o u r
t e a m goes t o Y i t z c h o k T u r n e r , I n a d d i t i o n t o his s k i l l i n t h e
art of layout and typography which makes this sefer
aesthetically attractive, he served as the secretary who
painstakingly copied t h e entire sefer f r o m my not-easily-
readable h a n d - w r i t t e n notes. W e r e i t n o t for his u n l i m i t e d
patience a n d refined character, he u n d o u b t e d l y w o u l d have
stopped c o p y i n g even before f i n i s h i n g the first page.
T h a n k G-d, the Vedibarta Bam series has entered i n t o
m a n y h o m e s o f all Jewish circles a n d is used a n d studied
considerably. Besides m y expressing appreciation, may the
zechut for Talmud Torah he propagated t h r o u g h his efforts be a
source o f eternal blessing for h i m and his family.
Rabbi Y o n a h A v t z o n has made i t his goal i n life to
disseminate t h e Lubavitcher Rebbe's teachings, t h r o u g h his
o r g a n i z a t i o n Sichot I n E n g l i s h . H i s success i n t h i s endeavor is
impressive a n d enviable.
I t h a n k h i m m o s t profusely for m a k i n g available t o m e his
facilities a n d for his dedicated efforts i n b r i n g i n g m y books t o
all facets o f t h e Jewish c o m m u n i t y i n U n i t e d States and
abroad.
M y editor, D r . B i n y a m i n K a p l a n has been w o r k i n g w i t h
m e since t h e first v o l u m e o f t h i s series was p u b l i s h e d . H e is a
genius at t a k i n g m y w r i t i n g and, w i t h the stroke o f his pen,
m a k i n g i t a literary piece o f w o r k . H e is n o w l i v i n g o n t h e
West Coast and a full-time employee o f the O.U. To
accommodate m y needs he edits m y w r i t i n g s i n t h e late
h o u r s o f t h e n i g h t a n d t h e early h o u r s o f t h e m o r n i n g . H i s
T o r a h k n o w l e d g e , q u i c k grasp o f a subject, a n d extraordinary
w r i t i n g s k i l l are assets w h i c h I cherish greatly. M a y he a n d
his aishet chayil be blessed w i t h much success i n t h e i r
endeavors t o raise a chassidishe family.

Rabbi Moshe Bogomilsky

Rosh Chodesh Kislev, 5763

12
 ‫ג מ ר א‬

The Gemara's
Account
M E A N I N G OF N A M E CHANUKAH
T H E 2 5 T H OF KISLEV
W H Y W E R E THE OILS DEFILED?
H O W W E R E THE OILS DEFILED
W H Y WAS A M I R A C L E N E E D E D FOR EIGHT DAYS
W H Y W A S T H E M I R A C L E OF F I N D I N G O I L NECESSARY?
W H I C H KOHEN GADOL SEALED I T
BEIT YOSEF'S QUESTION: W H Y CELEBRATE EIGHT DAYS?
2 5 T H OR 2 6 T H ?
SIGNIFICANCE OF 3 6 CANDLES
W H Y W A S N ' T YOM TOV DECLARED IMMEDIATELY?
W H Y N O T A FEAST?
INSIGHTS O N LAWS OF CHANUKAH
14 VEDIBARTA B A M

‫גמרא‬

‫מאי חנוכה דתנו רבנן בכ״ה בכפליו יומי דחנוכד! ת מ נ י א אינוןי‬

‫י‬ * 7 : 7 : 7 ‫־‬:‫־‬ *‫־‬ * ‫ ־‬: * : : * 7 7 ‫־‬ 7 : 7 ‫־‬:

‫דליא למפפד כהון ודליא ל ה ת ע נ ו ת כהון ע כ ע נ כ נ פ ו יוונים להיכל‬

‫טמאו כל ד! ע מ נ י ם ע ב ה י כ ל ו כ ע ן ב ר ה מ ל כ ו ת ב י ת חשמונאי‬
‫ונצחום בדקו וליא מ צ א ו אלא פך אחד ע ל ע מ ן ע ה י ה מונח‬
7 7 7 V * V V V 7 V : 7 ‫־ י‬ V : 7 : 7 : ‫י‬ : * :

‫ ו אלא להדליק יום אחד נ ע ע ה‬3 ‫ב ח ו ת מ ו ע ל כיהן גדול וליא היה‬

7 K
: 7 ‫־‬ V * * : 7 : ‫־‬ V 7 7 : 7 * *‫־‬ V 7 :

‫בו נם והדליקו מ מ נ ו ע מ ו נ ה ימים ל ע נ ה א ח ר ת הןבעום ו ע ע א ו ם‬

‫ימים טובים בהלל והודאה‬

‫״מאי חגוטד׳‬
"Meaning of Name Chanukah"

QUESTION: What is the meaning of the name

"Chanukah"?
A N S W E R : 1) For a l o n g p e r i o d o f t i m e the Jews w e r e at
w a r w i t h the Syrian-Greeks. Finally o n the 2 5 t h o f Kislev i n
the year 3 5 9 7 (165 B.C.E.) the Hasmoneans v a n q u i s h e d the
enemy, recaptured the Beit Hamikdash, and rested f r o m the
warfare. T h u s the w o r d "Chanukah" is a c o m p o s i t e o f t w o
w o r d s : "chanu" — "they rested" (‫" )חנו‬chof hei" — " [ o n ] the
t w e n t y f i f t h " o f Kislev.
(‫ ועי׳ בהשלמה לשו״ע הרב לבעל ״דברי נחמיה״‬,‫ ואבודרהם‬,‫)חץ מס׳ שבת‬

2) "Chanukah" derives from the word "chinuch" —

" d e d i c a t i o n " — o n t h i s day they dedicated a n e w A l t a r . T h e
Gemara (Avodah Zarah 52b) says t h a t the Greeks defiled the
A l t a r by u s i n g i t t o sacrifice offerings t o an i d o l . The Rabbis
p r o h i b i t e d u s i n g t h a t A l t a r , and its stones w e r e h i d d e n away
i n the n o r t h e a s t e r n chamber t h a t opened t o the Beit Hamoked
— H a l l o f the Fire. W h e n the Hasmoneans seized control,
they i m m e d i a t e l y b u i l t a n e w A l t a r , w h i c h was dedicated o n
the 2 5 t h o f Kislev.
(‫)מהרש״א‬
 CHANUKAH 15

Gemara

W h a t is Chanukah? A s the Rabbis learned, on the 25th of

Kislev [begin] the days of Chanukah, eight i n number, during
w h i c h it is forbidden to eulogize or to fast. F o r w h e n the
G r e e k s entered the Sanctuary, they defiled all the oils that
were in the Sanctuary. W h e n the royal H a s m o n e a n house
overpowered them and vanquished them, they searched and
found only one flask of oil that lay there w i t h the Kohen
Gadol's seal, and it contained enough oil only to kindle for
one day. A miracle occurred w i t h it, and they kindled w i t h
it for eight days. T h e following year [the H a s m o n e a n s and
the Sanhedrin] established and rendered [these eight days]
as festival days — w i t h respect to Hallel and "thanksgiving."
(Shabbat 21b)

T h e entire Beit Hamikdash needed rededication since t h e

Syrian-Greeks defiled everything, as t h e Gemara (Avodah Zarah
52b) says, "uba'u ba pritzim vayechaleluhah" — "lawless people
entered [ t h e Sanctuary] and profaned i t . " Nevertheless, the
chinuch — rededication — o f t h e A l t a r is emphasized because
i t was targeted b y t h e Syrian-Greeks for d e f i l e m e n t since i t
represented the p r i m a r y part o f t h e mitzvah o f erecting t h e
Beit Hamikdash. A s t h e R a m b a m (Beit Habechirah 1:1) w r i t e s ,
" I t is a mitzvah t o b u i l d a house for H a s h e m , t o be prepared t o
be able t o offer sacrifices i n i t . "
There is a q u e s t i o n c o n c e r n i n g t h e w a y t h i s d e d i c a t i o n
was accomplished. Some say t h a t i t was t h r o u g h d o i n g the
service o n t h e A l t a r (or the u s i n g o f t h e vessels), as the
Gemara (Shevuot 15a) says, "Avodatan mechanchatan" — they
became consecrated t h r o u g h t h e i r i n a u g u r a l [first use i n ]
service.
16 VEDIBARTA B A M

Others opine t h a t actual rededication was n o t r e q u i r e d

since t h e halachah ( R a m b a m , Beit Habechirah 6:14) is t h a t the
i n i t i a l sanctification o f Yerushalayim a n d t h e Beit Hamikdash i n
the days o f K i n g D a v i d a n d S h l o m o was sufficient for t h a t
time and for all future times. Thus, even after the
Babylonians destroyed Yerushalayim and the first Beit
Hamikdash, t h e site retained its sanctity.
Therefore, i n o u r case, "chinuch" does n o t m e a n formal
consecration a n d rededication, b u t rather renewal o f use —
the p u t t i n g back o f t h e items i n t o use again by the Jews after
a l o n g p e r i o d o f i n t e r r u p t i o n a n d after t h e Beit Hamikdash was
t h o r o u g h l y cleaned u p .
I t s h o u l d be n o t e d , however, t h a t there are o p i n i o n s t h a t
the r u l e c o n c e r n i n g t h e perpetual sanctity only applies t o t h e
Beit Hamikdash site a n d vessels w h i c h needed repair, b u t n o t
t o a t o t a l l y n e w l y b u i l t i t e m , as i n t h e case o f t h e A l t a r .
(‫ מועדים בהלכה‬,‫ בהגה״ה‬633 ‫)לקוטי שיחות ח״כ ע׳‬

3) There is a d i s p u t e b e t w e e n Beit Shammai a n d Beit Hillel

c o n c e r n i n g h o w m a n y candles t h e mehadrin min hamehadrim —
extremely scrupulous — should k i n d l e each n i g h t . Beit
Shammai say t o k i n d l e eight the first n i g h t a n d each n i g h t
thereafter t o decrease t h e n u m b e r by one. Beit Hillel say t o
start w i t h one o n the first n i g h t a n d add another candle each
succeeding n i g h t .
The w o r d "Chanukah" is an a c r o n y m for "Chet neirot
vehalachah kebeit Hillel" — "Eight
candles [ s h o u l d be l i t o n Chanukah] a n d t h e halachah is l i k e
Beit Hillel" [ t o increase t h e n u m b e r each n i g h t ] .
(‫)אבודרהם והובא בעטרת זקנים על שו״ע סי׳ עודר אריח‬

4) I n t h e days o f Chanukah they m i r a c u l o u s l y k i n d l e d the

Menorah for eight days. T h e Menorah h a d o n i t seven lamps, so
d u r i n g the p e r i o d o f t h e miracle they k i n d l e d seven l i g h t s for
eight days, a t o t a l o f 56 candles, w h i c h i n H e b r e w numerals is
.
T h u s the n a m e "Chanukah" connotes t h a t —
 CHANUKAH 17

— for eight days

— 56 candles w e r e m i r a c u l o u s l y k i n d l e d
— t h i s all started o n t h e 2 5 t h o f t h e m o n t h .
(‫)בני יששכר‬

5) Daryavesh (Darius) the k i n g o f Persia (according t o the

Midrash [Vayikra Rabbah 15:4] he was the son o f Esther and
Achashverosh) sanctioned a n d encouraged the construction
o f the second Beit Hamikdash w h i c h h a d b e g u n i n t h e days o f
Koresh (Cyrus, k i n g o f Persia) and which subsequently
ceased for eighteen years.
The prophet Chaggai w r i t e s (2:14-18) that the Beit
Hamikdash was c o m p l e t e d o n the 2 4 t h o f the n i n t h m o n t h
(Kislev). T h u s , i t was dedicated t h e n e x t day w i t h the offering
o f sacrifices, a n d t h e k i n d l i n g o f the Menorah t o o k place i n t h e
evening, as the Gemara (Menachot 49a) states, that the
dedication o f t h e Menorah can only be accomplished w i t h t h e
evening k i n d l i n g .
Consequently, because o f t h e chinuch — dedication — o f
the Beit Hamikdash, w h i c h t o o k place o n t h i s day m a n y years
earlier, the festival m a r k i n g t h e miracle o f the l i g h t s w h i c h
takes place also o n t h e 2 5 t h o f Kislev is called "Chanukah."
‫ כתב כ״ק אדמו״ר לא זכיתי‬633 ‫ ובלקו״ש וז״כ ע׳‬- ‫)מור וקציעה מר׳ יעקב דיל עמדין סי׳ עת״ר‬
(‫ שהרי כל השנים עד החשמונאים לא הזכירו זה‬,‫להבין‬

6) T h e o r i g i n a l l i g h t H a s h e m created was extremely

p o w e r f u l ; one c o u l d see w i t h i t f r o m one end o f t h e w o r l d t o
the other. Reflecting u p o n the wickedness o f m a n , H a s h e m
hid i t for the future, w h e n Mashiach will reveal himself
(Chagigah 12a). A c c o r d i n g t o t h e Midrash (Tanchuma, Parshat
Noah 3) i t was h i d d e n i n the T o r a h t o benefit those w h o t o i l
i n the O r a l T o r a h day a n d n i g h t .
T h e Syrian-Greeks endeavored t o detach Jews f r o m T o r a h
and wanted them to deny t h e i r belief i n Hashem and
Mashiach. W h e n t h e miracle o f t h e k i n d l i n g o f the Menorah
t o o k place, H a s h e m revealed a semblance o f the great h i d d e n
l i g h t w h i c h w i l l radiate i n full glory i n the Messianic Era.
18 VEDIBARTA B A M

Likewise, every Chanukah w h e n t h e Menorah is k i n d l e d , there

is a r e v e l a t i o n o f t h a t great l i g h t i n t h i s m u n d a n e w o r l d .
"Chanukah" comes f r o m t h e w o r d "chinuch," w h i c h means
preparation a n d education. A m i n o r is e x e m p t f r o m fulfilling
the mitzvot o f t h e T o r a h . Nevertheless, he goes t h r o u g h a
process called "chinuch" i n w h i c h he is t r a i n e d a n d t a u g h t h o w
t o p r o p e r l y fulfill mitzvot w h e n he w i l l become Bar-Mitzvah
a n d thereafter, for t h e rest o f his life.
Similarly, t h e festival is called "Chanukah" because o n i t
H a s h e m provides chinuch t o t h e Jewish people. H e prepares
a n d educates t h e m a b o u t the great h i d d e n l i g h t by g i v i n g a
foretaste o n Chanukah o f t h a t i l l u m i n a t i o n w h i c h they w i l l
m e r i t t o enjoy speedily i n t h e days o f Mashiach.
(‫)בני יששכר‬

‫״‬...‫ בכפליו‬,‫״מאי חנובוז? בכ״ד‬

"What is Chanukah? O n the 25th of Kislev..."

Q U E S T I O N : W h y d i d the miracle o f Chanukah take place

o n t h e 2 5 t h o f Kislev?
A N S W E R : i n the wilderness, the c o n s t r u c t i o n o f t h e
Mishkan was c o m p l e t e d o n t h e 2 5 t h o f Kislev. H a s h e m told
M o s h e t o w a i t w i t h t h e d e d i c a t i o n t i l l t h e auspicious day o f
Rosh Chodesh Nissan t h e m o n t h i n w h i c h the Patriarchs w e r e
b o r n (Rosh Hashanah 11a). T h e 2 5 t h o f Kislev was somewhat
offended. T o appease her, t h e rededication o f the second Beit
Hamikdash, i n the days o f the Hasmoneans, t o o k place o n the
2 5 t h o f Kislev.
(279 ‫ ועי׳ לקוטי שיחות ח״י ע׳‬,‫ מלכים סוף רמז קפד‬,‫)ילקוט שמעוני‬
* * *
I t is i n t e r e s t i n g t o n o t e t h a t the w o r d s ‫״ ז א ת ח נ ו כ ת ה מ ז ב ח ״‬
(Bamidbar 7:84) — "this is t h e d e d i c a t i o n o f t h e A l t a r " —
w h i c h refer t o t h e Mishkan — Tabernacle — (and are p a r t o f
t h e T o r a h reading for Chanukah), have t h e n u m e r i c a l value o f
954, w h i c h is the exact n u m e r i c a l value o f
 CHANUKAH 19

— "this (dedication) w i l l be i n the days o f t h e

Hasmoneans."
(‫)רוקח‬

‫״‬,‫ בכפליו יומי דחנובד‬,‫״הנו רבנן בכ״ד‬

"The Rabbis learned, on the 25th of Kislev
[begin] the days of Chanukah."

Q U E S T I O N : W h y does t h e Gemara w r i t e the n a m e o f the

m o n t h , Kislev (‫ )כסליו‬w i t h a yud?
A N S W E R : T h e w o r d "Kislev" w i t h a yud is an a c r o n y m for
"Vayomer Hashem salachti kidvarecha" (‫ה ס ל ח ת י כדבריך‬-‫ו‬-‫ה‬-‫)ויאמר י‬
— " H a s h e m said I have pardoned i n accordance w i t h Y o u r
w o r d s " (Bamidbar 14:20). T h i s indicates t h a t Chanukah is also
a t i m e for teshuvah a n d D i v i n e forgiveness.
I t is stated i n sefarim (see Ta'amei Haminhagim p. 363) t h a t
Chanukah is t h e "gemar hachatimah" — t h e c o m p l e t i o n o f the
process ( w h i c h started i n Tishrei) by w h i c h the Jews are
sealed a n d inscribed for the n e w year.
A n a l l u s i o n t o t h i s is f o u n d i n t h e pasuk "Bezot yechupar
avon Yaakov" — " T h r o u g h t h i s shall Yaakov's i n i q u i t y be
atoned" (Isaiah 2 7 : 9 ) . T h e w o r d "bezot" is a reference t o Zot
Chanukah, a n d the p r o p h e t is saying t h a t u n t i l "zot" Chanukah
the sins o f the Jewish people are forgiven.
A n o t h e r h i n t is f r o m t h e discussion t h e brothers h a d w i t h
t h e i r father Yaakov about r e t u r n i n g t o Egypt t o purchase
food. They said "Ki lulei hitmamanu ki atah shavnu zeh
pa'amayim" — "For h a d w e n o t delayed, by n o w w e c o u l d
have r e t u r n e d t w i c e " (Bereishit 4 3 : 1 0 ) . T h e w o r d "lulei" (‫)לולא‬
can be arranged t o spell "Elul" (‫)אלול‬, w h i c h is the m o n t h
designated for Teshuvah. T h e message was "Ki lulei hitmanu —
i f w e delayed d o i n g Teshuvah i n the m o n t h o f Elul, ki atah
shavnu zeh pa'amayim — w e s t i l l have t w o m o r e chances t o do
Teshuvah — the m o n t h o f Tishrei a n d Chanukah."
(‫ עיטורי תורה על בראשית‬,‫ אג״ק חי״ד ע׳ קי״ב‬,510 ‫)עי׳ לקו״ש חכ״ה ע׳‬
20 VEDIBARTA B A M

W H Y W E R E THE OILS DEFILED?

‫״בשנבנפו יוונים להיכל טמאו בל השמנים״‬

"When the G r e e k s entered the Sanctuary
they defiled a l l the oils."

QUESTION: I f the purpose o f the Greeks was to

e x t i n g u i s h the l i g h t o f t h e Menorah a n d prevent its r e k i n d l i n g ,
w h y d i d they defile t h e oil? They c o u l d have accomplished t h i s
m o r e effectively by u s i n g i t u p or d e s t r o y i n g i t .
A N S W E R : T h e t r u e objective o f t h e Greeks was n o t t o
prevent the r e k i n d l i n g o f the Menorah, b u t rather t h a t i t s h o u l d
be r e k i n d l e d w i t h defiled o i l . Hence, they purposely left a
supply o f defiled o i l i n the Sanctuary t o be readily available
for t h i s purpose.
T h e Greeks were w i l l i n g t o recognize the T o r a h as a
beautiful literary creation, with exceptional wisdom and
p r o f o u n d p h i l o s o p h y , p r o v i d e d o n l y t h a t i t was considered as
a human creation, l i k e t h e i r o w n m y t h o l o g y . A s such, the
T o r a h c o u l d be changed a n d m o d i f i e d f r o m t i m e t o t i m e , so
as t o h a r m o n i z e w i t h the character o f the r u l i n g class a n d t h e
novel ideas a n d morals o f the p e r i o d . T h u s , i t was n o t t h e
suppression of the Torah that they aimed at, but
"lehashkicham Toratecha" — " t o m a k e t h e m forget Your T o r a h "
— and n o t treat i t as G-d-given.
Similarly, they w e r e n o t against t o t h e m o r a l a n d ethical
values contained t h e r e i n , b u t t h e i r concern was "leha'aviram
meichukei retzonecha" — " t o violate t h e decrees o f Your W i l l " —
not t o observe t h e D i v i n e chukim, the so-called "supra-
r a t i o n a l " precepts, w h i c h m o r e t h a n any other, d i s t i n g u i s h
the D i v i n e l y ordained Jewish w a y o f life.
T h e i r objective was, thus, n o t t o prevent t h e r e k i n d l i n g o f
the Menorah, b u t t h a t its l i g h t s h o u l d come f r o m o i l t h a t h a d a
Greek " t a i n t . "
(‫)לקוטי שיחות חייג‬
 CHANUKAH 21

HOW W E R E THE OILS DEFILED

‫״טמאו בל השמנים״‬
"They defiled a l l the oils that were
in the s a n c t u a r y . "

Q U E S T I O N : H o w was the defilement caused t o t h e flasks

o f oil?
A N S W E R : 1) O u r Rabbis decreed t h a t t h e gentiles i m p a r t
the tumah o f a zav t h r o u g h maga — t o u c h i n g a n i t e m — or
even by heset — indirectly causing a n i t e m t o m o v e . H o w e v e r ,
the u n b r o k e n seal o f t h e Kohen Gadol o n t h e flask o f o i l was
an i n d i c a t i o n t h a t the Syrian-Greeks d i d n o t even n o t i c e i t ,
a n d i t was t h u s r i t u a l l y p u r e olive o i l suitable for k i n d l i n g t h e
Menorah.
A difficulty raised w i t h the e x p l a n a t i o n is t h a t t h i s l a w is
one o f the E i g h t e e n Enactments w h i c h were established
w h e n a large c o n t i n g e n t o f disciples o f S h a m m a i a n d H i l l e l
m e t i n t h e upper chamber o f C h a n a n y a h b e n C h i z k i y a h b e n
D a r o n (See Shabbat 1 3 b ) . N o w t h e m i r a c l e o f Chanukah t o o k
place i n the year 3597, w h i c h was 206 years before the
d e s t r u c t i o n o f t h e Beit Hamikdash w h i l e S h a m m a i a n d H i l l e l
l i v e d o n l y 100 years before t h e d e s t r u c t i o n (Shabbat 15a)?
T o alleviate t h i s difficulty some say t h a t originally gentiles
w e r e declared as zavim only t o t h e extent t h a t w h a t they
t o u c h e d c o u l d n o t be used any m o r e for m a t t e r s o f holiness,
but at the t i m e o f t h e Eighteen Enactments t h e decree was
extended t o a p o i n t t h a t i t r e q u i r e d t h a t the h o l y t h i n g s they
t o u c h e d needed t o be destroyed by b u r n i n g (see Shabbat
15b).
Some say t h a t t h e o r i g i n a l decree a p p l i e d only t o the
adults a n d later at t h e t i m e o f the E i g h t e e n Enactments i t
was extended t o i n c l u d e c h i l d r e n o f n i n e years a n d older.
(‫ ועי׳ פרי חדש סי׳ עת״ר ומהרש״א שבת כ״א ע׳׳ב‬,‫)רא״ם בביאוריו לסמ״ג עשין הי‬

2) T h e Gemara (Avodah Zarah 52b) says t h a t w h e n the

Greeks seized c o n t r o l o f the Beit Hamikdash they defiled t h e
22 VEDIBARTA B A M

A l t a r by sacrificing offerings u p o n i t t o an i d o l . T h e Gemara

(Chullin 13b) says t h a t idolatrous offerings are Biblically
l i k e n e d t o "the dead," a n d j u s t as a h u m a n corpse i m p a r t s
tumah t h r o u g h ohel — by being under the same r o o f — so does
a n i d o l a t r o u s offering.
A difficulty some raise w i t h t h i s e x p l a n a t i o n is t h a t t h i s is
only the o p i n i o n o f Rabbi Y e h u d a h ben Beteirah. The
Rabbanan disagree a n d t h e halachah follows t h e i r o p i n i o n .
Tosafot (ibid.) says t h a t t h o u g h the Rabbanan d o n o t h o l d
t h a t i d o l a t r o u s offerings Biblically convey Tumah t h r o u g h ohel,
they agree that a Rabbinic prohibition would apply.
A c c o r d i n g l y , they w e r e unable t o use these oils because
according t o Rabbinic l a w they were considered tamei.
O n e can s t i l l ask, i f t h e o i l was tamei o n l y f r o m a Rabbinic
standpoint, w h y d i d they n o t use i t for k i n d l i n g the Menorah,
w h i c h is a Biblical law?
The answer is t h a t Rabbis cannot order the active
v i o l a t i o n o f a Biblical l a w (kum ve'aseih), b u t t h e y have the
p o w e r t o stop t h e f u l f i l l m e n t o f a Biblical l a w by shev v'al
ta'aseh — inactivity.
3) Some say, t h a t even i f the tumah o f ohel does n o t apply,
all t h e flasks o f o i l t h a t were open was used or m a y have been
used for t h e i r i d o l a t r o u s offerings (and afterwards poured
back i n t o the flask) and t h u s f o r b i d d e n for o u r use. Since the
flask f o u n d was sealed, i t was definitely n o t used by t h e m a n d
therefore i t was undoubtedly suitable for kindling the
Menorah.
(‫ חתן סופר על חנוכה סי׳ אי‬,‫ ב״ח‬,‫ לבוש‬,‫ פרי חדש‬,‫)אליהו רבה עת״ר סק״ג‬

4) I n t h e course o f t h e fierce f i g h t i n g t h a t t o o k place

within the Beit Hamikdash, numerous fatalities occurred
a m o n g t h e J e w i s h soldiers. A c c o r d i n g t o halachah t h e corpse
o f a Jew l y i n g w i t h i n t h e house causes e v e r y t h i n g u n d e r t h e
same r o o f t o become tamei — defiled. Hence, a l l the o i l i n t h e
Sanctuary became tamei except for the one flask w h i c h h a d a n
u n b r o k e n seal o n i t .
 CHANUKAH 23

T h o u g h a corpse causes everything u n d e r the same ohel —

r o o f — t o become tamei, the flask d i d n o t become tamei
because t h e T o r a h (Bamidbar 19:15) says t h a t an earthenware
vessel w i t h a t i g h t l y f i t t i n g cover is n o t affected.
‫)ב״וז סי׳ עתי׳ ח‬

W H Y WAS A M I R A C L E N E E D E D F O R E I G H T D A Y S

‫״נעשה גו נס והדליקו ממנו שמונה ימים״‬

"A miracle occurred w i t h it, and they kindled
w i t h it for eight days."

Q U E S T I O N : W h y was a miracle needed for eight days?

A N S W E R : 1) For the k i n d l i n g o f the Menorah n o t o n l y
was the purest o i l used, b u t also t h e best q u a l i t y . Such o i l
was m a n u f a c t u r e d i n t h e c i t y o f T e k o a (see Menachot 85b),
w h i c h was i n t h e t r i b a l p o r t i o n o f Asher, w h o was blessed
w i t h an abundance o f oil (Bereishit 49:20, Rashi).
T e k o a was a four day t r i p f r o m Yerushalayim. Thus, it
r e q u i r e d four days t o reach T e k o a a n d another four t o r e t u r n
back t o Yerushalayim. Since all t h i s t i m e t h e single flask lasted
m i r a c u l o u s l y , i t was decided t o m a k e Chanukah eight days i n
commemoration.
(‫)י׳׳ו‬

A q u e s t i o n raised about t h i s is t h a t i n eight days there

m u s t be a Shabbat a n d t o travel o u t o f the city m o r e t h a n 12
mil (a mil is a p p r o x i m a t e l y 6 / 1 0 o f a m i l e ) or t o carry o n
Shabbat i n a p u b l i c d o m a i n is a Biblical v i o l a t i o n , so i t s h o u l d
have t a k e n n i n e days t o get n e w o i l f r o m Tekoa. A n answer
may be t h a t t h e entire eight days w e r e n o t occupied w i t h
1
travel; rather i t was a 3 /2 day j o u r n e y each way, a n d c o u n t i n g
the Shabbat, i t w o u l d require eight days u n t i l n e w o i l was
o b t a i n e d f r o m Tekoa.
(‫ חנוכה סי׳ זי‬- ‫)חתן סופר‬

2) A s a result o f t h e w a r t h e Jews became tamei meit —

defiled by contact w i t h corpses — a n d they r e q u i r e d seven
24 VEDIBARTA B A M

days o f p u r i f i c a t i o n . A n a d d i t i o n a l day was also needed t o

produce the o i l once t h e w o r k e r s regained their purity.
D u r i n g t h i s e n t i r e p e r i o d t h e flask o f o i l d i d n o t give out, so
a n eight-day festival was declared i n c o m m e m o r a t i o n .
(‫)בית יוסף אורח חיים עונ״ר‬

Q U E S T I O N : T h i s raises a difficulty: I f they w e r e all tamei,

h o w w e r e they able t o k i n d l e t h e Menorah since w h e n they
t o u c h e d t h e o i l they w o u l d m a k e i t tamei a n d i n t u r n i t w o u l d
convey tumah t o t h e Menorah?
A N S W E R : T h e single sealed flask f o u n d was considered
definitely n o t tamei. W h e n t h e Kohanim h a n d l e d i t t o p o u r
i n t o t h e Menorah, i t was d o n e t h r o u g h peshutei k'lei eitz —
s i m p l e pieces o f unshaped a n d u n f o r m e d w o o d w h i c h d o n o t
attract tumah w h e n t o u c h e d by a tamei meit.
T h e Gemara (Avodah Zarah 43 a) says t h a t t h e Syrian-
Greeks p l u n d e r e d t h e g o l d e n Menorah, a n d for t h e t i m e b e i n g
t h e Jews made a n e w one o f w o o d . T h e n e w w o o d e n Menorah
also was considered a peshutei k'li eitz a n d therefore d i d n o t
become tamei t h r o u g h t h e tamei craftsman w h o made i t .
T h i s suggests a difficulty, however: T h e cups c o n t a i n i n g
t h e o i l suggest t h a t i t s h o u l d n o t be considered a s i m p l e
w o o d e n s t r u c t u r e b u t a k'li kibel — receptacle — a n d become
tamei.
Some e x p l a i n t h a t i n regard t o tumah, a receptacle is
s o m e t h i n g t h a t h o l d s t h i n g s for storage, a n d w h e n they are
needed, t h e t h i n g s are t a k e n o u t t o be used, a n d an example
w o u l d be a knife holder. I n t h e Menorah, however, t h e o i l was
p u t i n t o t h e cups a n d t h e n k i n d l e d ; i t was n o t p u t there for
storage purposes.
(1:‫ בבא מציעא פ״ב‬,‫ והקשו ע״ז מתוספתא כלים‬,‫)בתי כהונה עפ״י תו׳׳כ פ׳ שמיני פ״ו‬

A l t e r n a t i v e l y , t h e laws o f tumah are d e r i v e d f r o m t h e verse

" W h e t h e r i t is a w o o d e n u t e n s i l etc. or a sack" (Vayikra
11:32). Since t h e T o r a h equated w o o d a n d sack, w e l e a r n t h a t
j u s t as a sack is an i t e m carried laden as w e l l as empty, so
t o o , m u s t w o o d e n utensils (or any u t e n s i l ) be o f a sort t h a t is
 CHANUKAH 25

carried laden as w e l l as e m p t y i n order t o be susceptible t o

tumah. T h i s excludes i t e m s w h i c h m u s t always be stationary
since they are n o t carried either laden or e m p t y . A c c o r d i n g t o
the Gemara (Chagigah 26b) t h e Menorah a n d t h e Shulchan —
Table — are considered "k'lei eitz ha'asu lanachat" — " w o o d e n
utensils made t o r e m a i n stationary" — a n d t h u s they d o n o t
become tamei.
(‫ בתי כהונה‬,‫ תבואת שור‬,‫ מהרש״א מס׳ שבת‬,‫)רא״ם‬

‫״בדקו ולא מצאי אלא פד אחד‬

‫של שמן שדדה מונח בחותמו של בהן גדול״‬
" T h e y searched a n d found only one flask of oil,
that lay there w i t h the seal of the Kohen Gadol."

Q U E S T I O N : W h a t assurance d i d t h e y have t h a t the flask

was n o t t o u c h e d by any o f t h e Greek soldiers?
ANSWER: Tosafot (ibid.) raises this question, and
answers t h a t i t was b u r i e d i n the g r o u n d , a n d t h u s the
Greeks d i d n o t see i t or k n o w o f its existence. A difficulty
w i t h t h i s e x p l a n a t i o n is t h a t there is n o a l l u s i o n t o t h i s fact i n
the Gemara. M o r e o v e r , i f so, w h y was i t necessary t o have a
seal o n it?
Careful analysis o f t h e t e r m i n o l o g y used i n t h e Gemara,
p r o m p t s one t o ask:
1) T h e Kohen Gadol was n o t i n charge o f m a k i n g o i l . W h y
w o u l d his seal be o n t h e flask?
2) G r a m m a t i c a l l y , instead o f saying
‫ " — כ ה ן גדול״‬t h a t lay there w i t h t h e Kohen Gadol's seal" — i t
s h o u l d have said, ‫ " — ״ ש ה י ה ח ת ו ם ״‬t h a t was sealed [ w i t h the
Kohen Gadol's seal]?"
F r o m t h i s w e m a y deduce t h a t w h e n the Hasmoneans
entered the Beit Hamikdash, t h e i r eyes beheld a fascinating
p h e n o m e n o n . T h e y saw one flask o f o i l , a n d ‫״ ש ה י ה מ ו נ ח ב ח ו ת מ ו‬
— i t was l y i n g together w i t h t h e precious g o l d e n
signet r i n g o f t h e Kohen Gadol. T h e y s u r m i s e d t h a t un¬
d o u b t e d l y n o Greek h a d come i n t o t h i s area, because he
26 VEDIBARTA B A M

definitely would have stolen the ring. Therefore, they

confidently assumed t h a t t h e flask was n o t defiled by t h e
Greeks a n d f i t for t h e Menorah k i n d l i n g .
(‫)צמח דוד מדינוב זצ״ל‬

W H Y W A S T H E M I R A C L E OF FINDING O I L NECESSARY?

‫״בדקו ולא מצאי אלא פד אחד של שמן״‬

" T h e y searched and found only one flask of oil."

Q U E S T I O N : There is an o p i n i o n i n the Gemara (Yoma 6b)

that tumah — defilement — is "dechuyah betzibbur" —
o v e r r i d d e n w i t h regard t o a c o m m u n i t y . T h a t is, the T o r a h
allows t h e needs o f t h e c o m m u n a l offerings t o override t h e
tumah restrictions, b u t i t does so w i t h reluctance; i t prefers
t h a t a c o m m u n i t y , t o o , observe tumah restrictions i f at all
possible. A n o t h e r o p i n i o n holds t h a t i t is "hutrah betzibbur" —
p e r m i t t e d i n regard t o a c o m m u n i t y . T h a t is, i f any tumah
restriction interferes with a communal offering, Torah
commands without reservation that the restriction be
disregarded.
A c c o r d i n g t o t h e latter o p i n i o n , t h a t tumah is "hutrah
betzibur," w h y was the w h o l e m i r a c l e o f the o i l necessary they
c o u l d have used o i l w h i c h was tamei?
ANSWER: Hashem performed this miracle, though
halachically i t was unnecessary, t o d e m o n s t r a t e his love for
the Jewish people, He knew that i f they h a d no other
alternative, they w o u l d r e l u c t a n t l y suffice w i t h u s i n g defiled
o i l t o k i n d l e t h e Menorah. By g i v i n g t h e m t h e o p p o r t u n i t y t o
p e r f o r m t h e mitzvah behidur — i n the best possible w a y — H e
s h o w e d t h a t t h e y are H i s beloved people a n d t h a t H e wants
t h e m t o be able t o p e r f o r m H i s mitzvot w i t h happiness and
contentment.
(‫ פני יהושע‬- ‫)חכם צבי סי׳ פ״ז‬

* * *
 CHANUKAH 27

A l t e r n a t i v e l y , the Gemara (Avodah Zarah 43 a) says t h a t the

Syrian-Greeks defiled the Sanctuary and plundered the
vessels and utensils o f the Beit Hamikdash. When the
Hasmoneans w e r e v i c t o r i o u s a n d expelled the oppressors,
they p u r i f i e d t h e Beit Hamikdash a n d restored t h e service.
Since the Hasmoneans w e r e i m p o v e r i s h e d , they w e r e unable
t o m a k e a n e w Menorah o u t o f g o l d , so they made a w o o d e n
Menorah instead.
N o w , all t h e utensils used i n t h e Tabernacle a n d Beit
Hamikdash service needed t o be consecrated i n order to
achieve kedushat haguf — physical sanctity — m a k i n g t h e m f i t
for use i n t h e Beit Hamikdash service. T h e Gemara (Shevuot
15a) says, " A l l the utensils that Moshe made for the
Tabernacle, t h e i r a n o i n t m e n t w i t h the O i l o f A n o i n t m e n t
sanctified t h e m . F r o m t h e n o n , w h e n n e w utensils w e r e made
t o replace o l d ones, avodatan mechanchatan — t h e i r first use i n
the T e m p l e service i n a u g u r a t e d t h e m as h o l y vessels o f t h e
Beit Hamikdash."
W h i l e i t is t r u e t h a t n o r m a l l y i t w o u l d be permissible t o
k i n d l e t h e Menorah w i t h t h e defiled o i l ; t h i s applies only w h e n
there is a h o l y Menorah w h i c h needs t o be k i n d l e d . H o w e v e r ,
when the Hasmoneans regained control over the Beit
Hamikdash, at t h a t t i m e there w a s n ' t a mitzvah o f k i n d l i n g the
Menorah since they d i d n o t have t h e Menorah a n d h a d t o m a k e
a n e w one. T h u s , t h e n e w l y c o n s t r u c t e d Menorah was t o be
considered as i n a u g u r a t e d for T e m p l e use w i t h t h e k i n d l i n g .
T h i s can only be accomplished w i t h o i l w i t h o u t any trace o f
defilement.
(‫ עי׳ קונטרס נס השמן ענף אי‬,‫)כלי חמדה פ׳ בהעלותך‬
* * *
A p r o o f t o the t h e o r y t h a t i n a t i m e o f chinuch —
d e d i c a t i o n — a m o r e s u b l i m e standard is r e q u i r e d can be
derived f r o m t h e first d e d i c a t i o n o f the Kohanim w h i c h t o o k
place i n the wilderness i n t h e days o f M o s h e .
28 VEDIBARTA B A M

O n t h e day w h e n A h a r o n a n d his four sons were being

inaugurated as Kohanim i n the Mishkan — Tabernacle —
tragedy befell Nadav a n d A v i h u a n d they suddenly expired.
T h e T o r a h (Vayikra 10:4-5) relates t h a t " M o s h e summoned
M i s h a e l a n d Eltzafan ( w h o were Levites), sons o f A h a r o n ' s
uncle U z i e l , a n d said t o t h e m , ' A p p r o a c h , carry o u t y o u r
brothers (relatives) o u t o f t h e Sanctuary t o the outside o f the
camp.'" M o s h e also i n s t r u c t e d Elazar a n d I t a m a r ( w h o were
Kohanim), " D o n o t leave y o u r heads u n s h o r n a n d do n o t r e n d
y o u r garments."
C o m m e n t a r i e s ask, w h i l e i t is t r u e t h a t a Kohen Gadol is
f o r b i d d e n t o defile h i m s e l f for even his closest relatives a n d
he m u s t n o t practice m o u r n i n g , an ordinary Kohen may a t t e n d
the funeral o f a b r o t h e r a n d practice the laws o f m o u r n i n g . I f
so, w h y d i d M o s h e call i n t h e Levite cousins a n d n o t i n s t r u c t
Elazar a n d Itamar, w h o w e r e o n l y ordinary Kohanim, t o carry
o u t t h e i r e x p i r e d brothers? A l s o , w h y d i d he t e l l Elazar and
Itamar n o t t o leave t h e i r hair u n s h o r n a n d n o t t o r e n d t h e i r
garments?
T h e Da'at Zekeinim Miba'alei Hatosafot answers t h a t even a
Kohen Hedyot — ordinary Kohen — has t h e laws o f a Kohen
Gadol o n t h e day he is a n o i n t e d a n d i n a u g u r a t e d as a Kohen.
Since t h i s was the day o f t h e i r i n a u g u r a t i o n , they were
f o r b i d d e n t o defile themselves even for a brother.
From this we see that at the time o f chinuch —
i n a u g u r a t i o n i n t o service — t h i n g s are o n a m u c h loftier level
t h a n usual a n d a higher standard o f p u r i t y is r e q u i r e d . T h u s ,
the Hasmoneans d i d n o t settle for " p e r m i t t e d tumah" since i t
is n o t the s u p r e m e taharah — p u r i t y — needed o n the day o f
the i n a u g u r a t i o n o f t h e n e w Menorah.
‫ חכמת שלמה על גליו! השו״ע סי׳ עת״ ח‬,‫)גליתי הש״ס מר׳ יוסף דיל ענגעל‬
 CHANUKAH 29

‫״טמאו בל השמנים שבהיכל״‬

"They defiled a l l the oils
that were i n the Sanctuary."

Q U E S T I O N : I n the Gemara (Pesachim 17a) there is an

o p i n i o n t h a t mashkei Beit Midbechaya — l i q u i d s o f the A l t a r —
(wine and o i l b e l o n g i n g t o t h e Beit Hamikdash) are not
susceptible t o tumah — defilement — a n d o f course cannot
cause defilement t o other t h i n g s . I f so, h o w d i d t h e o i l o f t h e
Menorah become defiled?
A N S W E R : T h e Gemara (Avodah Zarah 52b) says t h a t t h e
Greeks defiled the A l t a r by u s i n g i t t o sacrifice offerings t o an
i d o l . Since i t is w r i t t e n " A n d lawless people came i n t o i t [the
Sanctuary] a n d profaned i t " (Ezekiel 7:22), once the gentile
idolaters entered t h e Sanctuary, all t h e Temple's utensils
were s t r i p p e d o f t h e i r sanctify.
The law that liquids o f the Beit Hamikdash are not
susceptible t o defilement is applicable o n l y as l o n g as the
Holiness o f the Beit Hamikdash is intact, b u t n o t w h e n i t has
lost its sanctity due t o gentile idolaters.
(‫)שו״ת בית יצחק סי׳ ק״ו ועי׳ בקונטרס נס השמן‬

W H I C H KOHEN GADOL S E A L E D I T ?

‫״פד אחד של שמן שהיה מונח בחותמו של בהן גדול״‬

"One flask of oil that lay there w i t h
the Kohen Gadol's seal."

Q U E S T I O N : W h a t exactly was t h e flask o f o i l , a n d w h i c h

Kohen Gadol's seal d i d i t bear?
A N S W E R : T h e T o r a h relates t h a t w h e n Yaakov set o u t t o
m e e t his b r o t h e r Eisav, he h a d his family cross over the
stream, a n d he sent over all his possessions. [ T h e n ] , "vay-
ivateir Yaakov levado" — "Yaakov r e m a i n e d alone" (Bereishit
32:25). Rashi cites a Gemara (Chullin 91a) t h a t actually Yaa-
k o v crossed over t h e stream together w i t h his family b u t h a d
f o r g o t t e n some "pachim ketanim" — s m a l l earthenware jugs —
30 VEDIBARTA B A M

a n d he r e t u r n e d t o fetch t h e m . T h u s , t h e w o r d "levado" —
"alone" — is read as "lekado" — "for his j u g " (see Da'at
Zekeinim Miba'alei Hatosafot).
The reason t h a t Yaakov endangered h i m s e l f for these
seemingly inexpensive possessions was t h a t w h e n he was
t r a v e l i n g f r o m Beer-Sheva t o C h a r a n he slept over o n M o u n t
M o r i a h , w h e r e eventually t h e Beit Hamikdash w o u l d be b u i l t .
e a r l y i n t h e m o r n i n g he t o o k the stone t h a t he placed a r o u n d
his head a n d set i t u p as a pillar, a n d he p o u r e d o i l o n its t o p
( I b i d . 28:18). T h i s o i l was from a jug which miraculously
appeared t o h i m . A f t e r p o u r i n g from i t on the stone, i t
m i r a c u l o u s l y filled i t s e l f u p again. Years later t h i s j u g o f o i l
was used t o a n o i n t t h e Tabernacle a n d its vessels, A a r o n t h e
Kohen Gadol a n d his sons, and also kings. The container o f o i l
is s t i l l existing i n its entirety, a n d i t w i l l be used t o a n o i n t
K i n g Mashiach (see Shemot 3 0 : 3 1 , Rashi, R a m b a n ) . Yaakov
t h u s realized t h a t i t was special o i l w h i c h was destined for
blessings, a n d he decided n o t t o leave i t there. W h e n he
realized t h a t he h a d f o r g o t t e n the o i l , he r i s k e d his life t o go
back a n d retrieve i t .
(‫)שפתי כהן עה״ונ פ׳ וישלח‬

T h i s j u g was the single flask of oil that miraculously

appeared t o t h e Hasmoneans a n d t h o u g h i t was sufficient
o n l y for one n i g h t ' s k i n d l i n g , i t lasted for eight n i g h t s . The
flask bore t h e seal o f A h a r o n t h e Kohen Gadol.
(‫ ועי׳ מדבר קדמות להחיד״א‬,‫ פפד״מ תמ״כ‬,‫)ברכת שמואל פ׳ מקץ מר׳ אהרן שמואל דיל קיידינובר‬
* * *
According to another opinion i t bore the seal o f the
Patriarch Yaakov, w h o was also considered a Kohen Gadol.
‫ עה״פ ויגע בכף‬,‫ ע״י ילקוט שמעוני בראשית קל״ב‬,‫)אור התורה לר׳ יחיאל מאיר זצ״ל מ׳אסטראווצא‬
‫ ״א״ל הקב״ה למיכאל יפה עשית שעשית כהן שלי בעל מום״ ועי׳ במד״ר בראשית פ״ע ה׳‬,‫ירכו‬
‫ אברהם כהן גדול היה שנאמר)תהלים‬,‫ הי‬,‫ ועי׳ מדייר פמ״ו‬,‫שיעקב בקש לחם הפנים ובגדי כהונה‬
(‫ד( נשבע ה׳ ולא ינחם אתה כהן לעולם וגוי‬:‫ק״י‬
* * *
O f course, t h e p o p u l a r o p i n i o n is t h a t t h e flask o f o i l had
o n i t the seal o f M a t i t y a h u .
0‫)עי׳ בני יששכר מאמר ד׳ אות ט״‬
 CHANUKAH 31

T h i s can also serve as another answer t o t h e Beit Yosef's

q u e s t i o n t h a t the Festival o f Chanukah s h o u l d be o n l y seven
days since t h e y h a d a flask o f o i l t h a t was sufficient for one
day. I n reality the Syrian-Greeks defiled all t h e oils, a n d there
was n o t even a single flask o f p u r e o i l . H o w e v e r , m i r a c u l o u s l y
t h i s flask appeared, a n d i t lasted for eight days u n t i l a n e w
supply arrived.
(‫ בהקדמה‬,‫)ים התלמוד עמ״ס בבא קמא‬

* * *
Incidentally, according t o a midrash, Hashem said to
Yaakov, " Y o u endangered y o u r s e l f t o r e t u r n for a s m a l l j u g
for m y sake (the j u g o f o i l he used t o p o u r o n t h e p i l l a r ) ; I
w i l l personally repay y o u r descendants i n t h e t i m e o f t h e
Hasmoneans w h e n a miracle w i l l be p e r f o r m e d w i t h a small
j u g .
"
This shows another c o n n e c t i o n between Yaakov and
Chanukah. See page 126.
(‫)צידה לדרך בשם המהרש״ל‬

BEIT YOSEF'S QUESTION: W H Y CELEBRATE E I G H T DAYS?

,‫״ולא היה גו אלא להדליק יום אחד‬

‫נעשה גו נס והדליקו ממנו שמונה ימים ״‬
"The oil in the flask w a s sufficient for only
one day, but miraculously they kindled
from it for eight days."

Q U E S T I O N : Since the flask o f o i l f o u n d was sufficient for

the first day, the miracle was for o n l y seven days, so w h y is
Chanukah celebrated eight days?
A N S W E R : T h e Beit Yosef (Tur, Orach Chaim 670) provides
three answers for t h i s p r o b l e m :
1) T h e Hasmoneans k n e w t h a t i t w o u l d take t h e m eight
days t o get a n e w s u p p l y o f o i l . T h e y d i d n o t w a n t t o k i n d l e
the Menorah for m e r e l y one n i g h t and neglect t h e succeeding
seven n i g h t s . Hence, they decided t o d i v i d e t h e flask o f o i l
32 VEDIBARTA B A M

i n t o eight equal parts. M i r a c u l o u s l y , the small a m o u n t o f o i l

used the first n i g h t lasted for the e n t i r e n i g h t , and this
happened again each o f t h e succeeding seven nights.
2) A f t e r f i l l i n g the Menorah o n t h e first n i g h t , they saw
t h a t the flask r e m a i n e d full o f o i l . T h i s miracle reoccurred for
the n e x t seven nights.
3) I n t h e evening t h e y p o u r e d t h e entire flask o f o i l i n t o
the Menorah a n d k i n d l e d i t . I n the m o r n i n g , they w e r e amazed
t o f i n d t h a t after b u r n i n g the e n t i r e n i g h t t h e cups w e r e s t i l l
filled w i t h o i l . T h u s , o n t h e first n i g h t a miracle h a d already
occurred.
* * *
Some difficulties w i t h the above:
1) O n l y p u r e olive o i l is suitable, a n d n o t o i l derived
t h r o u g h a miracle!
2) T h e Menorah cups m u s t be filled w i t h e n o u g h o i l t o last
the n i g h t (Menachot 89a).

Enhanced Quality

I n response, Rabbi C h a i m Soloveichik o f Brisk advances

the t h o u g h t t h a t o n the first n i g h t t h e entire flask o f o i l was
p o u r e d i n t o the Menorah. T h e miracle was i n the quality o f the
o i l . O i l w h i c h n o r m a l l y c o u l d b u r n for one n i g h t suddenly
acquired t h e p o w e r t o last for eight nights. T h u s , each n i g h t
the Menorah r e m a i n e d full, w i t h t h e o r i g i n a l olive o i l l o s i n g
o n l y 1 / 8 t h o f its "flame" p o t e n t i a l i t y .
(‫ וברשימות כ״ק אדמו״ר חוברת ג׳ מייחסו להצ״צ‬,‫)במועדים בהלכה מייחס הנ״ל להגר״ח דיל מבריסק‬

Miracle O i l is Kosher

The Lubavitcher Rebbe q u e s t i o n e d the need for the

explanation t h a t the o i l d i d n o t increase i n q u a n t i t y but
rather was enhanced i n q u a l i t y , since o t h e r w i s e there is a
difficulty t h a t o n l y p u r e olive o i l is suitable a n d n o t o i l
derived t h r o u g h a miracle.
 CHANUKAH 33

H e opines t h a t w h e n t h e T o r a h prescribed shemen zayit —

i t was n o t t o exclude m i r a c l e o i l . I t was m e r e l y because t h e
T o r a h w a n t e d the best q u a l i t y a m o n g oils, a n d olive o i l
produces t h e m o s t clean and constant flame. I f o i l o f such
nature was p r o d u c e d t h r o u g h a miracle, there is absolutely
n o t h i n g w r o n g w i t h u s i n g i t for t h e Menorah k i n d l i n g .
There is a q u e s t i o n i n Gemara (Menachot 69b) concerning
w h e a t w h i c h m i r a c u l o u s l y came d o w n f r o m the clouds: Can i t
be used for t h e t w o loaves offered o n Shavuot? T h e Gemara
concludes t h a t i t cannot, w h i c h w o u l d seem t o suggest t h a t
o n l y i t e m s o f n a t u r a l o r i g i n are suitable i n t h e Beit Hamikdash
a n d n o t s o m e t h i n g p r o d u c e d by a miracle?
T h i s does n o t c o n t r a d i c t the above c o n c l u s i o n since there
the question is that the Torah wrote an extra word
"mimoshvoteichem" — "from y o u r settled places" (Vayikra
23:17). We thus ponder whether i t means to exclude
specifically w h e a t f r o m chutz la'eretz — Diaspora — b u t n o t i f
i t is f r o m t h e clouds, or is i t a prerequisite t h a t the w h e a t
m u s t have g r o w n i n Eretz Yisrael a n d any other w h e a t (even i f
it came d o w n f r o m clouds and is o f equal quality) is
excluded. H o w e v e r , w h e n the T o r a h w r o t e "shemen zayit" —
"olive o i l " — t h e w o r d "zayit" — " o l i v e " — is n o t superfluous
because i t is necessary t o exclude other inferior oils b u t i t
does n o t exclude m i r a c u l o u s o i l w h i c h has the identical
qualities o f n a t u r a l olive o i l .
(‫)רשימות כ״ק אדמו״ר חייג‬
* * *
T h i s answers t h e first q u e s t i o n (regarding m i r a c l e o i l )
raised o n t h e Beit Yosefs explanation.
A s for the second q u e s t i o n [ t h a t t h e Menorah m u s t be
filled w i t h e n o u g h o i l for the n i g h t ] t h i s is o n l y lechat'chilah —
a p r i o r i — based o n the reason t h a t "Ein aniyut bimkom
ashirut" — "There s h o u l d be n o m a n i f e s t a t i o n o f p o v e r t y i n a
place o f opulence." H o w e v e r , possessing o n l y one flask o f
suitable o i l exemplifies extreme poverty. Therefore, d i v i d i n g
34 VEDIBARTA B A M

i t a n d r e l y i n g o n a miracle t o occur is proper i n such a

situation.
(‫ ובקונטרס נס השמן ענף הי‬,‫)עי׳ ספר נר למאה סי׳ ט׳׳ו‬

A N O T H E R D I F F I C U L T Y W I T H BEIT YOSEF'S EXPLANATION

Q U E S T I O N : A c c o r d i n g t o the Beit Yosef's e x p l a n a t i o n t h a t

i m m e d i a t e l y after f i l l i n g t h e cups o f the Menorah t h e flask
filled u p again, t h i s repeated i t s e l f u p t o the seventh day.
Thus, Chanukah s h o u l d o n l y be for seven days since no
miracle occurred o n the e i g h t h day?
A N S W E R : T h e miracle was n o t t h a t they e m p t i e d the
entire flask i n t o the seven cups o f the Menorah a n d t h e n t h e
e m p t y flask m i r a c u l o u s l y filled u p again. Rather, as they were
p o u r i n g the o i l i n t o t h e Menorah, w h a t was p o u r e d o u t was
i m m e d i a t e l y m i r a c u l o u s l y replaced. T h u s , already o n t h e first
day after the first b i t was p o u r e d o u t o f t h e flask, t h e flask
held a mixture of original oil and miraculous oil.
Consequently, for a l l the eight nights o f Chanukah the
Menorah was k i n d l e d w i t h t h e m i x t u r e , a n d even o n t h e first
n i g h t i t was impossible t o ascertain i f the o i l used was t o t a l l y
the o r i g i n a l w h i c h was f o u n d or some o f the o i l t h a t came
i n t o the flask by w a y o f miracle. Hence, t h e k i n d l i n g o f all
eight days was p a r t i a l l y w i t h m i r a c l e o i l a n d therefore we
celebrate for eight days.
(‫)חכמת שלמה על גליון השו״ע סי׳ עודר‬

A l t e r n a t i v e l y , even i f w e s h o u l d say t h a t t h e flask refilled

i t s e l f after i t was e m p t i e d i n t o the Menorah, t h e reason t o
celebrate eight days is t h a t t h i s occurred also o n t h e e i g h t h
n i g h t after they filled t h e Menorah cups. T h u s , they w i t n e s s e d
a miracle also o n t h e e i g h t h day a l t h o u g h t h e y d i d n o t use
t h i s o i l o n t h e n i n t h day since a fresh supply h a d already
arrived.
(‫)נרות שמונה‬
 CHANUKAH 35

F O U R A D D I T I O N A L A N S W E R S T O BEIT YOSEF'S QUESTION

1) 25th Commemorates Victory

T h e Pri Chadash explains t h a t i f i t w e r e o n l y for the
miracle o f the o i l , t h e n Chanukah w o u l d o n l y be seven days.
T h e eight-day celebration has t w o reasons: T h e 2 5 t h o f Kislev
is celebrated because of the miraculous victory the
Hasmoneans experienced i n the war, a n d the o t h e r seven
days m a r k the seven days o f m i r a c u l o u s Menorah k i n d l i n g .
(‫)פרי חדש סי׳ עונ״ר‬

2) 25th Commemorates Finding o i l

I n reality there was n o m i r a c l e i n t h e first day and the
eight days o f celebration is n o t only because o f the k i n d l i n g o f
the Menorah u n t i l n e w o i l was p r o v i d e d .
T h e first day (25 Kislev) was declared a Yom Tov i n order
t o t h a n k H a s h e m for d e l i v e r i n g us f r o m the Syrian-Greek
oppressors a n d for h e l p i n g us f i n d t h e one flask o f u n d e f i l e d
o i l . T h e a d d i t i o n a l seven days o f Chanukah c o m m e m o r a t e the
miracle t h a t o i l sufficient for o n l y one day m i r a c u l o u s l y lasted
an a d d i t i o n a l seven days w h e n there was no other o i l
available.
(‫)מאירי‬

QUESTION: A difficulty raised with these two

explanations is as follows: W h y is t h e Menorah k i n d l e d eight
days — the k i n d l i n g s h o u l d have started o n t h e 2 6 t h o f Kislev
for a p e r i o d o f seven days?
A N S W E R : T h e Hasmoneans f o u g h t s t r i c t l y for s p i r i t u a l
reasons. T h e Syrian-Greeks endeavored t o cause t h e Jews t o
stop l e a r n i n g T o r a h a n d cease d o i n g mitzvot. U n f o r t u n a t e l y ,
they w e r e somewhat successful a n d m a n y Jews became
H e l l e n i z e d . C o g n i z a n t t h a t t h e Jews w e r e facing s p i r i t u a l
devastation, the Hasmoneans w e n t t o w a r a n d the v i c t o r y
was n o t for physical or m a t e r i a l matters b u t strictly a s p i r i t u a l
v i c t o r y for T o r a h a n d mitzvoth.
36 VEDIBARTA B A M

Hence, w h e n the Rabbis declared t h e 2 5 t h o f Kislev as a

Yom Tov for t h e victory, t h e y o r d a i n e d t h a t i t be celebrated
w i t h candles a n d l i g h t since candles corresponds t o mitzvot
a n d l i g h t corresponds t o T o r a h , as K i n g S h l o m o said, "For a
mitzvah is a candle a n d T o r a h is l i g h t " (Proverbs 6:23).
(18 ‫)רשימות כ״ק אדמו״ר חייג ע׳‬

3) 25th Commemorates "Fire from Heaven"

T h e Gemara says t h a t t h o u g h t h e Kohanim w o u l d l i g h t a
fire o n the A l t a r , a fire also descended f r o m heaven w h i c h
c o n s u m e d t h e sacrifices. T h i s fire was also there d u r i n g t h e
second Beit Hamikdash, although it did not assist in
c o n s u m i n g t h e sacrifices placed o n the A l t a r (Yoma 2 1 b ) .
W h e n the Syrian-Greeks entered t h e Sanctuary, they defiled
t h e A l t a r by sacrificing a n i d o l o n i t , a n d t h u s t h e heavenly
fire departed.
U p o n g a i n i n g e n t r y t o t h e Sanctuary, o n t h e 2 5 t h o f
Kislev, t h e Kohanim dedicated a n e w A l t a r , b u t t o t h e i r great
d i s a p p o i n t m e n t n o heavenly fire descended u p o n i t .
A f t e r m u c h praying, a heavenly fire appeared b e t w e e n the
stones o f t h e A l t a r (see Josephus, ch. 2 0 ) . Prior t o the
evening o f t h e 2 6 t h o f Kislev they k i n d l e d t h e Menorah for t h e
first t i m e (see R a m b a m , Chanukah 3:2) and t h e flask o f o i l
lasted t h e m for eight days, u n t i l n e w p u r e o i l was received.
T h u s , t h e eight-day celebration w h i c h commences o n the
25th o f Kislev commemorates t w o events: the first day
commemorates Hashem's response t o t h e i r prayers and
sending a fire f r o m heaven, a n d the seven succeeding days
c o m m e m o r a t e seven days o f m i r a c u l o u s Menorah k i n d l i n g .
(‫)מחזיק ברכה להחיד׳׳א סי׳ עת׳׳חא‬

A difficulty can be raised; i f t h e celebration o n the first

day is for t h e heavenly fire t h a t descended o n t h e A l t a r , w h y
d o w e l i g h t the Menorah o n the n i g h t o f the 25th?
T h e answer m a y be because the Gemara (Yoma 4 5 b ) says
t h a t f r o m the Aish Tamid — constant fire — t h a t was o n the
A l t a r t h e y w o u l d take fire for t h e k i n d l i n g o f the Menorah.
 CHANUKAH 37

T h u s , w h e n the Kohanim dedicated the A l t a r a n d there was n o

heavenly fire they w e r e greatly disappointed. Afterwards,
w h e n the heavenly fire appeared, they rejoiced, since they
w o u l d be able t o use i t for t h e k i n d l i n g o f t h e Menorah.
Hence, w e k i n d l e the Menorah t o celebrate t h e miracle o f
heavenly fire appearing o n t h e A l t a r w h i c h was used later i n
the day t o k i n d l e the Menorah.
(‫ ר׳ יוסף זצ״ל מפאפא‬- ‫)ויחי יוסף‬
4) Flask Was Not Enough for 25th
A c c o r d i n g t o t h e Mechilta D'rav Achai, Vayishlach, the flask
o f o i l f o u n d was not e n o u g h for even one n i g h t ' s k i n d l i n g .
T h u s , already o n t h e 2 5 t h they experienced a miracle w h e n
the Menorah b u r n e d t h e entire n i g h t . Therefore, Chanukah is
celebrated with Menorah kindling for eight days, to
c o m m e m o r a t e the eight day o f miraculous Menorah k i n d l i n g .
A difficulty with the Mechilta is the following: The
Menorah h a d t o be l i t for the entire n i g h t — w h y w o u l d t h e
flasks o f o i l prepared for t h e daily k i n d l i n g c o n t a i n less t h a n
w h a t is needed for the r e q u i r e d l i g h t i n g time?
I n describing t h e miracle o f Chanukah, t h e Gemara relates
t h a t t h e Jews f o u n d o n l y one flask o f o i l a n d t h a t i t h a d t h e
seal o f t h e Kohen Gadol. I n t h e Beit Hamikdash there w e r e
Kohanim assigned t o t h e special task o f m a k i n g o i l , a n d i t was
n o t the r e s p o n s i b i l i t y o f t h e Kohen Gadol t o m a k e o i l . W h y
t h e n d i d t h i s particular flask bear t h e Kohen Gadol's seal?
T h e Kohen Gadol was required t o b r i n g a daily meal-
offering consisting o f flour a n d o i l , k n o w n as "chavitei Kohen
Gadol" (Vayikra 6:15). N o r m a l l y , t h e o i l used for t h i s offering
w o u l d be o f l o w e r q u a l i t y t h a n t h a t used for the k i n d l i n g o f
the Menorah (Shemot 27:20, Rashi). However, the Kohen Gadol
i n t h a t t i m e was a h i g h l y d i s t i n g u i s h e d s p i r i t u a l personality,
a n d a mehader bemitzvot — one scrupulous i n mitzvot — w h o
used pure olive o i l for his daily sacrifice.
W h e n t h e Hasmoneans entered t h e Beit Hamikdash, they
d i d n o t f i n d any p u r e olive o i l t o k i n d l e the Menorah. Luckily,
they f o u n d one flask w h i c h was designated for the Kohen
38 VEDIBARTA BAM

Gadol's daily sacrifice, and, t o t h e i r u t t e r amazement, i t was

pure olive o i l .
T h e Menorah r e q u i r e d one h a l f lug (5 % oz.) for each o f
the seven candles, a d d i n g u p t o a t o t a l o f 3 % lugim (Menachot
88a). T h e Kohen Gadol's daily sacrifice r e q u i r e d o n l y a t o t a l o f
three lugim o f o i l per day (Menachot 8 7 b ) . T h u s , t h e flask
found was not sufficient for even one night, though
m i r a c u l o u s l y i t b u r n t t h r o u g h the entire n i g h t .
(‫ מלא העומר מר׳ ארי׳ ליב דיל צינץ‬- ‫)שפת אמת‬

A l t e r n a t i v e l y , the Gemara (Avodah Zarah 43 a) says t h a t the

Syrian-Greeks p l u n d e r e d t h e vessels o f t h e Beit Hamikdash,
i n c l u d i n g the Menorah. A f t e r t h e Jews chased t h e m out, they
m a k e a Menorah o f w o o d . N e w w o o d has a tendency t o absorb
oil u n t i l i t becomes saturated. T h u s , actually w h e n the flask
o f o i l was prepared the c o n t e n t was e n o u g h for one n i g h t ,
assuming t h a t i t was p o u r e d i n t o t h e regular Menorah w h o s e
cups w e r e fully saturated and no longer absorbing o i l .
H o w e v e r , n o w t h a t they h a d t o k i n d l e the n e w wooden
Menorah, the c o n t e n t o f t h e flask was n o t e n o u g h even for one
night's kindling, and nevertheless it miraculously burnt
t h r o u g h o u t the entire n i g h t .
(‫)חידושי מהרצ״א‬

F I V E A D D I T I O N A L A N S W E R S T O BEIT YOSEF'S QUESTIONS

On 25th Some Oil Remained in Flask

1) T h e Taz explains t h a t according t o t h e Zohar, i n order
for a m i r a c l e t o occur, there m u s t first be s o m e t h i n g tangible
i n existence. T h u s , after f i l l i n g t h e Menorah w i t h o i l f r o m t h e
flask, w h i c h h a d a sufficient a m o u n t for j u s t one day, some
oil r e m a i n e d i n t h e flask. M i r a c u l o u s l y , t h i s l i t t l e b i t o f o i l
w h i c h r e m a i n e d i n t h e flask increased t i l l the flask was full
a n d sufficient for t h e k i n d l i n g o f t h e n e x t evening. T h i s
miracle repeated i t s e l f every evening after f i l l i n g t h e Menorah.
Hence, i m m e d i a t e l y o n the first day a miracle occurred.
‫)טורי זהב סי׳ עת״ח‬
 CHANUKAH 39

Without the One there Wouldn't be Seven

2) T h e reason for 8 days t h o u g h t h e y h a d o i l for t h e first
day can be explained w i t h a parable: A businessman once
traveled t o a m a r k e t w i t h eight bags o f g o l d coins. W h i l e he
was staying over at a n i n n , bandits stole seven o f t h e m .
I m m e d i a t e l y he t o o k m o n e y f r o m the one r e m a i n i n g bag a n d
h i r e d people t o catch t h e bandits a n d v o w e d t o H a s h e m t h a t
i f t h e search was successful he w o u l d donate t e n percent o f
the m o n e y t o charity. T h e y s k i l l f u l l y made a n i n v e s t i g a t i o n
a n d apprehended the thieves.
W h e n t h e gabba'ei tzedakah — people i n charge o f tzedakah
funds — arrived to collect their due, a debate arose
concerning w h e t h e r he h a d t o give c h a r i t y f r o m all eight bags
o f g o l d coins or o n l y f r o m seven? I t was decided t h a t he
s h o u l d give f r o m a l l eight, for were i t n o t for t h e e i g h t h bag
t h a t m i r a c u l o u s l y r e m a i n e d i n his possession, he w o u l d have
been penniless a n d w i t h o u t funds t o h i r e people t o pursue
the bandits a n d recover his money.
T h e same is t r u e w i t h celebrating eight days. T h o u g h t h e
Jews h a d a flask w i t h sufficient o i l for one n i g h t , w e r e i t n o t
for t h a t one flask t h a t was f o u n d , there w o u l d have n o t been
any o i l t o m i r a c u l o u s l y b u r n for eight days.
(‫)פון אונזער אלטען אוצר בשם קומץ המנחה‬

8 Days to Distinguish Between Beit Hillel and Beit Shammai

3) There is an a r g u m e n t i n t h e Gemara (Shabbat 2 1 b ) as t o
h o w m a n y candles s h o u l d be l i t each n i g h t o f Chanukah.
A c c o r d i n g t o Beit Hillel, w e start t h e first n i g h t w i t h one
candle and each n i g h t w e add a candle. A c c o r d i n g t o Beit
Shammai, w e start the first n i g h t w i t h eight, a n d decrease by
one every n i g h t after.
A c c o r d i n g t o the Avudraham, one o f t h e meanings o f t h e
n a m e "Chanukah" is ‫— ״ ח ׳ נ ר ו ת ו ה ל כ ה כ ב י ת ה ל ל ״‬ "Candles
s h o u l d be l i t for eight days, a n d t h e halachah is according t o
Beit Hillel" (that each n i g h t w e increase one candle).
40 VEDIBARTA B A M

W h e n one looks at t h e Chanukah Menorah any day o f

Chanukah, one can i m m e d i a t e l y t e l l f r o m the number o f
candles b e i n g l i t , t h a t t h e halachah is according t o Beit Hillel.
For example, o n t h e t h i r d day o f Chanukah one sees three
candles l i t , a n d one k n o w s t h a t t h i s is according t o Beit Hillel,
because according t o Beit Shammai, t h e r e s h o u l d have been six
candles l i t . O n t h e s i x t h day o f Chanukah, i f one sees six
candles l i t , one can derive f r o m t h i s t h a t t h e halachah is
according t o Beit Hillel, because according t o Beit Shammai
there s h o u l d have been o n l y three candles l i t .
I f Chanukah candles were o n l y l i t for a p e r i o d o f seven
days, t h e n o n t h e f o u r t h n i g h t o f Chanukah, according t o Beit
Hillel a n d also according t o Beit Shammai, a t o t a l o f o n l y four
candles w o u l d be l i t . T h u s , i f one l o o k e d at t h e Chanukah
Menorah t h a t evening, one w o u l d n o t be able t o see i f t h e
halachah was according t o Beit Hillel or Beit Shammai. H o w e v e r ,
w h e n Chanukah is celebrated for eight days, t h e n o n t h e
f o u r t h day, according t o Beit Hillel one l i g h t s four candles a n d
according t o Beit Shammai one l i g h t s five candles.
Since t h e w o r d "Chanukah" indicates t h a t t h e halachah is
according t o Beit Hillel, Chanukah has t o be eight days a n d n o t
seven days.
(‫)ברכת חיים‬

8 Days for 8 Yomim Tovim

‫׳׳קבעום ועשאום ימים טובים בהלל והודאה״‬

" T h e y established and rendered these
eight days as festival days w i t h respect to
reciting Hallel and thanksgiving."

4) Q U E S T I O N : I t s h o u l d say t h a t t h e y established these

eight days as a Yom Tov — h o l i d a y — i n singular; w h y does i t
say "Yomim Tov" — " h o l i d a y s " — i n plural?
ANSWER: One of the things the Syrian-Greeks
demanded o f t h e Jews was t h a t t h e y abolish Rosh Chodesh.
T h e y sought t h a t t h e i r calendar s h o u l d n o t be dependant o n
 CHANUKAH 41

the Beit Din's sanctifying the n e w m o o n each m o n t h based o n

the testimony o f witnesses, b u t rather i t s h o u l d be in
accordance w i t h the solar system, as the calendar o f the
entire w o r l d .
T h e dates the T o r a h prescribes for the observance o f a
Yom Tov are based o n t h e l u n a r system. Hence, w i t h o u t a
calendar based o n t h e m o o n w e w o u l d n o t k n o w w h e n t o
observe any Yom Tov, a n d thus, Yomim Tovim would be
forgotten.
I n Eretz Yisrael there are eight days d u r i n g t h e year w h i c h
are observed as Yom Tov. Pesach is celebrated o n the first and
seventh days o f t h e festival, the 1 5 t h a n d 21st o f Nissan. (Chol
Hamoeid — t h e i n t e r m e d i a t e days — is n o t considered Yom
Tov; see Turei Zahav 668:1) Shavuot is celebrated one day o n
the 6 t h o f Sivan. Rosh Hashanah — even i n Eretz Yisrael — is
always celebrated for t w o days: t h e first a n d second day o f
Tishrei (see Rosh Hashanah 3 0 b ) . Yom Kippur is o n l y one day,
o n the 1 0 t h o f Tishrei, a n d Sukkot a n d Shemini Atzeret are one
day each: t h e 1 5 t h a n d 2 2 n d day o f Tishrei. Thus, had the
Syrian-Greeks, G-d forbid, achieved t h e i r desires, t h e Jewish
people w o u l d be m i s s i n g eight days o f Yomim Tovim.
T h a n k s t o t h e defeat o f t h e enemy, the Jews were t h e n
able t o celebrate and observe all the Yomim Tovim — holidays —
without any fear. Consequently, when the Sanhedrin
established the celebration o f the v i c t o r y o f the Hasmoneans,
they made it for eight days o f Yomim Tovim (plural)
corresponding t o t h e eight days o f various Yomim Tovim t h e
Syrian-Greeks wanted to stop the Jewish people from
celebrating. T h e y d i d n o t , however, forbid working, but
rather emphasized Hallel and t h a n k s g i v i n g t o H a s h e m .
(‫)חתן סופר על חנוכה סי׳ י׳׳ט‬

8 Days for 8 Divine Salvations

5) I n Shemoneh Esreih a n d Birkat Hamazon w e recite, d u r i n g
Chanukah, t h e prayer o f Al Hanissim. I n i t , there are a t o t a l o f
eight t h i n g s m e n t i o n e d w h i c h H a s h e m d i d i n our b e h a l f t o
42 VEDIBARTA B A M

m a k e Chanukah a reality. " Y o u . . . 1) waged t h e i r battles, 2)

defended t h e i r r i g h t s , 3) avenged t h e w r o n g done t o t h e m , 4)
delivered the m i g h t y i n t o the h a n d o f t h e weak, 5) t h e m a n y
i n t o t h e h a n d o f the few, 6) t h e i m p u r e i n t o the h a n d o f t h e
pure, 7) t h e w i c k e d i n t o t h e h a n d o f the righteous, 8) and
wanton sinners into the hand of those who occupy
themselves w i t h Y o u r T o r a h . "
Therefore, Chanukah is celebrated eight days, t h o u g h t h e
miracle o f t h e o i l was o n l y for seven days.
(‫)ספר נר למאה בשם זכר אברהם‬

For m o r e answers t o Beit Yosef's question, see pages 3 1 ,

109, 172, 1 8 1 , 182.

W H Y NOT 9 DAYS

‫ תמכיא איכון״‬,‫ בכפליו יומי דחנובד‬,‫״בכ״ד‬

"On the 25th of Kislev [begin] the days of
Chanukah, eight i n number."

Q U E S T I O N : Because o f a d o u b t as t o w h i c h days t h e Beit

Din declared as Rosh Chodesh i n t h e Diaspora every Yom-Tov is
celebrated t w o days. W h y i s n ' t Chanukah, t o o , n i n e days i n
Diaspora?
A N S W E R : A l l Yomim Tovim except for Chanukah and
Purim, are Biblical. There is m o r e stringency c o n c e r n i n g a
doubt related t o a Biblical matter than one concerning
s o m e t h i n g Rabbinical. Therefore, o u t o f d o u b t as t o w h a t day
is actually the first o f the m o n t h , t h e Yom-Tov is celebrated for
t w o days. T h i s stringency is n o t extended, however, t o Yomim
Tovim w h i c h are m e r e l y o f Rabbinical o r i g i n .
(‫)אבודרהם‬

Some say t h a t really Chanukah s h o u l d o n l y have been

seven days since w i t h o u t any miracles there was sufficient o i l
i n t h e flask they f o u n d for one n i g h t . T h u s , t h e e i g h t h day
was added o n l y because o f the d o u b t o f w h i c h day i n t h e
m o n t h was designated as t h e day o f Rosh Chodesh. Hence,
 CHANUKAH 43

there is n o need for a n i n t h day because t h e e i g h t h day was

already added t o satisfy t h e d o u b t .
(‫)ערבי נחל‬

A difficulty w i t h t h i s is t h a t w e m i g h t w o n d e r . I f so, w h y
Chanukah is also eight days i n Eretz Yisrael?
(‫)חתם סופר‬

Others c l a i m t h a t the reason for t w o days o f Yom Tov is

t h a t after t h e Beit Din i n Eretz Yisrael declared Rosh Chodesh
they w o u l d dispatch emissaries t o n o t i f y t h e people w h o l i v e d
far away f r o m Yerushalayim a n d i n t h e Diaspora w h i c h day was
established. Since i t w o u l d take t h e m m o r e t h a n fifteen days
to reach the c o m m u n i t y , t h e people w o u l d celebrate Yom-Tov
for t w o days. H o w e v e r , by the 2 5 t h o f the m o n t h t h e y w o u l d
definitely reach even the m o s t d i s t a n t Jewish c o m m u n i t y a n d
t h u s there is n o need for a n i n t h day because o f any doubts.
(‫ וצ״ע דתנן ברייה דף י״ח ע״א ששלוחים יצאו בכסלו מפני חנוכה‬,‫)ברכי יוסף סי׳ עת״ר‬

Nevertheless, there is a n o p i n i o n t h a t indeed i n those

days Chanukah was o n l y eight days i n Eretz Yisrael (where
every Yom Tov lasted for one day). H o w e v e r , i n the distant
c o m m u n i t i e s w h e r e every Yom-Tov was celebrated t w o days
because the messengers w o u l d n o t arrive i n t i m e t o i n f o r m
t h e m w h i c h day was declared Rosh Chodesh, Chanukah t o o was
celebrated for n i n e days.
Now t h a t w e have a pre-calculated calendar and we
observe t w o days Yom Tov o n l y because o f "Minhag avoteinu
beyadeinu" — w e f o l l o w the customs o f o u r parents (see
R a m b a m , Kiddush HaChodesh 5:5) — w e are s t r i n g e n t t o do as
o u r parents d i d o n l y i n regard t o a Biblical Yom Tov b u t n o t i n
regard t o Chanukah, w h i c h is o n l y o f Rabbinic o r i g i n .
H o w e v e r , w h e n the Beit Hamikdash w i l l be r e b u i l t a n d w e
w i l l r e t u r n t o the establishment o f Rosh Chodesh by Beit Din
based o n t h e t e s t i m o n y o f witnesses, then Chanukah in
Diaspora w i l l again be n i n e days.
p ‫ חנוכה סי׳‬- ‫ ועי׳ במועדים בהלכה‬,‫)מנחת חינוך מצוה ש״א‬
44 VEDIBARTA B A M

A n o t h e r e x p l a n a t i o n for Chanukah's n o t h a v i n g n i n e days

is t h a t w e celebrate for eight days because t h e Syrian-Greeks
decreed against Shabbat, Rosh Chodesh and milah —
circumcision. Therefore, the Rabbis decided that the
celebration be for eight-days since i n a n eight day p e r i o d
there is a Shabbat, a Rosh Chodesh (Tevet), a n d a p o s s i b i l i t y for
brit milah o n t h e e i g h t h day for a c h i l d b o r n d u r i n g Chanukah.
I f Chanukah w e r e celebrated for n i n e days, t h e w h o l e idea
expressed by eight days w o u l d be obscured.
‫ מקץ אות טייס‬,‫)חדרי בטן להחיד״א‬

2 5 T H O R 26TH?

‫ תמכיא איכון״‬,‫ בכפליו יומי דחבובד‬,‫״בכ״ד‬

" O n the 25th of Kislev the days of Chanukah
commence, they are eight days i n a l l . "

Q U E S T I O N : O n w h a t day was t h e w a r actually w o n , and

w h e n d i d t h e first Menorah k i n d l i n g take place?
A N S W E R : A c c o r d i n g t o one o p i n i o n , t h e v i c t o r y was
declared o n the 2 4 t h o f Kislev. T o w a r d s evening o f t h e 2 5 t h
the Menorah was k i n d l e d a n d i t b u r n e d t h r o u g h t h e entire
n i g h t , and i n the m o r n i n g they b r o u g h t offerings o n the
A l t a r . T h u s , the n a m e "Chanukah" w h i c h can be read "Chanu
chof hei" — " T h e y rested o n t h e 25 t h " — means t h a t t h e 25 t h
was the first c o m p l e t e day o f rest after a l o n g , tedious battle.
(‫)מאירי‬

The Rambam (Chanukah 3:2) w r i t e s , " W h e n the Jews

o v e r p o w e r e d t h e i r enemies a n d destroyed t h e m i t was o n t h e
2 5 t h o f Kislev, a n d t h e y entered the Sanctuary a n d f o u n d n o
n o n - d e f i l e d o i l i n t h e Sanctuary except for one flask w h i c h
was sufficient for o n l y one day, a n d t h e y k i n d l e d w i t h i t t h e
candles for eight days u n t i l olives w e r e crushed a n d clean o i l
was p r o d u c e d . "
A c c o r d i n g l y , there was f i g h t i n g still o n the 2 5 t h and
s o m e t i m e d u r i n g t h e day, v i c t o r y was declared a n d they
 CHANUKAH 45

rested o n part o f t h e 2 5 t h day. O n t h e 2 5 t h late i n the

afternoon t h e y k i n d l e d the Menorah a n d i t b u r n e d t h r o u g h t h e
n i g h t o f the 2 6 t h .
Then the Rambam w r i t e s i n the n e x t halachah (3:3)
"Therefore, the Sages o f t h a t generation declared t h a t these
eight days w h i c h commence f r o m the n i g h t o f t h e 2 5 t h o f
Kislev s h o u l d be days o f happiness a n d j o y , a n d candles are l i t
i n t h e evening at the entrance doors t o t h e houses every n i g h t
o f t h e eight n i g h t s t o d e m o n s t r a t e a n d p u b l i c i z e t h e m i r a c l e . "
T h e R a m b a m seems t o be c o n t r a d i c t i n g himself! I f the
Menorah was first l i t o n t h e 2 5 t h , a n d i f i t b u r n e d t h r o u g h o u t
the n i g h t o f the 2 6 t h , s h o u l d n ' t the c o m m e m o r a t i v e annual
k i n d l i n g c o m m e n c e o n t h e eve o f the 26th?
Some e x p l a i n t h a t according t o t h e R a m b a m , w e k i n d l e
o n the eve o f t h e 2 5 t h t o c o m m e m o r a t e the v i c t o r y t h a t t o o k
place o n t h a t day a n d t h e r e m a i n i n g seven n i g h t s o f k i n d l i n g
is t o c o m m e m o r a t e the seven day m i r a c u l o u s k i n d l i n g o f t h e
Menorah after t h e flask o f o i l was consumed.
(‫)פרי חדש סי׳ עונייה א‬

A difficulty s t i l l remains, w h y is t h e v i c t o r y celebrated

w i t h k i n d l i n g the Menorah?
A n e x p l a n a t i o n m a y be the f o l l o w i n g : A c c o r d i n g t o t h e
Jewish calendar, t h e day starts w i t h evening, as t h e T o r a h
says, " A n d there was evening a n d there was m o r n i n g one
day" (Bereishit 1:5). H o w e v e r , t h e Gemara (Chullin 83a) says
t h a t i n regard t o matters o f t h e holiness o f t h e Beit Hamikdash
i t is the reverse. Day starts w i t h m o r n i n g a n d t h e evening is a
c o n t i n u a t i o n o f t h e day. T h i s is evident f r o m t h e verse " [ T h e
offering] m u s t be eaten o n the day o f its offering; he m a y n o t
leave any o f i t u n t i l m o r n i n g " (Vayikra 7:15). Since i t m a y be
eaten t h e entire n i g h t u n t i l t h e m o r n i n g a n d since the T o r a h
calls t h i s "beyom karbano" — " i n t h e day o f his offering" — i t
is evident that in regard to holiness the night is a
c o n t i n u a t i o n o f t h e day i t follows (Rashi).
46 VEDIBARTA B A M

T h u s , t h o u g h t h e Menorah l i g h t i n g t o o k place o n t h e eve

o f the 2 6 t h , since t h i s was a m a t t e r o f the holiness o f the Beit
Hamikdash, i t is associated w i t h the 2 5 t h day. However, our
k i n d l i n g at the entrance t o o u r houses is n o t a m a t t e r o f
"holiness." Therefore since our day commences w i t h the
evening, i t cannot be considered as associated w i t h t h e 2 5 t h
day unless i t be done o n t h e eve o f t h e 2 5 t h .
(204 ‫)לקו׳׳ש חייל ע׳‬

A l t e r n a t i v e l y , according t o t h e Rambam (Temidim Umusafim

3:12) the Menorah was l i t t w i c e a day, i n the late afternoon,
a n d again i n the m o r n i n g . T h u s , v i c t o r y was declared early i n
the m o r n i n g o f the 2 5 t h o f Kislev, and immediately the
Kohanim w e n t t o the Beit Hamikdash a n d they d i d t h e m o r n i n g
lighting o f the Menorah.
N o w according t o t h e R a m b a m t h e v i c t o r y was as follows;
o n t h e 2 5 t h o f Kislev they f o u n d t h e single flask o f o i l w h i c h
was sufficient o n l y for one k i n d l i n g a n d they used i t for t h e
m o r n i n g k i n d l i n g . M i r a c u l o u s l y , t h i s flask p r o v i d e d o i l for
both t h e evening a n d m o r n i n g k i n d l i n g o f the n e x t seven days.
Hence, o n each o f t h e eight days o f Chanukah a miracle was
experienced.
A question, however, can be raised; t h e Gemara (Avodah
Zarah 43 a) says t h a t they made a n e w w o o d e n Menorah.
Hence, i t needed t o be sanctified, a n d t h e Gemara (Menachot
49a) says t h a t the sanctifying o f the Menorah can o n l y be done
w i t h t h e evening l i g h t i n g . I f so h o w w e r e they able t o k i n d l e
o n t h e m o r n i n g o f t h e 25th?
T h e halachah t h a t sanctification can o n l y be accomplished
w i t h evening k i n d l i n g is a Rabbinic o r d i n a t i o n .
I t c o u l d be t h a t the need for a n e w Menorah was not
because the o l d one was plundered b u t rather because i t was
defiled since i t was used for i d o l w o r s h i p , the same as the A l t a r
w h i c h was stored away and replaced w i t h a n e w one for t h a t
reason (see Avodah Zarah 52b). Since the p r o h i b i t i o n t o use
such vessels is only a Rabbinical law, and k i n d l i n g Menorah is a
 CHANUKAH 47

Biblical c o m m a n d , the Rabbis made t h e i r r u l i n g o n l y w h e n an

alternative exists.
Consequently, for the m o r n i n g k i n d l i n g they had n o other
alternative b u t t o use the o l d Menorah. For the evening
l i g h t i n g , however, they used the n e w w o o d e n Menorah, w h i c h
they were able t o sanctify w i t h its i n a u g u r a t i o n i n t o service for
the evening k i n d l i n g , as the Gemara (Shevuout 15a) says,
"Avodatan mechanchatan" — T h e vessels become sanctified
t h r o u g h t h e i r first use for service i n the Beit Hamikdash.
(‫)אור גדול על משניות יומא פ״ז מייד‬

S I G N I F I C A N C E O F 36 CANDLES

‫״נעשה גו נס והדליקו ממנו שמונה ימים״‬

" A miracle occurred w i t h it,
and they kindled w i t h it for eight days."

Q U E S T I O N : T o c o m m e m o r a t e t h i s miracle w e k i n d l e a
total of 36 candles during Chanukah (excluding the
Shamashim). W h a t is the significance o f t h e 36 candles o f
Chanukah?
A N S W E R : T h e Gemara (Chagigah 12a) says regarding the
l i g h t t h a t H a s h e m created o n t h e first day t h a t m a n c o u l d use
i t t o survey e v e r y t h i n g f r o m one e n d o f t h e w o r l d t o t h e
other. Once, however, H e l o o k e d at t h e Generation o f the
F l o o d a n d the Generation o f the D i s p e r s i o n a n d H e saw t h a t
t h e i r deeds were perverse, H e proceeded t o h i d e the l i g h t
f r o m t h e m , a n d h i d i t for t h e righteous people i n t h e future.
A c c o r d i n g t o the Zohar (Shemot 148-49) n o t o n l y w i l l the
righteous enjoy i t i n the W o r l d t o C o m e i n t h e Messianic Era,
but i t is h i d d e n i n the Torah. Whenever people exert
themselves i n t h e study o f T o r a h , a ray shines f o r t h f r o m t h a t
l i g h t a n d rests u p o n t h e m .
W h e n the m i r a c l e o f Chanukah occurred a n d the Menorah
was k i n d l e d w i t h the o i l o f t h e flask, H a s h e m revealed some
o f t h e exalted h i d d e n l i g h t o f the future. A l s o , o n every
48 VEDIBARTA B A M

Chanukah, d u r i n g t h e k i n d l i n g o f the Menorah, there is a

revealing o f t h e h i d d e n l i g h t — t h e l i g h t o f Mashiach.
The name "Chanukah" etymologically stems f r o m the
word "chinuch" — education and preparation. A parent
educates a n d prepares a y o u n g c h i l d p r i o r t o t h e t i m e w h e n
he w i l l be obligated t o p e r f o r m mitzvot so he w i l l have all the
k n o w l e d g e he needs w h e n t h e t i m e actually comes. Likewise,
Hashem reveals o n Chanukah some o f t h e " h i d d e n light"
w h i c h w e w i l l enjoy i n the exalted days o f Mashiach.
A c c o r d i n g t o the Midrash (Rabbah Bereishit 11:2) t h e great
l i g h t w h i c h H a s h e m created f u n c t i o n e d for A d a m a t o t a l o f
36 hours: t w e l v e h o u r s o n Friday day a n d t h e t w e n t y four
h o u r s o f Shabbat. I n a d d i t i o n , t h e w o r d s "ohr" — " l i g h t " — or
"neir" — "candle" — or "me'orot" — " l u m i n a r i e s " — appear i n
the T o r a h a t o t a l o f 36 times. T h e Greeks w a n t e d t o stop us
f r o m s t u d y i n g T o r a h a n d t h u s fail t o benefit f r o m t h e great
l i g h t w h i c h is h i d d e n i n t h e T o r a h , a n d w h i c h served A d a m
for 36 hours. Therefore, o n Chanukah, w h e n H a s h e m reveals
t o us some o f t h e great l i g h t t h a t w i l l radiate i n the days o f
Mashiach, t h e c u s t o m is t o l i g h t a t o t a l o f 36 candles ( w i t h o u t
the shamashim).
(‫)בני יששכר בשם הרוקח‬

A l t e r n a t i v e l y , t h e Syrian-Greeks endeavored t o cause t h e

Jews "lehashkicham Toratecha" — t o forget t h e T o r a h . I n the
T o r a h there are t w o parts, the W r i t t e n a n d t h e O r a l . T h e
W r i t t e n consists o f t h e five v o l u m e s o f the T o r a h scroll a n d
the O r a l T o r a h is the Gemara, w i t h o u t w h i c h w e do n o t really
k n o w h o w t o observe t h e T o r a h . For example, the T o r a h says
that a Jew should wear tefillin. However, without the
explanations t r a n s m i t t e d f r o m Sinai i n the O r a l T o r a h w e
w o u l d n o t k n o w w h a t tefillin are a n d h o w t o p e r f o r m t h e
mitzvah.
By a t t e m p t i n g t o stop the Jews f r o m s t u d y i n g the Gemara
a n d m a k i n g t h e m study Greek p h i l o s o p h y a n d secular studies
instead, t h e Greeks h o p e d t h a t u l t i m a t e l y the Jews w o u l d n o t
 CHANUKAH 49

k n o w w h a t t h e W r i t t e n T o r a h means, a n d t h u s , T o r a h w o u l d
be obsolete a n d forgotten.
I n the Babylonian T a l m u d , t h e r e are 36 Gemarot. (Some
Tractates consist o f o n l y Mishnah w i t h o u t any Gemara, e.g.
Ediyot). W h e n t h e Jews conquered t h e i r adversaries, they
w e r e t h e n able t o engage freely i n study o f t h e 36 v o l u m e s o f
Gemara a n d thereby assure the c o n t i n u i t y o f T o r a h study a n d
observance. I n c o m m e m o r a t i o n 36 candles are k i n d l e d .
(‫ ועי׳ סדר הדורות שמות הספרים אות ת׳‬,‫)בני יששכר‬

‫״ונעשה גו נס והדליקו ממנו שמונה ימים״‬

" A miracle occurred w i t h it,
and they kindled w i t h it eight days."

Q U E S T I O N : W h y , i n addition to helping the m i n o r i t y of

Jews overcome t h e large n u m b e r o f enemies, d i d H a s h e m
m a k e t h e a d d i t i o n a l miracle connected w i t h candles?
A N S W E R : A c c o r d i n g t o t h e midrash (Rabbah Bereishit 2:4)
the Syrian-Greeks decreed t h a t t h e Jews cease observing
Shabbat, c i r c u m c i s i o n a n d the sanctification o f t h e n e w m o o n
t o establish the day o f Rosh Chodesh.
These t h r e e mitzvot all have an association w i t h candle
lighting. Shabbat is ushered i n w i t h t h e woman lighting
candles a n d motza'ei Shabbat w e l i g h t the Havdalah candle. ( I n
a d d i t i o n , i t is c u s t o m a r y t o l i g h t candles o n motza'ei Shabbat
t o "escort" the departing Shabbat — see Shulchan Aruch Harav
300:2, Ba'eir Heitev 298:16). A t a circumcision i t is also
c u s t o m a r y t o k i n d l e candles (see Sanhedrin 32b, Tosafot).
Based o n the acceptance o f t e s t i m o n y f r o m witnesses w h o
saw t h e n e w m o o n appear i n the sky, the Beit Din w o u l d
decide w h i c h day s h o u l d be designated as Rosh Chodesh. To
notify the people o f the Diaspora, (Babylon) w h i c h day was
declared Rosh Chodesh, so t h a t they w o u l d k n o w w h i c h day o f
the m o n t h s h o u l d be celebrated as Y o m T o v , torches w o u l d
be l i t o n m o u n t a i n t o p s o n the evening following the day
declared as Rosh Chodesh (see Rosh Hashanah 21b).
50 VEDIBARTA B A M

Despite t h e decree o f the Syrian-Greeks, t h e dedicated

Jews w e r e u n y i e l d i n g a n d w i t h mesirat nefesh — self sacrifice —
c o n t i n u e d observing these three mitzvot. T o d e m o n s t r a t e H i s
love for his devoted people, H a s h e m specifically made a
miracle for t h e m connected w i t h candle l i g h t i n g .
(‫)משמרת אליעזר‬

W H Y W A S N ' T YOM TOV D E C L A R E D I M M E D I A T E L Y ?

‫״לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה״‬

" I n the following year they established and
rendered [these eight days] as festival days, w i t h
respect to recital of Hallel and thanksgiving."

Q U E S T I O N : W h y was Purim i m m e d i a t e l y declared a Yom

Tov w h i l e Chanukah was o n l y declared a h o l i d a y t h e f o l l o w i n g
year?
A N S W E R : H a m a n sought t h e physical a n n i h i l a t i o n o f the
entire J e w i s h n a t i o n . H e made his plans d u r i n g t h e m o n t h o f
Nissan a n d designated a date a year later, the 1 3 t h o f Adar, as
the appropriate t i m e t o carry o u t his i n s i d i o u s p l o t . D u r i n g
the entire year t h e Jews prayed a n d repented, b u t n o one was
physically h u r t . O n t h e 1 3 t h o f Adar, "the fear o f the Jews had
fallen u p o n all t h e peoples" a n d " n o one s t o o d i n t h e i r w a y "
w h e n they "struck at all t h e i r enemies w i t h the s w o r d ,
s l a u g h t e r i n g a n d a n n i h i l a t i n g " (Esther 9:2,5).
On t h e other h a n d , t h e Jews f o u g h t the Syrian-Greek
armies for three years u n t i l they vanquished them and
regained c o n t r o l o f t h e Beit Hamikdash. D u r i n g this period
there was fierce f i g h t i n g a n d m a n y soldiers o f the J e w i s h
a r m y w e r e k i l l e d . T h u s , w h e n t h e Jews rested o n the 2 5 t h o f
Kislev, m a n y families w e r e m o u r n i n g l o v e d ones w h o h a d
perished. Consequently, i t was not deemed proper to
i m m e d i a t e l y declare Chanukah as a Yom Tov, a n d t h e Jews
w a i t e d t i l l n e x t year, by w h i c h t i m e a l l w o u l d have c o n c l u d e d
t h e i r m o u r n i n g periods.
(‫)פון אונזער אלטען אוצר בשם פתחי תורה‬
 CHANUKAH 51

A l t e r n a t i v e l y , w h e n the R a m b a m (Chanukah 3:1) records

the events t h a t l e d u p t o Chanukah, he describes h o w t h e Jews
suffered bitterly from t h e Syrian-Greek decrees a n d t h e i r
reprehensible c o n d u c t i n t h e Sanctuary. H e also w r i t e s " u n t i l
the G-d o f o u r fathers h a d mercy over t h e m a n d H e helped
t h e m a n d saved t h e m , a n d the c h i l d r e n o f C h a s h m o n a i the
Kohanim Gedolim overpowered, a n d they k i l l e d t h e m and
rescued the Jews f r o m t h e i r hands. A n d they a p p o i n t e d a k i n g
f r o m a m o n g the Kohanim, a n d t h e J e w i s h K i n g d o m r e t u r n e d
to Israel for over t w o h u n d r e d years, until the second
destruction [ o f the Beit Hamikdash]." Then the Rambam
records the miracle concerning t h e Menorah a n d concludes
( i b i d 3:3) "Therefore t h e Sages o f t h e generation i n s t i t u t e d
these eight days, w h i c h start o n the n i g h t o f t h e 2 5 t h o f
Kislev, as days o f simchah a n d Hallel."
Now the R a m b a m ' s w o r k is a code o f halachah, n o t a
h i s t o r y book. W h a t is the relevance t o halachah t h a t they
a p p o i n t e d a king?
T h e Gemara (Megillah 14a) says t h a t the reason t h e Rabbis
d i d n o t i n s t i t u t e the saying o f Hallel o n Purim is t h a t t h e
salvation was a n i n c o m p l e t e r e d e m p t i o n since "Akati avdei
Achashverosh anan" — "We are still servants of
Achashverosh." T h o u g h they w e r e relieved o f H a m a n a n d his
cohorts, there was n o J e w i s h government; rather they l i v e d i n
peace under the rulership o f Achashverosh. Regarding
Chanukah, however, n o t o n l y were the Jews relieved o f t h e
w i c k e d Syrian-Greek oppressors; b u t after t h e v i c t o r y t h e y
r e i n s t i t u t e d t h e J e w i s h k i n g d o m . Hence, at t h e c o n c l u s i o n o f
the first anniversary, w h e n they saw t h a t t h e i r k i n g d o m was
f i r m l y established a n d t h u s t h e i r v i c t o r y was a complete
r e d e m p t i o n , t h e Rabbis decided t o o r d a i n these eight days as
a Yom-Tov i n w h i c h Hallel is recited.
(‫ הרב צבי שי׳ רוזונטל‬- ‫)תפארת צבי‬
52 VEDIBARTA B A M

W H Y N O T A FEAST?

‫״ועשאום ימים טובים בהלל והודאה״‬

" [ T h e eight days] w e r e rendered festival days
w i t h respect to recital of Hallel
and thanksgiving."

Q U E S T I O N : W h y w a s n ' t Chanukah also declared a day o f

feasting j u s t as Purim was?
A N S W E R : H a m a n p l o t t e d t o a n n i h i l a t e t h e J e w i s h people
physically. A Jew's religious c o n v i c t i o n s d i d n ' t m a t t e r t o h i m .
I f one was a m e m b e r o f t h e J e w i s h people, regardless o f age
or gender, he w a n t e d t h a t person w i p e d o f f t h e face o f t h e
earth. Chanukah o n t h e o t h e r h a n d was a t o t a l l y s p i r i t u a l w a r .
T h e a m b i t i o n o f t h e Syrian-Greeks was " t o m a k e t h e m forget
Y o u r T o r a h a n d v i o l a t e t h e decrees o f Y o u r w i l l . " T h e Jews
w h o H e l l e n i z e d a n d j o i n e d w i t h t h e m w e r e t o be spared.
Since Purim commemorates t h e salvation o f t h e J e w i s h
people f r o m physical a n n i h i l a t i o n , t h e celebration is i n a
physical f o r m — eating a n d d r i n k i n g — t h i n g s t h a t t h e b o d y
enjoys. I n contrast, w i t h regard t o Chanukah, t h e J e w i s h b o d y
was not in danger, but rather the soul. Thus, the
c o m m e m o r a t i o n a n d c e l e b r a t i o n is n o t expressed by the
physical acts o f eating a n d d r i n k i n g , b u t by s p i r i t u a l activities
— k i n d l i n g t h e Menorah, recital o f Hallel, a n d t h a n k s g i v i n g .
‫)ב״וז וט׳׳ז סי׳ עת״ ח‬

A l t e r n a t i v e l y , t h e feast o n Purim was i n s t i t u t e d for a

special reason: Q u e e n V a s h t i ' s d o w n f a l l occurred at t h e great
feast w h e n t h e K i n g was m e r r y w i t h w i n e (Esther, 1:10).
Q u e e n Esther's c o r o n a t i o n was also celebrated w i t h a mishtei
yayin — feast o f w i n e ( 2 : 1 8 ) . T h e d o w n f a l l o f H a m a n a n d his
subsequent e x e c u t i o n came a b o u t t h r o u g h t h e w i n e b a n q u e t
m a d e by Esther (7:1-10). Therefore, i t is a mitzvah o n Purim t o
have a festive m e a l at w h i c h w i n e is also c o n s u m e d .
(‫ כ׳ ״להשתכר ביין״‬,‫ ובמגילה ז׳ ע״ב רש״י דיה לבסומי‬,‫)אבודרהם‬
 CHANUKAH 53

A l t e r n a t i v e l y , t h e Gemara (Shabbat 88a) says t h a t w h e n

H a s h e m o r i g i n a l l y gave t h e J e w i s h people the T o r a h , he lifted
the m o u n t a i n over t h e m a n d forced t h e m t o accept i t .
Nevertheless, they accepted i t again w i l l f u l l y i n t h e days o f
Achashverosh, as i t is w r i t t e n ' T h e Jews established and
accepted' (Esther 9:26). T h e y established i n t h e days o f
Achashverosh t h a t w h i c h they had already accepted i n t h e
days o f M o s h e ' . " [ O u t o f t h e i r love for H a s h e m engendered
by t h e m i r a c l e o f Purim t h e Jews reaccepted t h e T o r a h —
Rashi.]
T o r a h is c o m p a r e d t o food a n d d r i n k , as K i n g S h l o m o
says, " C o m e a n d partake o f m y bread, a n d d r i n k t h e w i n e
t h a t I have m i x e d " (Proverbs 9:5). Consequently, o n Purim,
w h i c h m a r k s o u r reacceptance o f the T o r a h , w e celebrate
w i t h festive meals a n d d r i n k i n g .
(‫)וזיד׳א‬
54 VEDIBARTA B A M

‫רעיונווז על הלכווז חנוכה‬

Insights on L a w s of Chanukah

‫״אמד דג יהודה אמד דג אפי אפוד להרצות מעות בנגד נד חנוגה״‬

" R a v Y e h u d a h said i n the name of R a v A s s i ,
'It is forbidden to count money opposite a
Chanukah light.' " (Shabbat 22a)

Q U E S T I O N : T h e Gemara (21b) h a d already r u l e d t h a t " i t

is f o r b i d d e n t o m a k e use o f a Chanukah candle's l i g h t , " so
w h a t i n s i g h t d i d Rav A s s i add by specifying n o t t o c o u n t
money?
A N S W E R : The Rambam (Chanukah 3:1) describes the
events t h a t led u p t o the miracle o f Chanukah as follows:
" D u r i n g the t i m e o f the second Beit Hamikdash, when the
Greeks reigned, they issued decrees against the Jews and
n u l l i f i e d their laws and d i d n o t let t h e m engage i n T o r a h and
mitzvot. They appropriated their m o n e y and daughters, and
they entered the Holiness, causing damage and defilement. I t
was a difficult t i m e for the Jews, and they were under m u c h
pressure u n t i l H a s h e m had mercy over t h e m and saved t h e m . "
Thus, there was a double salvation: 1) spiritual salvation —
they were able t o freely study T o r a h a n d observe mitzvot, and
2) physical salvation — there was n o longer any danger or
threat t o t h e i r property. Nevertheless, t h e Sages declared
Chanukah as a Yom Tov t o be celebrated by praising H a s h e m
a n d t h a n k s g i v i n g a n d n o t w i t h festive meals t o indicate t h a t
the s p i r i t u a l salvation was p r i m a r y .
W i t h t h e halachah t h a t i t is f o r b i d d e n t o c o u n t money
opposite a Chanukah l i g h t , Rav A s s i is emphasizing t h a t t h e
celebration is n o t for the "money" — financial benefits
derived t h r o u g h t h e miracle — b u t p r i m a r i l y for t h e s p i r i t u a l
benefit — t h a t the Greeks w e r e n o longer able t o restrict t h e
Jews i n m a t t e r s o f T o r a h a n d mitzvot.
(‫)שארית מנחם‬
 CHANUKAH 55

‫״מצותה עד שתגלה דגל מן השוק אמד דגה גד גד חנה‬

‫אמד ד׳ יוחנן עד דגליא דיגלא דתדמודאי״‬
"The commandment of Chanukah lights
extends u n t i l the passersby have vanished from
the market. Rabbah bar bar Chanah said in the
name of Rabbi Yochanan: u n t i l the Tarmodians
have vanished from the market." (Shabbat 21a)

Q U E S T I O N : T h e T a r m o d i a n s were a g r o u p o f people w h o
sold k i n d l i n g w o o d i n the city markets. They remained
longest i n the m a r k e t u n t i l the people r e t u r n e d h o m e i n t h e
evening t o start t h e i r fires a n d those i n need o f k i n d l i n g w o o d
r e t u r n e d t o t h e m a r k e t t o purchase i t .
Since the Gemara already said t h a t the k i n d l i n g continues
u n t i l the passersby v a n i s h f r o m t h e m a r k e t , w h a t i n s i g h t d i d
Rabbah bar bar Chanah give us by i d e n t i f y i n g t h e passersby?
A N S W E R : Perhaps t h e statement o f Rabbah bar bar
Chanah can be explained as a metaphor.
T h e purpose o f l i g h t i n g Chanukah candles is t o i l l u m i n a t e
the d a r k a n d g l o o m y " o u t s i d e " w o r l d . T h e Syrian-Greeks
endeavored t o " d a r k e n " the Jewish scene by p r o h i b i t i n g t h e
Jews t o study T o r a h a n d p e r f o r m mitzvot. T o counteract this,
o u r Sages i n s t r u c t e d us t o go " o u t " i n t o t h e darkness o f t h e
street a n d i l l u m i n a t e i t w i t h the Chanukah candles. Candles
are a n a l l u s i o n t o T o r a h a n d mitzvot, as the pasuk says "for a
candle is a mitzvah a n d T o r a h is l i g h t " (Proverbs 6:23).
T h r o u g h b r i n g i n g the l i g h t o f T o r a h a n d mitzvot to the
alienated, a n d p r e v a i l i n g o n t h e m t o c o n d u c t t h e i r lives i n
accordance w i t h T o r a h teaching, the "darkness" o f the w o r l d
is dispelled a n d i t becomes a s p i r i t u a l l y i l l u m i n a t e d area.
T h e Kabbalists note t h a t t h e w o r d "Tarmod" (‫ )תרמוד‬can be
rearranged t o read (‫" )מורדת‬moredet" — "rebel." I n fact, the
T a r m o d i a n s were once slaves o f K i n g S h l o m o w h o rebelled
(see Yevamot 17a).
Rabbah bar bar Chanah is t e l l i n g us t h a t one must
c o n t i n u e t o l i g h t Chanukah candles u n t i l he has i l l u m i n a t e d
the outside t o t h e extent t h a t rigla detarmuda'ei — the feet o f
56 VEDIBARTA B A M

the rebels who are circulating among the public and

influencing them to rebel against Hashem and cease
observing T o r a h and mitzvot — are n u l l i f i e d a n d eradicated.
Moreover, t h e rebels w h o w a n t e d t o arrange a m u t i n y a n d
r e v o l t against H a s h e m s h o u l d n o t o n l y be r e m o v e d f r o m t h e
reshut harabim — p u b l i c area — so t h a t they are n o longer
d i s s e m i n a t i n g t h e i r a n t i - T o r a h views. They, t o o , m u s t c o m e
i n t o t h e reshut hayachid — private d o m a i n o f H a s h e m — and
become authentic T o r a h observing Jews.
(!‫א( קהלת יעקב ערך תרמו‬,‫ עמק המלך שער קרית ארבע)ק״וז‬- 688 ,124 ‫)התועדיות תשמ״וז חייב ע׳‬

‫״מצותה עד שתבלה הדגל מן השוי!״‬

"The commandment of Chanukah lights
extends u n t i l the passersby have vanished
from the market." (Shabbat 21b)

Q U E S T I O N : W h y d i d t h e Gemara use an obscure w a y o f

1
m e a s u r i n g t h e time? W h y n o t s i m p l y say " u n t i l /2 h o u r after
nightfall?"
A N S W E R : T h e t e r m i n o l o g y concerning t h e halachah can
be explained as a m e t a p h o r conveying an i m p o r t a n t insight:
I t is c o m m o n for people t o w o r k d u r i n g the day t o earn a
l i v e l i h o o d . However, some unfortunately, are so engaged i n
m a t e r i a l i s m t h a t they " m o o n l i g h t " o n another j o b and w o r k
nights t o reach t h e i r financial goals. O f t e n this pseudo-
success is at the cost o f t h e i r T o r a h learning, davening w i t h a
minyan, etc.
I t was t h e goal o f t h e Syrian-Greeks t o cause t h e Jews t o
forget Torah and to cease t h e observance o f H a s h e m ' s
statutes.
T h e miracle w i t h t h e flask o f o i l a n d the k i n d l i n g o f t h e
Menorah emphasizes t h e importance o f Torah study and
mitzvot performance. T h e candles o f the Menorah a n d the l i g h t
i t emanates represent T o r a h a n d mitzvot, as K i n g S h l o m o says
"For the candle is a mitzvah a n d T o r a h is l i g h t " (Proverbs
6:23). T h e Gemara (Megillah 16b) says t h a t "orah" — " l i g h t "
 CHANUKAH 57

— means T o r a h . T h e pure o i l m i r a c u l o u s l y f o u n d is also a

h i n t t o T o r a h , as t h e Gemara (Berachot 57a) says, "One w h o
sees olive o i l i n a d r e a m can anticipate receiving the l i g h t o f
Torah."
T h e halachah conveys the message t h a t one can be said t o
have p r o p e r l y fulfilled t h e essence o f Chanukah o n l y w h e n he
comes t o t h e r e a l i z a t i o n t h a t "tichleh regel min hashuk" — his
" f o o t " s h o u l d n o t be r o a m i n g a r o u n d i n the evening i n t h e
marketplace seeking o p p o r t u n i t i e s for m a t e r i a l gain; rather
after a day's w o r k his feet s h o u l d be leading h i m i n the
d i r e c t i o n o f the shul a n d Beit Midrash t o study T o r a h a n d pray
w i t h a minyan.
O n e s h o u l d always r e m e m b e r t h a t excessive i n v o l v e m e n t
i n business does n o t m a k e one successful. Rather H a s h e m is
the one w h o provides each o f us w i t h o u r "flask o f o i l , " a n d
success can come m i r a c u l o u s l y w i t h o u t w o r k i n g tirelessly day
and night.
(‫)פון אונזער אלטען אוצר בשם ר׳ משה ליב זצ״ל מ׳סאסוב‬
* * *
A chasid o f Rabbi S h o l o m DovBer Schneersohn (the fifth
Lubavitcher Rebbe), w e n t i n t o the business o f p r o d u c i n g
overshoes. I t was soon apparent t h a t his m i n d was more
preoccupied w i t h business matters t h a n t h e observance o f
T o r a h a n d mitzvot. Once, w h e n he v i s i t e d L u b a v i t c h , t h e
Rebbe said to him, "Feet enveloped in overshoes are
c o m m o n p l a c e , b u t i m a g i n e a 'head' s u n k i n overshoes!"

‫״‬,‫״כפמה אין זנןוי! לד‬

" I f the Chanukah lights became extinguished,
one is not obliged to rekindle it." (Shabbat 21b)

QUESTION: The kindling of the Chanukah lights

commemorates the miracle o f the Hasmonean's candle
l i g h t i n g i n the Beit Hamikdash a n d is t h e m a i n mitzvah o f the
festival; W o u l d n ' t i t be logical t h a t one s h o u l d be obligated t o
r e k i n d l e any o f the l i g h t s w h i c h are extinguished?
58 VEDIBARTA B A M

A N S W E R : T h e Syrian-Greeks' p r i m a r y i n t e n t was to
a b o l i s h t h e study o f T o r a h so t h a t Jews a n d non-Jews alike
s h o u l d engage o n l y i n secular studies.
W i t h the halachah concerning the e x t i n g u i s h i n g o f the l i g h t
the Sages are conveying a very i m p o r t a n t lesson regarding the
superiority o f T o r a h study over all secular studies.
W h e n a person studies a secular subject for a p e r i o d o f
t i m e a n d afterwards realizes t h a t his c o m p r e h e n s i o n was
faulty, or t h e c o n c l u s i o n he sought t o derive f r o m his theories
o n t h e subject m a t t e r is incorrect a n d u n f o u n d e d , he is
greatly d i s a p p o i n t e d a n d considers his t i m e wasted.
T o r a h study, however, is n o t t h e same. I f one spends
m u c h t i m e t r y i n g t o c o m p r e h e n d a piece o f Gemara a n d i n the
end cannot figure i t out, or i f one tries t o d r a w c e r t a i n
conclusions f r o m a T o r a h subject a n d afterwards realizes t h a t
he erred, t h e t i m e spent is n o t wasted, a n d he receives
Heavenly r e w a r d for the mitzvah o f Talmud Torah — his
studying o f Torah.
Celebrating Chanukah with the kindling of lights,
emphasizes the importance o f T o r a h study, w h i c h is compared
t o light. T h i s halachah about the l i g h t teaches us t h a t i f one
studied T o r a h diligently and at the end i t extinguished — i.e.
he d i d n ' t properly understand i t or was i n error — the rule is
n o t t h a t he receives n o r e w a r d t i l l he rekindles i t , i.e. studies
the subject again a n d comprehends i t properly — rather he
gets Heavenly r e w a r d for all his t i m e and effort.
T h e r e w a r d for secular k n o w l e d g e comes f r o m humans,
a n d they give r e c o g n i t i o n o n l y for a c c o m p l i s h m e n t . Hashem's
r e w a r d for T o r a h study is p r i m a r i l y for t h e effort a n d t o i l a n d
n o t for a c c o m p l i s h m e n t . There is a p o p u l a r saying, "Kudsha
B'rich Hu chadi b'pipula d'oraita" — " H a s h e m rejoices w h e n he
sees people engaged in arguing and discussing Torah
subjects," regardless o f the conclusions or w h e t h e r the
theories are r i g h t or w r o n g .
(‫)בני יששכר‬
 CHANUKAH 59

I n t h e prayer recited after c o m p l e t i n g a Gemara, w e say

t h a t t h e advantage o f T o r a h learners over those i n v o l v e d i n
w o r l d l y matters is t h a t " W e t o i l a n d they t o i l . W e t o i l a n d
receive r e w a r d a n d t h e y t o i l a n d d o n o t receive r e w a r d . " (See
Berachot 28b.) T h i s is p r o b l e m a t i c because every employee
usually receives some sort o f payment.
T h e superior r e w a r d for T o r a h can be i l l u s t r a t e d w i t h t h e
following parable: In a big company there are many
employees, f r o m t h e c h i e f executive officer t o the b l u e collar
w o r k e r s o n the assembly l i n e . U s u a l l y t h e c h i e f executive
officer receives a large salary, a n d the b l u e collar w o r k e r often
o n l y gets m i n i m u m wage. W h i l e t h e blue collar employee o n
the assembly l i n e p u t s i n a full day w i t h sweat and t o i l , t h e
c h i e f executive officer is often away o n vacation or h a v i n g a
leisurely business l u n c h .
O n e m a y reflect o n t h e injustice o f i t a l l : T h e dedicated
employee s h o u l d receive t h e generous salary w h i l e t h e c h i e f
executive officer s h o u l d receive n o m i n a l c o m p e n s a t i o n for his
leisurely w o r k . H o w e v e r , t h e fact is t h a t the w o r l d recognizes
a n d rewards accomplishment, n o t effort.
G-d's system o f r e w a r d is t h e reverse. I f one learns a piece
o f Gemara q u i c k l y a n d easily, he receives a smaller r e w a r d
t h a n one w h o spends m u c h t i m e a n d struggles w i t h i t . T h u s ,
the famed adage: " G - d does n o t c o u n t the folio pages, b u t t h e
h o u r s spent s t u d y i n g . "

‫ לה״‬pip? ‫ אין‬,‫ה לפיבך אם כבתה יןודפ ?מנד‬1‫״הדל?ה עושה מצ‬

"The kindling principally accomplishes the
mitzvah of Chanukah light, therefore, i f it became
prematurely extinguished, one is not obliged to
rekindle it." (Shulchan Aruch, Orach Chaim 673:2)

Q U E S T I O N : W h a t lesson can one apply t o his service o f

H a s h e m f r o m t h i s halachah?
A N S W E R : M a n y people have a tendency t o refrain f r o m
undertaking something i f they don't envision themselves
c o m p l e t i n g i t or i f they q u e s t i o n t h e i r chances for success.
60 VEDIBARTA BAM

T h u s , t h e y w i l l n o t sit d o w n t o learn i f they d o n ' t have

e n o u g h t i m e t o c o m p l e t e the subject.
T h i s halachah teaches t h a t t h i s is a n erroneous approach.
I t is t h e o b l i g a t i o n o f t h e Jew t o do, a n d i t is n o t the Jew's
o b l i g a t i o n t o accomplish. H a s h e m does n o t expect o f us
guaranteed success; t h i s is u p t o H i m . W e m u s t d o o u r best;
He w i l l d o t h e rest.
O n e m u s t always bear i n m i n d t h a t "hadlakah oseh mitzvah"
— principally, the kindling accomplishes the mitzvah of
Chanukah — i t is for us t o m a k e a concerted effort to
accomplish; w h a t happens afterwards is n o t o u r concern.
There is a p o p u l a r saying: "Adam oseh b'yadav v'Hashem
mevareich ma'asei yadav" — " M a n s h o u l d d o w i t h his hands,
a n d H a s h e m w i l l bless t h e w o r k o f his hands."

‫ מן המובחר״‬,‫״שמן זית מצוד‬

"Olive oil is the most preferable"
(Orach Chaim 673:1)

Q U E S T I O N : W h y is olive o i l t h e m o s t preferable for

Chanukah candle l i g h t i n g ?
A N S W E R : T h e Midrash (Shemot Rabbah 36:1) says t h a t the
J e w i s h people m a y be c o m p a r e d t o [olive] o i l . U n l i k e all
other l i q u i d s , w h i c h m i x very w e l l one w i t h another, o i l does
not. I t forever m a i n t a i n s its i d e n t i t y and w i l l u l t i m a t e l y float
o n t h e t o p . Likewise, a l l the nations o f t h e w o r l d s m i x w i t h
one another through intermarriage, and the Jews are
f o r b i d d e n t o i n t e r m a r r y or assimilate w i t h o t h e r nations.
According to the Gemara (Menachot 53b) Jews are
c o m p a r e d t o olive o i l , because j u s t as t h e olive gives its o i l
o n l y after i t is crushed a n d beaten, likewise, w h e n Jews are,
G-d forbid, crushed a n d beaten, they d o Teshuvah — repent —
a n d t h e i r real g l o r y comes t o bear.
T h a n k s t o the devoted Jews w h o refused t o assimilate a n d
accept the Greek ideology, H a s h e m brought about the
 CHANUKAH 61

salvation. Since t h e y m a i n t a i n e d t h e i r separateness, s i m i l a r t o

o i l , a n d w e n t t h r o u g h an excruciating struggle for T o r a h and
mitzvot, l i k e the olive, H a s h e m made the miracle w i t h the
olive o i l . T o c o m m e m o r a t e t h i s w e prefer t o use olive o i l for
k i n d l i n g the Chanukah Menorah.
* * *
I n the b o o k o f Lamentations (1:3) t h e p r o p h e t Y i r m e y a h u
says "Kol rodefehah hisuguhah bein hametzarim" — " A l l her
pursuers o v e r t o o k her i n n a r r o w straits." A Chassidic Rabbi,
explained t h a t "hisuguhah" — "overtook her" — comes f r o m
the w o r d "hasagah" — understanding and comprehending.
Those w h o pursue the Jews d o n ' t really have an i n s i g h t as t o
w h a t a Jew really is a n d t h e i n h e r e n t i n n e r s t r e n g t h and
c o n v i c t i o n he possesses. However, all those w h o p u r s u e t h e
Jews, hisuguhah — get an u n d e r s t a n d i n g o f w h a t a Jew really
is — at t h e t i m e w h e n t h e Jew is bein hametzarim — i n difficult
straits. T h e inner beauty o f the Jew comes t o surface a n d he
prays earnestly for H a s h e m ' s salvation. T h e gentile w o r l d is
amazed w h e n they b e h o l d t h a t i n t r o u b l e s o m e t i m e s Jews
c l i n g tenaciously t o t h e i r faith a n d w i l l refuse t o be detached
from Hashem.
(‫)ר׳ נפתלי זצ״ל מראפשיטץ‬
* * *
There are some Jews w h o profess t o be atheists. T h i s is,
however, o n l y superficial, a n d i n difficult t i m e s w h e n t h e y are
being "crushed" t h e i r i n n e r beauty comes t o surface.
T h e Lubavitcher Rebbe t o l d a story w h i c h he heard f r o m
his father-in-law, the previous Lubavitcher Rebbe, Rabbi
Yosef Y i t z c h a k Schneersohn. T h e Previous Rebbe related t h a t
w h e n b o m b s fell o n W a r s a w , people ran t o hide. One t i m e a
large g r o u p was gathered together: t h e Rebbe, average people,
simple folk, and some w h o h a d thought that they had
n o t h i n g t o do w i t h Yiddishkeit. W h e n a b o m b exploded close
by, all o f t h e m together cried o u t "Shema Yisrael.."!
62 VEDIBARTA B A M

I t is difficult t o a t t a i n s o m e t h i n g t h a t w i l l t o u c h t h e soul-
aspect o f Yechidah, t h e very core o f the soul. B u t w h e n t h i s
does happen, whether under d i r e circumstances or i n a
pleasant way, even the l o w l i e s t a n d least w o r t h y w i l l cry o u t
"Shema Yisrael" w i t h t h e same i n t e n s i t y as t h e very leader o f
Israel.
(‫)לקוטי שיחות חייב פ׳ חוקת‬

...‫ להניחה על פתח ביתו מהחוץ‬,‫״נר חנוכה מצוד‬

‫וכשעת הסכנה מניחה על השלחן ודיו״‬
"The requirement is to place the Chanukah light by
the outside door of one's house ... and in a time of
danger he should place it on his table, that is
sufficient to fulfill the mitzvah." (Shabbat 21b)

Q U E S T I O N : W h a t message does t h i s halachah convey?

A n S W E R : T h e w o r d Chanukah is f r o m t h e H e b r e w w o r d
"chinuch" — "education." T h e message o f Chanukah is t h a t
one m u s t go o u t i n t o t h e street a n d i l l u m i n a t e its darkness.
I n other w o r d s , one m u s t go o u t a n d educate t h e masses w h o
are alienated t o T o r a h a n d mitzvot. Simultaneously, a person
s h o u l d never forget a b o u t his o b l i g a t i o n t o educate a n d
inculcate his o w n c h i l d r e n w i t h a l o v e o f T o r a h a n d mitzvot.
T h e halachah teaches us t h a t even i f i t is a t i m e o f
"danger" a n d one is unable t o propagate T o r a h a n d Yiddishkeit
publicly, he m u s t nevertheless p u t t h e Chanukah l i g h t o n his
own table; i.e. he is never e x e m p t f r o m teaching his o w n
c h i l d r e n a n d family, i m b u i n g t h e m t o l i v e a T o r a h - t r u e w a y o f
life, regardless o f the difficulties or risks.
(‫)פון אונזער אלטען אוצר בשם עוללות אפרים‬

‫״נר חנוכה שהניחה למעלה מעשרים אמה כפולה״‬

" A Chanukah light w h i c h is placed higher
than 20 cubits is invalid."

Q U E S T I O N : W h a t is t h e significance o f the n u m b e r 2 0 i n
t h i s law?
 CHANUKAH 63

A N S W E R : T h i s halachah can be i n t e r p r e t e d as a m e t a p h o r
for the f o l l o w i n g :
I n the T o r a h H a s h e m gave us 613 positive a n d negative
commandments. I n a d d i t i o n , over the years, the Rabbis
added another seven m a k i n g i t a t o t a l o f 6 2 0 mitzvot. I n the
Aseret Hadibrot — T e n C o m m a n d m e n t s (Shemot 20:2-14) —
there are a t o t a l o f 6 2 0 letters. Each l e t t e r represents one o f
the 613 T o r a h mitzvot a n d t h e last t w o w o r d s "asher lerei'acha"
, w h i c h have seven letters, represent the seven
mitzvot i n s t i t u t e d by Rabbinic ordinance.
T h e y are as follows:
‫ א ב י ל ו ת = א‬, t h e laws o f m o u r n i n g .
‫= ש‬ ‫ ש מ ח ת ח ת ן ו כ ל ה‬, t h e seven days o f c e l e b r a t i o n for a
groom and bride.
‫ ו ח י צ ה = ר‬, t h e laws o f nitilat yadayim — w a s h i n g o f hands
before a m e a l .
= , t h e l a w s o f saying a berachah before eating f o o d
a n d also t h a t breads a n d foods b a k e d or c o o k e d by gentiles
are f o r b i d d e n t o us, even i f there is n o p r o b l e m a b o u t t h e
kashrut o f t h e i n g r e d i e n t s .
, t h e l a w s added b y t h e Rabbis regarding
d o m a i n s w h e r e i t is f o r b i d d e n t o carry o n Shabbat, a n d also
t h e distance p e r m i s s i b l e t o w a l k o u t o f r e s i d e n t i a l area o n
Shabbat
= , t h e l a w s p e r t a i n i n g t o r e a d i n g t h e Megillah on
Purim, a n d t h e o t h e r mitzvot o f Purim — H a m a n was a
descendant o f A m a l e k , a n d Purim c o m m e m o r a t e s t h e v i c t o r y
over h i m
= , celebrating Chanukah with kindling the
Menorah a n d r e c i t i n g Hallel t o c o m m e m o r a t e t h e m i r a c l e o f
Chanukah, w h i c h was b r o u g h t a b o u t t h r o u g h t h e Kohanim o f
the family o f Matityahu.
T h e n u m b e r 620 is also t h e n u m e r i c a l value o f t h e w o r d
"keter" — " c r o w n " — a n d t h e 620 mitzvot are H a s h e m ' s
crown o f glory. The Hebrew word "esrim" —
" t w e n t y " — n u m e r i c a l l y also adds u p t o 620.
64 VEDIBARTA BAM

To dispel the erroneous thought that some may have that

Chanukah is not a mitzvah, but rather it is a national and social
celebration, the Sages tell us in an allegoric way that placing a
Chanukah candelabra "above esrim" (620) — i.e. to claim that it
is not part of the 620 mitzvot which are part of Hashem's
"crown" — is celebrating Chanukah in a disqualified fashion.
(‫)בני יששכר‬

‫״ואם דדה דד כעלייה מניחה כחלון הסמוכה לרשות הדגים״‬

" I f one lives on an upper floor, he should place
the light inside h i s house by a w i n d o w
that faces the street." (Shabbat 21b)

Q U E S T I O N : "Aliyah" literally means an "attic." Since this

halachah applies t o all upper floors, i t s h o u l d have said "komah
gevohah"?
A N S W E R : This halachah may be interpreted as an allegory:
The laws o f Chanukah teach us that one m u s t go o u t and
illuminate the "street" with the knowledge o f T o r a h and
G-dliness. There are people, however, w h o consider themselves
too p r o m i n e n t t o get involved w i t h unlearned or unaffiliated
Jews. The Gemara (Sukkah 45b) describes some people as "B'nei
aliyah" — "people o f ascent" (i.e. they have reached the highest
level o f prominence).
Thus, the message o f this halachah is that one may live i n an
"aliyah" — he may be a very p r o m i n e n t person and i t may, i n his
opinion, be b e l o w his dignity t o be involved w i t h common-folk.
Nevertheless, he may n o t close h i m s e l f u p i n his "ivory tower";
rather, he m u s t make provisions that the holiness radiating i n
his h o m e should influence the public d o m a i n .
(634 ‫)לקוטי שיחות ח״כ ע׳‬

‫״פתילות ושמנים שאמרו חכמים אין מדלינןין בהם ב ש ב ת‬

‫מדלינןין בהם בחנוכה״‬
"[Concerning] w i c k s and oils of w h i c h the
Sages said, 'We may not kindle w i t h them on
 CHANUKAH 65

the Shabbat,' we may, however, kindle w i t h

them on Chanukah." (Shabbat 21b)

Q U E S T I O N : W h y is candle l i g h t i n g o n Chanukah treated

w i t h m o r e leniency t h a n o n Shabbat?
A N S W E R : Strangely, m a n y people w h o d o n o t observe
the l i g h t i n g o f Shabbat candles, nevertheless, do k i n d l e the
Chanukah Menorah. H o w can t h i s be explained?
A c c o r d i n g t o the Zohar ( I I I , 187a) the petilah — w i c k — is
an a l l u s i o n t o the Jewish body. T h e o i l is an a l l u s i o n t o
mitzvot — g o o d deeds. T h e Shechinah is compared t o t h e flame
o f a l a m p . T h e Shechinah does n o t rest o n a m a n ' s body, w h i c h
is l i k e n e d t o a w i c k , except t h r o u g h g o o d deeds alone, a n d i t
is n o t sufficient t h a t his neshamah — soul — w h i c h is part o f
G-dliness f r o m A b o v e , s h o u l d act for h i m as o i l t o the w i c k .
(See Likkutei Amarim, Tanya, ch. 35.)
T h i s halachah teaches an i m p o r t a n t lesson regarding t h e
s t r o n g influence t h a t emanates f r o m the Chanukah l i g h t s . O u r
Sages have said t h a t petilot — t h e w i c k s — i.e. people w h o are
n o t i n s p i r e d by t h e mitzvah ( o i l ) o f k i n d l i n g Shabbat candles,
a n d t h u s a v o i d its performance, nevertheless m a y be i n s p i r e d
t o k i n d l e Chanukah candles. T h i s mitzvah causes an a w a k e n i n g
i n t h e m t h a t t h e y are m e m b e r s o f H a s h e m ' s chosen people.
(‫)ר׳ מנחם מענדל זצ״ל מקוצק‬

Perhaps t h i s is a reason w h y t h e Lubavitcher Rebbe made

such an effort for p u b l i c Chanukah candle l i g h t i n g and
established a campaign t h a t Jews o f all w a l k s o f life regardless
o f affiliation or c o m m i t m e n t s h o u l d k i n d l e Chanukah l i g h t s .

‫״נד חנובה משמאל מזוזה מימין״‬

"The Chanukah light shall be on the left
and the mezuzah on the right." (Shabbat 22a)

Q U E S T I O N : W h y m e n t i o n at all about the mezuzah — the

m a i n t h i n g w e need t o k n o w is t h a t t h e Chanukah l i g h t s h o u l d
be o n the r i g h t side o f the doorway?
66 VEDIBARTA BAM

A N S W E R : A c c o r d i n g t o Midrash Chanukah, because t h e

Jews lacked i n proper observance o f mezuzah, the Syrian-
Greeks decreed t h a t t h e Jews remove the doors t o t h e i r tents
so t h a t they s h o u l d n o t be able t o h i d e w i t h i n t h e confines o f
t h e i r homes a n d p e r f o r m mitzvot. T h i s i m p o s e d u p o n the
Jews the h a r d s h i p o f l i v i n g a few years l a c k i n g privacy.
W h e n the Jews w e r e v i c t o r i o u s over t h e i r enemies, t h e y
replaced t h e doors t o t h e i r tents a n d also corrected the
previous laxness i n t h e mitzvah o f mezuzah. Therefore, t h e
Rabbis ordained t h a t w e s h o u l d place the Chanukah l i g h t at
the doors t o o u r homes opposite t h e mezuzah, t o emphasize
our gain thanks to Hashem's salvations and also to
emphasize t h a t o u r doorways have mezuzot.
(‫ ועי׳ אגרת השמד להרמב״ם פ״ב‬,‫)נר מצוה‬

‫ על ג ת ח ביתו מגחוץ״‬,‫ להניחו־‬,‫״נד חנובה מצוד‬

"The requirement is to place the Chanukah light
by the doorway of one's house from the
outside." (Shabbat 21b)

Q U E S T I O N : W h a t is t h e significance o f p l a c i n g the
Menorah at the entrance o f one's d o o r w a y t o the street?
A N S W E R : Chanukah is a preparation for the Messianic
Age, w h e n w e w i l l go o u t o f galut — exile — and enjoy the
m o s t glorious t i m e destined for the Jewish people (see p. 17).
Placing the Chanukah Menorah by the d o o r w a y o f one's house
from the outside is an expression o f o u r eagerness and
anticipation for the t i m e w h e n w e w i l l "go o u t " o f galut under
the leadership o f K i n g Mashiach.

‫״אמר ר ג הונא הרגיל ג נ ר הויין ליה גנים תלמידי חפמים״‬

"Rav H u n a said, "One who is habitual i n
kindling the [ Chanukah] light w i l l have sons
w h o are T o r a h scholars." (Shabbat 23b)

Q U E S T I O N : Instead o f "haragil" — "one w h o is h a b i t u a l " —

i t s h o u l d have said "hamadlik" — "one w h o kindles"?
 CHANUKAH 67

A N S W E R : There are m a n y Jews, w h o are m e t i c u l o u s l y

T o r a h observant i n t h e confines o f t h e i r h o m e , b u t w h o are
afraid or ashamed t o openly practice a T o r a h life i n p u b l i c .
When they come among society, they do not proudly
demonstrate that their lifestyle is in accordance with
authentic T o r a h teaching.
T h e slogan o f the early R e f o r m m o v e m e n t i n Germany was
"Yehudi beveitecha ve'adam betzeitecha" — "Be a t r u e Jew at home,
but o n the outside be a person l i k e everyone else." Similarly,
Korach said o f the Jewish people "Kol ha'eida kulam kedoshim"
— "The entire c o m m u n i t y is h o l y " — "uvetocham Hashem" —
"and G-d is a m o n g t h e m " (Bamidbar 16:3). H e meant t h a t the
Jews were all h o l y since they all had G-d "betocham" — " i n t h e i r
hearts." H e asserted, thus, t h a t i t is sufficient t o be a good Jew
on the "inside" w i t h o u t openly s h o w i n g i t o n the outside.
T h e halachah regarding the k i n d l i n g o f the Chanukah l i g h t s
is t h a t i t s h o u l d be done "by t h e d o o r w a y o f one's house f r o m
the o u t s i d e " so t h a t t h e l i g h t s w i l l be visible t o t h e passersby
o n t h e street. Candles a n d l i g h t s are analogous t o T o r a h and
mitzvot, as K i n g S h l o m o said "For a candle is a mitzvah and
Torah is l i g h t " (Proverbs 6:23). Hence, the message o f
Chanukah k i n d l i n g is t h a t a Jew s h o u l d n o t o n l y f o l l o w t h e
ways o f T o r a h a n d mitzvot i n his house, b u t rather p r o u d l y
demonstrate o n the outside i n front o f all passersby t h a t he is
p r o u d t o be a Jew w h o performs H a s h e m ' s mitzvot.
"Haragil beneir" — " O n e w h o is h a b i t u a l i n k i n d l i n g t h e
[Chanukah] l i g h t " — means t h a t the message o f t h e Chanukah
l i g h t has become a n integral part o f a Jew's c o n d u c t a n d
t h r o u g h o u t the entire year he p r o u d l y portrays his allegiance
to H a s h e m a n d l o v e for T o r a h a n d mitzvot. W h e n c h i l d r e n see
that t h e i r parents cherish Torah and p r o u d l y fulfill its
precepts, they desire t o k n o w m o r e a b o u t the t h i n g s t h a t
m e a n so m u c h t o t h e i r parents. T h e y eagerly study T o r a h ,
a n d t h i s s t u d y i n g w i l l u l t i m a t e l y m a k e t h e m i n t o Talmidei
Chachamim — T o r a h scholars.
(‫)נרות שמונה‬
68 VEDIBARTA BAM

‫״וצדיבין להניחו)השמש( ק צ ת למעלה מן הנדות‬

‫שיהא ניכד שאינו ממנין הנדות״‬
"The shamash should be placed a little higher than
the other lights, i n order that it may be obvious
that it is not one of the required number of
candles. (Kitzur Shulchan Aruch 139:14, Maharil)

Q U E S T I O N : W h e r e is there a h i n t i n T o r a h t h a t the
shamash s h o u l d be placed higher t h a n the other candles?
A N S W E R : There is a n expression i n (Isaiah 6:2) "Serafim
omdim mema'al lo." T h e w o r d "lo" (‫ )לו‬has t h e n u m e r i c a l value
o f 36, w h i c h is t h e t o t a l n u m b e r o f candles l i t d u r i n g t h e
eight days o f Chanukah. "Serafim" means "the fiery ones," a
reference" t h a t t h e shamashim t h a t k i n d l e t h e candles —
"mema'al" — s h o u l d be placed above — "lo" — the 36
candles.
(‫)מהרי״ל‬
* * *
A very i m p o r t a n t lesson can be learned f r o m t h e shamash,
w h i c h stands as a servant above a l l the other candles a n d yet
doesn't c o u n t i n the n u m b e r o f candles. T h e shamash coaxes
all the candles t o life a n d t h e n stands w a t c h over t h e m , lest
one falter a n d require a fresh boost o f l i g h t . I t is a n i m p a r t e r
o f l i g h t t o others, b u t i t never attains t h e s t a t i o n o f a
Chanukah l i g h t i n its o w n r i g h t .
Yet despite — indeed because o f — t h i s , the shamash
t o w e r s above all the other l i g h t s o f t h e Menorah, because
there is n o greater v i r t u e t h a n t o forgo one's o w n l u m i n a r y
p o t e n t i a l i n order t o a w a k e n a flame i n others.
 ‫תפילות‬
Prayers
ORDER OF K I N D L I N G THE CHANUKAH LIGHTS — BERACHOT
HANEIROT HALLALU
MEHADRIN MIN HAMEHADRIN
MAOZ TZUR
AL HANISSIM
70 VEDIBARTA BAM

‫ברכות‬

‫ וציני‬,‫ א ^ ר הןדעני במציתיי‬,‫ברין־ א ת ה יי אלהיני מלך העילם‬

:‫ חנכה‬,‫להדליק נר‬
‫ נפים לאביתיני בימים‬n&ytf ,‫ברין־ א ת ה יי אלהיני מלל העילם‬
:‫ההם בזמן הזה‬
‫ עההיני יהןימני והןי^ני לזמן‬,‫ברין־ א ת ה יי אלהיני מלל העילם‬
.‫הזה‬

‫״‬,‫ להדליק נ ד חנוט־‬...‫״גדוך‬

"Blessed... to kindle the Chanukah light."
Q U E S T I O N : O n Shabbat a l l m a k e t h e Berachah "lehadlik
neir shel Shabbat" — " t o k i n d l e the l i g h t of Shabbat." Why
d o n ' t a l l say "shel Chanukah" — "of Chanukah"?
A N S W E R : T h e Chanukah candles are considered h o l y and
therefore are n o t t o be used for any personal pleasure or for
i l l u m i n a t i o n . O n the o t h e r hand, the Shabbat candles are for
the purpose o f i l l u m i n a t i n g t h e h o m e . T h e y assure t h a t
shalom bayit — peace i n the h o m e — prevail. T h a n k s t o the
home being illuminated, one will avoid tripping over
obstacles a n d g e t t i n g i n t o arguments over w h o is t o blame.
E a t i n g t h e Shabbat m e a l i n a l u m i n o u s area enhances ones
oneg — d e l i g h t — o f Shabbat (Shulchan Aruch HaRav 263:1).
T h e expression "neir Chanukah," w i t h o u t the w o r d "shel" —
"of" — s u b t l y i m p l i e s t o t a l consecration t o t h e mitzvah of
Chanukah, a n d t h a t i t m a y n o t be used for any o t h e r purpose.
Saying "neir shel Shabbat" i m p l i e s t h a t t h e l i g h t also has
an independent purpose o f its o w n a n d is n o t consecrated.
True, they are l i t i n h o n o r o f the Shabbat, b u t t h e y are also l i t
so t h a t t h e a d d i t i o n a l l i g h t they produce i n t h e r o o m can be
used b y t h e i n h a b i t a n t s t o enhance t h e i r pleasure a n d t h u s
experience a d e l i g h t f u l Shabbat.
r
° (‫)ברכי יוסף תרע׳׳ו‬
 CHANUKAH 71

Order of Kindling
the Chanukah Lights

On the first night the three following blessings are recited; on the
subsequent seven nights, the third blessing, Shehechiyanu is omitted. The
lights are kindled only after all the blessings are recited.

On the first night, we light the candle to the extreme right o f the Menorah.
On each night, a new candle is added to the left o f the previous night's
lights. The newest light is always kindled first, the one to the right second,
and so on.

Blessed are Y o u , A-donai, our G o d , K i n g of the universe,

W h o has sanctified us w i t h H i s commandments, and
commanded us to kindle the Chanukah light.

Blessed are Y o u , A-donai, our G o d , K i n g of the universe,

W h o performed miracles for our forefathers in those days,
at this time.

The following blessing is recited on the first day. B l e s s e d are you,

A-donai, our G o d , K i n g of the universe, W h o has granted us
life, sustained us and enabled us to reach this occasion.

A l t e r n a t i v e l y , t h e k i n d l i n g o f the Chanukah candles is the

o n l y tangible act done i n celebrating Chanukah. T h e l i g h t i n g
o f the Shabbat candles, however, is o n l y one o f m a n y practices
w h i c h are done i n c o n n e c t i o n w i t h celebrating Shabbat (e.g.
Kiddush, Shabbat meal, etc.). Hence, by saying "neir Chanukah"
( w i t h o u t "shel"), w e are accentuating that "neir" — "candle" —
is the essence a n d o n l y a c t i o n o f Chanukah. On Shabbat,
however, one adds t h e w o r d "shel" because t h e candle is n o t
the o n l y d i m e n s i o n a n d essence o f the Shabbat; rather i t is
one aspect a m o n g the many, aspects of Shabbat.
(‫ תרע׳׳ו‬,‫)מחזיק ברכה לחיד׳׳א הובא בשערי תשובה‬
72 VEDIBARTA BAM

‫״‬,‫ להדליק נ ד חנוט־‬...‫״גדוך‬

"Blessed... to kindle the Chanukah light."

Q U E S T I O N : W h a t message does the w o r d i n g o f the

Berachah i m p a r t w h e n the w o r d "shel" is o m i t t e d ?
A N S W E R : T h e Arizal w r i t e s i n his siddur t h a t d u r i n g
Chanukah the t h i r t e e n attributes o f m e r c y "mei'irin" — radiate.
Each day one o f t h e t h i r t e e n shines and o n the e i g h t h day —
Zot Chanukah — t h e balance f r o m notzer chesed — Preserver o f
Kindness — u n t i l venakeih lo yenakeai — W h o Absolves, b u t
does n o t absolve c o m p l e t e l y — shine.
When we omit the word "shel" from the berachah
pronounced for t h e candle l i g h t i n g , the berachah contains
t h i r t e e n w o r d s , corresponding t o the 13 attributes o f mercy
t h a t shine d u r i n g Chanukah.
(‫)שם משמואל‬
* * *
Incidentally, the second berachah o f "she'asah nisim" w h i c h
is recited every n i g h t o f Chanukah also consists o f t h i r t e e n
w o r d s . T h u s , the t w o berachot together have a t o t a l of26
w o r d s . T h e h o l y four letter N a m e , the T e t r a g r a m a t o n (‫)י־ה־ו־ה‬,
also has the n u m e r i c a l value o f 26 a n d connotes H i s mercy.
W i t h t h e 2 6 w o r d s i n the t w o berachot w e are i n d i c a t i n g t h a t
all t h e events o f Chanukah were t h a n k s t o H i s mercy for his
dedicated servants a n d w e t h a n k H i m profusely for i t .
(‫)כף החיים סי׳ חדע״ו בשם קב הישר‬
* * *
A l t e r n a t i v e l y , o n Chanukah w e l i g h t t h i r t y six candles a n d
eight shamashim, a t o t a l o f forty four candles. Since t h e Zohar
( 1 : 7 7 b ) says t h a t w h e n there is an itaruta deletata — an
a w a k e n i n g f r o m b e l o w — i t evokes an itaruta dele'eila — an
a w a k e n i n g above, H a s h e m also, so t o speak, k i n d l e s forty
four candles d u r i n g Chanukah, b r i n g i n g t h e t o t a l candles l i t t o
eighty eight. T h e first letters o f the w o r d s "lehadlik neir
 CHANUKAH 73

Chanukah" (‫ ) ל ה ד ל י ק נר חנוכה‬add u p t o 88 t o allude t o this

concept.
* * *
T h e first letters o f the w o r d s "lehadlik neir Chanukah" £‫)ל׳ נ׳ ח׳‬
are also the first letters o f the words "nafsheinu chiktah
L'Hashem" (‫ה‬-‫ו‬-‫ה‬-‫" — )נפשינו ח כ ת ה לי‬our soul longed t o H a s h e m
[He is our help and our s h i e l d ] " (Psalms 33:20). Because o f
our d e v o t i o n a n d l o n g i n g t o H a s h e m w e m e r i t e d t h a t "hapach
(‫ )פח‬nishbar" — " [ t h e hunters] snare b r o k e " — i.e. the k i n g d o m
o f A n t i o c h u s was broken, "ve'anachnu nimlatnu" — "and we
escaped" (Ibid 124:7). I n c o m m e m o r a t i o n , b e l o w o n earth and
above i n heaven, pach ( 8 8 — (‫ — פח‬candles are k i n d l e d .
(‫)קדושת לוי בדרושים לחנוכה בשם האריז׳׳ל‬

‫״‬,‫ להדליק נ ד חנוט־‬...‫״גדוך‬

"Blessed... to kindle the Chanukah light."

QUESTION: Why isn't the w o r d i n g o f the berachah,

"Lehadlik neir shel Chanukah?"
A n s w e r : D u r i n g the Chanukah candle l i g h t i n g H a s h e m
reveals a radiance i n the w o r l d w h i c h resembles t h e great
radiance t h e w o r l d w i l l enjoy i n t h e Messianic era. T h e w o r d s
"lehadlik neir Chanukah" n u m e r i c a l l y add u p t o
518 a n d im hakolel — c o u n t i n g the statement as one — adds
u p t o 519, as d o the w o r d s "ohr chodosh" ( ‫ — )אור ח ד ש‬n e w
light.
T h e berachah was a u t h o r e d w i t h o u t the w o r d "shel," so
t h a t its w o r d s w o u l d be equivalent t o "ohr chodosh." T h i s is an
allusion that on Chanukah, during the candle lighting,
H a s h e m reveals i n t h e w o r l d a semblance o f the " n e w l i g h t "
w h i c h w i l l shine w h e n Mashiach comes.
T h e reason t h e w o r d s "lehadlik neir Chanukah" themselves
have a s l i g h t l y l o w e r n u m e r i c a l value t h a n t h e w o r d s "ohr
chodosh," is t h a t w h a t is n o w revealed is o n l y a "me'ein" — a
radiance derived f r o m the l i g h t t o be revealed i n t h e future,
b u t n o t t h e full brilliance t h a t w i l l exist t h e n .
(‫)בני יששכר‬
74 VEDIBARTA BAM

‫״‬,‫ להדליק נ ד חנוט־‬...‫״גדוך‬

"Blessed... to kindle the Chanukah light."

Q U E S T I O N : Instead o f saying "lehadlik" — t o k i n d l e —

w h y d o n ' t w e say "al hadlakat neir Chanukah" — "concerning
the k i n d l i n g o f Chanukah l i g h t " — s i m i l a r t o t h e blessing for a
c i r c u m c i s i o n , "al hamilah" — "concerning the circumcision"?
ANSWER: There are certain mitzvot that one must
perform personally a n d for w h i c h one cannot a p p o i n t a
sheliach — emissary — t o p e r f o r m i t o n his behalf. For these
mitzvot t h e berachah is said w i t h a lamed, as i n t h e case o f
tefillin: "lehaniach tefillin." Since t h e father can a p p o i n t an
emissary t o circumcise his son a n d since t h e father is n o t
r e q u i r e d t o personally circumcise his son or t o even be
present physically at the c i r c u m c i s i o n , t h e berachah is "al
hamilah."
I t is t r u e t h a t n o t every m e m b e r o f t h e h o u s e h o l d m u s t
k i n d l e his o w n Chanukah candles a n d i f one is away f r o m
h o m e , he can be yotzi — fulfill the mitzvah — w i t h t h e host's
candle lighting. Nevertheless, since everyone must be
personally present at t h e candle l i g h t i n g a n d i t is p o p u l a r
c u s t o m t h a t every p e r s o n l i g h t s candles i n his o w n h o m e t o
demonstrate his love to Hashem for the miracle He
p e r f o r m e d o n o u r behalf, l i g h t i n g t h e Menorah is therefore i n
the category o f mitzvot which the doer performs alone.
Therefore t h e berachah is w i t h a lamed (lehadlik) the same as
for mitzvot w h i c h one cannot delegate t o others.
Alternatively, even i f one is relying on his host's
c a n d l e l i g h t i n g he m u s t c o n t r i b u t e t o w a r d s t h e cost o f t h e o i l
or candles. T h u s , Chanukah candle k i n d l i n g is considered a
mitzvah shebegufo — one w h i c h m u s t be p e r f o r m e d personally
a n d w h i c h cannot be delegated t o a n emissary a n d therefore
the berachah is "lehadlik" w i t h a lamed.
(‫)ריב״א הובא ברא״ש על פסחים פרק ראשון וחין הובא שם בקרבן נתנאל‬
 CHANUKAH 75

‫״‬...‫ שהחיינו‬,‫ שעשה נסים‬,‫ להדליק נ ד חנוכה‬... ‫״בדיד א ת ה‬

"Blessed are Y o u ... to kindle the Chanukah
light. W h o performed miracles, W h o has
kept us alive."

Q U E S T I O N : W h e r e is there a remez — h i n t — i n the

T o r a h for the three blessings r e c i t e d o n t h e first n i g h t o f
Chanukah, w h e n one kindles t h e Menorah?
A N S W E R : W h e n t h e people spoke against H a s h e m and
M o s h e regarding the r e d e m p t i o n f r o m Egypt a n d t h e manna,
they were b i t t e n by fiery snakes as a p u n i s h m e n t . W h e n t h e
people expressed remorse, H a s h e m i n s t r u c t e d Moshe, " M a k e
a b u r n i n g one [fiery serpent] a n d place i t i n a pole a n d i t w i l l
be t h a t anyone w h o h a d been b i t t e n w i l l l o o k at i t a n d l i v e "
(Bamidbar 21:8).
This entire pasuk is a hint for the three berachot;
"Asei lecha saraf" — "make a b u r n i n g one [fiery s e r p e n t ] " —
corresponds t o t h e berachah o f lehadlik neir Chanukah — to
k i n d l e t h e Chanukah l i g h t . "
"Vesim oto al neis" — "place i t u p o n a neis" — corresponds t o
the second berachah o f she'asah nissim — W h o performed
miracles.
"Vachai" — "and l i v e " — corresponds t o t h e t h i r d berachah o f
Shehechiyanu — w h o k e p t us alive.
(‫)מטה משה סי׳ תונק״פ‬
76 VEDIBARTA B A M

‫הנרווז הללו‬

‫ ועל‬,‫ ועל הגפים‬, ‫ה ת נ ו ע ו ת‬ ‫ על‬,‫הללו אנו מללילןיז‬ ‫הנרות‬

‫עית לאבותינו בימים ההם בזמן הזה׳ על ידי‬$‫ ען‬,‫הנפלאות‬
,‫ ה נ ר ו ת הללו ה]לע הם‬,‫ וכל ע מ ו נ ת ימי חנכה‬.‫כיהניל ההןדועים‬
‫ כדי להודות‬,‫ א ל א לראותן בלבד‬,‫ואין לנו ר ע ו ת ל ה ש ת מ ע בהן‬
:‫ ועל יעועותיל‬,‫ על נפיל ועל נפלאותיל‬,‫ולהלל ל ע מ ל הןדול‬

‫״הנדות הללו״‬
"These lights."

QUESTION: The words "Haneirot Halallu" — "these

l i g h t s " — are p l u r a l . O n the first n i g h t w h e n w e o n l y k i n d l e
one l i g h t , s h o u l d n ' t w e say "haneir hazeh" — "this l i g h t ? "
A N S W E R : W h e n a Jew performs a mitzvah o n e a r t h he
evokes a s p i r i t u a l a w a k e n i n g i n heaven, a n d H a s h e m , so t o
speak, also performs the mitzvah. T h i s is the concept o f "ita-
ruta deletata itaruta deli'eilah" — "the a w a k e n i n g b e l o w causes
an a w a k e n i n g above." T h u s w h e n w e k i n d l e Chanukah lights,
Hashem also does so i n heaven (see p. 72). Hence, o n the first
n i g h t t w o lights are really being l i t and the expression Haneirot
Halallu — these lights — i n plural is i n proper order.

‫״הנדות הללו אנו מדלינןין על התשועות ועל הנסים ועל הנפלאות‬

‫ להודות ולהלל לשמך הגדול‬...‫שעשית לאבותינו בימים ההם‬
‫״‬.‫על נסיך ועל נפלאותיך ועל ישעותיך‬
"These lights we kindle upon the salvations,
miracles and wonders w h i c h Y o u performed
for our forefathers... to express thanks
and praise to Your great name for the miracles,
wonders and salvations."

QUESTION: Why in the beginning is the order

"salvations, miracles a n d w o n d e r s " w h i l e i n t h e c o n c l u s i o n o f
the prayer the order is "miracles, w o n d e r s a n d salvations"?
 CHANUKAH 77

Haneirot Hallalu

After one light has been l i t , say Haneirot Hallalu while continuing to light
the others. The Chabad custom is to recite Haneirot Hallalu after all the
candles are lit.

W e kindle these lights [to commemorate] the salvations,

miracles and wonders w h i c h Y o u have performed for our
forefathers, i n those days at this time, through Y o u r holy
Kohanim. Throughout the eight days of Chanukah, these
lights are sacred, and we are not permitted to make use of
them, but only to look at them, i n order to offer thanks and
praise to Y o u r great N a m e for Y o u r miracles, for Y o u r
wonders and for Y o u r salvations.

A N S W E R : These three t e r m s are n o t m e r e l y descriptive

t e r m s r e l a t i n g t o a g i v e n event; rather each is a d i s t i n c t w a y
t o accurately categorize the uniqueness o f w h a t happened.
"Salvation" means, for example, t h a t w h e n a
g r o u p is at w a r against another g r o u p , a n d i t appears t h a t one
side was v i c t o r i o u s because o f t h e i r superior strategy or
tactics, i n reality i t is H a s h e m that brought about their
salvation, a n d w i t h o u t H i s assistance a n d salvation n o one
can ever succeed.
" M i r a c l e s " (‫ )נסים‬are occurrences that are above and
b e y o n d the w o r l d l y laws o f nature, such as a v i c t o r y o f t h e
weak over t h e s t r o n g or the few over the many.
" W o n d e r s " (‫ )נפלאות‬are happenings t h a t arouse people's
amazement a n d b r i n g a b o u t a state o f w o n d e r m e n t . T h o u g h a
w o n d e r can be explained by some as n o t b e i n g a n actual
miracle, nevertheless, i t is n o t s o m e t h i n g t h a t one w o u l d
normally anticipate and people view it with awe and
astonishment.
I n the b e g i n n i n g o f Haneirot Hallalu w e speak o f w h a t
Hashem d i d for o u r forefathers i n those days. A careful
analysis o f t h e h i s t o r y as recorded by Yossifus — Josephus —
78 VEDIBARTA BAM

will show that i n the b e g i n n i n g the victories the Jews

experienced w e r e n o t miracles b u t m e r e l y acts a t t r i b u t e d t o
Hashem's salvation. A f t e r w a r d s , they literally saw n o t j u s t
H i s salvation b u t nissim — miracles — m i r a c u l o u s success,
f o l l o w e d by nifla'ot — acts o f w o n d e r .
M a t i t y a h u a n d his sons f o u g h t t h e Syrian-Greeks a n d the
H e l l e n i t e Jews for three years. T h e y started t h e i r battles w h i l e
they lived in Modi'in — a Judean village located
a p p r o x i m a t e l y 10 m i l e s f r o m Jerusalem.
O n e day the k i n g ' s forces appeared a n d d e m a n d e d t h a t
the t o w n s p e o p l e offer a sacrifice i n the pagan fashion. T h e y
a t t e m p t e d t o convince t h e aged a n d venerable M a t i t y a h u t h a t
i t w o u l d be t o his m a t e r i a l a n d social advantage i f he w o u l d
set an example for t h e people. W e r e he t o c o m p l y , he a n d his
sons w o u l d be considered the king's "friends," a n official t i t l e
carrying w i t h i t m a n y privileges, a n d t h e y w o u l d receive a
handsome m o n e t a r y r e w a r d . M a t i t y a h u p r o u d l y a n d p u b l i c l y
declared his d e t e r m i n a t i o n t o r e m a i n faithful t o t h e r e l i g i o n
o f his forefathers. A s he was d e c l a i m i n g his defiance, a
renegade Jew approached t h e altar t o offer a p i g as a sacrifice.
W h e n M a t i t y a h u saw t h i s , he grabbed a s w o r d a n d k i l l e d n o t
o n l y the J e w i s h renegade, b u t t h e Syrian emissaries o f the
king.
Thereupon, he and his sons left all their worldly
possessions i n M o d i ' i n a n d fled t o t h e m o u n t a i n s i n t h e
Judean desert. M a n y o t h e r loyal Jews f o l l o w e d his example
a n d j o i n e d h i m t o l i v e i n the m o u n t a i n caves, w h e r e t h e y
w o u l d be able t o practice t h e Torah's precepts. T h e k i n g ' s
forces c o u l d n o t disregard t h i s challenge t o t h e i r a u t h o r i t y
a n d began t o seek o u t these bands o f loyal Jews i n t h e
m o u n t a i n s . T h e Jews w e r e e x h o r t e d by M a t i t y a h u t o resist
the Greeks w i t h force, a n d six t h o u s a n d c o m b a t - w o r t h y , l o y a l
Jews gathered u n d e r his banner. T h e y began t o strike back at
the Greeks a n d d e m o l i s h t h e idolatrous altars p u t u p by t h e
pagans.
 CHANUKAH 79

I n these early stages o f c o n f r o n t a t i o n , t h e victories the

Jews experienced w e r e n o t miracles. T h e v i c t o r y o f a g r o u p o f
Jews f i g h t i n g a b a n d o f Hellenists is n o t a n y t h i n g unusual,
b u t i t was indeed thanks t o Hashem's Teshu'a — salvation.
As t i m e progressed a n d A n t i o c h u s learned a b o u t the
defeats his troops w e r e encountering, he became enraged a n d
resolved t o c r u s h t h e Hasmoneans.
H e opened his treasures a n d p a i d his soldiers a full year's
wages i n advance a n d ordered t h e m t o prepare for combat.
A n t i o c h u s organized a n a r m y c o n s i s t i n g o f tens o f thousands
of footsoldiers and cavalry, equipped them with war
elephants, a n d c o m m a n d e d t h e m t o m a r c h i n t o Judea a n d
a n n i h i l a t e Y e h u d a h the Maccabbe a n d his s m a l l a r m y o f
followers.
W h a t f o l l o w e d afterwards was a great neis — miracle. T h e
huge armies o f t h e enemies w e r e c o n q u e r e d by the s m a l l
J e w i s h a r m y d i v i d e d i n t o four segments. T h e w e a k soldiers o f
Judah defeated the m i g h t y a r m y o f A n t i o c h u s .
Once t h i s was accomplished, t h e Jews r e c l a i m e d t h e Beit
Hamikdash a n d b e h o l d , t h e y w i t n e s s e d nifla'ot — w o n d e r s .
T h e y f o u n d a single flask o f o i l w h i c h t h e Syrian-Greeks
overlooked a n d w i t h i t they w e r e able t o k i n d l e the Menorah.
T h e f i n d i n g o f t h e o i l was n o t a m i r a c l e since i t is n o t against
the l a w o f nature t h a t a single flask w h i c h was h i d d e n s h o u l d
go u n n o t i c e d , b u t i t is indeed a w o n d e r a n d people v i e w e d i t
with amazement and awe. (Afterwards they witnessed
another miracle, namely, t h a t t h e single flask o f o i l lasted
t h e m m i r a c u l o u s l y for eight days — this however, is i n c l u d e d
i n the p l u r a l o f "nisecha" — " Y o u r miracles".)
Hence, when talking about what our forefathers
w i t n e s s e d i n those days the c h r o n o l o g i c a l order was "teshu'ot"
— "salvations", "nissim" — "miracles", a n d "nifla'ot" —
"wonders."
However, w h e n we have t o offer praise and thanks today,
our i n i t i a l reaction is t o t h a n k H i m for the unbelievable "nissim
— miracles — i n w h i c h H a s h e m definitely changed the order
80 VEDIBARTA BAM

o f nature for our benefit. T h e n , after further c o n t e m p l a t i o n

one thanks H i m for the "nifla'ot" — w o n d e r s — w h i c h are in¬
deed awesome. T h o u g h some m a y argue t h a t i t was n o t so
special a n d the oversight o f the flask c o u l d have j u s t been a
haphazard occurrence, nevertheless, after careful considera¬
t i o n , one concludes t h a t this is G-d's predestined w o n d e r and
w e o w e H i m thanks for i t . U l t i m a t e l y , one comes t o the recog¬
n i t i o n t h a t nature t o o is c o n t r o l l e d by H a s h e m and since
"laHashem hayeshuah" — "salvation is Hashem's" — H e m u s t
be t h a n k e d and praised w h e n one experiences H i s salvation.
(366 ‫)לקוטי שיחות חט׳׳ו ע׳‬

‫״הנדות הללו י!דש המ״‬

"These lights are holy."

Q U E S T I O N : W h a t lesson can w e learn f r o m the Chanukah

candles?
A N S W E R : 1) Candles represent T o r a h a n d mitzvot, as
K i n g S h l o m o said, "Neir mitzvah veTorah ohr" — " A mitzvah is
a candle a n d T o r a h is l i g h t (Proverbs 6:23). T h e a d d i t i o n s o f a
candle t o t h e Chanukah Menorah each day teaches t h a t i n
T o r a h a n d mitzvot, one s h o u l d never be c o n t e n t w i t h w h a t
was done yesterday. Each day one m u s t strive t o d o m o r e a n d
i m p r o v e i n t h e study o f T o r a h a n d observance o f mitzvot.
2) T h e Chanukah l i g h t s c o m m e m o r a t e the Menorah o f t h e
Beit Hamikdash. Yet there are major differences b e t w e e n t h e m .
I n t h e Beit Hamikdash t h e Menorah was l i t i n t h e afternoon and
o n t h e inside, whereas t h e Chanukah candles are l i t by t h e
entrance facing the street a n d after dark.
T h i s teaches t h a t a Jew m u s t n o t o n l y l i g h t u p his house,
as w i t h t h e Shabbat candles, b u t he has t h e a d d i t i o n a l re¬
s p o n s i b i l i t y t o i l l u m i n a t e t h e " o u t s i d e " — his social a n d
business e n v i r o n m e n t .
W h e n t i m e s are " h a r d " spiritually, w h e n i t is " d a r k "
outside a n d t h e Jews are i n exile, i t is n o t sufficient t o l i g h t a
candle alone a n d m a i n t a i n i t ; i t is necessary t o increase the
 CHANUKAH 81

l i g h t s steadily. Constant g r o w i n g efforts t o spread the l i g h t o f

T o r a h a n d mitzvot will dispel t h e darkness o f exile and
illuminate the w o r l d .
(‫)לקוטי שיחות ח׳׳א‬

‫״הנדות הללו קדש הם ואין לנו ד ש ו ת להשתמש בהן‬

‫אלא לדאותן בלבד בדי להודות ולהלל״‬
"These lights are sacred, and we are not
permitted to make use of them, but only to look
at them in order to offer thanks and praise."

Q U E S T I O N : H o w does ones n o t b e i n g p e r m i t t e d t o use

t h e m help us t o praise Hashem?
A N S W E R : I f one w o u l d be p e r m i t t e d t o use the candles
for his personal benefit, he m i g h t become i n v o l v e d i n his
activities a n d be oblivious t o t h e significance o f t h e Chanukah
candles. H o w e v e r , w h e n a person m u s t refrain f r o m using
t h e m , a n d at t h e same t i m e he m u s t sit near t h e m a n d l o o k at
t h e m , all he tends t o do is contemplate t h e m a n d t h i n k about
w h y t h e y are b e i n g l i t . Hence, i n e v i t a b l y he w i l l begin t o give
thanks a n d praise Hashem's H o l y N a m e .
( ‫ ס פ ר ד י‬- ‫)אדרת א ל י ה ו‬
82 VEDIBARTA BAM

‫מהדרין מן המהדרין‬
The Very Scrupulous

‫״מצות נר חנוכה נ ד איש וביתו והמהדדין נ ד לבל אחד ואחד והמהדרין מן‬
‫המהדרין ב י ת ש מ א י אומרים יום ראשון מדליק שמנה מבאן ואילך פוחת‬
‫והולך ב י ת הלל אומרים יום ראשון מדליק א ח ת מבאן ואילך מושיי והולך״‬
"The basic commandment of Chanukah lights is for
the head of the household to light one candle for the
entire family each night. T h o s e w h o w a n t to enhance
their fulfillment of mitzvot light one candle each night
for each member of the household. T h o s e w h o desire
to enhance their observance of mitzvot even further...
According to Beit Shammai, the first day one kindles
eight candles, and henceforth continuously decreases.
According to Beit Hillel, the first day one lights one
candle, and henceforth contiuously increases."
(Shabbat 21b)

Q U E S T I O N : W h a t exactly is the enhancement o f the

mehadrin a n d w h a t d o t h e mehadrin min hamehadrin do?
A N S W E R : A c c o r d i n g t o t h e R a m b a m (Chanukah 4:1), the
basic mitzvah is t h a t t h e head o f t h e h o u s e h o l d k i n d l e one
candle each n i g h t for the entire h o u s e h o l d . I f he is a mehader,
t h e n he is o b l i g e d t o l i g h t one candle each n i g h t for each
m e m b e r o f his h o u s e h o l d , i n c l u d i n g females, b u t e x c l u d i n g
m i n o r s . T h u s , for a family c o n s i s t i n g o f a father, m o t h e r , t w o
sons after bar-mitzvah, t w o daughters after bat-mitzvah and
one infant, t h e head o f the h o u s e h o l d w o u l d k i n d l e six
candles each n i g h t . A c c o r d i n g t o the Rama (Orach Chaim
671:2), each m e m b e r o f t h e family b y himself l i g h t s one candle
each n i g h t o f Chanukah.
I f t h e y are mehadrin min hamehadrin, the R a m b a m rules
t h a t according t o Beit Shammai one c o n t i n u o u s l y decreases the
a m o u n t o f candles. T h u s , o n t h e first n i g h t one w o u l d k i n d l e
eight candles for each m e m b e r o f his h o u s e h o l d a n d o n t h e
 CHANUKAH 83

seventh night one w o u l d kindle seven candles for each

m e m b e r o f the h o u s e h o l d .
A c c o r d i n g t o Tosafot, the basic mitzvah is one candle each
n i g h t for the entire h o u s e h o l d . T h e mehadrin l i g h t one candle
each n i g h t for every m e m b e r o f t h e h o u s e h o l d , a n d the
mehadrin min hamehadrin p e r f o r m the b a s i c mitzvah o f one
k i n d l i n g for t h e entire family i n a n enhanced way. T h u s ,
according t o Beit Shammai the head o f the h o u s e h o l d l i g h t s
eight candles o n the first n i g h t for t h e entire family and
decreases each n i g h t o f the succeeding n i g h t s o f Chanukah.
A c c o r d i n g t o Beit Hillel the head o f the h o u s e h o l d l i g h t s one
candle o n the first night for the entire h o u s e h o l d and
continuously increases the number of candles each
succeeding night. Ultimately, on the eighth night, the
mehadrin min hamehadrin k i n d l e a t o t a l o f eight candles for t h e
entire h o u s e h o l d , according t o Beit Hillel.
Hence, according t o Tosafot, mehadrin min hamehadrin is n o t
a t h i r d level o f performance rather, another w a y t o be mehader
i n the basic mitzvah o f one k i n d l i n g for the entire family.
I t is i n t e r e s t i n g t o n o t e t h a t t h e Sefardic Jews conduct
themselves according t o Tosafot, an Ashkenazic a u t h o r i t y , and
the Ashkenazic Jews conduct themselves on Chanukah
according t o t h e i n t e r p r e t a t i o n o f mehadrin min hamehadrin o f
the R a m b a m , a sefardi codifier, as m o d i f i e d by t h e Rama.
Hence, each member o f the household lights his own
Chanukah candles a n d f o l l o w i n g the o p i n i o n o f Beit Hillel, one
c o n t i n u o u s l y increases t h e n u m b e r o f candles each n i g h t .
(‫ ועי׳ בהמועדים בהלכה‬,‫)באר היטב סי׳ תרע״א ס״ק ג‬

‫מופיי והולד״‬...‫בוד!ת והולד בית הלל אומדיב‬...‫״בית שמאי אומדים‬

"According to Beit Shammai, the first night
w e light eight candles, and w e decrease by one
each night. According to Beit Hillel, the first
night w e light one candle, and w e increase
each night by one." (Shabbat 21b)

Q U E S T I O N : W h a t is t h e basis o f t h e i r dispute?
84 VEDIBARTA BAM

A N S W E R : T h e y are d i s p u t i n g w h i c h has greater signifi¬

cance, t h e potential £‫ )בכח‬or t h e actual £‫)בפועל‬. Beit Shammai
holds t h a t t h e potential is m o r e significant. T h e m i r a c l e o f
Chanukah t o o k place over a p e r i o d o f eight days. I m m e d i a t e l y ,
o n the first day t h e o i l h a d the potential t o last for eight days.
Each succeeding n i g h t t h i s potential was reduced; i.e. o n the
first n i g h t t h e o i l m i r a c u l o u s l y was able t o last for eight, and
the second day i t was able t o last for seven days, etc.
Therefore, to emphasize this aspect o f t h e miracle, w e
decrease b y one each n i g h t .
A c c o r d i n g t o Beit Hillel, p r i o r i t y is given t o t h e actual mira¬
cle. A f t e r t h e first n i g h t , t h e J e w i s h people w i t n e s s e d a
miracle o f t h e o i l l a s t i n g one n i g h t , o n the second n i g h t , t h e y
w i t n e s s e d a m i r a c l e o f t w o n i g h t s , etc.; therefore w e increase
one candle because i n actuality, the visible miracle increased f r o m
night to night.
(73 ‫)לקוטי שיחות חייו ע׳‬

...‫״בית הלל אומרים יום ראשון מדליק א ח ת מבאן ואילך מושיי והולך‬
...‫ וחד אמר‬...‫חד א מ ר ט ע מ א דבית הלל בנגד ימים היוצאין‬
‫דמעלין בקדש ואין מורידין״‬
"Beit Hillel says, 'The first night light one and
add one more each succeeding night...' One
reason is that it corresponds to the days that
passed... (another reason is that) i n matters of
holiness, one should a l w a y s increase
and not decrease." (Shabbat 21b)

Q U E S T I O N : W h a t is the halachic difference b e t w e e n the

t w o approaches t o e x p l a i n t h e o p i n i o n o f Beit Hillel?
ANSWER: One difference m a y be as follows: When
someone possesses very l i m i t e d resources, a n d o n the second
n i g h t o f Chanukah l i g h t s o n l y one candle, i f o n the t h i r d n i g h t
he has sufficient resources, h o w m a n y s h o u l d he kindle?
A c c o r d i n g t o those w h o assert t h a t Beit Hillel's o p i n i o n is
based o n t h e days t h a t passed, he w o u l d have t o l i g h t three
candles. A c c o r d i n g t o t h e e x p l a n a t i o n t h a t i t is necessary t o
 CHANUKAH 85

increase i n holiness a n d n o t decrease, i t w o u l d be sufficient

to l i g h t o n l y t w o candles, since the n i g h t before he l i t o n l y
one.
A n o t h e r difference w o u l d be i n the event t h a t o n t h e
t h i r d n i g h t o f Chanukah one h a d resources sufficient o n l y for
t w o candles, h o w m a n y s h o u l d he l i g h t ? I f the reason for Beit
Hillel's o p i n i o n is t h a t i t corresponds t o the days t h a t passed,
the one w h o does n o t have three candles for the t h i r d n i g h t ,
w i l l l i g h t o n l y a single candle i n order t o fulfill t h e basic
obligation of lighting a candle each night of Chanukah.
A c c o r d i n g t o t h e other explanation, one w o u l d l i g h t t w o
candles. A l t h o u g h one cannot a c c o m p l i s h the concept o f
increasing i n matters o f holiness, at least he w i l l n o t violate
t h e c o m m a n d o f "ve'ein moridin" — n o t t o decrease i n matters
o f holiness.
p‫״‬n ‫)לקוטי שיחות‬

‫ והמהדרין מן המהדרין״‬...‫״והמהדרין‬
"Those who want to enhance their fulfillment
of mitzvot... and those who desire to enhance
their observance of mitzvot even further... "
(Shabbat 21b)

Q U E S T I O N : W h y by Chanukah do we not only have

mehadrin b u t also mehadrin min hamehadrin?
A N S W E R : Halachically, the entire m i r a c l e o f f i n d i n g the
single sealed flask o f o i l was superfluous. I n t h e event t h a t
there was n o u n d e f i l e d o i l , t h e y c o u l d have used tamei o i l for
the Menorah since there is a r u l e t h a t "Tumah hutrah betzibbur"
— "tumah is p e r m i t t e d i n regard o f a c o m m u n i t y . " T h a t is,
any tumah r e s t r i c t i o n i n t e r f e r i n g w i t h a c o m m u n a l offering
can be disregarded or at least hutrah betzibbur — o v e r r i d d e n i n
regard t o a c o m m u n i t y (see Yoma 6 b ) .
A l s o , t h e second phase o f the m i r a c l e t h a t the single flask
of o i l lasted for eight days was unnecessary because
technically they c o u l d have used very t h i n w i c k s so t h a t o n l y
86 VEDIBARTA BAM

1/8 o f t h e regular a m o u n t o f o i l w o u l d be c o n s u m e d each

night.
Nevertheless, H a s h e m made t h e m i r a c l e because o f his
love for t h e J e w i s h people. H e k n e w very w e l l t h a t they w o u l d
n o t feel comfortable k i n d l i n g the Menorah w i t h defiled o i l .
K n o w i n g also t h a t the Jews w o u l d n o t be happy w i t h a
m u c h d i m m e r l i g h t t h e n usual, H a s h e m made t h e miracle
t h a t enabled t h e m t o have regular w i c k s a n d t h u s produce a
flame i n its full g l o w for t h e entire eight days u n t i l a n e w
supply o f o i l was available.
Consequently, because o f the two miracles H a s h e m made
so t h a t w e can have t w o hiddurim — enhancements — o f t h e
mitzvah, w e c o m m e m o r a t e this by k i n d l i n g o u r Menorah i n a
way o f mehadrin min hamehadrin — with two levels of
e m b e l l i s h e d mitzvah observance.
(308 ‫ ועי׳ לקוטי שיחות חייל ע׳‬,‫)בית הלוי‬

...‫ והמהדרין מן המהדדין‬...‫״מצות נ ד חנובה נ ד איש וביתו‬

‫בית הלל אומדים מוסיף והולד״‬
"According to halachah it is sufficient to light
one candle each night throughout Chanukah for
the entire household. T h o s e w h o are mehadrin
min hamehadrin — extremely careful in per¬
forming mitzvot — follow Beit Hillel and add one
candle each night." (Shabbat 21b)

Q U E S T I O N : W h y , i n regard t o l i g h t i n g t h e Menorah, do
all homes c o n d u c t themselves i n the m a n n e r o f mehadrin min
hamehadrin — supremely scrupulous — w h i l e i n m a n y other
mitzvot t h e y f o l l o w lesser halachic requirements?
A N S W E R : I n describing t h e m i r a c l e o f Chanukah, t h e Ge-
mara relates t h a t t h e Jews f o u n d o n l y one flask o f o i l a n d t h a t
i t h a d the seal o f the Kohen Gadol. I n t h e Beit Hamikdash there
w e r e Kohanim assigned t o t h e special task o f m a k i n g o i l . I t
was n o t t h e r e s p o n s i b i l i t y o f the Kohen Gadol t o m a k e o i l .
W h y t h e n d i d t h i s particular flask bear the Kohen Gadol's seal?
 CHANUKAH 87

T h e Kohen Gadol was r e q u i r e d t o b r i n g a d a i l y meal-

offering consisting o f flour a n d o i l , k n o w n as "chavitei Kohen
Gadol" (Vayikra 6:15). N o r m a l l y , the o i l used for t h i s meal-
offering as w e l l as any karban minchah — meal-offering, w o u l d
be o f l o w e r q u a l i t y t h a n t h a t used for t h e k i n d l i n g o f t h e
Menorah (Shemot 27:20, Rashi). H o w e v e r , t h e Kohen Gadol i n
t h a t t i m e was a h i g h l y d i s t i n g u i s h e d s p i r i t u a l personality, and
a mehader bemitzvot — scrupulous i n mitzvot — w h o used pure
olive o i l for his daily sacrifice.
W h e n t h e Hasmoneans entered t h e Beit Hamikdash, they
d i d n o t f i n d any o i l t o k i n d l e the Menorah. L u c k i l y they f o u n d
one flask w h i c h was designated for the Kohen Gadol's daily
meal-offering, and, t o t h e i r u t t e r amazement, i t was pure
olive o i l . W e r e i t n o t for t h e fact t h a t t h i s Kohen Gadol was a
mehader bemitzvot, n o p u r e olive o i l w o u l d have been available.
T o emphasize t h e uniqueness o f the Kohen Gadol at t h a t t i m e ,
w e emulate his actions i n the f o r m o f mehadrin min hame-
hadrin.
(‫)ר׳ אברהם מרדכי זצ״ל מגור ועי׳ מלא העומר‬

‫״‬,‫״נשים בהדלקת נ ד חנוט־‬

"Women and Chanukah kindling"

Q u E S T I O N : W h y is i t n o t the c u s t o m for the w o m e n or

girls i n t h e h o u s e h o l d t o k i n d l e t h e i r o w n Menorah?
a N S W E R : T h e w i f e does n o t k i n d l e because o f t h e r u l e
t h a t ishto kegufo — t h e w i f e is considered as a part o f the
husband's body. Therefore w h e n he kindles his Menorah, it
includes her t o o . Since m a r r i e d w o m e n are n o t r e q u i r e d t o
k i n d l e the Menorah, also u n m a r r i e d girls l i v i n g w i t h t h e i r
parents d o n ' t k i n d l e . T h u s , t h e r u l e o f d o i n g mitzvot because
o f chinuch — t r a i n i n g a n d practice — does n o t apply t o girls
u n d e r Bat Mitzvah l i v i n g i n t h e i r parents h o m e .
‫ ומשמרת שלום‬,69 ‫ ועי׳ ספר המנהגים חב״ד ע׳‬,‫ אליהו רבה סי׳ תרע״א‬,‫)ש ו״ ת שער אפרים סי׳ מ״ב‬
(‫סי׳ מ״ ח‬

* * *
88 VEDIBARTA BAM

A l t e r n a t i v e l y , the Sages o r i g i n a l l y r e q u i r e d t h a t Chanukah

candles be placed "al petach beito mibachutz" — "by the
d o o r w a y o f one's house, f r o m t h e o u t s i d e " (Shabbat 2 1 b ) , so
t h a t t h e y w o u l d be visible t o t h e passersby o n t h e street.
Based o n K i n g David's statement "Kol kevudah bat melech
penimah" — "The very h o n o r o f a princess is w i t h i n (Psalms
45:14) — the Gemara (Yevamot 76b) concludes t h a t j u s t as the
h o n o r a n d d i g n i t y o f a princess requires t h a t she r e m a i n i n
her palace a n d n o t go outside a n d m i n g l e w i t h t h e c o m m o n
folk, likewise, J e w i s h w o m e n s h o u l d emulate t h e d i g n i f i e d
behavior o f a princess a n d r e m a i n i n t h e i r tents.
Hence, for J e w i s h w o m e n t o stand o n t h e outside a n d
k i n d l e the Menorah is n o t c o m p a t i b l e w i t h m o d e s t behavior
expected o f t h e m . T h u s , w h e n the mitzvah o f k i n d l i n g was
first i n s t i t u t e d a n d the mehadrin d i d t h e i r o w n k i n d l i n g , t h e
w o m e n refrained f r o m k i n d l i n g t h e Menorah b y themselves
and relied on the kindling done by their husbands.
Consequently, t h e y c o n t i n u e t o d o so even n o w i f i t is
k i n d l e d inside t h e h o m e . H o w e v e r , a w o m a n l i v i n g alone, has
n o other alternative a n d is obligated t o k i n d l e a Chanukah
Menorah i n her h o m e .
(‫)חתם סופר עמ״ס דף כ״א ע״ב ועי׳ נטעי גבריאל‬

‫״קטן שהגיע להיכוך צריך להדליק גם בן״‬

" A minor w h o reached the stage of education
must also kindle." (Orach Chaim, R a m a 675:3)

Q U E S T I O N : H o w m a n y candles s h o u l d a m i n o r k i n d l e o n
each succeeding day after day one? Does he add a n a d d i t i o n a l
candle each n i g h t or not?
A N S W E R : T h e Mishnah Berurah (675:3) w r i t e s , " T h o u g h
there are o p i n i o n s t h a t he cannot be motzi — help others
fulfill the mitzvah w i t h his k i n d l i n g — nevertheless, since he
reached t h e age o f education, he s h o u l d l i g h t for himself.
H o w e v e r , i t appears t o m e t h a t for t h e m i n o r there is n o need
 CHANUKAH 89

to be so stringent and o n l y one candle each n i g h t is

sufficient."
O n e may w o n d e r , i f so, w h y do all m i n o r s k i n d l e an
a d d i t i o n a l candle each night?
T h e Gemara (Shabbat 2 1 b ) says t h a t t h r o u g h k i n d l i n g one
candle each n i g h t for the entire family one fulfills the mitzvah.
H o w e v e r , there are mehadrin — those w h o desire t o enhance
their performance of Hashem's commandments in an
embellished way — a n d mehadrin min hamehadrin, those w h o
do so i n an even m o r e embellished way.
F r o m the pasuk "Zeh Keili ve'anveihu" — " T h i s is m y G-d
a n d I shall glorify H i m (Shemot 15:2) — t h e Gemara (Shabbat
133b) derives t h a t one is r e q u i r e d t o beautify a mitzvah. The
Gemara (Bava Kamma 9b) explains t h a t for t h e beautification
o f a mitzvah one m u s t spend u p t o a t h i r d o f the s u m spent o n
the mitzvah itself. (For example, i f one has a choice t o b u y
one o f t w o etrogim, he m u s t spend u p t o one t h i r d m o r e t o
b u y t h e m o r e beautiful one.)
In analyzing the ideas o f mehadrin as i t applies to
Chanukah, one m i g h t w o n d e r w h e t h e r t h i s t h e same idea as
hiddur mitzvah — beautification o f a mitzvah. I f so, Chanukah is
an exception a n d exceeds t h e r u l e o f "up t o a t h i r d " because
w h e n one l i g h t s t w o candles t h e second n i g h t t h e hiddur is
actually one h u n d r e d percent. (Rabbeinu Chananeil — Shabbat
2 1 b — draws a parallel b e t w e e n t h e t w o . ) O r s h o u l d w e say
t h a t i t is entirely n o t connected: i n the case o f t h e etrog, t h e
hiddur — enhancement — is i n t h e etrog — t h e cheftza — the
i t e m o f the mitzvah — i.e. a nicer etrog as opposed t o an
o r d i n a r y one. I n the case o f Chanukah, however, the hiddur
relates t o the gavra — t h e person — i.e. i t is another category
of how some people fulfill the mitzvah of kindling the
Chanukah lights.
A difference between these two approaches has
consequences for t h e case o f a m i n o r . I f w e s h o u l d say t h a t
mehadrin is m e r e l y a beautification o f the i t e m o f the mitzvah
per se, t h e n one is n o t r e q u i r e d w h e n t r a i n i n g his y o u n g son
90 VEDIBARTA BAM

to also t r a i n h i m i n hiddur. T h u s , the father buys a beautiful

etrog for h i m s e l f a n d for his son w h o m he is t r a i n i n g he
suffices w i t h teaching h i m the essential mitzvah a n d buys h i m
a kosher b u t n o t hadar etrog. Similarly, for Chanukah, the
father s h o u l d teach the son the basic mitzvah o f Chanukah
candle l i g h t i n g , w h i c h is t h a t the son l i g h t one candle each
n i g h t (so t h a t w h e n he w i l l be a head o f a h o u s e h o l d he w i l l
k n o w t h e basic mitzvah) and he is n o t r e q u i r e d t o go t h r o u g h
the expense o f u s i n g m o r e o i l or candles t o t r a i n h i m t o d o
the mitzvah i n an enhanced way.
Supposing w e say, however, t h a t mehadrin a n d mehadrin
min hamehadrin o f Chanukah is n o t t h e same concept as hiddur
mitzvah; rather i t is t h e m e t h o d used by the people w h o
pursue mitzvot. T h e n , i t is proper for a father t o teach his son
to l i g h t a d d i t i o n a l candles each n i g h t so t h a t w h e n he
becomes o f age he w i l l be a person w h o pursues mitzvot.
(208 ‫ ועי׳ לקוטי שיחות ח״כ ע׳‬,‫)עי׳ משנה הלכות ח״ז סי׳ פייה‬
* * *
A l t e r n a t i v e l y , there is a q u e s t i o n concerning one w h o l i t
seven candles o n t h e e i g h t h n i g h t a n d realized t h a t he forgot
to m a k e t h e berachah o f "lehadlik": C a n he s t i l l m a k e the
berachah before l i g h t i n g the e i g h t h candle, or d o w e say t h a t
one performs t h e basic mitzvah by l i g h t i n g o n l y one candle
each night? ( I n the latter case, after t h e first is l i t , the
r e m a i n d e r are o n l y considered hiddur mitzvah a n d a berachah is
not recited over hiddur mitzvah.)
Regarding t h e halachah o f hiddur mitzvah there is a chakirah
— analytical speculation — concerning w h e t h e r the hiddur
mitzvah becomes a part o f the mitzvah. O n e p o s s i b i l i t y is t h a t
i t is a p a r t o f the mitzvah being p e r f o r m e d b u t i t is preferable
a n d n o t obligatory, a n d another is t h a t i t is a separate e n t i t y .
I n the latter case t h e mitzvah involves t h e p r i m a r y action, a n d
hiddur mitzvah is a mitzvah keloli — a n a d d i t i o n a l separate
halachah t h a t all mitzvot s h o u l d be done behiddur. T h u s , w h e n
d o i n g a mitzvah behiddur. one fulfills t w o mitzvot: 1) the
 CHANUKAH 91

specific mitzvah i n q u e s t i o n and 2) the general mitzvah of

beautifying a mitzvah, which is d e r i v e d f r o m "zeh Keili
ve'anveihu" (Shabbat 133a).
N o w i f w e accept t h e v i e w t h a t the hiddur is a part o f t h e
mitzvah, one w o u l d m a k e a berachah even i f o n l y hiddur is
done, since i t is s t i l l p a r t o f t h e essential mitzvah. H o w e v e r , i f
i t is a separate a d d i t i o n t o t h e mitzvah, t h e n one s h o u l d n o t
m a k e a berachah because a berachah is made o n l y for f u l f i l l i n g
the actual mitzvah, a n d n o t for t h e a d d i t i o n a l mitzvah o f hiddur
mitzvah.
T h u s , t h e q u e s t i o n o f h o w m a n y candles a m i n o r w h o is
l i g h t i n g because o f chinuch s h o u l d l i g h t o n every n i g h t after
the first would be contingent on the above-mentioned
speculation: I f the hiddur mitzvah becomes a part o f the
mitzvah itself, t h e n the m i n o r w h o is b e i n g t a u g h t t o p e r f o r m
the mitzvah s h o u l d d o i t w i t h hiddur a n d t h u s add a candle
each n i g h t .
H o w e v e r i f i t is n o t part o f t h e actual mitzvah, b u t rather a
separate halachah t h a t a mitzvah s h o u l d be p e r f o r m e d i n a
beautiful manner, t h e n t h e o b l i g a t i o n o n the father is o n l y t o
teach his son t o p e r f o r m a l l the 613 mitzvot, i n c l u d i n g mitzvot
w h i c h are o f R a b b i n i c o r i g i n . H e is t h u s n o t obligated t o t r a i n
h i m i n t h e separate m a t t e r o f hiddur mitzvah, and the m i n o r
should only light one candle each n i g h t as t r a i n i n g for
f u l f i l l i n g t h e mitzvah t o l i g h t Chanukah candles.
,‫)מחצית השקל ופרי מגדים סי׳ חדע״ו לבוש ופר״וז סי׳ חדע״ב‬
(‫ גבורת יצחק סי׳ חי‬,‫שפת אמת עמ״ס שבת‬
92 VEDIBARTA B A M

‫מעוז צור‬
It is customary in many communities to sing the following hymn after the
kindling o f the Chanukah lights. Chabad does not follow this custom.

T h e h y m n consists o f six stanzas. T h e a u t h o r ' s name,

Mordechai , appears i n t h e acrostic signature i n the
initial letters o f the first five stanzas. T h e date o f its
composition seems t o have been i n the mid-thirteenth
century. W h e t h e r t h e last stanza f o r m e d part o f the original
c o m p o s i t i o n or was added later is the subject o f some
disagreement.

. ‫לך נ א ה ל ע ב ח‬ ‫מ ע ו ז צור יעו^תי‬

.‫ו ע ם תודה נזבח‬ ‫תכון ב י ת תפלתי‬
‫־‬ •‫ ־ ־‬: T T I

.‫מ צ ד המנבח‬ ‫לעת תכין מ ט ב ח‬

:‫ח נ כ ת המזבח‬ ‫אז אגמור ב ע י ר מזמור‬

.‫ביגון כ ח י כלה‬ ‫רעות עב^ה נפעי‬

.‫ב ע ע ב ו ד מ ל כ ו ת עגלה‬ ‫חיי מררו ב ק ו ע י‬
.‫הוציא א ת הפגלה‬ ‫ובידו הגדולה‬
7 : ‫־‬ 7 :

:‫ירדו כ א ב ן במצולה‬ ‫חיל פרעה וכל זרעו‬

. ‫וגם ע ם ל א ע ק ט ת י‬ ‫ד ב י ר הןדעו הביאני‬

.‫כי זרים ן^בדתי‬ .‫ו ב א נ ו ג ע והגלני‬
.‫כמעט ע^ברתי‬ ‫ויין רעל מ פ כ ת י‬
:‫לקץ ע ב ע י ם נועעתי‬ .‫ זרבבל‬. ‫יןץ ב ב ל‬

.‫אגגי ב ן המדתא‬ ‫כ ר ו ת ק ו מ ת ב ר ו ע ביןע‬

7 7 : ‫־‬ * V ‫ י‬T ‫־‬:

. ‫וגאותו נ ע ב ת ה‬ ‫ונהיתה לו לפח ו ל מ ו ק ע‬

7 7 ; * 7 ‫־‬: ‫ ־‬:

.‫ואויב ע מ ו מחית‬ . ‫ר א ע ימיני נ ע א ת‬

7 * 7 : *‫־‬ :

:‫על העץ תלית‬ ‫ריב בניו וקניניו‬

7 7:'*: 7 7
 CHANUKAH

I . Prayer for the Re-establishment of the Temple

O mighty stronghold W h o is my salvation,
it is fitting to praise Y o u .
Restore the house of my prayer,
and there w e w i l l bring a thanksgiving offering.
I n the time that Y o u w i l l prepare the slaughter
of the blaspheming oppressor;
T h e n I w i l l complete a melodious song
for the dedication of the Altar.

II. The Bondage of Egypt

M y soul w a s sated w i t h troubles
my strength w a s consumed w i t h grief.
M y life they embittered w i t h hard labor
i n the bondage of the calf-like kingdom.
B u t through H i s great hand
H e brought out the precious ones,
T h e army of Paroah and his offspring
sank like a stone i n the deep.

III. The Babylonian Exile

H e brought me to the holy T e m p l e ( i n Jerusalem),
Y e t even there I had no tranquility.
F o r an oppressor came and exiled me,
all because I served alien gods,
and indulged in poisonous wine.
Shortly after my departure,
Babylon came to an end and [our leader] Zerubavel came.
A t the end of seventy years I w a s saved.

IV. Persia and the Purim Miracle

T o cut the towering cypress (Mordechai),
desired the Aggadite ( H a m a n ) , son of Hamedata.
B u t his plot trapped and ensnared h i m ,
and his arrogance was stilled.
T h e leader of Benjamin Y o u lifted,
as for the enemy, his name Y o u obliterated.
H i s many children — his possessions —
O n the gallows Y o u hanged.
94 VEDIBARTA B A M

‫לי‬$‫יונים נהןבצו ן‬
‫מגדלי‬
: *7
‫ופרצו ח ו מ ו ת‬
:‫ד‬

‫ו מ נ ו ת ר קנקנים‬
‫בני בינה ימי ע מ ו נ ה‬
T : *‫ ־‬: T *‫ ־‬:

‫חעון! זרוע לולעל‬

‫נקים נהןמת דם עבליל‬
.‫ואין קץ לימי הר^ה‬ .‫כי א ר כ ה לנו ה עמה‬
T T ‫־‬ T T I T
:‫הקם לנו רועים עב^ה‬ ‫לחה אלמו!־ בצל צלמון‬

‫״ופרצו חומות מגדלי״‬

M'They breached the w a l l s of my towers. »

Q U E S T I O N : W h i c h walls d i d they breach?

ANSWER: The Beit Hamikdash stood on a mountain
w h i c h was 1500 cubits square. A r o u n d the m o u n t a i n was a
w a l l . Inside the w a l l was the soreig — a w o o d fence o f lattice
w o r k t e n handbreadths t a l l — w h i c h s t o o d t e n cubits away
f r o m the w a l l o f the Azarah — Temple Court. The soreig
served as a sign t h a t non-Jews and Jews defiled by a corpse
could not enter any further (see Keilim 1:8). The Syrian-
Greeks made t h i r t e e n breaches i n the soreig w a l l . W h e n the
Hasmoneans regained c o n t r o l over the Beit Hamikdash, they
repaired the damage. The Sages also i n s t i t u t e d t h a t one
prostrate h i m s e l f t h i r t e e n t i m e s , once at each o f the sites o f
these breaches as an expression o f g r a t i t u d e t o H a s h e m for
delivering the Jews and d e s t r o y i n g the Syrian-Greek E m p i r e .
(‫)מדות פ״ב מ״ג‬

‫״ופרצו חומות מגדלי״‬

T h e y breached the w a l l s of my towers. »

QUESTION: Why did they breach the soireg wall

specifically?
 CHANUKAH 95

V. The Miraculous Chanukah Victory

Greeks gathered against me,
then, i n the days of the Hasmoneans.
T h e y breached the walls of my towers,
and defiled all the oils.
A n d from the remnant of the flasks
a miracle w a s wrought for the roses (the Jews).
M e n of insight: E i g h t days
established for song and celebration.

VI. Plea for the Final Redemption

Bare Y o u r H o l y a r m
and hasten the E n d for salvation.
Avenge the blood of Y o u r servants from the evil nation.
F o r the hour has grown long for us,
and there is no end to the days of evil
R e p e l the red one ( R o m e ) into the nethermost shadows;
and establish for u s the seven shepherds.

A N S W E R : T h e Syrian-Greeks d i d n o t seek t h e physical

a n n i h i l a t i o n , G-d forbid, o f the J e w i s h people. Rather, they
sought a s p i r i t u a l o b l i t e r a t i o n , t o detach the Jews f r o m
tenacious a t t a c h m e n t t o H a s h e m a n d t o r e m o v e any
d e m a r c a t i o n t h a t existed b e t w e e n Jew a n d non-Jew. Hence,
once a Jew H e l l e n i z e d a n d accepted t h e i r p h i l o s o p h y , he was
spared persecution. T h u s , they objected t o t h i s w a l l t h a t
m a r k e d the farthest p o i n t a non-Jew m a y go o n the T e m p l e
M o u n t a n d they breached i t .
(‫ שם‬,‫)תום׳ יום טוב‬

‫״ופרצו חומות מגדלי״‬

"They breached the w a l l s of my towers."

Q U E S T I O N : W h y d i d they m a k e exactly thirteen

breaches i n t h e soireg w a l l , n o t m o r e or less?
A N S W E R : I n t h e Al Hanissim prayer w e say t h a t t h e goal
o f the Syrian-Greeks was "lehashkicham Toratecha" — " t o m a k e
the J e w i s h people t o forget Y o u r T o r a h . " T h e emphasis
"Toratecha" — " Y o u r T o r a h " — a n d n o t j u s t " H a T o r a h " —
96 VEDIBARTA BAM

"the T o r a h " — is because they were n o t against t h e Jews

s t u d y i n g T o r a h , b u t w a n t e d t h a t T o r a h s h o u l d be approached
as an i n t e l l e c t u a l study a n d n o t as t h e h o l y w i s d o m o f
Hashem
I n o u r daily m o r n i n g prayers w e q u o t e t h e teaching o f
Rabbi Y i s h m a e l t h a t T o r a h is e x p o u n d e d by means o f
t h i r t e e n rules. I f T o r a h w o u l d be h u m a n intellect, t h e n t h i s
w o u l d n o t be applicable. O n l y because i t is D i v i n e l y given can
T o r a h be i n t e r p r e t e d a n d s t u d i e d i n all these ways a l t h o u g h
all the conclusions derived were o r i g i n a l l y conveyed by t h e
Giver — H a s h e m , blessed be H e . W i t h the t h i r t e e n breaches
the Syrian-Greeks w e r e a l l u d i n g t o t h e i r v i e w t h a t t h e T o r a h
was n o t G-d given a n d c o u l d n o t be s t u d i e d w i t h the t h i r t e e n
different approaches.
(‫)עי׳ בפתחא זעירא לספר נטעי גבריאל על חנוכה‬

A l t e r n a t i v e l y , t h e n u m b e r t h i r t e e n is also the n u m e r i c a l
value o f the w o r d "echad" £‫)אחד‬, w h i c h signifies oneness and
u n i t y . I n the Al Hanissim prayer w e p r o c l a i m t h a t H a s h e m
gave over "rabbim beyad me'attim" — " m a n y i n t o t h e hand o f
the few." T h e success o f t h e J e w i s h people was due t o the
u n i t y t h a t prevailed. T h e Syrian-Greek's message was t h a t
they w o u l d endeavor t o destroy t h e u n i t y o f the J e w i s h peo¬
ple a n d t h u s defeat t h e m . F o r t u n a t e l y , the r i g h t e o u s a n d pure
r e m a i n e d steadfastly u n i t e d , and t h e enemy's devious plans
failed.
* * *
D u e t o t h e audacity s h o w n by the Syrian-Greeks w h e n
they damaged H a s h e m ' s h o l y p r o p e r t y by m a k i n g t h i r t e e n
breaches, H a s h e m responded w i t h H i s T h i r t e e n A t t r i b u t e s o f
M e r c y a n d b r o u g h t a b o u t the salvation o f H i s beloved people
— Klal Yisrael.

‫״ופרצו חומות מגדלי וטמאו בל השמנים״‬

"They breached the w a l l s of my towers
and they defiled a l l the oils."
Q U E S T I O N : W h a t is t h e c o n n e c t i o n b e t w e e n these t w o
i n i q u i t i e s o f the Syrian-Greeks?
 CHANUKAH 97

A N S W E R : T h e f i n d i n g o f t h e single sealed flask o f o i l was

a great miracle since t h e Syrian-Greeks defiled a l l t h e o i l i n
the Beit Hamikdash. H o w e v e r , a difficulty raised a b o u t t h i s is
t h a t t h e Gemara (Pesachim 18a) says t h a t l i q u i d s o f t h e Beit
Hamikdash are n o t susceptible t o tumah — defilement?
A n answer t o t h i s q u e s t i o n is t h a t the halachah applies
o n l y as l o n g as the sanctity o f t h e Beit Hamikdash is i n effect;
t h e n the w i n e a n d o i l t h e r e i n cannot become tamei. If,
however, i t has l o s t its sanctity, t h e n i t n o l o n g e r protects t h e
l i q u i d s against tumah. I n such an instance, o i l w i t h i n t h e
confines o f such a Beit Hamikdash is equivalent t o o i l w h i c h
was t a k e n outside o f t h e Beit Hamikdash a n d is n o longer
p r o t e c t e d a n d indeed can become tamei (see i b i d . 17b).
T h e Gemara (Avodah Zarah 52b) says t h a t t h e Syrian-
Greeks defiled t h e A l t a r by sacrificing an offering t o an i d o l .
Once t h i s occurred, the Rabbis applied t h e pasuk "and lawless
people came i n t o [ t h e Sanctuary] a n d profaned i t " (Ezekiel
7:22). T h a t is, t h r o u g h t h e i r behavior i n the Beit Hamikdash,
they caused i t t o be s t r i p p e d o f its sanctity.
Hence, the h y m n is stating; since "upartzu chomot migdalai"
— "they breached t h e w a l l s o f m y t o w e r s " — i.e. the lawless
people entered i n t o i t , a n d profaned i t , causing i t t o lose its
sanctity, "tim'u kol hashemanin" — they were able t o defile all
t h e oils t h e r e i n .
(‫)שו׳׳ת בית יצחק או״ח סי׳ כ׳׳ז‬

‫״ומכותר קנקנים נעשה נס לשושנים״‬

" F r o m the remnant of the flasks a miracle
w a s wrought for the roses."

Q U E S T I O N : T h e miracle o f Chanukah was w i t h the pach

hashemen — flask o f o i l . So instead o f "kankanim" i t s h o u l d
have said "pachim"?
A N S W E R : I n Pirkei Avot (4:20) R a b b i M e i r says "Al
tistakeil bakankan elah bamah sheyeish bo" — " D o n o t l o o k at the
vessel rather by w h a t i t contains." W h i c h kankan was Rabbi
M e i r advising us n o t t o l o o k at, a n d w h a t does i t contain?
98 VEDIBARTA BAM

I n t h e T h i r t e e n A t t r i b u t e s o f M e r c y l i s t e d i n the T o r a h
(Shemot 34:6, 7 ) , i t is w r i t t e n , "Preserver o f kindness for t w o
thousand generations, Forgiver of iniquity, willful
transgression a n d sin, a n d venakeih lo yenakeh — H e absolves
b u t does n o t cleanse c o m p l e t e l y " (see Rashi). H o w does
"venakeih lo yenakeh" f i t i n t o t h e A t t r i b u t e s o f Mercy?
T h e w o r d "kankan" — "vessel" — is composed o f
the m i d d l e letters o f t h e w o r d s "venakeih yenakeh" .
Possibly, Rabbi M e i r is a l l u d i n g t h a t w h e n w e l o o k at the
w o r d s "venakeih lo yenakeh" t h e y d o n o t appear t o
fit a m o n g t h e T h i r t e e n A t t r i b u t e s o f Mercy. H o w e v e r , w h e n
w e remove t h e from and the from
t h e n each w o r d spells h a l f o f H a s h e m ' s n a m e £‫ ה‬,‫ ה־ו‬,‫)י‬. Hence,
by n o t l o o k i n g at t h e letters the words fit
very w e l l a m o n g t h e T h i r t e e n A t t r i b u t e s o f Mercy.
T h u s , Rabbi M e i r is offering w o r d s o f consolation, t h a t n o
Jew s h o u l d despair w h e n reading o f H i s A t t r i b u t e s o f M e r c y
since also i n "venakeih lo yenakeh" there is h i d d e n mercy.
T h e H y m n i s t ' s message is t h a t all the miracles H a s h e m
p e r f o r m e d for the Jewish people o n Chanukah were t h a n k s t o
H i s mercy. H e h i n t s i t t o us i n the f o l l o w i n g way: U'minotar
kankanim — f r o m t h e r e m n a n t after y o u remove t h e kankanim
— (i.e. t h e four letters w h i c h spell t h e w o r d "kan" t w o times)
f r o m venakeih yenahek, y o u are left w i t h H i s h o l y four l e t t e r
N a m e , w h i c h connotes mercy. Hence f r o m t h i s r e m n a n t
w h i c h spells o u t H i s a t t r i b u t e o f mercy, a miracle was
w r o u g h t for t h e roses, i.e. the Jewish people.
(‫)בני יששכר‬

‫״ומכותר קנקנים נעשה נס לשושנים״‬

" F r o m the remnant of the flasks a miracle
w a s wrought for the roses."

Q U E S T I O N : W h a t r e m n a n t is the h y m n i s t referring to?

A N S W E R : T h e Beit Yosef questions t h a t Chanukah s h o u l d
be celebrated for o n l y seven days because for t h e first day o i l
was available w i t h o u t any miracles? O n e o f t h e answers is
 CHANUKAH 99

t h a t after f i l l i n g t h e Menorah o n t h e first n i g h t , some o i l

r e m a i n e d i n t h e flask w h i c h later m i r a c u l o u s l y increased so
t h a t t h e y h a d o i l for t h e n e x t n i g h t . T h u s , there was a miracle
also o n the first day a n d t h i s repeated i t s e l f every day.
T h e h y m n i s t is a l l u d i n g t o t h i s e x p l a n a t i o n a n d t e l l i n g us
t h a t t h e miracle o f Chanukah was t h a t u'minotar kankanin —
f r o m t h e r e m n a n t o i l w h i c h r e m a i n e d i n t h e flask a miracle
was w r o u g h t for the roses.
(‫)נר מצוה‬

‫״נעשה נס לשושנים״‬
" A miracle w a s wrought for the roses."

Q U E S T I O N : I n w h a t w a y are the J e w i s h people analogous

t o a rose?
A N S W E R : A c c o r d i n g t o the Midrash, " W h e n a rose is
a m o n g t h o r n s , a n o r t h w i n d goes f o r t h a n d bends her t o w a r d
t h e s o u t h a n d a t h o r n pricks her, t h e n a s o u t h w i n d goes
f o r t h a n d bends her t o w a r d t h e n o r t h a n d a t h o r n pricks her;
yet, for all that, her core is d i r e c t e d upwards. T h e same is
t r u e w i t h the J e w i s h people. A l t h o u g h they are oppressed a n d
t o r t u r e d f r o m a l l sides by the nations, t h e i r hearts are
directed t o w a r d s t h e i r Father i n Heaven."
(‫ה‬:‫)מדרש רבה ויקרא כג‬

Once, w h i l e the R a m b a n (Nachmanides) a n d a priest

w e r e t a k i n g a s t r o l l together i n a garden, t h e priest said, " Y o u
Jews m u s t be a t e r r i b l e people; otherwise, w h y d o all t h e
nations o f the w o r l d t o r t u r e a n d despise y o u ? " T h e R a m b a n
t o o k h i m t o a section i n the garden w h e r e there w e r e
beautiful rose bushes i n t h e m i d s t o f t h o r n s , a n d said t o h i m ,
"Does t h e fact t h a t these roses are p r i c k e d by the t h o r n s and
b i t t e n by insects depict the s u p e r i o r i t y o f the t h o r n s a n d t h e
insects, a n d t h e inadequacy o f the rose? O f course not; i t is
m e r e l y t h a t t h e refined a n d tender rose is incapable o f
s t a n d i n g u p t o t h e s t r o n g a n d vicious t h o r n s . Likewise, t h e i r
persecuting us is n o p r o o f o f t h e i r s u p e r i o r i t y a n d o u r
100 VEDIBARTA BAM

inadequacy. T h e y are coarse a n d r o u g h , a n d w e are physically

weak a n d delicate."
(‫)פון אונזעראלטען אוצר‬

‫״וקרב קץ הישועה״‬
"And hasten the E n d for salvation."

Q U E S T I O N : W h y is t h e u l t i m a t e r e d e m p t i o n called
"keitz"?
A N S W E R : A t t h e "Brit Bein Habetarim" — "Covenant
Between the Parts" — H a s h e m said t o A v r a h a m , " Y o u r
offspring shall be aliens i n a l a n d n o t t h e i r o w n , a n d t h e y w i l l
oppress t h e m four h u n d r e d years" (Bereishit 15:13). T h e
f u l f i l l m e n t o f t h i s v i s i o n was t h e E g y p t i a n exile a n d servitude.
C o m m e n t a r i e s ask, however: T h e Jewish people were i n
Egypt o n l y for a t o t a l o f 2 1 0 years — w h y d i d H a s h e m say
4 0 0 years"?
A m o n g t h e n u m e r o u s explanations t o t h i s q u e s t i o n is t h e
f o l l o w i n g : W h a t e v e r H a s h e m says is definitely true. H o w e v e r ,
H a s h e m d i d n o t say 4 0 0 years i n Egypt, rather " i n a l a n d n o t
t h e i r o w n . " T h i s c o u l d have been i n Egypt, however, t h e Jews
s u n k there t o such a s p i r i t u a l l o w ebb t h a t h a d t h e y been
there any longer, they w o u l d n o t be w o r t h y t o be redeemed.
Hence, H a s h e m was forced t o take t h e m o u t o f Egypt
prematurely. T h e r e m a i n i n g 190 years o f the prophecy is
b e i n g fulfilled w i t h o u r subjugations u n d e r the Four
Monarchies, Babylon, Media-Persia, Syrian-Greeks a n d Rome.
T h e w o r d "keitz" — " e n d " — has t h e n u m e r i c a l value o f
190, a n d t h i s e n d w i l l be heralded w i t h t h e c o m i n g o f
Mashiach.
(‫ בשם בנין אריאל‬74 ‫)עי׳ הגש״פ ע״פ ילקוט שמעוני ע׳‬

‫״וקדג קץ הגאולה״‬
"Hasten the E n d for salvation."

Q U E S T I O N : W h a t is t h e m e a n i n g o f "hasten the end"?

 CHANUKAH 101

A N S W E R : Regarding t h e r e d e m p t i o n t h e Prophet says,

"Be'itah achishenah" — " I n its t i m e I w i l l hasten i t " (Isaiah
60:22). T h e phrase " i n its t i m e , " i.e. at its p r e d e t e r m i n e d
t i m e , apparently contradicts t h e phrase " I w i l l hasten i t "
w h i c h i m p l i e s t h a t t h e r e d e m p t i o n w i l l come earlier. T h e
Gemara (Sanhedrin 98a) explains t h a t there is "be'itah" — "a
p r e o r d a i n e d t i m e " — for the r e d e m p t i o n b u t H a s h e m may
decide "achishenah" — " t o hasten" — the r e d e m p t i o n before
the preordained time. I f the Jews are deserving, then,
"Achishenah" — " I w i l l hasten i t . " I f they are n o t deserving,
t h e n , "Be'itah" — " [ I t w i l l occur] i n its t i m e . "
T h u s , o u r prayer is t h a t H a s h e m redeem us hastily and
send Mashiach instantaneously.
* * *
Incidentally, regarding the c o m i n g o f Mashiach i t is
c o m m o n l y accepted that Eliyahu w i l l h e r a l d his c o m i n g .
Nevertheless, t h e R a m b a m (Melachim 12:2) says t h a t " A m o n g
the chachamim — w i s e m e n — some say t h a t E l i y a h u w i l l
appear p r i o r t o t h e c o m i n g o f Mashiach. However, man w i l l
not k n o w t h i s clearly u n t i l i t actually happens...and therefore
there are disputes a b o u t t h i s . "
C o m m e n t a r i e s e x p l a i n t h a t the R a m b a m is n o t d i s p u t i n g
w h a t is c o m m o n l y accepted a b o u t E l i y a h u a n d Mashiach, but
rather t h a t there are t w o ways i n w h i c h the revelation o f
Mashiach m a y take place and t h i s determines w h e t h e r E l i y a h u
w i l l precede or f o l l o w the c o m i n g o f Mashiach.
S h o u l d w e have t o w a i t for the r e d e m p t i o n t o happen i n
the p r e o r d a i n e d t i m e , t h e n i t w i l l be heralded by E l i y a h u .
H o w e v e r , i f i t is hastened, t h e n a l l established d e c o r u m w i l l
be negated and Mashiach will arrive unexpectedly and
unannounced.
(‫ כרתי ופלתי יו״! סוף סי׳ ק״י‬,‫)ש ו״ ת בית יחזקאל מר׳ צבי יחזקאל דיל מיכלזון‬
102 VEDIBARTA B A M

‫על הנסים‬

‫ד ת ע ו ע ו ת ועל‬ ‫ה ג ב ו ר ו ת ועל‬ ‫חנפים ועל הפריןן ועל‬ ‫ועל‬

:‫הנפלאות ע ^ ע י ת לאבותינו בימים ההם בזמן הזה‬

‫ כען^מדה‬,‫ חשמונאי ובניו‬,‫בימי מ ת ת י ה ו בן יוחנן כיהן גדול‬

‫תורתך‬ ‫להוכיחם‬ ,‫יעראל‬ ‫עמן‬ ‫על‬ ,‫ה‬$?‫הרע‬ ‫יון‬ ‫מלכות‬
‫ ו א ת ה ברחמיך חרבים ן^מדת לחם ב ע ת‬, ‫ולהעבירם מחקי ר צ ו נ ן‬
‫ מ פ ר ת‬.‫ נ ק מ ת א ת נקמתם‬,‫ ד נ ת א ת דינם‬,‫ ר ב ת א ת ריבם‬.‫צרתם‬
‫ ד‬: ‫ד ־‬ ‫'דד‬:* v ‫ד‬ : '‫ד ־‬ ‫ד‬ ‫ ד‬: ‫־‬ ‫ד‬ ‫ד‬ : ‫־‬ ‫ד ד ד‬

,‫ וטמאים ביד טחורים‬,‫ ורבים ביד מעטים‬,‫גבורים ביד חלעים‬

‫ ולן ן^עית ע ם‬. ‫ וזדים ביד עופקי ת ו ר ת ן‬,‫ורעעים ביד צדיקים‬
‫ ולעמן י ע ר א ל ן^עית תעוז^ה גדולה ופריון‬, ‫גדול ויןדוע ב ע ו ל מ ן‬
,‫ ופנו א ת היכלך‬, ‫ ואחר כ ן ב א ו ב נ י ן לדביר ב י ת ן‬.‫כהיום הזה‬
‫ ויןבעו‬,‫ב ח צ ר ו ת יןדען‬ ‫נרות‬ ‫מ ק ד ע ן ׳ והדליקו‬ ‫את‬ ‫וטהרו‬
:‫ע מ ו נ ת ימי ח נ כ ה אלו להודות ולהלל ל ע מ ן הגדול‬

‫״בימי מתתיהו ג ן יוחנן בהן גדול״‬

" I n the days of Matityahu,
the son of Y o c h a n a n the High Priest."

Q U E S T I O N : T h e Al Hanissim recited o n Purim j u s t says

" I n the days o f M o r d e c h a i " w i t h o u t m e n t i o n i n g his father;
w h y o n Chanukah do w e m e n t i o n t h a t M a t i t y a h u was the son
o f Yochanan the Kohen Gadol?
ANSWER: A group of young kohanim of the
C h a s h m o n e a m house w e n t o u t before Yom Kippur t o fight the
Greeks and w a g e d war o n Yom Kippur. W h e n Yochanan the
Kohen Gadol came t o the Beit Hamikdash t o p e r f o r m the special
service o f the day, he heard a Heavenly voice e m a n a t i n g f r o m
the H o l y o f H o l i e s , p r o c l a i m i n g : "The y o u n g m e n w h o w e n t
t o wage w a r i n A n t i o c h have been v i c t o r i o u s " (see Sotah 33a).
 CHANUKAH 103

Al Hanissim

A n d [we thank Y o u ] for the miracles, for the redemption,

for the mighty deeds, for the saving acts, and for the
wonders w h i c h Y o u have wrought for our ancestors in
those days, at this time:

I n the days of Matityahu, the son of Y o c h a n a n the H i g h

Priest, the H a s m o n e a n and his sons, w h e n the w i c k e d Hel¬
lenic government rose up against Y o u r people Israel to
make t h e m forget Y o u r T o r a h and violate the decrees of
Y o u r w i l l . B u t Y o u , i n Y o u r abounding mercies, stood by
them i n the time of their distress. Y o u waged their battles,
defended their rights and avenged the w r o n g done to t h e m .
Y o u delivered the mighty into the hand of the weak, the
many into the hand of the few, the impure into the h a n d of
the pure, the w i c k e d into the hand of the righteous, and the
wanton sinners into the hand of those w h o occupy them¬
selves w i t h Y o u r T o r a h . Y o u made a great and holy name
for Y o u r s e l f in Y o u r world, and effected a great deliverance
and redemption for Y o u r people to this very day. T h e n Y o u r
children entered the shrine of Y o u r House, cleansed Y o u r
Temple, purified Y o u r Sanctuary, kindled lights in Y o u r
holy courtyards, and instituted these eight days of Chanukah
to give thanks and praise to Y o u r great N a m e .

Since Yochanan m e r i t e d t o be i n f o r m e d o f a v i c t o r y o f t h e
Hasmoneans over t h e Greeks, his name is m e n t i o n e d i n the
prayer o f praise t o H a s h e m for t h e victories.
(‫׳ סי׳ כ״ח‬1 ‫)בני יששכר מאמר‬

‫״גימי מתתיהו ג ן יוחנן״‬

" I n the days of Matityahu, the son of
Yochanan"

Q U E S T I O N : W h a t i m p a c t d i d Yochanan have o n o u r w a y
o f celebrating t h e m i r a c l e o f Chanukah?
104 VEDIBARTA B A M

A N S W E R : The Gemara (Sotah 48a) says t h a t " u n t i l the

days o f Yochanan the Kohen Gadol, the hammer [ o f the
blacksmith] w o u l d bang i n Jerusalem [ o n Chol Hamo'eid —
the i n t e r m e d i a t e days o f Pesach and Sukkot] and he forbade
it."
While many forms of work are forbidden on Chol
Hamo'eid, tasks necessary t o prevent irretrievable loss are
permitted. The blacksmiths were thus permitted to perform
their work on Chol Hamo'eid in order to prevent an
irretrievable loss (see Mo'eid Kattan 11a). Nevertheless,
Yochanan the Kohen Gadol decreed t h a t they s h o u l d not
p e r f o r m t h i s w o r k because the l o u d noise o f the h a m m e r s
b a n g i n g o n the a n v i l was heard a far distance away. H e was
concerned t h a t some w o u l d n o t k n o w t h a t the noise was
f r o m the b l a c k s m i t h s w h o w e r e p e r f o r m i n g t h e i r w o r k , w h i c h
is p e r m i t t e d , and t h a t they w o u l d m i s t a k e n l y assume t h a t all
w o r k is p e r m i t t e d . Therefore, he forbade the b a n g i n g o f the
h a m m e r o n Chol Hamo'eid.
W i t h the p r o h i b i t i o n o f causing the l o u d noises he caused
the people t o refrain f r o m w o r k and assured the sanctity o f
Chol Hamo'eid. Therefore, as a reward, he merited that
t h r o u g h his son a Yom Tov was added for the J e w i s h people i n
w h i c h pirsumei nisa — p u b l i c i z i n g o f the miracle — is a an
essential prerequisite for proper observance.
* * *
Perhaps t h i s may also be a reason for the o p i n i o n t h a t
everyone (not o n l y w o m e n ) s h o u l d refrain f r o m d o i n g w o r k
w h i l e the candles w h i c h publicize the miracle are l i t .
‫ בענין איסור מלאכה כשהנרות דולקות עי׳ ב״וז סי׳ עודר בשם מהרי״ל‬,‫׳ סי׳ כ״א‬1 ‫)בני יששכר מאמר‬
(‫״שקבלה בידינו שאין לאדם לעשות מלאכה בשעה שהנרות דולקים בחנוכה״ ועי׳ בדרכי יוסף‬

‫״להשכיחם תודתיד״‬
"To make t h e m forget Y o u r T o r a h . "

Q U E S T I O N : T h e Syrian-Greeks endeavored t o m a k e the

Jews cease studying Torah and instead study Greek
 CHANUKAH 105

Mythology and other secular subjects. Hence, instead of

"Lehashkicham Toratecha" — "To make t h e m forget Your
T o r a h " — i t s h o u l d have said "Levatlam milumud Toratecha" —
" T o v o i d t h e m f r o m t h e study o f Y o u r Torah"?
A N S W E R : A c c o r d i n g t o t h e Midrash (Bereishit Rabbah 2:4),
w h e n t h e T o r a h (Bereishit 1:2) says " ' a n d there was darkness
[ u p o n t h e face o f t h e d e e p ] ' — darkness symbolizes Greece,
w h i c h darkened the eyes o f israel w i t h its decrees."
T o r a h is the l i g h t by w h i c h t h e Jewish people exist.
Without Torah we are in the darkness. The word
"lehaskicham" includes the letters o f the w o r d "choshech"
— "darkness." W i t h this t e r m t h e authors o f the prayer
w a n t e d t o emphasize t h e wickedness o f t h e Syrian-Greeks.
T h e reason they w a n t e d lehashkicham — t o m a k e t h e Jews
forget H a s h e m ' s T o r a h — was t h a t t h r o u g h this w e w o u l d
lose our g u i d i n g l i g h t a n d live i n s p i r i t u a l darkness.
(‫)בני יששכר‬

‫״נקמת כקמתב״‬
"You avenged the wrong done to them."

QUESTION: "Nekamah" literally means "revenge," in

w h i c h one requites a w r o n g d o n e t o h i m by another, by
p e r f o r m i n g a s i m i l a r act. Rashi (Vayikra 19:18) gives the
f o l l o w i n g example: "One m a n said t o another " L e n d m e y o u r
sickle and the second said t o h i m , ' N o . ' T h e n e x t day the
second said t o the first, ' L e n d m e y o u r hatchet.' T h e first one
replied, ' I a m n o t l e n d i n g i t t o y o u j u s t as y o u d i d n o t l e n d t o
m e . ' T h i s is t a k i n g revenge." W h a t revenge d i d H a s h e m take
for the Jews?
A N S W E R : A c c o r d i n g t o t h e Midrash (see Aruch Hashulchan
670:5, Seder Hadorot, p. 145) the Syrian-Greeks prevented the
Jews f r o m celebrating t h e eight days o f Sukkot and bringing
the m a n y r e q u i r e d festival offerings i n the Beit Hamikdash. As
a nekamah — revenge — H a s h e m gave the Jews a n e w eight
day festival — Chanukah.
106 VEDIBARTA BAM

A l t e r n a t i v e l y , t h e Syrian-Greeks d e m a n d e d t h a t t h e Jews
w r i t e o n t h e h o r n o f t h e ox t h a t they denied t h e i r b e l i e f a n d
share i n t h e G-d o f Israel. T h e i r i n t e n t was t h a t they s h o u l d
publicize t h e i r kefirah — heresy. A s a nekamah — revenge,
H a s h e m gave us a mitzvah o f k i n d l i n g t h e Chanukah Menorah
a n d i t m u s t be done w i t h pisumei nisa — p u b l i c i z i n g t h e
miracle. T h u s , everyone w i l l k n o w w h a t H a s h e m d i d for us
t h a n k s t o o u r allegiance a n d d e d i c a t i o n t o H i m .
(‫ קונטרס בעניני חנוכה‬,‫)הרב דוב צבי שי׳ קרלנשטיין‬

‫״מפרת גגודים ג י ד חלשים ו ד ג י ם ג י ד מעטים וטמאים ג י ד טהודים‬

‫ודשעים ג י ד צדיקים וזדים ג י ד עופקי תודתך״‬
" Y o u delivered the mighty into the hand of the
weak, the many into the hand of the few, the
impure into the hand of the pure, the w i c k e d
into the hand of the righteous, and the wanton
s i n n e r s into the hand of those who occupy
themselves w i t h your T o r a h . "

Q U E S T I O N : For t h e w e a k a n d few t o be able t o conquer

the s t r o n g a n d m a n y is a m i r a c l e , b u t w h a t m i r a c l e is i t t h a t
i m p u r e w e r e c o n q u e r e d by t h e p u r e or t h a t the r i g h t e o u s
conquered t h e wicked?
A N S W E R : A c c o r d i n g t o t h e historians, i n a d d i t i o n t o
those w h o s u c c u m b e d t o the Greek-Syrians' decrees against
T o r a h a n d mitzvot due t o t h e extreme pressure, there w e r e
also many Jews who were known as "Mityavnim" —
" H e l l e n i z e d Jews." These people agreed with the Greek
p h i l o s o p h y a n d w e r e antagonistic t o w a r d the m i n o r i t y o f
Jews w h o r e m a i n e d steadfast a n d faithful t o H a s h e m .
T h e weak a n d few dedicated Jews n o t o n l y f o u g h t t h e
Yevanim — t h e Greeks — b u t also t h e Mityavnim — the Jews
w h o accepted H e l l e n i s t i c p h i l o s o p h y . T h e y are t h e "temei'im"
— " i m p u r e " — "resha'im" — " w i c k e d " — a n d "zeidim" —
" w a n t o n sinners" — referred t o i n t h i s prayer.
T h u s , t h e m i r a c l e t h a t occurred i n regard t o t h e m was
twofold:
 CHANUKAH 107

1) T h e y w e r e c o n q u e r e d t h o u g h t h e y w e r e a m a j o r i t y a n d
an i n t e r n a l enemy is w o r s e t h a t an external one.
2) H a s h e m gave t h e m "over" i n t o the hands o f
their T o r a h c o m m i t t e d brothers and they repented and
accepted the ways o f t h e pure, t h e righteous, a n d those
engaged i n T o r a h study.
A c o m p e l l i n g reason for t h i s e x p l a n a t i o n is t h a t o t h e r w i s e
the descriptions o f i m p u r e , w i c k e d , a n d w a n t o n sinners
w o u l d be difficult t o c o m p r e h e n d as referring t o t h e Syrian-
Greeks. T h e concept o f tumah a n d taharah does n o t apply t o
non-Jews. I n matters o f tumah — i m p u r i t y — j u s t as a live
animal does n o t become tamei, so don't non-Jews (see
R a m b a m , Tumat Meit, 1:13).
The t e r m "tzaddik" a n d "rasha" — "righteous" and "wicked" —
are reserved specifically for Jews contingent on their
observance o f T o r a h a n d mitzvot or t h e lack o f i t a n d t h e i r
r e w a r d or p u n i s h m e n t for T o r a h compliance or v i o l a t i o n (see
Likkutei Sichos, V o l . 5, p. 1 5 9 ) .
T h e t e r m "oiseik baTorah" — engaged i n T o r a h study —
does n o t apply t o non-Jews. I n fact, t h e Gemara (Sanhedrin
59a) says t h a t a gentile w h o engages i n T o r a h study is liable
death punishment. I f so, t h e term "zeidim" — "wanton
sinners" — w h i c h is a d e s c r i p t i o n o f those o p p o s i n g t h e
T o r a h studiers, cannot be a categorization o f t h e non-Jews.
T h e mityavnim, w h o w e r e Jews, w e r e at t h a t t i m e unfortu¬
nately "tamei'im" — " i m p u r e " — "resha'im" — " w i c k e d " —
a n d "zeidim" — " w a n t o n sinners," w h o m i r a c u l o u s l y w e r e
"mosarta" — " g i v e n over" — b y H a s h e m i n t o t h e c o n t r o l o f
the p u r e a n d righteous Jews w h o engaged i n T o r a h study.
(209 ‫)לקוטי שיחות חייל ע׳‬
108 VEDIBARTA BAM

‫״ואחר ג ך ג א ו גניך לדביר ביתך ופינו א ת היכלך וטהרו א ת מ ק ד ש ך‬

"After that Y o u r children entered the shrine
of Y o u r House, cleansed Y o u r Temple,
purified Y o u r Sanctuary."

Q U E S T I O N : W h y d i d t h e Rabbis w h o a u t h o r e d this
prayer i n c l u d e the t w o w o r d s "v'achar kach," — "and after
t h a t " — w h i c h seem t o be superfluous?
A N S W E R : For a m o m e n t l e t us p i c t u r e the s i t u a t i o n : W e
f i n d a m i g h t y a r m y ready t o d o battle w i t h the people o f
Israel, w h o are absolutely u n p r e p a r e d m i l i t a r i l y . T h e y possess
n e i t h e r the n u m b e r s n o r t h e arms t o prevail against the
enemy. W e can i m a g i n e w h a t t o o k place w h e n a m a n left his
home to go to the battlefront, knowing his side was
o u t n u m b e r e d a n d unprepared t o w i n the w a r . H i s family, o f
course, is broken-hearted. H i s w i f e , c h i l d r e n , a n d i n m a n y
cases brothers a n d sisters b i d farewell t o t h e y o u n g m a n w i t h
t r e p i d a t i o n , n o t k n o w i n g w h e t h e r or n o t they w o u l d see h i m
alive again.
Finally the battle takes place a n d a m i r a c l e occurs. T h e
t i d e is t u r n e d . Instead o f t h e m a n y b e i n g v i c t o r i o u s over t h e
few, t h e m i g h t y over t h e weak, i t is the other w a y a r o u n d .
M a t i t y a h u ' s sons a n d the H a s m o n e a n armies are v i c t o r i o u s
a n d w i n t h e w a r . N o w , i t stands t o reason t h a t the first
reaction f r o m t h e soldiers s h o u l d be t o i m m e d i a t e l y r u s h
back h o m e a n d t e l l t h e i r families t h a t they are alive, safe a n d
sound.
H o w e v e r , i t w a s n ' t so. A f t e r w i n n i n g the war, these m e n
first w e n t t o t h e H o l y T e m p l e t o r i d i t o f i m p u r i t i e s , re¬
establish its sanctity a n d t r y t o b r i n g back t h e G-dly l i g h t o f
the Menorah. Therefore, o u r Rabbis t e l l us "v'achar kach" —
"and after t h a t " — i.e. after i t was over — they d i d n o t r u n
h o m e t o t h e i r families a n d b r i n g t h e m the g o o d t i d i n g s . N o ,
they first w e n t t o t h e H o l y T e m p l e , for they k n e w t h a t
w i n n i n g a physical battle w a s n ' t e v e r y t h i n g . T h e y felt t h a t
u n t i l t h e house o f H a s h e m was p u t i n order, t h e i r v i c t o r y was
n o t complete. O u r Rabbis w a n t e d t o impress u p o n us t h a t
 CHANUKAH 109

these m e n w h o w e n t o u t t o battle realized t h a t t h e greatest

a c c o m p l i s h m e n t w o u l d be t o p u t t h e H o u s e o f H a s h e m back
i n order. A n d t h i s was t h e first o b l i g a t i o n t h e y proceeded t o
fulfill i m m e d i a t e l y after c l a i m i n g v i c t o r y .
(‫)הרב יעקב יהודה דיל העבט‬

A l t e r n a t i v e l y , by these actions they d e m o n s t r a t e d that

t h e i r interest i n t h e battle was n o t m i l i t a r y victory, nor
p o l i t i c a l power, b u t u n d i s t u r b e d service o f H a s h e m a n d study
o f H i s T o r a h . Therefore the first t h i n g t h e y d i d after t h e i r
v i c t o r y was c o m i n g t o t h e Beit Hamikdash.
(‫)חפץ חיים‬

‫״והדליקו נרות בחצרות ק ד ש ך‬

" A n d they kindled lights i n Y o u r
holy courtyards."

Q U E S T I O N : T h e k i n d l i n g o f the Menorah t o o k place i n

the Beit Hamikdash itself. W h y d i d t h e Hasmoneans k i n d l e i t
i n the courtyard?
ANSWER: When the Hasmoneans entered the Beit
Hamikdash, t h e y f o u n d i t defiled a n d i n r u i n s . T h u s , t h e y w e r e
unable t o k i n d l e t h e Menorah w h i l e i t s t o o d i n its regular
place. I n t h e i n t e r i m , w h i l e they w e r e cleaning t h e mess a n d
renovating, t h e Menorah was k i n d l e d i n the c o u r t y a r d . T h i s is
permissible according t o halachah (see R a m b a m , Hilchot Biat
Hamikdash 9:7).
T h r o u g h k i n d l i n g the Menorah i n t h e c o u r t y a r d , everyone
was able t o witness t h e eight-day miracle, w h i c h w o u l d n o t
have been t h e case h a d i t been l i t inside. T h e n , o n l y t h e
Kohanim w o u l d have seen i t .
With this explanation, we can answer the popular
q u e s t i o n : W h y Chanukah is celebrated for eight-days rather
t h a n seven, t h o u g h sufficient o i l was f o u n d for t h e first n i g h t .
T h e o i l f o u n d w o u l d have lasted t h r o u g h t h e n i g h t o n l y i f
the Menorah would have been kindled inside. However,
Chanukah takes place d u r i n g the w i n t e r , a n d due t o weather
110 VEDIBARTA BAM

c o n d i t i o n s , t h e o i l w o u l d n o r m a l l y n o t have been sufficient t o

last t h r o u g h the n i g h t w h e n the Menorah was k i n d l e d outside
i n the c o u r t y a r d .
(‫)חתם סופר‬

The Lubavitcher Rebbe questions: A c c o r d i n g t o this,

g r a m m a t i c a l l y i t s h o u l d be i n singular: "bechatzer kadeshecha"
— " i n Y o u r h o l y c o u r t y a r d " — i n l i e u o f t h e p l u r a l , "bechatzrot
kadeshecha" — " i n Y o u r h o l y courtyards." T h u s , he asserts
t h a t t h e Menorah was indeed k i n d l e d inside the Beit Hamikdash.
However, as an a d d i t i o n a l expression o f j o y a n d happiness, all
the courtyards i n t h e o u t s k i r t s o f the Beit Hamikdash w e r e also
i l l u m i n a t e d w i t h an abundance o f l i g h t .
‫ וכ׳ האבודרהם ״בחצרות קדשיך‬,238 ‫)לקוטי שיחות חכ״ה ע׳‬
(‫ע״ש ]ישעי׳ ס״ב טי[ בחצרות קדשי״ ושם מדובר ע״ד העיר ירושלים‬
 ‫פרסומי ניםא‬
Publicizing
the Miracle
PIRSUMEINISA
DECLARE O N THE H O R N OF A N O X
K I N G D O M OF THE HASMONEANS
CHANUKAH — SUKKOT
T H E DUDAIM E M I T A FRAGRANCE...
112 VEDIBARTA BAM

‫פרסומי ניסא‬
Publicizing the Miracle

‫ על בתח ביתו מבחוץ״‬,‫ להניחו־‬,‫״נד חנובה מצוד‬

"The requirement is to place the Chanukah light by the
doorway of one's house,
from the outside." (Shabbat 21b)

Q U E S T I O N : Rashi w r i t e s t h a t t h i s is because o f pirsumei

nisa — t o p u b l i c i z e t h e miracle. W h y o n Chanukah is pirsumei
nisa emphasized as a prerequisite for proper f u l f i l l m e n t o f the
mitzvah?
A N S W E R : T h e Syrian-Greeks endeavored t o detach the
Jews f r o m T o r a h study. H o w e v e r , they d i d n o t suffice w i t h
t h i s evil plan, b u t also d e m a n d e d t h a t the Jews w r i t e o n the
h o r n o f t h e ox t h a t they w e r e d e n o u n c i n g t h e i r share i n the
G-d o f Israel (Midrash Rabbah, Bereishit 2:4).
T h e y made t h e strange request t h a t the J e w i s h people use
the h o r n o f t h e ox because i n those days i t was c u s t o m a r y t o
travel o n wagons a n d chariots w h i c h w e r e d r i v e n by oxen.
T h e o x e n w o u l d span t h e roads a n d go f r o m place t o place,
a n d the h o r n is the m o s t p r o m i n e n t a n d visible part o f t h e ox.
Therefore, t h e y d e m a n d e d t h a t t h e i r denial i n H a s h e m be
w r i t t e n o n t h e ox's h o r n so t h a t i t w o u l d receive t h e w i d e s t
p u b l i c i t y possible.
T o counteract t h i s , o u r Sages r e q u i r e d t h a t w h e n w e
fulfill the mitzvah of lighting the Menorah, which
commemorates the miracle Hashem d i d because o f o u r
allegiance t o H i m , i t is t o be done so as t o attract the m o s t
p u b l i c a t t e n t i o n possible.
(1:‫)עי׳ יפה תואר על מדייר בראשית ב‬
 CHANUKAH 113

‫״עד דכליא דיגדא דתדמודאי״‬

" U n t i l the Tarmodians have vanished
from the market." (Shabbat 21b)

Q U E S T I O N : T h e Chanukah Menorah is k i n d l e d o n the

outside o f one's h o m e because o f Pirsumei Nisa — the
r e q u i r e m e n t t o publicize the miracle. T h i s same concept is
also f o u n d i n regard t o d r i n k i n g four cups o f w i n e o n Pesach
(Maggid Mishnah, Chanukah 4:12), and also a reason for
f o l d i n g the Megillah t o resemble a w r i t t e n letter w h e n i t is
read o n Purim ( R a m b a m , Megillah 2:12).
Why i n those instances is the miracle p u b l i c i z e d o n the
inside — a m o n g o u r Jewish b r e t h r e n — w h i l e o n Chanukah i t
is p u b l i c i z e d t o the non-Jewish w o r l d ?
A N S W E R : W h e n e v e r a Jew is t h a n k f u l about his physical
survival, he does n o t have t o c o m m u n i c a t e i t t o non-Jews,
since physical self-survival is a c o m m o n i n s t i n c t a m o n g all
h u m a n s a n d animals, a n d i t is u n d e r s t o o d t h a t Jews w i l l fight
for t h e i r physical survival. T h i s type o f miracle does n o t
require p u b l i c i z i n g a m o n g non-Jews. T h u s , Purim a n d Pesach,
which commemorate our rescue f r o m physical a n n i h i l a t i o n
a n d slavery, need n o t be shared w i t h non-Jews since t h e y are
w e l l cognizant t h a t Jews l i k e any other h u m a n beings w i l l
fight ferociously for t h e i r physical survival.
O n Chanukah, however, the Jews' s p i r i t u a l survival a n d not
t h e i r physical survival was at stake. T h e message w h i c h w e
w i s h t o convey t o non-Jews is t h a t Jews are w i l l i n g a n d able
t o fight for t h e i r s p i r i t u a l survival as w e l l as t h e i r physical
w e l l - b e i n g , and t h a t t h e Jews r e t u r n e d f r o m t h e b r i n k o f t o t a l
a s s i m i l a t i o n a n d adopted the Torah, a n d reestablished t h e i r
u n i q u e r e l a t i o n s h i p w i t h G-d.
T h e message o f Chanukah is m o r e o f a sensation t o n o n -
Jews t h a n is t h e message o f Purim a n d Pesach, a n d thus, t h e
pirsumei nissa conveyed by t h e Chanukah l i g h t s is directed at
non-Jews as w e l l .
(‫ מבאסטאן‬,‫)הרב יוסף דוב הלוי דיל סאלאווייטשיק‬
114 VEDIBARTA BAM

‫״צדיך ליזהר מ א ד כהדלקת נ ד ו ת חנוכה ואפילו עני המתפרנס‬

‫מן הצדקה שואל או מ ו כ ד כסותו ולוקח ש מ ן להדליק״‬
"One must be very careful i n the lighting
of Chanukah candles, even a poor person who
is supported by charity must borrow or
sell his garment and purchase oil to kindle."
(Orach Chaim 671:1)

QUESTION: A person is r e q u i r e d t o spend a l l his

resources o n l y t o a v o i d v i o l a t i n g a negative c o m m a n d o f t h e
T o r a h , b u t n o t for the f u l f i l l m e n t o f a positive c o m m a n d (see
Orach Chaim 6 5 6 ) . So w h y for t h e Chanukah k i n d l i n g is an
i n d i g e n t person r e q u i r e d t o b o r r o w m o n e y i n order t o fulfill
the mitzvah?
A N S W E R : T h e Gemara (Berachot 6a) says t h a t i f a person
contemplated fulfilling a mitzvah and was unavoidably
prevented f r o m p e r f o r m i n g i t , Scripture credits h i m as i f he
h a d fulfilled i t . T h i s applies t o a l l mitzvot t h a t are done for
H a s h e m . H o w e v e r , since t h e purpose o f k i n d l i n g Chanukah
l i g h t s is pirsumei nisa — p u b l i c i z i n g t h e m i r a c l e o f Chanukah —
one w h o was unable t o p e r f o r m t h e mitzvah due t o reasons
b e y o n d his c o n t r o l (poverty) cannot be considered as h a v i n g
fulfilled the mitzvah w h e n the m i r a c l e was n o t actually
p u b l i c i z e d i n any w a y by h i m .
(‫)אבני מר אריח חייב סי׳ תק׳׳א‬
 CHANUKAH 115

‫כועד על קרן השוד‬

Declare on the Horn of an Ox

‫״בתבו לבם על קרן השור שאין לבם חלפן גאלקי ישראל״‬

"Write on the horn of an ox that you
have no share in the G - d of I s r a e l . "
(Jerusalem T a l m u d , Chagigah 2:2)

Q U E S T I O N : T h e Midrash Rabbah (Bereishit 2:4) c o m m e n t s

t h a t t h e passage "there was darkness o n t h e face o f the
abyss" (1:2) refers t o the Greek monarchs, w h o darkened the
eyes o f t h e Jewish people w i t h t h e i r h a r s h a n d cruel decrees.
T h e y p r o c l a i m e d t h a t t h e Jews s h o u l d w r i t e o n t h e h o r n o f an
ox t h a t they h a d n o share i n t h e G-d o f Israel.
W h a t d i d t h e Syrian-Greeks seek t o accomplish w h e n t h e
specified t h a t i t be w r i t t e n o n t h e horn [ o f the o x ] ?
A N S W E R : T h e Gemara (Megillah 14a) says, " D a v i d and
S o l o m o n , w h o w h e n installed as k i n g , w e r e a n o i n t e d w i t h o i l
spilled o n t h e i r head f r o m a keren — h o r n — t h e i r r e i g n was
prolonged. [ T h e h o r n o f an a n i m a l is very durable and
therefore represents a p r o l o n g e d r e i g n — Maharsha]
T h e w o r d "keren" (‫ )קרן‬has t h e n u m e r i c a l value o f 350 as
do the w o r d s "yimloch le'olam va'ed" (‫" — )ימלך ל ע ל ם ועד‬he w i l l
r e i g n forever a n d ever." T h i s alludes t h a t the k i n g d o m o f
David is forever. Though the Babylonian king
Nevuchadnetzar exiled t h e Jewish people a n d the r e i g n o f t h e
H o u s e o f D a v i d was interrupted, this c o n d i t i o n is only
temporary, a n d u l t i m a t e l y k i n g s h i p w i l l r e t u r n i n the days o f
K i n g Mashiach, t h e descendant o f D a v i d , w h o w i l l r u l e over
the entire w o r l d .
I t is i n c u m b e n t u p o n Jews t o anticipate a n d pray for the
speedy c o m i n g o f Mashiach. T h r i c e daily w e recite t h e prayer
"The offspring o f Y o u r servant D a v i d , (revelation o f Mashiach)
m a y Y o u speedily cause t o f l o u r i s h . " W i t h t h e edict t h a t the
Jews w r i t e o n the horn [ o f t h e o x ] r e n o u n c i n g t h e i r share i n
116 VEDIBARTA BAM

the G-d o f Israel, t h e Syrian-Greeks w e r e d e m a n d i n g t h a t

they deny t h a t H a s h e m w i l l speedily send Mashiach, the
descendant o f K i n g D a v i d w h o was a n o i n t e d w i t h a h o r n .
(‫)בני יששכר‬

‫״בתבו לבם על קרן השור שאין לבם חלפן גאלקי ישראל״‬

"Write on the horn of an ox that y o u
have no share i n the G - d of I s r a e l . "
(Jerusalem T a l m u d , Chagigah 2:2)

Q U E S T I O N : W h y d i d t h e Syrian-Greeks specify t h a t this

declaration be made o n the h o r n o f a n ox?
A N S W E R : T h e Midrash says t h a t t h e Greeks w a n t e d the
Jews t o a b o l i s h t h e i r calendar w h e r e every m o n t h is based o n
the Beit Din sanctifying the n e w m o o n . T h e y also s o u g h t t o
stop the Jews from observing the laws o f Milah —
c i r c u m c i s i o n — a n d Shabbat. T h e Greeks w a n t e d the Jewish
people t o assimilate a n d be l i k e all t h e n a t i o n s o f the w o r l d .
Therefore, t h e y selected these three mitzvot i n particular
because t h e y d e m o n s t r a t e t h e d i s t i n c t i o n b e t w e e n t h e J e w i s h
people and t h e secular w o r l d .
T h e secular calendar follows t h e solar cycle w h i l e t h e
J e w i s h calendar is based o n the l u n a r system. T h i s is i n fact,
the very first c o m m a n d m e n t g i v e n t o the J e w i s h people as a
w h o l e i m m e d i a t e l y p r i o r t o t h e i r leaving Egypt (see Shemot
12:1).
Shabbat is t h e D i v i n e l y m a n d a t e d day o f rest for the
J e w i s h people w h i l e the secular w o r l d designates Sunday as
t h e i r day o f rest. I n fact, according t o halachah i t is f o r b i d d e n
for a gentile t o observe Shabbat a n d the Gemara (Sanhedrin
58b) says t h a t a n idolater w h o ceased w o r k i n g for t h e entire
day o f Shabbat is liable t o death, for i t is stated (Bereishit
8:22): "Day a n d n i g h t t h e y shall n o t cease," a n d i f a N o a h i d e
transgresses any prohibition that Scripture warns him
against, he is liable t o death (see also R a m b a m , Melachim
10:9).
 CHANUKAH 117

C i r c u m c i s i o n is a c o m m a n d m e n t g i v e n t o A v r a h a m , t h e
first Jew, for h i m a n d his offspring for p o s t e r i t y (Bereishit
17:9-13). I t is a sign o f the covenant b e t w e e n Jews and
H a s h e m , a n d i t stamps its bearer as H i s servant. Since the
c i r c u m c i s i o n r i t u a l is practiced b y Jews, i t is considered one
o f the m o s t w i d e l y accepted d i s t i n c t i o n s b e t w e e n Jew a n d
non-Jew.
T h e Gemara (Bava Kamma 2b) says t h a t three p r i m a r y
damages w e r e stated i n t h e T o r a h i n regard t o a n ox. T h e y are
keren — the h o r n — i.e. damage done t h r o u g h g o r i n g , shein —
the t o o t h — i.e. damage done t h r o u g h eating, a n d regel — t h e
foot — i.e. damage done t h r o u g h t r a m p l i n g o n t h i n g s . W h e n
an ox causes damage w i t h its t o o t h — eating — or w i t h t h e
foot — t r a m p i n g — t h e o w n e r m u s t pay i n f u l l . H o w e v e r ,
w h e n the ox causes damage w i t h the h o r n — g o r i n g — i t
depends w h e t h e r t h i s is the first t i m e or the t h i r d t i m e .
D u r i n g the first a n d second t i m e the ox is considered a tam —
i n n o c e n t — i.e. n o t c o n f i r m e d as a h a b i t u a l i n f l i c t o r o f
damage, a n d t h u s the o w n e r pays o n l y for one h a l f o f t h e
damage. A f t e r w a r d s , the ox is considered a mu'ad — w a r n e d
— a n d i t has been legally c o n f i r m e d t o be a h a b i t u a l i n f l i c t o r
o f damage t h r o u g h keren, a n d t h e o w n e r is liable for t h e
entire damage.
N o w regarding damage done by eating or t r a m p l i n g , there
is n o difference i f the ox belonged t o a Jew or t o a non-Jew or
w h e t h e r t h e p r o p e r t y damaged belonged t o a Jew or non-Jew.
I n a l l circumstances t h e o w n e r m u s t fully compensate the
one damaged. H o w e v e r , i n regard t o keren — g o r i n g — t h e
Gemara (Bava Kamma 37b) says " I f the ox o f a Jew gored the
ox o f a Canaanite (non-Jew), t h e Jew is exempt. B u t i f t h e ox
o f a Canaanite gored t h e ox o f a Jew, w h e t h e r t h e ox t h a t
gored was a tam or a mu'ad, t h e Canaanite pays full damages."
Since t h e goal o f t h e Syrian-Greeks was t o remove any
c u s t o m w h i c h distinguishes t h e Jew f r o m t h e non-Jew, t h e y
d e m a n d e d t h a t t h e Jew w r i t e o n the h o r n o f the ox t h a t t h e y
w e r e r e n o u n c i n g t h e i r association w i t h H a s h e m . T h e y w o u l d
118 VEDIBARTA BAM

t h u s cease t o d i s t i n g u i s h b e t w e e n Jew and non-Jew i n t h e

case o f an ox, w h i c h causes damage w i t h its h o r n .
(‫ מגלה עמוקות פ׳ מקץ‬- ‫)בני יששכר‬

‫״בתבו לבם על קרן השור שאין לבם חלפן גאלקי ישראל״‬

"Write on the horn of an ox that y o u
have no share i n the G - d of I s r a e l . "
(Jerusalem T a l m u d , Chagigah 2:2)

Q U E S T I O N : W h a t d i d t h e Syrian-Greeks reveal about

themselves b y i n s i s t i n g t h a t t h e Jews' declaration be made
" o n the horn o f t h e ox?"
A N S W E R : T h e Gemara (Bava Kamma 2b) explains t h a t an
ox can do damage i n one o f three ways: w i t h its teeth, feet, or
horns.
T h e Gemara further explains t h a t w h e n an ox gores w i t h
its horns, i t does so w i t h t h e i n t e n t t o cause damage
a n d derives n o personal pleasure f r o m t h e act
.
T h e Midrash allegorically is describing t h e psychology a n d
n a t u r e o f t h e H e l l e n i s t i c regime. They made vicious decrees
against t h e Jewish people t o deter t h e m f r o m s t u d y i n g , T o r a h
a n d observing mitzvot. Like t h e ox t h a t gores w i t h its h o r n
a n d achieves n o personal pleasure, t h e y too, h a d n o t h i n g t o
gain. T h e i r sadistic i n t e n t was solely t o i n f l i c t suffering u p o n
defenseless Jews.
(‫)פון אונזעראלטען אוצר‬
 CHANUKAH 119

‫מלכווז חשמונאי‬
Kingdom of the Hasmoneans

‫ מלבות בית חשמונאי ונצחום״‬,‫״ובשגבדד‬

"When the royal Hasmonean house overpowered
them and vanquished them." (Shabbat 21b)

Q U E S T I O N : T h e R a m b a m (Chanukah 3:1) w r i t e s , "The

sons o f Chashmonai overpowered and killed them and
rescued the Jews f r o m t h e i r hands. A n d t h e y elected a k i n g
f r o m a m o n g the Kohanim, a n d t h e k i n g d o m r e t u r n e d t o Israel
for m o r e t h a n 2 0 0 years, u n t i l the second d e s t r u c t i o n . "
K i n g D a v i d said (Psalms 132:11-12) " H a s h e m has s w o r n
to D a v i d , a t r u t h f r o m w h i c h H e w i l l never retreat: ' F r o m the
f r u i t o f y o u r issue I w i l l place u p o n y o u r t h r o n e ... forever a n d
ever, shall [ t h e y ] sit u p o n y o u r t h r o n e . ' " I f so, d i d the
Hasmoneans w h o were Kohanim f r o m t h e t r i b e o f Levi (and
not K i n g David's t r i b e — Yehudah) act correctly w h e n they
seized the K i n g d o m i n Israel?
A N S W E R : The Ramban i n Bereishit (49:10) makes a
relevant c o m m e n t o n t h e pasuk "The r o d shall n o t depart
f r o m Y e h u d a h n o r a lawgiver f r o m b e t w e e n his feet u n t i l
S h i l o h (Mashiach) arrives a n d his w i l l be a n assemblage o f
n a t i o n s . " H e explains:
T h e kings f r o m other tribes, w h o r u l e d over Israel
after D a v i d , w e n t against t h e w i s h o f t h e i r father
Yaakov by d i v e r t i n g the inheritance o f Y e h u d a h t o
another t r i b e . N o w they r e l i e d o n the w o r d o f A c h i y a h
the Shilonite, the p r o p h e t w h o a n o i n t e d Jeroboam,
who said, " A n d I w i l l afflict the seed o f D a v i d for this,
but n o t forever." B u t w h e n [ t h e t e n tribes of] Israel
c o n t i n u e d t o c r o w n kings one after another f r o m t h e
rest o f the tribes, a n d they d i d n o t revert t o t h e
k i n g d o m o f Y e h u d a h , they transgressed t h e testament
o f t h e i r ancestor. Therefore, t h e y w e r e accordingly
120 VEDIBARTA BAM

p u n i s h e d , j u s t as Hosea said, "They have set up kings,

but not from Me."
T h i s was also the reason for t h e p u n i s h m e n t o f t h e
Hasmoneans, w h o reigned d u r i n g the Second T e m p l e .
T h e y w e r e Tzaddikim o f t h e M o s t H i g h , w i t h o u t w h o m
the learning of Torah and the observance of
C o m m a n d m e n t s w o u l d have been f o r g o t t e n i n Israel,
a n d despite t h i s , they suffered such great p u n i s h m e n t .
The four sons o f t h e old Hasmonean Matityahu:
Yehudah the Maccabee, Elazar, Yonathan and
S h i m o n , righteous m e n w h o r u l e d one after another,
i n spite o f all t h e i r prowess and success, fell by the
sword of their enemies. And ultimately the
punishment reached the stage as declared i n the
Gemara (Bava Batra 3 b ) , " H e w h o says, ' I come f r o m
the house o f the Hasmoneans,' is a slave," as t h e y
were a l l destroyed o n account o f t h i s sin. A l l t h e
children o f the righteous M a t i t y a h u the Hasmonean
w e r e deposed for t h i s only: t h e y r u l e d even t h o u g h
they were n o t o f the seed o f Y e h u d a h a n d o f t h e
house o f D a v i d , a n d t h u s t h e y c o m p l e t e l y r e m o v e d
"the scepter" a n d "the l a w g i v e r " f r o m Y e h u d a h . A n d
t h e i r p u n i s h m e n t was measure for measure, as t h e
H o l y One, blessed be He, caused t h e i r slaves ( K i n g
Herod) to rule over them, and i t is t h e y who
destroyed t h e m " (Ramban, Chavel T r a n s l a t i o n , Shilo,
1971).
* * *

A w a y t o j u s t i f y t h e a c t i o n o f t h e Hasmoneans is t h e
f o l l o w i n g : T h e Gemara (Sanhedrin 5a) says t h a t i n Babylonia
the J e w i s h people had a "Reish Galuta" — "a scepter" — and
i n Eretz Yisrael t h e leader o f t h e Jews was t h e Nasi. The
difference b e t w e e n t h e m was t h a t t h e "scepter" h a d m o r e
sovereignty and authority than t h e Nasi. Therefore, the
a u t h o r i t y o f the Reish Galuta i n B a b y l o n also extended t o the
 CHANUKAH 121

Jewish c o m m u n i t y i n Eretz Yisrael w h i l e t h e a u t h o r i t y o f t h e

Nasi d i d n o t extend t o t h e c o m m u n i t y i n Babylon.
Tosafot w r i t e s t h a t the Reish Galuta's a u t h o r i t y extends t o
Eretz Yisrael because he descended f r o m t h e male l i n e o f the
Davidic House, whereas t h e Nasi descended f r o m the female
line.
Hence, w e see f r o m here t h a t even w h e n t h e r e is o n l y
m a t e r n a l lineage t o the house o f K i n g D a v i d , a p p o i n t m e n t t o
leadership is n o t i n v i o l a t i o n o f the instruction of the
patriarch Yaakov that "The rod shall not depart from
Y e h u d a h n o r a lawgiver f r o m b e t w e e n his feet."
A l l Kohanim are descendants o f A a r o n , t h e Kohen Gadol,
a n d are m e m b e r s o f t h e t r i b e o f Levi. H o w e v e r , A a r o n was
m a r r i e d t o Elisheva bat A m i n a d a v , w h o was the sister o f
N a c h s h o n b e n A m i n a d a v (Shemot 6:23) the Nasi o f the t r i b e
o f Yehudah.
Consequently, all Kohanim have paternal lineage t o the
t r i b e o f Levi, a n d they also have lineage t o t h e t r i b e o f
Yehudah through t h e i r ancestor Elisheva. Therefore, the
righteous Hasmoneans p e r m i t t e d themselves t o assume a
p o s i t i o n o f royalty.
(‫ דפוס וויו תקע״וז‬,‫)יערות דבש חייב דף פי‬

‫ מלבות בית חשמונאי ונצחום‬,‫״ובשגבדד‬

‫בדקו ולא מ צ א ו אלא פד אחד של שמן״‬
"When the royal Hasmonean house overpowered
them and vanquished them, they searched and
found only one flask of oil." (Shabbat 21b)

Q U E S T I O N : W h a t i n d i c a t i o n d i d the Hasmoneans have

t h a t i t was proper for t h e m t o assume Malchut — royalty?
A N S W E R : T h e Gemara (Megillah 14a) says " D a v i d and
Shlomo, w h e n installed as k i n g , w e r e a n o i n t e d w i t h a keren —
h o r n — o f o i l [ t h e o i l was p o u r e d o n t h e i r head f r o m a h o r n ]
— t h e i r r e i g n was p r o l o n g e d . However, Saul a n d Y e h u , w h e n
installed as k i n g , w e r e a n o i n t e d w i t h a pach — flask — o f o i l
122 VEDIBARTA BAM

[the o i l was p o u r e d o n t h e i r head f r o m a flask] — t h e i r reign

was not prolonged." T h e Maharsha explains that a flask
s y m b o l i z e d a s h o r t e n e d r e i g n since i t is usually made o f
earthenware, w h i c h breaks easily w h e n dropped. t h e h o r n of
an a n i m a l , however, is m u c h m o r e durable, a n d therefore
represents a p r o l o n g e d reign.
T h e w o r d "keren" (‫ — )קרן‬h o r n has t h e n u m e r i c a l value o f
350. T h i s is t h e same n u m e r i c a l value as t h e w o r d s "yimloch
le'olam va'ed" (‫ " — )ימלך ל ע ל ם ועד‬t o r e i g n forever" — a reference
t o a l o n g lasting reign. T h e w o r d "pach" (‫" — )פך‬flask" merely
has the n u m e r i c a l value of 1 0 0 as does the w o r d "yimloch"
— "to reign" — something temporary and not long
lasting.
King D a v i d was anointed with a horn because his
kingdom will be l o n g lasting, a n d it will ultimately be
c o n t i n u e d t h r o u g h his descendant K i n g Mashiach.
W h e n the Hasmoneans entered the Sanctuary a n d f o u n d
a pach — flask — o f o i l they u n d e r s t o o d this as Heavenly sign
t h a t yimloch — they s h o u l d t e m p o r a r i l y assume royalty — b u t
i t w o u l d n o t be everlasting, for u l t i m a t e l y the k i n g d o m w i l l
be r e t u r n e d t o t h e descendants of D a v i d .
* * *
Together w i t h the f i n d i n g of t h e flask, all w i t n e s s e d the
miracle o f t h e candles o f the Menorah. T h e w o r d "pach" —
"flask" — together w i t h t h e w o r d "neir" — "candle" —
adds u p t o 350, the same n u m e r i c a l value as t h e w o r d "keren"
— h o r n . T h i s was u n d e r s t o o d as a h i n t t h a t w h i l e t h e Jews
w o u l d t h e n enjoy a p e r i o d o f royalty, t h e real g l o r y w i l l be
w h e n Mashiach t h e descendant o f D a v i d , w h o was anointed
w i t h t h e keren — h o r n — w i l l appear.
(‫)בני יששכר מאמרי חדשי כסלו טבת מאמר גי‬
* * *
i n c i d e n t a l l y , t h e Hasmoneans, ascent t o k i n g s h i p was
prophesied by K i n g D a v i d w h e n he said i n Psalms (132:9-10)
"Kohanecha yilbeshu tzedek" — " Y o u r Kohanim w i l l be c l o t h e d i n
 CHANUKAH 123

righteousness" — i.e. at the t i m e o f the miracle o f Chanukah

your priests will temporarily be garbed in royalty —
vachasidecha yeraneinu — and your devout ones w i l l sing
joyously. (Chanukah was established as festival days w i t h
respect to recital of Hallel ve'hoda'ah — praise and
t h a n k s g i v i n g — Shabbat 2 1 b ) .
D a v i d continues, "Ba'avur David avdecha al tasheiv p'nei
meshichecha" — "For the sake o f D a v i d , Y o u r servant, t u r n n o t
away t h e face o f Y o u r a n o i n t e d . " D a v i d prayed t h a t t h e Jews
shouldn't, G-d forbid, suffice with the glory of the
Hasmonean kingdom thinking that it is the ultimate
achievement. rather, they should anticipate and merit
speedily t h e revelation o f Mashiach, the descendant o f K i n g
David.
(‫ שם‬,‫)בני יששכר‬
124 VEDIBARTA BAM

‫ סוכות‬- ‫חנוכה‬
Chanukah — Sukkot

‫״חד א מ ר ט ע מ א דבית ש מ א י בנגד פדי החג ו ט ע מ א דבית הלל‬

‫דמעלין בקדש ואין מורידיך‬
"One Amora said that Beit Shammai's reason for
requiring a continual decrease from eight lights
to one corresponds to the bull sacrifices of
Sukkot, and Beit Hillel's reason for requiring a
continual increase from one to eight is that in
sacred matters we increase and do not
decrease." (Shabbat 21b)

Q U E S T I O N : T h e r u l e o f "ma'alin bekodesh" — [ i n sacred

m a t t e r s ] w e increase" — is m e n t i o n e d m a n y t i m e s i n Gemara
and is a w i d e l y accepted rule. W h y does Beit Shammai
disregard i t a n d o n the contrary, i n the case o f Chanukah he
bases his decision o n t h e progressive d i m i n u t i o n o f the
Sukkot sacrifices.
A N S W E R : A c c o r d i n g t o the Midrash the Syrian-Greeks
issued decrees against t h e observance o f the Sukkot festival.
They prevented t h e Jews f r o m b r i n g i n g t h e festival sacrifices
a n d also caused t h e m t o endure h a r d s h i p i n order t o observe
Sukkot.
Beit Shammai indeed agrees w i t h t h e p o p u l a r r u l e t h a t i n
sacred matters we elevate. However, i n the instance of
Chanukah they emphasize t h a t since p r i o r t o Chanukah the
Jews struggled w i t h the mitzvah o f Sukkot and n o w t h a t they
have been v i c t o r i o u s , there w i l l n o longer be any deterrent t o
observe Sukkot i n t h e future. Therefore, they h o l d t h a t i t is
only proper t h a t some l a w o f Sukkot be a p p l i e d t o the ways
the Chanukah v i c t o r y is c o m m e m o r a t e d . Hence, Beit Shammai
opine t h a t the Chanukah l i g h t s s h o u l d be kindled in a
decreasing n u m b e r , s i m i l a r t o Sukkot sacrifices, w h i c h t h e
Syrian-Greeks forbade t o be offered.
(‫)עי׳ ערוך השלח! סי׳ עודר וסדר הדורות ג״א חדכ״ב‬
 CHANUKAH 125

‫״ויחגו חג לה׳ ש מ ו נ ת ימים בימי חג הסבות״‬

"They celebrated a festival to H a s h e m
for eight days, just as the days of the
Sukkot festival." (Sefer Hasmonean II, 10:9)

QUESTION: What do Sukkot and Chanukah have i n

common?
A N S W E R : A c c o r d i n g t o a Midrash the Greeks issued a
decree f o r b i d d i n g t h e Jews t o observe t h e Sukkot festival, and
they w e r e unable t o b r i n g t h e sacrificial offerings o f Sukkot i n
the Beit Hamikdash. Hence, H a s h e m said, " Y o u w a n t e d t o
a b o l i s h t h e eight days o f Sukkot; I w i l l therefore give t h e m an
a d d i t i o n a l festive p e r i o d o f eight days — Chanukah."
(‫ וערוך השלחן עודר סעי׳ ה‬,‫ סדר הדורות ג״א חדכ״ב‬.‫ א‬,‫)מדרש חנוכה ח״א קל״ד‬

A l t e r n a t i v e l y , i n Chumash Vayikra, there is a l i s t i n g o f all

the festivals o f t h e year, c o n c l u d i n g w i t h Sukkot. T h i s is
f o l l o w e d i m m e d i a t e l y by the Parshah i n w h i c h H a s h e m says
t o M o s h e , " C o m m a n d the C h i l d r e n o f Israel t h a t t h e y take t o
y o u pure olive o i l , t o k i n d l e a l a m p c o n t i n u a l l y , " (23:1-44,
24:14). The j u x t a p o s i t i o n o f Sukkot to olive o i l is an
i n d i c a t i o n t h a t o n the e i g h t h day o f Chanukah w e recite t h e
entire Hallel, j u s t as i t is said i n its entirety a l l t h e eight days
of Sukkot.
p ,‫)בעל הטורים ויקרא כ׳׳ד‬
* * *

A l t e r n a t i v e l y , t h e Beit Yosef (Tur, Orach Chaim 417) w r i t e s

i n the n a m e o f his b r o t h e r Rabbi Y e h u d a h t h a t t h e three
festivals Pesach, Shavuot, and Sukkot correspond to the
patriarchs A v r a h a m , Yitzchak, a n d Yaakov.
W h e n the angels v i s i t e d A v r a h a m , he t o l d Sarah, " H u r r y !
Three se'ahs o f meal, fine flour! K n e a d i t a n d m a k e cakes!"
(Bereishit 18:6). T h e v i s i t t o o k place o n Pesach (see Rashi, i b i d .
18:10), a n d the cakes she baked were actually matzot. Since i t
was Pesach, he w a n t e d her t o prepare t h e d o u g h herself t o
g u a r d against leavening (Alshich). Shavuot c o m m e m o r a t e s the
g i v i n g o f t h e T o r a h a n d corresponds t o Y i t z c h a k because i t
126 VEDIBARTA BAM

was heralded by the blast o f the shofar, w h i c h came f r o m t h e

r a m w h i c h was offered i n his stead (Pirkei D'Rebbe Eliezer, 3 1 ) .
Sukkot is for Yaakov, as the pasuk says, "Yaakov j o u r n e y e d t o
S u k k o t and b u i l t h i m s e l f a house, and for his livestock he
made shelters; he therefore called t h e n a m e o f t h e place
' S u k k o t ' " ( i b i d . 33:17).
T h e n a m e "Yaakov" has the n u m e r i c a l value o f one
h u n d r e d a n d e i g h t y - t w o . Since Sukkot is i n his h o n o r , one
h u n d r e d a n d e i g h t y - t w o sacrifices were offered d u r i n g t h e
festival.
T h e three patriarchs w e r e prototypes o f the three t h i n g s
(Torah, service [ o f G - d ] , a n d deeds o f kindness) u p o n w h i c h
the w o r l d stands. A v r a h a m was t h e p r o t o t y p e o f Gemilut
Chassadim, Y i t z c h a k represents Avodah — sacrifice a n d prayer,
a n d Yaakov, w h o is described i n t h e T o r a h as " A w h o l e s o m e
m a n , a b i d i n g i n the tents [the yeshivot o f Shem a n d Eiver
(Bereishit, 25:22, R a s h i ) ] , " is the p r o t o t y p e o f T o r a h .
T h e Greeks endeavored t o detach t h e Jews f r o m T o r a h
study, w h i c h is compared t o l i g h t , a n d have t h e m p u r s u e
secular k n o w l e d g e . Chanukah, w h i c h is connected w i t h l i g h t ,
is t h u s t h e h o l i d a y i n w h i c h w e celebrate o u r renewed
o p p o r t u n i t y t o engage i n T o r a h study. So Sukkot, w h i c h is t h e
festival associated w i t h Yaakov (the p r o t o t y p e o f T o r a h ) , is
most compatible with Chanukah, the festival which
c o m m e m o r a t e s our salvation f r o m those w h o w a n t e d to
m a k e us forget T o r a h .
(‫)קונטרס בעניני חנוכה סי׳ וי‬

‫ ו י ג ן לו בית״‬,‫״ויענןג נסע פגתד‬

"Yaakov journeyed to S u k k o t and built
for himself a house." (Bereishit 33:17)

Q U E S T I O N : T h e w o r d "lo" — "for h i m s e l f " — seems

superfluous; i t c o u l d have j u s t said "Vayiven bayit" — "He
b u i l t a house"?
ANSWER: Here is a remez — hint — that Yaakov
celebrated Sukkot and Chanukah. According to the Zohar
 CHANUKAH 127

Vayikra 100b the first p o i n t o f t h e pasuk, "Yaakov j o u r n e y e d

t o S u k k o t , " is a h i n t t h a t Yaakov observed Sukkot, t h e festival
t h a t corresponds t o h i m (see above).
T h e second part o f t h e pasuk, " H e b u i l t for h i m s e l f a
house," can be explained as a h i n t t o Chanukah. A c c o r d i n g t o
the Gemara (Shabbat 21b) the proper w a y t o fulfill the mitzvah
o f k i n d l i n g Chanukah candles is t o place t h e m "al petach beito
mibachutz" — "by the entrance o f one's house f r o m the
outside." D u r i n g t h e eight days o f Chanukah w e k i n d l e a t o t a l
o f 36 candles ( w i t h o u t t h e shmashim). T h e n u m e r i c a l value o f
the w o r d "lo" — "for h i m s e l f " — is 36.
Thus, t h e T o r a h tells us n o t o n l y d i d Yaakov j o u r n e y t o
Sukkot, a h i n t t h a t he observed Sukkot, b u t he b u i l t lo bayit —
a house w h e r e he c o u l d k i n d l e 36 candles at t h e entrance for
the eight days o f Chanukah.
(‫)שפת אמת‬

‫ טובות ״‬- ,‫״חנובד‬

"Chanukah — Sukkot"

QUESTION: Where i n the prophets do we find a

c o n n e c t i o n between Chanukah and Sukkot?
A N S W E R : A c o n n e c t i o n b e t w e e n Chanukah a n d Sukkot is
f o u n d a m o n g is prophesies o f Haggai. H e was one o f the last
prophets a n d one o f t h e Anshei Keneset HaGedolah — T h e M e n
o f t h e Great A s s e m b l y . H e l i v e d d u r i n g t h e r e i g n o f K i n g
D a r i u s o f Persia, w h o according t o t h e Midrash was t h e son o f
A c h a s h v e i r o s h a n d Esther, and he sanctioned a n d encouraged
the c o n s t r u c t i o n o f the second Beit Hamikdash w h i c h had
begun i n t h e days o f Cyrus (Ezra ch. 3) b u t was subsequently
d i s c o n t i n u e d for eighteen years.
Haggai conveyed the f o l l o w i n g " I n the seventh m o n t h
[ Tishrei] o n t h e t w e n t y first o f t h e m o n t h [the seventh day o f
Sukkot — Hoshana Rabbah — ] the w o r d o f H a s h e m came
t h r o u g h Haggai t h e p r o p h e t saying ... for t h u s said Hashem,
128 VEDIBARTA BAM

'there w i l l be one m o r e ; i t is a s m a l l one, I w i l l shake the

heavens a n d t h e earth a n d t h e sea a n d the d r y l a n d ' " (2:1,6).
T h e message o f t h i s prophecy was t h a t i n a d d i t i o n t o t h e
c u r r e n t s u b j u g a t i o n u n d e r Persia, one m o r e n a t i o n w o u l d
subdue t h e Jews, t h e Greeks; b u t t h e i r d o m i n a t i o n w o u l d last
o n l y a short t i m e (Rashi). H a s h e m was t h u s saying, " D u r i n g
the Greek rule, I w i l l cause a major upheaval i n t h e l a n d " — a
reference t o the Hasmoneans r e v o l t against t h e Greeks a n d
the miracle o f Chanukah.
(‫)עי׳ רד״ק‬

‫ טובות״‬- ,‫״חנובד‬
"Chanukah — Sukkot"

QUESTION: Where in the Gemara do we find a

c o n n e c t i o n between Chanukah a n d Sukkot?
A N S W E R : T h e c o n n e c t i o n b e t w e e n Chanukah and Sukkot
is also evident f r o m t h e tractate o f Sukkah. I t begins w i t h laws
p e r t a i n i n g t o the c o n s t r u c t i o n o f a Sukkah a n d concludes w i t h
a story connected t o H e l l e n i s t i c Jews i n t h e day o f t h e Syrian-
Greeks.
The final Mishnah i n the tractate o f Sukkah (56a) relates that,
i n the Beit Hamikdash there were 2 4 mishmorot — watches — o f
Kohanim, w h o each served d u r i n g a different week. A t the e n d
o f t h e w e e k t h e i n c o m i n g a n d o u t g o i n g watches w o u l d d i v i d e
the lechem hapanim — show-bread — t h a t stood o n t h e table
the entire week. N o r m a l l y the i n c o m i n g w a t c h w o u l d d i v i d e
i t a m o n g themselves i n the n o r t h o f t h e C o u r t y a r d , w h i l e the
o u t g o i n g w a t c h w o u l d do so i n the s o u t h . A l s o each w a t c h
h a d its o w n r i n g affixed t o the floor i n w h i c h t h e head o f t h e
a n i m a l was enclosed t o h o l d i t d o w n d u r i n g slaughter. Every
w a t c h also h a d its o w n alcove i n w h i c h t o store knives. A n
exception t o t h i s was t h e w a t c h o f Bilgah; they always d i v i d e d
t h e i r share o f lechem hapanim i n the s o u t h e r n side o f t h e
C o u r t y a r d . T h e i r r i n g and alcove was p e r m a n e n t l y closed,
 CHANUKAH 129

forcing t h e m t o use another w a t c h ' s r i n g a n d alcove a n d thus

suffer embarrassment.
T h e c o n c l u d i n g piece o f Gemara (56b) explains t h a t t h i s
was a p u n i s h m e n t t o the family Bilgah for t h e following
incident: Once, M i r i a m , t h e daughter o f one o f t h e m e m b e r s
o f t h e w a t c h o f Bilgah, became an apostate a n d m a r r i e d an
officer o f one o f the Greek kings. W h e n the Greeks
subsequently entered the Sanctuary i n t h e days o f M a t i t y a h u
b e n Yochanan, she scornfully k i c k e d w i t h her sandal o n the
t o p o f the A l t a r a n d exclaimed " W o l f ! W o l f ! h o w l o n g w i l l
y o u consume the m o n e y o f Israel a n d y o u d o n o t stand by
t h e m i n a t i m e o f pressing need." (She c o m p a r e d the A l t a r o n
w h i c h t w o sheep o f Karban Tamid are offered daily t o a w o l f
t h a t devours sheep.)
W h e n t h e Sages heard o f this, they p u n i s h e d t h e entire
w a t c h o f Bilgah i n three ways t h a t w o u l d demean i t i n t h e
eyes o f a l l onlookers. T o e x p l a i n w h y a l l w e r e punished
because o f M i r i a m ' s outrageous behavior, t h e Gemara says
t h a t i t was based o n t h e adage "The utterances o f a c h i l d i n
p u b l i c express t h e v i e w o f either his father or his m o t h e r . "
Thus, i t was clear t o the Sages t h a t her contemptuous
behavior was s y m p t o m a t i c o f t h e c o r r u p t i o n o f her family.
I t is said a b o u t T o r a h , "The end is j o i n e d w i t h the
b e g i n n i n g a n d the b e g i n n i n g w i t h t h e end (Sefer Yetzirah 1:7,
see Likkutei Sichos v o l . 14, p. 2 5 ) . Hence, i t is n o t accidental
b u t i n t e n t i o n a l , t h a t t h e tractate Sukkah begins w i t h laws o f
the Sukkah and ends w i t h an i n c i d e n t i n the days o f
M a t i t y a h u b e n Yochanan, one o f the heroes o f Chanukah.
(‫)שרית משנה שכיר‬
* * *

Because o f t h e r e l a t i o n o f Sukkot a n d Chanukah, those w h o

beautify t h e i r Sukkah w i t h various items, also have a c u s t o m
to hang up a bottle of oil.
(‫)עי׳ נטעי גבריאל‬
130 VEDIBARTA BAM

‫ יעקב גאולה״‬- ,‫ חנובד‬- ‫״טובות‬

"Sukkot and Chanukah —
Y a a k o v and Redemption."

Q U E S T I O N : W h a t is t h e c o n n e c t i o n b e t w e e n Sukkot,
Chanukah, Yaakov a n d t h e c o m i n g redemption?
A N S W E R : F r o m a s p i r i t u a l perspective Chanukah is eight
days a n d w e k i n d l e eight candles because i t has a c o n n e c t i o n
w i t h t h e Ohr Haganuz — hidden light — w h i c h w i l l be revealed
i n its full g l o r y i n t h e days o f Mashiach (see p. 17) a n d j u s t as
the n u m b e r eight transcends t h e l i m i t s o f creation w h i c h is
associated w i t h t h e seven days o f t h e w e e k and t h e seven
o r b i t a l planets, so too, Mashiach is above seder hishtalshelut —
c h a i n o f creation.
Just as Chanukah is celebrated for eight days, likewise,
Sukkot is celebrated eight days. A n d there is actually a
c o n n e c t i o n between t h e t w o (see page 1 2 5 ) .
T h e three festivals, Pesach, Shavuot a n d Sukkot correspond
to t h e three patriarchs, A v r a h a m , Y i t z c h a k a n d Yaakov (see
Tur, Orach Chaim 4 1 7 ) . I n a d d i t i o n t h e first a n d second Beit
Hamikdash, which were destroyed, and the third Beit
Hamikdash, w h i c h w e w i l l have i n the Messianic era and
w h i c h w i l l be perpetual, correspond t o t h e three patriarchs.
They a l l rendered a d e s c r i p t i o n o f t h e site w h e r e t h e Beit
Hamikdash stood. T h e d e s c r i p t i o n i d e n t i f i e d w i t h A v r a h a m is
t h a t i t was a m o u n t a i n , as t h e T o r a h (Bereishit 22:14) records
"on t h e mountain H a s h e m is seen." T h e d e s c r i p t i o n f o u n d i n
c o n n e c t i o n w i t h Y i t z c h a k is t h a t i t was a field, as stated,
"Yitzchak w e n t o u t t o pray i n t h e field" ( i b i d . 2 4 : 1 4 ) . Yaakov
called i t a house, as i t is stated " H e n a m e d t h a t place" 'the
House o f H a s h e m ' (28:19).
Avraham's "mountain" represents the first Beit
Hamikdash. H a s h e m w a t c h e d over i t l i k e a g u a r d strategically
stationed o n t o p o f a m o u n t a i n . T h i s p r o t e c t i o n , however,
was n o t p e r m a n e n t a n d i t was u l t i m a t e l y destroyed. The
" f i e l d " o f Y i t z c h a k ( w h i c h is an e m p t y place) signifies the
 CHANUKAH 131

second Beit Hamikdash, w h i c h i n contrast t o the first was

l a c k i n g i n D i v i n e Presence (Yoma 21b). The "house" o f
Yaakov symbolizes t h e t h i r d Beit Hamikdash, w h i c h w i l l enjoy
Divine Presence and protection that is permanent and
complete l i k e a house (see Pesachim 88a, a n d Maharsha).
T h i s indicates t h a t t h e concepts of u l t i m a t e r e d e m p t i o n ,
Mashiach, and the third Beit Hamikdash have a special
connection with the patriarch Yaakov, to w h o m Sukkot
corresponds, a n d t o Chanukah ( w h i c h is associated with
Sukkot).
(115 ‫)התועדיות תשמ״ח חייב ע׳‬
* * *

Q u E S T I O n : Since i n c o n t e m p o r a r y t i m e s a shul is a Beit

Hamikdash in miniature (Megillah 29a), what is the
significance of these three titles for a shul?
anSWER: T h e m a j o r i t y of people are not mountain
climbers. Even those w h o are, do i t rarely. G o i n g o u t t o t h e
fields (vacationing i n t h e c o u n t r y ) is done m o r e frequently
a n d by a larger n u m b e r of people. L i v i n g i n a h o m e is
s o m e t h i n g all people d o and at all times. Yaakov emphasized
t h a t t h e shul s h o u l d resemble a h o m e — a place v i s i t e d by all
people and at all times.
(‫)מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי‬
* * *

T h e less one carries t h e easier i t is t o c l i m b a m o u n t a i n .

W h e n g o i n g o u t t o the fields ( o n vacations) people take along
baggage a n d d w e l l i n cottages. h o w e v e r , t h e l i v i n g c o n d i t i o n s
do n o t compare t o t h e comforts o f one's personal home.
Yaakov emphasized t h a t t h e place of w o r s h i p be treated l i k e a
h o m e — elegantly furnished a n d beautified t o t h e highest
degree.
132 VEDIBARTA BAM

...‫הדודאים נוזנו ריח‬

The Dudaim Emit a Fragrance...

‫״הדודאים נתנו דידו ועל פתדזינו בל מגדים״‬

"The dudaim (jasmine or violets) emit a
fragrance and at a l l our doors are
all precious fruits." (Shir Hashirim 7:14)

Q U E S T I O N : A c c o r d i n g t o the Midrash the statement "The

dudaim e m i t a fragrance" is a reference t o R e u v e i n (of w h o m
i t says "he f o u n d dudaim i n t h e f i e l d " — [Bereishit 30:14] and
who saved Yosef [by advising t h a t he be t h r o w n i n t o t h e p i t
in the w i l d e r n e s s ] . T h e statement " A t o u r doors are all
precious f r u i t s " refers t o Chanukah candles w h i c h are placed
by t h e d o o r w a y o f t h e house f r o m t h e outside.
W h a t is t h e Midrash conveying?
A N S W E R : W h e n the brothers saw Yosef f r o m afar, they
conspired t o k i l l h i m . R e u v e i n said t o t h e m "Al tishpechu dam"
— " D o n o t shed b l o o d ! " ( i b i d 3 7 : 2 2 ) . A c c o r d i n g t o the Arizal
( i n his Siddur), Reuvein w a r n e d t h e m t h a t i f they w e r e t o
shed his b l o o d a n d k i l l h i m they w o u l d n o t m e r i t t h e forty
four candles o f Chanukah (the w o r d "dam" numerically
equals forty f o u r ) .
h e n c e , the Midrash is saying t h a t thanks t o Reuvein's
i n t e r v e n t i o n o n behalf o f Yosef today w e have "precious
f r u i t s " — the 4 4 Chanukah candles — at o u r doorways.
(‫)חתן סופר על עניני חנוכה‬

A l t e r n a t i v e l y , a person once d o n a t e d generously t o t h e

c o n s t r u c t i o n o f a synagogue a n d requested t h a t his n a m e be
placed over t h e entrance. T h e Board o f D i r e c t o r s refused,
a r g u i n g t h a t charity s h o u l d be p e r f o r m e d discreetly and
quietly. T h e issue was b r o u g h t before the Rashba (Reb
S h l o m o b e n A d e r e t ) w h o r u l e d (Responsa, v o l . I , #582, see
Rama, Yoreh Dei'ah 249:13) t h a t "Mitzvah lefarseim otei mitzvah"
 CHANUKAH 133

— " I t is a mitzvah t o publicize t h e doers o f a mitzvah ( i f they

d o n ' t object and request a n o n y m i t y ) . " H e based his r u l i n g o n
the pasuk i n the T o r a h t h a t states "and Reuvein heard a n d he
rescued h i m f r o m t h e i r hands" ( i b i d . 37:21), w h i c h shows
t h a t T o r a h is of the o p i n i o n t h a t one s h o u l d be p u b l i c l y
acknowledged for p e r f o r m i n g a g o o d deed.
T h e purpose of l i g h t i n g Chanukah candles at t h e d o o r w a y
o n the outside of one's house is t o publicize t h e m i r a c l e of
Chanukah a n d simultaneously publicize t h e g o o d w o r k of t h e
Hasmoneans, thanks to whose dedication to Torah,
H a s h e m ' s salvation was m e r i t e d .
Hence, t h e Midrash is saying t h a t w e can derive an
i m p o r t a n t i n s i g h t f r o m the dudaim, w h i c h e m i t fragrance, i.e.
Reuvein, w h o is associated w i t h dudaim, and whose good
deed is recorded i n the T o r a h for eternity. W e t h u s learn t h a t
i t is t h e proper t h i n g t o p u t "precious fruits at our d o o r " —
the Chanukah l i g h t o n t h e outside — thereby p u b l i c i z i n g t h e
miracle which was brought through the righteous
Hasmoneans.
‫)ברכת חיים בשם קול רנה‬

‫״הדודאים נתנו דיח ועל פתחינו בל מגדים חדשים וגם ישנים״‬

"The dudaim emit a fragrance, at our doors
are a l l precious fruits, new and old."

Q U E S T I O N : W h a t are t h e precious n e w a n d o l d fruits at

our doors?
A N S W E R : T h e Midrash says t h a t the statement "The
dudaim e m i t a fragrance" is a reference t o Reuvein of w h o m
the T o r a h (Bereishit 30:14) says t h a t "he f o u n d dudaim i n the
f i e l d , " a n d t h e phrase "at o u r doors are all precious f r u i t s " is
a reference t o t h e Chanukah Menorah w h i c h is k i n d l e d at t h e
entrance d o o r t o t h e h o m e .
Reuvein w e n t o u t t o t h e fields " i n the days of the w h e a t
harvest," w h i c h occurs i n the m o n t h of Sivan. I n t h e field he
f o u n d dudaim a n d b r o u g h t t h e m t o his m o t h e r , Leah. Rachel
134 VEDIBARTA BAM

requested some o f t h e m , a n d i n exchange she a l l o w e d Leah

t o spend t h e n i g h t w i t h Yaakov. A c c o r d i n g t o t h e k a b b a l i s t s ,
t h a t n i g h t was t h e eve o f Shavuot, a n d Yissachar was t h e n
conceived. Seven months later, on the 25th of Kislev,
Yissachar was b o r n . (The Gemara [Rosh Hashanah 11a] says
t h a t "one w h o gives b i r t h at seven m o n t h s , can give b i r t h
before the end o f t h e seventh m o n t h . " )
T h e m e n o f the t r i b e o f Yissachar w e r e great T o r a h
scholars a n d w e r e " m e n w i t h u n d e r s t a n d i n g for all t i m e s " ( I
Chronicles, 12:23). T h a n k s t o Reuvein's dudaim we have
Yissachar from whom the good aroma of Torah emits
t h r o u g h o u t the w o r l d . I t was they w h o established Chanukah
as a Yom Tov, as stated i n the p o p u l a r h y m n "Ma'oz Tzur,"
" M e n w i t h u n d e r s t a n d i n g , eight days established for song
and jubilations."
A c c o r d i n g t o halachah, t h e mezuzah s h o u l d be placed o n
the r i g h t side o f the d o o r w h i l e the Chanukah l i g h t s s h o u l d be
placed o n t h e left. Mezuzah is a mitzvah w r i t t e n i n t h e T o r a h
a n d Chanukah is a mitzvah w h i c h the Rabbis i n s t i t u t e d . T h u s ,
the pasuk is saying t h a t thanks t o Reuvein's dudaim, w h i c h
b r o u g h t a b o u t the b i r t h o f Yissachar, t h e a r o m a o f T o r a h
spreads t h r o u g h o u t the w o r l d , a n d at o u r doors are a l l
precious fruits n e w a n d o l d — t h e mezuzah of o l d and the
newly ordained Chanukah lights, which the scholars of
Yissachar i n s t i t u t e d .
(‫)בני יששכר‬
 ‫רמזים ומנהגים‬
Hints and Customs
CHANUKAH GELT
TZEDAKAH
DREIDEL
DAIRY
H I N T S FOR CHANUKAH IN
VAYEISHEV, MIKEITZ, VAYIGASH
H I N T S FOR CHANUKAH I N THE T O R A H
T O R A H R E A D I N G FOR CHANUKAH
136 VEDIBARTA BAM

‫מנהגי חנוכה‬
Chanukah Customs

‫ געלט״‬,‫״חנובד‬
"Chanukah Gelt — money"

QUESTION: What is t h e reason for the universally

p o p u l a r accepted c u s t o m o f g i v i n g c h i l d r e n Chanukah gelt?
A N S W E R : T h e struggle b e t w e e n t h e brothers Yaakov and
Eisav was n o t an o r d i n a r y f a m i l y rivalry. I t is a m e t a p h o r for
the Jews i n Galut — exile — a n d the struggles t h e y encounter
at the hands of the Monarchies who subjugate them.
Likewise, t h e entire story o f Yosef i n Egypt is a m e t a p h o r for
the Jews' g o i n g i n t o exile, t h e persecutions they w i l l suffer,
and the ultimate redemption through Mashiach, when
affluence w i l l be b o u n t i f u l , as t h e R a m b a m w r i t e s i n his
c o n c l u s i o n t o Mishnah Torah, (Melachim 12:5).
W h e n Eisav m e t Yaakov, he refused the gift t h a t he had
prepared for h i m , saying, "Achi yehi lecha asher lach" — " M y
brother, let yours be y o u r s " (33:9). W h y was the w i c k e d
Eisav suddenly so generous?
T h e Midrash (Rabbah Bereishit 78:12) says t h a t " A l l the
gifts w h i c h Yaakov gave t o Eisav, the nations w i l l return
t h e m t o K i n g Mashiach." P r o o f t o t h i s is i n t h e verse "The
kings of T a r s h i s h and of the isles shall r e t u r n tribute"
(Psalms 72:10), i t does n o t say, "shall b r i n g , " b u t "shall
return." Hence, Eisav k n e w t h a t t h i s gift was s o m e t h i n g w h i c h
w o u l d be his o n l y t e m p o r a r i l y a n d t h a t i t w o u l d have t o be
r e t u r n e d w h e n Mashiach comes. Therefore, he said t o Yaakov,
"Since, i n reality, t h i s is destined t o be yours, keep i t a n d
d o n ' t cause m e t h e hardship of h a v i n g t o care for i t a n d pay i t
back at a later date."
Likewise, w h e n the brothers r e t u r n e d t o Egypt a n d t o l d
the m a n [ M e n a s h e h ] i n charge of Yosef's h o u s e h o l d about
 CHANUKAH 137

t h e i r m y s t e r i o u s f i n d i n g of t h e i r purchase m o n e y i n t h e i r
sacks. H e said t o t h e m , " D o n o t w o r r y . . . kaspechem bah eilai —
y o u r [ p a y m e n t ] m o n e y reached m e " [ " D o n ' t w o r r y , I received
y o u r m o n e y " ] ( I b i d . 43:23).
T h e m a n i n charge was Menasheh. W h y d i d he lie?
H a s h e m t o l d A v r a h a m t h a t the Jewish people w o u l d be
slaves for 4 0 0 years i n a strange l a n d [ E g y p t ] , a n d afterwards
they w o u l d go o u t w i t h great w e a l t h . A c c o r d i n g t o the
Midrash, the reason for t h e famine was t o increase the w e a l t h
of Egypt, for t h e Jews w e r e destined t o eventually receive t h i s
w e a l t h . (See Yalkut Reuveini, Lech Lecha)
Bearing this in mind, Menasheh told his uncles,
" W h a t e v e r m o n e y i have t a k e n i n u n t i l n o w by selling g r a i n
t o t h e entire w o r l d is i n reality your money. Since all t h e
m o n e y i receive f r o m sales w i l l u l t i m a t e l y be yours i n the
future, w h y s h o u l d i b o t h e r n o w t o take your m o n e y a n d later
need t o r e t u r n i t t o y o u ? "
i n fact, i m m e d i a t e l y before t h e Jews left Egypt, H a s h e m
i n s t r u c t e d M o s h e t o t e l l the Jews t h a t they s h o u l d b o r r o w
from their Egyptian neighbors "silver vessels and gold
vessels" (Shemot 11:2). A f t e r w a r d s , they also o b t a i n e d the
Egyptian's w e a l t h w h e n they sank i n t h e sea. A l l t h i s was a
part of the f u l f i l l m e n t of H a s h e m ' s p r o m i s e t o A v r a h a m ,
" A n d afterwards they w i l l leave w i t h great w e a l t h .
A c c o r d i n g t o the Gemara (Pesachim 119a) t h e w e a l t h the
Jews amassed changed hands a few times. " i t r e m a i n e d i n
Israel u n t i l t h e r e i g n o f T z i d k i y a h u . T h e n t h e Chaldeans came
and took i t from Tzidkiyahu (when Nevuchadnetzar of
Babylon exiled t h e Jewish people — I I K i n g , ch. 2 5 ) . T h e
Persians t h e n came a n d t o o k i t f r o m t h e Chaldeans ( w h e n
they conquered Babylon — D a n i e l 5:27-6:1). T h e Greeks
came a n d t o o k i t f r o m the Persians (Alexander t h e Great
conquered Persia — Josephus ch. 9 ) . u l t i m a t e l y , the R o m a n s
came a n d t o o k t h e w e a l t h f r o m t h e hands o f t h e Greeks and
i t s t i l l remains i n R o m e u n t i l today." W h e n K i n g Mashiach
138 VEDIBARTA BAM

comes, all t h i s w e a l t h plus treasures w h i c h Yosef b u r i e d i n

Egypt (see Tosafot ibid.) w i l l come back t o t h e Jewish people.
Chanukah is a p e r i o d o f preparation for the days o f
Mashiach w h e n w e w i l l enjoy the Ohr haganuz — t h e revelation
o f t h e h i d d e n l i g h t (see p. 17). A t t h a t t i m e H a s h e m will
m a k e H i s beloved c h i l d r e n — t h e Jewish people — the
beneficiaries of t h e w o r l d ' s w e a l t h . T h u s , t o d e m o n s t r a t e o u r
eager a n t i c i p a t i o n for t h e g l o r i o u s p e r i o d w h e n H a s h e m w i l l
give H i s c h i l d r e n gelt — m o n e y — w e have the c u s t o m of
g i v i n g o u r c h i l d r e n and other J e w i s h c h i l d r e n Chanukah gelt.
(‫ המגיד מדובנא‬- ‫ אוהל יעקב‬,‫ מסלתון‬- ‫ בראשית‬,‫)עי׳ בית יעקב‬

‫״נוהגין הנערים העניים לסבב גחנובה על הפתחים״‬

"It is the custom of the poor young boys
to go around to the doors on Chanukah
[for tzedakah]." (Magen Avraham 670:1)

Q U E S T I O N : W h a t is t h e reason for g i v i n g tzedakah on

Chanukah?
A N S W E R : T h e Syrian-Greeks w a n t e d t o detach the Jews
f r o m T o r a h study. I n a d d i t i o n , according t o a Beraita (see Tur
Orach Chaim 670, Bach), because t h e Jews w e r e lax i n Avodah
— serving H a s h e m — t h e y were subject t o a decree by the
Syrian-Greeks t o a b o l i s h t h e karban Tamid — daily sacrifice.
W h e n they repented a n d sacrificed t h e i r lives for the Beit
Hamikdash, — w h i c h was the citadel o f Avodah, t h e i r salvation
came t h r o u g h the Kohanim — H a s h e m ' s servants i n t h e Beit
Hamikdash.
I n c o m m e m o r a t i o n , an eight-day festival was established
with Hallel and Hoda'ah — reciting the Hallel and
thanksgiving, which is basically prayer and which is
considered Avodah, as t h e Gemara (Ta'anit 2a) says i n regard
t o the Scriptural phrase "Ule'avdo bechol levavechem" — " A n d
serve H i m w i t h all y o u r heart" (Devarim 11:13) — t h a t avodah
shebalev — service p e r f o r m e d i n the heart — is prayer.
 CHANUKAH 139

I t is stated i n Pirkei Avot (1:2) t h a t the w o r l d stands o n

three pillars, T o r a h , avodah a n d gemilut chassadim — T o r a h
study, service o f H a s h e m a n d acts of kindness (charity). A f t e r
t h e i r salvation, t h e Jews increased t h e i r study o f T o r a h t o
counter t h e vile a t t e m p t s o f lehashkicham Toratecha — t o m a k e
the Jews forget Y o u r T o r a h — a n d added extra avodah-prayer
(Hallel vehoda'ah) because o f the Syrians' a t t e m p t t o n u l l i f y
the service o f the Beit Hamikdash. Therefore, i n k e e p i n g w i t h
the w i s d o m o f K i n g S h l o m o t h a t "a three p l y c o r d is n o t
easily severed" (Kohelet 4 : 1 2 ) , i t is also c u s t o m a r y t o increase
i n tzedakah w h i c h represents t h e t h i r d pillar o n w h i c h t h e
w o r l d stands — gemilut chassadim — charity.
(‫)פרי מגדים‬

‫״נוהגין הנערים העניים לסבב גחנובה על הפתחים״‬

"It i s the custom o f the poor young boys
to go around to the doors on Chanukah
[for tzedakah]." (Magen Avraham 670:1)

Q U E S T I O N : W h y t h e emphasis t o go a r o u n d t o the doors?

A N S W E R : T h e r e is a discussion i n the Gemara (Shabbat
22a) concerning w h e t h e r t h e Chanukah Menorah s h o u l d be
placed o n the r i g h t or t h e left side of t h e doorway. T h e
c o n c l u s i o n is t h a t i t s h o u l d be placed o n t h e left side so t h a t
i t shall be "Chanukah misemol" — t h e Chanukah l i g h t o n the
left side — a n d "mezuzah mimin" — the mezuzah o n t h e r i g h t .
T h e first letters o f the w o r d s "mezuzah yemin Chanukah
semol" — "mezuzah on the right,
Chanukah o n t h e left" — spell the w o r d "Mashiach" £‫)משיח‬.
N o w , there is a distance b e t w e e n t h e letters mem-yud and
the letters chet-shin because t h e y are t h e t w o e x t r e m e sides o f
the doorway. Therefore, t h e way t o b r i n g t h e m close t o each
other a n d t h u s have Mashiach is t h r o u g h tzedakah, as the
Gemara says (Bava Batra 10a), " C h a r i t y is great because i t
brings the r e d e m p t i o n closer."
140 VEDIBARTA BAM

Hence, w h e n the y o u n g boys go t o the doorways for

Tzedakah and the master of the house receives them
generously, the m e r i t o f the Tzedakah u n i t e s the distanced
mem-yud a n d chet-shin, leading t o t h e speedy r e v e l a t i o n o f
Mashiach.
(‫ מר׳ מאיר הלוי זצ״ל מסטאבנייץ ואפטא‬,‫ ליקוטים‬- ‫)אור לשמים‬

‫״‬,‫״מדגים בצדקה בימי חנוט־‬

"Charity should be dispensed liberally
on Chanukah." (Kitzur Shulchan Aruch 139:1)

QUESTION: What is t h e connection between giving

charity o n Chanukah a n d t h e m i r a c l e o f t h e pach — flask — o f
oil?
ANSWER: When the angel who was Eisav's
representative f o u g h t w i t h Yaakov, the T o r a h relates t h a t
w h e n he realized t h a t he c o u l d n o t overcome h i m , "vayiga
bechaf yereicho" — "he struck t h e h o l l o w o f his t h i g h b o n e . "
T h e Midrash (Rabbah, Bereishit 77:4) says t h a t this is a
reference t o the generations t h a t emanate f r o m t h e t h i g h o f
Yaakov.
The Shelah explains that the angel was referring to
Yaakov's offspring — the tribes — w h o s e i n i q u i t y is a l l u d e d
t o i n the letters o f the w o r d "chaf" , a n d t h e Hasmoneans
u l t i m a t e l y corrected t h e i r i n i q u i t y by c o n v e r t i n g the chaf
t o pach — .
T h i s means the f o l l o w i n g : I n the w o r d "chaf" £‫ )כף‬a n d also
i n t h e w o r d "pach" there is t h e letter chaf a n d t h e letter
pei £ ‫)ף‬. T h e chaf stands for t h e chaf [hayad] — p a l m [ o f the
h a n d ] — w h i c h s h o u l d be open t o give tzedakah, a n d t h e pei is
for the peh — m o u t h — w h i c h s h o u l d be closed a n d n o t speak
lashon hara — slander.
I n the episode w i t h Yaakov a n d t h e angel t h e chaf (‫ )כ‬is
closed f r o m three sides a n d t h e [final] pei is open. T h e
angel was a l l u d i n g t o t h e c h i l d r e n of Yaakov, w h o engaged i n
lashon hara — slander — a n d w h o were greedy t o have m o n e y
 CHANUKAH 141

for themselves, w h i c h is t h e opposite o f o p e n i n g t h e h a n d

a n d g i v i n g away m o n e y t o tzedakah. O f Yosef the Torah
(Bereishit 37:2) w r i t e s , " A n d Yosef w o u l d b r i n g evil reports o f
t h e m t o t h e i r father"; he slandered his brothers w i t h his
mouth t o his father t h a t t h e y w e r e v i o l a t i n g T o r a h rules (see
Rashi). T h e brothers w e r e eager t o have m o n e y i n their hands,
a n d t h u s "they s o l d Y o s e f t o t h e Ishmaelites for t w e n t y pieces
o f silver" ( 3 7 : 2 8 ) .
T h e Hasmoneans, w h o f o u n d a pach [ o f o i l ] , converted
the order of the letters i n t h e w o r d "chaf" t o "pach" in
order t o correct the i n i q u i t y o f t h e i r predecessors. I n the
w o r d "pach" the pei is closed a n d the chaf is open t o
allude t h a t the righteous Hasmoneans u n d e r the leadership
of Y e h u d a h HaMacabee closed t h e m o u t h s , i.e. k i l l e d t h e
H e l l e n i z e d Jews w h o j o i n e d the Syrian-Greeks a n d used t h e i r
mouths t o m a l i g n t h e Jews. These Jews also blasphemed
H a s h e m a n d w o u l d i n f o r m t h e enemy a b o u t t h e i r Jewish
brethren. The Hasmoneans also opened their hands and
d i s t r i b u t e d m u c h o f the w e a l t h they seized f r o m the enemy t o
t h e p o o r a n d needy (see Josephus).
Hence, w e c o m m e m o r a t e t h e tzedakah o f the Hasmoneans
every Chanukah by i n t e n s i f y i n g t h i s g o o d t r a i t and g i v i n g
tzedakah w i t h an open hand.
(‫)שלייה פ׳ וישב דף ש״א ע׳׳ב‬
* * *

Incidentally, the n u m e r i c a l value o f the words "neis

Chanukah" (‫ )נס חנוכה‬is 199, t h e same as t h e w o r d tzedakah
(‫)צדקה‬. T h i s indicates t h a t w h e n t h e m i r a c l e o f Chanukah is
celebrated, tzedakah s h o u l d be given.
(‫)ר׳ שלמה זצ״ל מבאבוב‬

T h e n u m e r i c a l value o f the w o r d tzedakah (199) i m p l i e s

the f o l l o w i n g message:
T h e Mishnah (Pei'ah 8:8) says t h a t one w h o has two
h u n d r e d zuz ( T a l m u d i c currency) s h o u l d n o t take any charity.
142 VEDIBARTA BAM

H o w e v e r , one w i t h o n l y one h u n d r e d a n d n i n e t y - n i n e zuz

w h o is g i v e n one t h o u s a n d zuz at one t i m e may take i t .
T h e w o r d "tzedakah" has t h e n u m e r i c a l value o f one
h u n d r e d a n d n i n e t y - n i n e , w h i c h teaches us t h a t as l o n g as a
person has n o m o r e t h a n one h u n d r e d a n d n i n e t y - n i n e , he
m a y be a recipient.
(‫)מהר״ל‬

‫ דדיידל״‬- ‫״סביבון‬
"Dreidel"

Q U E S T I O N : Sharp rebuke has been w r i t t e n against those

w h o play various card games d u r i n g Chanukah (see Kedushat
Levi); nevertheless, the p l a y i n g o f dreidel is accepted i n all
circles. W h y d i d i t receive such acceptance?
A N S W E R : T h e dreidel teaches us a n eternal v e r i t y about
the J e w i s h people, Hashem's chosen people, a n d i t depicts
t h e i r past, present a n d future.
W h e n H a s h e m gave A v r a h a m H i s blessing for c h i l d r e n ,
H e t o l d h i m t h a t they w o u l d be l i k e t h e stars i n heaven
(Bereishit 16:5). A n d indeed, the J e w i s h people is l i k e the
heavenly stars. Just as the stars turn under Hashem's
m o m e n t u m , so has t h e J e w i s h people been " t u r n i n g " for
thousands o f years. W h a t a w o n d e r i t is t o b e h o l d : M o r e t h a n
once i t has seemed t h a t the feeble J e w i s h dreidel is a b o u t t o
fall. Babylonia, Greece, Rome, Spain, Russia, Poland,
Germany all came a n d b l e w m i g h t i l y o n t h i s p i t i f u l l y s m a l l
dreidel i n an a t t e m p t t o fell i t , b u t H a s h e m always gave i t
another s p i n and t h e Jewish people leaped back t o life, w i t h
r e n e w e d vigor a n d courage, v i r t u a l l y dancing, s p i n n i n g m o r e
p r o u d l y , m o r e energetically, t h a n ever.
T h e dreidel has o n l y one foot — one axis. I t cannot stand
at all; i t can only spin. T h i s has always been t h e s i t u a t i o n of
the Jews a m o n g t h e nations o f t h e w o r l d . T h r o u g h o u t o u r
exile w e have s p u n o n one foot; i t was practically i m p o s s i b l e
for us t o r e m a i n standing i n one spot. W e w e r e w i t h o u t a
 CHANUKAH 143

f o u n d a t i o n , w i t h o u t a soil, t o stand o n . V e r y often w e even

h a d n o choice b u t t o s p i n o n o u r "heads," as a dreidel can be
made t o d o — b u t w e k e p t s p i n n i n g away i n w h a t was
v i r t u a l l y a feat o f perpetual m o t i o n .
I t even came i n t o t h e language as an i d i o m . A s k e d h o w
they w e r e m a n a g i n g w i t h respect t o l i v e l i h o o d , Jews often
answer: "men dreid zich" — " O h , one keeps s p i n n i n g . "
I t is different w i t h t h e nations o f t h e w o r l d . There have
been great n a t i o n s t h a t have r u l e d m i g h t y empires — b u t for
h o w long? O n e after t h e o t h e r they have disappeared w i t h o u t
a l i v i n g trace. T h e n a t i o n s o f t h e w o r l d have been l i k e dreidels
s p u n by h u m a n hands — t h e hands of autocrats, despots,
dictators a n d tyrants w h o made t h e i r countries great b u t only
for a s h o r t w h i l e . A t w i s t , a spin, a n d they faltered a n d fell.
T h e dreidel o f t h e J e w i s h people is eternal because t h a t is
the w a y G-d created us and chose us t o be. W e a k , s o m e w h a t
fragile, b u t w e go o n s p i n n i n g forever — for so l o n g as t h e
w o r l d a n d t h e stars o f t h e heavens go o n s p i n n i n g , so d o t h e
Jews o n earth also c o n t i n u e t o s p i n . I t is H a s h e m w h o
controls o u r s p i n n i n g , a n d H e makes sure t h a t i t be never-
ending.
T h e J e w i s h dreidel has one o f t h e H e b r e w letter, nun,
gimmel, hei a n d shin o n each o f its four sides. T h i s stands for
neis gadol hayah sham £‫ — )נס ג ד ו ל ה י ה שם‬a great m i r a c l e t o o k
place there. Yes, t h r o u g h o u t o u r h i s t o r y , wherever we
sojourned o u r existence was a great miracle.
These letters — — add u p t o 358 w h i c h is also
the n u m e r i c a l equivalent of the word "Mashiach." The
significance o f this is that the Final Redemption, the
Messianic R e d e m p t i o n , w i l l also be b r o u g h t a b o u t by a t w i s t
of G-d's h a n d .
(From Prison to Pulpit, 1 9 7 5 - ‫)הרב יצחק חיים שי׳ אביגדור‬
144 VEDIBARTA BAM

‫ דדיידל״‬- ‫״סביבון‬
"Dreidel"

Q U E S T I O N : W h a t is t h e significance o f the letters ,‫ה‬,‫נ‬,‫ש‬,‫ג‬

o n t h e dreidel?
A N S W E R : The four letters ‫ה‬,‫נ‬,‫ש‬,‫ ג‬represent the four
M o n a r c h i e s o f the secular w o r l d w h o e x i l e d t h e J e w i s h people
a n d caused us anguish. T h e "Gimmel" is for Greece-Syria —
who are headed by G o g £‫)גוג‬. Yavan — Greece — was a
descendant o f Yafet son o f N o a c h (Bereishit 10:2). G o g was
f r o m t h e l a n d o f M a g o g (a Yafet descendant) a n d was a k i n g
over families o f Yafet (see Ezekiel c h . 3 8 ) . T h e "shin" is for
Sei'ir (‫)שעיר‬, w h i c h represents R o m e - E d o m , as is stated
(Bereishit 36:8-9) "Eisav settled o n M o u n t Sei'ir — Eisav, he is
E d o m . A n d these are t h e descendants o f Eisav, ancestor o f
E d o m , o n M o u n t Sei'ir." T h e "nun" is for Nevuchadnetzar
(‫ )נבוכדנצר‬t h e r u l e r o f B a b y l o n a n d t h e "hei" is for H a m a n (‫)המן‬
o f Media-Persia.
(‫)ספר נרות שמונה‬
* * *

T h e dreidel consists o f a core — a central piece o f w o o d —

a n d each of the four pieces attached t o i t bears a letter
representing one o f t h e four Monarchies. I t revolves o n t h e
central p o i n t t h a t unites t h e m all. T h e central p o i n t o n w h i c h
the entire w o r l d revolves is t h e J e w i s h n a t i o n . U l t i m a t e l y ,
each side w i l l fall a n d become n u l l i f i e d t o t h e central p o i n t ,
w h i c h is t h e Jews. T h i s w i l l occur w h e n — w h i c h has the
n u m e r i c a l value o f 358 (as does Mashiach [‫ )]משיח‬w i l l be
revealed. A t t h a t t i m e the prophecy w i l l be fulfilled t h a t "For
t h e n I w i l l change the nations [ t o speak] a pure language
[they w i l l n o longer speak o f idols] so t h a t they w i l l p r o c l a i m
the N a m e o f H a s h e m , t o w o r s h i p H i m w i t h a u n i t e d resolve"
( Z e p h a n i a h 3:9).
W h e n t h e r e v e l a t i o n o f Mashiach (358) w i l l occur, the
glory o f H a s h e m w i l l be i n its fullest measure a n d a l l w i l l
recognize a n d declare t h a t
 CHANUKAH 145

— " H a s h e m is t h e K i n g , H a s h e m was t h e K i n g a n d H a s h e m
w i l l be t h e K i n g . " T h i s statement, t o o , has the numerical
value of 358.
Thus, o n the festival o f Chanukah, w h i c h is a chinuch —
p r e p a r a t i o n — t o the c o m i n g r e d e m p t i o n , t h e dreidel has a
special significance. I t emphasizes t h a t t h e great miracle w e
are a n t i c i p a t i n g is t h e c o m i n g of Mashiach, w h o w i l l u l t i m a t e l y
u n i t e t h e entire w o r l d t o serve H a s h e m .
p ‫)בני יששכר מאמרי חודש כסלו טבת מאמר‬

‫ דדיידל״‬- ‫״סביבון‬
"Dreidel"

Q U E S T I O N : W h y o n Chanukah d o w e play w i t h a dreidel

a n d o n Purim w e use a gragger?
A N S W E R : T h e miracle o f Chanukah was above t h e laws o f
nature. T h e Jewish people w e r e the m i n o r i t y a n d the Greeks
w e r e t h e m a j o r i t y ; w e w e r e the weak a n d they w e r e the
strong. Nevertheless, t h a n k s t o heavenly intervention, the
miracle t o o k place a n d the Jews were t h e victors.
On Purim, t h e miracle was c l o t h e d entirely w i t h i n the
laws of nature. T h e Jewish people gathered i n prayer and
fasting. Esther pleaded t h e i r case before t h e k i n g . O u t of love
for his Queen, he k i l l e d H a m a n — her arch enemy.
Since the miracle of Chanukah came down from
above , w e s p i n t h e dreidel w i t h t h e handle o n
t o p . T h e miracle of Purim was t h r o u g h an a w a k e n i n g from
b e l o w ( ‫ — ) א ת ע ר ו ת א ד ל ת ת א‬consequently w e t u r n the gragger
w i t h the handle below.
(‫)קרבן העני‬

‫ דדיידל״‬- ‫״סביבון‬
"Dreidel"

QUESTION: Where is there a h i n t i n t h e T o r a h for

p l a y i n g dreidel o n Chanukah?
146 VEDIBARTA BAM

A N S W E R : Chanukah always falls o u t i n t h e w e e k o f

Parshat Mikeitz. W h e n t h e brothers were b r o u g h t t o Yosef's
h o m e a n d they d i d n o t k n o w t h a t i t was for a meal, they were
frightened a n d t h e y said "Because o f the m o n e y replaced i n
o u r saddlebags earlier are w e b e i n g b r o u g h t lehitgoleil aleinu —
t o b r i n g a charge against us — a n d t o cast [ l i b e l ] d o w n u p o n
us" (Bereishit 4 3 : 1 8 ) . Rashi explains the w o r d "lehitgoleil"
literally: " t o be r o l l e d . " T h u s , they w e r e saying " W e are b e i n g
b r o u g h t , 'for the false charge a b o u t the m o n e y t o be rolled
u p o n us.' "
T h e expression c o n t a i n i n g the w o r d "lehigoleil" — " t o be
r o l l e d " — is superfluous since they also said "and t o cast
[ l i b e l ] d o w n u p o n us." Perhaps they expressed themselves
t h i s w a y t o allude t h a t d u r i n g t h i s w e e k there w i l l be m u c h
" r o l l i n g " o f t h e dreidel.

‫״יש אומדים שיש לאכול גבינה כחנוכה לפי שהנס נעשה כדולכ‬
‫שהאכילה יהודית א ת האויב״‬
"Some say that cheese should be eaten on
Chanukah because the miracle occurred thanks
to the dairy that Yehudit fed the enemy."
(Orach Chaim, 670:2)

Q U E S T I O N : T h e oppressors h a d decreed t h a t a m a i d e n
before her marriage m u s t first cohabit w i t h t h e Governor, b u t
t h e daughter o f Yochanan the Kohen Gadol o u t w i t t e d h i m . She
was a very beautiful w o m a n , a n d she r e l u c t a n t l y pretended t o
accede t o the request o f t h e head oppressor. She prepared
dishes o f cheese for h i m , w h i c h made h i m t h i r s t y . H e t h e n
d r a n k w i n e , became i n t o x i c a t e d , a n d fell asleep — w h e r e u p o n
she c u t o f f his head a n d b r o u g h t i t t o Jerusalem. F i n d i n g t h a t
t h e i r c o m m a n d e r was dead, t h e armies became panicky a n d
fled (Mishnah Berurah).
Since n o t h i n g is accidental a n d e v e r y t h i n g is a part o f
D i v i n e Providence, w h y is t h e m i r a c l e o f t h e Chanukah v i c t o r y
connected p a r t i c u l a r l y w i t h m i l k ?
 CHANUKAH 147

A N S W E R : O n t h e first day o f Shavuot i t is c u s t o m a r y t o

eat a dairy meal. O n e o f t h e explanations g i v e n for t h i s
c u s t o m is based o n a Midrash (Shochar Tov, Psalm 8) t h a t
w h e n M o s h e came u p t o heaven t o receive the T o r a h , t h e
angels objected, c l a i m i n g "keep y o u r g l o r y i n heaven." T h e y
w a n t e d the T o r a h for themselves a n d opposed its b e i n g g i v e n
away t o h u m a n s . H a s h e m t o l d t h e m , " H o w can y o u request
the T o r a h i f y o u v i o l a t e d i t w h e n y o u v i s i t e d t h e house o f
A v r a h a m t o i n f o r m h i m o f t h e f o r t h c o m i n g b i r t h of Yitzchak?
T h e T o r a h forbids the eating o f meat w i t h m i l k , a n d the
T o r a h says ' H e t o o k cream a n d m i l k a n d the calf t h a t he
prepared, and placed these before them, and they ate' "
(Bereishit 18:8).
Consequently, w e received the T o r a h a n d n o t t h e angles
because of the milk they ate together with the meat.
Therefore, o n the first day of Shavuot, w h i c h commemorates
our receiving the T o r a h , w e eat a dairy meal.
The Greek-Syrians intended to stop the Jews from
s t u d y i n g T o r a h so t h a t i t w o u l d be forgotten, a n d t h e i r p l a n
was n u l l i f i e d w i t h the v i c t o r y o f the Hasmoneans. T h u s , i n a
sense, Chanukah is the day w h e n T o r a h was again g i v e n t o t h e
Jewish people. Hence, there is a parallel b e t w e e n Chanukah
a n d Shavuot: o n b o t h occasions w e received t h e T o r a h thanks
t o m i l k , a n d o n b o t h holidays w e c o m m e m o r a t e t h i s by
eating cheese a n d dairy products.
(‫ ועי׳ סדר הדורות ג״א חדכ״ב‬,‫)בני יששכר‬
148 VEDIBARTA BAM

‫רמזים לחנוכה בפרשיות‬

‫ ויגש‬,‫ מקץ‬,‫וישב‬
Hints for Chanukah in
Vayeishev, Mikeitz, Vayigash

‫ יופי״‬,‫ תולדות יעקב‬,‫״אלד‬

"These are the offspring of Yaakov: Joseph."
(37:2)

Q U E S T I O N : W h a t is the s o l u t i o n t o the f o l l o w i n g riddle?

Take w h a t Yosef f o u n d , add t o i t his garments, t h e n add t o i t
his sale a n d add t o t h i s w h a t was added t o h i m , a n d y o u have
Chanukah.
A N S W E R : T h e T o r a h (Bereishit 39:4) says o f Yosef t h a t
"vayimtza Yosef chein" — "Yosef f o u n d favor [ i n his —
Potiphar's — eyes]."
When Paroah appointed Yosef as viceroy, it says
"veyalbeish oto bigdei sheish" — "he dressed h i m i n garments o f
fine l i n e n " (41:42).
Yosef was sold t o the Ishmaelites "b'esrim Kesef" — "for
t w e n t y pieces o f silver" (37:28).
T h e Gemara (Sotah 10a) says t h a t because Yosef sanctified
the Name of Heaven in seclusion (he succeeded in
w i t h s t a n d i n g Potiphar's wife's a t t e m p t t o seduce h i m i n t h e
privacy o f her h o m e — i b i d . , 39:11,12), he m e r i t e d t h a t the
letter "hei" f r o m H a s h e m ' s N a m e be added t o his name, as i t
is w r i t t e n (Psalms 81:6), "eidut beyhosef samo"
— " H e made a t e s t i m o n y for Yosef" [ w h e n he w e n t o u t over
the l a n d of Egypt — his n a m e is spelled w i t h an extra "hei"].
 CHANUKAH 149

I f y o u take t h e chein — favor — t h a t Yosef f o u n d ‫חן‬

add t o i t his garments — sheish — (‫)שש‬, w h i c h i n H e b r e w also
means six a n d the H e b r e w n u m e r a l for six is vav — ‫ו‬
A d d t o t h i s his sale, esrim — t w e n t y — ‫כ‬
F i n a l l y add w h a t was added t o his name —

‫חנוכה‬
Y o u have the w o r d "Chanukah" i n the n a m e o f Yosef, a n d i t is
all i n t h e T o r a h p o r t i o n o f Vayeishev a n d Mikeitz t h e weeks
w h e n Chanukah occurs.
(‫)ר׳ אברהם שמחה זצ״ל מבאראנוב‬

‫ ״ויהי מקץ שכתים ימים ופרעה חלם״‬- ‫״ויחלם יופי חלום״‬

"Yosef dreamt a dream" — "At the end of
two years Paroah w a s dreaming." (37:5, 41:1)

T h e Al Hanissim prayer states t h a t the m i r a c l e o f Chanukah

was t h a t "the m a n y were delivered i n t o t h e h a n d o f few" and
"the s t r o n g i n t o the h a n d o f the w e a k . " T h i s t h o u g h t is
emphasized i n t h e parshiot o f Vayeishev a n d Mikeitz. I n Parshat
Vayeishev w e read a b o u t Yosef's dreams, a n d i n the Parshat
Mikeitz w e read a b o u t Paroah's dreams. I n Paroah's dreams
the w e a k conquer t h e strong. Yosef d r e a m t t h a t t h e m a j o r i t y
can be subordinate t o the m i n o r i t y . T h u s , t h e common
d e n o m i n a t o r o f b o t h dreams is t h a t q u a n t i t y or s t r e n g t h is
n o t necessarily t h e decisive factor.
(‫)ברכת חיים‬
* * *

A l t e r n a t i v e l y , i n Parshat Vayeishev w e read a b o u t Yosef's

c o m i n g t o v i s i t his brothers w h e n they are p a s t u r i n g t h e
sheep. T h e T o r a h relates t h a t "They saw h i m f r o m afar... they
conspired t o w a r d h i m t o k i l l h i m . . . R e u v e i n said t o t h e m ' D o
n o t shed b l o o d ! T h r o w h i m i n t o the p i t i n the wilderness, b u t
lay n o h a n d u p o n h i m ! ' " (37:18, 2 2 ) . Here is an example o f
the few p r e v a i l i n g over t h e m a n y . Reuvein, t h e minority
150 VEDIBARTA BAM

o p i n i o n , s t o o d u p against his brothers t h e majority, a n d they

acquiesced.
I n Parshat Mikeitz after all the w i s e m e n w e r e unable t o
i n t e r p r e t Paroah's dream, he called o n the p o o r slave Yosef.
Regardless o f the fact t h a t Paroah declared h i m s e l f a g o d a n d
the people accepted h i m as such (See Shemot 7:15, Rashi),
four t i m e s , Yosef fearlessly declared i n t h e i r presence t h e
o m n i p o t e n c e o f H a s h e m : 1) " T h a t is b e y o n d me, H a s h e m
w i l l r e s p o n d t o Paroah's welfare" ( 4 1 : 1 6 ) . 2) " W h a t H a s h e m
is d o i n g H e t o l d t o Paroah" ( 4 1 : 2 6 ) . 3) " W h a t H a s h e m is
d o i n g H e has s h o w n t o Paroah" ( 4 1 : 2 8 ) . 4) " I t is because the
m a t t e r stands ready before H a s h e m and H a s h e m is hastening
t o d o i t " (41:32).
Yosef, the m i n o r i t y , s t o o d v a l i a n t l y i n front o f Paroah a n d
his people a n d prevailed. Paroah was so impressed by t h e
faith a n d c o n v i c t i o n o f t h i s i n d i v i d u a l Jew t h a t he h i m s e l f was
forced t o recognize H a s h e m as one a n d o n l y G-d, as the
T o r a h relates, " H e said t o his servants, 'can w e f i n d one such
as t h i s — a m a n i n w h o m is t h e s p i r i t o f Hashem?' T h e n he
said t o Yosef, 'Since Hashem h a d i n f o r m e d y o u all o f this,
there is n o one so d i s c e r n i n g a n d w i s e as y o u ' " (41:38, 3 9 ) .
Paroah proceeded t o a p p o i n t Y o s e f as viceroy, a n d all y i e l d e d
t o t h e single Yosef.
(‫ הרב יצחק מירסקי‬- ‫)הגיוני הלכה‬
* * *

I n the o l d e n days debates w o u l d take place between

priests a n d Rabbis. T h e priests w o u l d a t t e m p t t o prove t h e
correctness o f t h e i r faith a n d force t h e Jews t o convert. Once,
a priest asked a rabbi, "Since w e are t h e m a j o r i t y a n d y o u are
the m i n o r i t y , w h y d o n ' t y o u obey w h a t i t says i n y o u r T o r a h
' f o l l o w the m a j o r i t y ' (Shemot 23:2) a n d j o i n o u r r e l i g i o n ? "
T h e r a b b i w i s e l y responded, "The l a w o f f o l l o w i n g t h e
m a j o r i t y applies o n l y w h e n there is d o u b t . H o w e v e r , t h o u g h
w e are a m i n o r i t y , w e Jews have n o d o u b t s a b o u t o u r f a i t h
 CHANUKAH 151

a n d are convinced t h a t our G-d is t h e one a n d o n l y G-d a n d

Master o f the entire w o r l d . "
(‫)אוצר חיים‬

‫״ויהי מקץ שכתים ימים״‬

"And it came to pass at the end of
two full years." (41:1)

A c c o r d i n g t o halachah, t h e Menorah is placed o n the left

side o f t h e doorpost, opposite t h e mezuzah, w h i c h is o n the
r i g h t . I n t h e pasuk ‫ ו י ה י מ ק ץ ש נ ת י ם ״‬/ ‫ ׳‬the w o r d ‫ ״ ש נ ת י ם ״‬is an
a c r o n y m for ‫ י מ י ן מ ז ו ז ה‬, ‫ ( ש מ א ל נ ר ו ת ת ד ל י ק‬O n t h e left k i n d l e the
candles, o n t h e r i g h t place t h e mezuzah).
(‫)שלטי הגבורים‬

‫״וחמש את ארץ מצרים״‬

"And he shall prepare the land of Egypt." (41:34)

D u r i n g Yaakov's c o n f r o n t a t i o n w i t h t h e angel, i t says t h a t

the angel struck "kaf yereicho" — "the socket o f his h i p "
(Bereishit 32:26). T h e Midrash explains t h a t t h i s is a reference
t o his c h i l d r e n (the c h i l d r e n o f Yaakov are referred t o as
"yotzei yereicho" — "those t h a t came o u t o f his t h i g h " ( i b i d .
4 6 : 2 6 ) . T h e angels' c o m p l a i n t was t h a t Yaakov v o w e d " A l l
t h a t Y o u w i l l give me, I shall repeatedly t i t h e t o Y o u " ( i b i d .
28:22), a n d he never t i t h e d his c h i l d r e n . I n response, Yaakov
i m m e d i a t e l y designated Levi as a t i t h e o f his c h i l d r e n t o be
dedicated to the service o f H a s h e m . Since he said "aseir
a'asrenu" — w h i c h means t w o t i m e s ma'aseir — i.e. one fifth
— he t h e n also t i t h e d his son Yissachar t o H a s h e m as one t o
be dedicated entirely t o T o r a h study.
T h e vile desires o f t h e Syrian-Greeks t o defile t h e Beit
Hamikdash and to cause t h e forgetting o f Torah mostly
affected t h e t r i b e o f Levi, t h e Kohanim a n d Levites w h o d i d the
service i n t h e Beit Hamikdash, a n d t h e t r i b e o f Yissachar, w h o
were t o t a l l y i m m e r s e d i n T o r a h study. T h u s , t h e v i c t o r y was
m o s t l y felt by those w h o represented t h e one fifth (20%)
w h i c h Yaakov t i t h e d t o H a s h e m . T h e Levites n o w r e t u r n e d t o
152 VEDIBARTA BAM

t h e i r service i n t h e Beit Hamikdash a n d t h e t r i b e o f Yissachar

freely immersed themselves i n T o r a h study w i t h o u t any
interference.
T h e c o n n e c t i o n o f Chanukah a n d Parshat Mikeitz is t h a t the
importance o f d o u b l e t i t h i n g — g i v i n g one fifth — was
p o p u l a r i z e d by Yosef i n t h i s Parshah. W h e n he came before
Paroah, he t o l d h i m t h a t a famine was c o m i n g a n d advised
t h a t "vechimeish et Eretz Mitzraim" — "he shall prepare the
l a n d o f E g y p t " (41:34). A c c o r d i n g t o Targum Yonatan ben Uziel,
the w o r d "vechimeish" means t h a t 1/5 o f the produce was t o
be t a k e n f r o m t h e people for t h e k i n g ' s coffers d u r i n g t h e
seven years o f abundance
‫כ״ה‬:‫ בענין מעשר הבנים עי׳ תרגום יונתן בן עוזיאל בראשית ל״ב‬- ‫)בני יששכר‬
(‫ובענין החומש עי׳ פני דוד להוזיד״א פ׳ בהעלותך‬

‫״וחמש א ת אדץ מצדים״‬

"And he shall prepare the land of Egypt." (41:34)

A c c o r d i n g t o the Midrash, the Syrians-Greeks forbade the

Jews t o have a calendar based o n t h e l u n a r system so t h a t
they w o u l d be unable t o observe Rosh Chodesh. T h e y also
w a n t e d the Jews t o cease observing milah — c i r c u m c i s i o n —
a n d Shabbat. T h e w o r d "chimeish" — "prepare" — is an
a c r o n y m for these three edicts. T h e "chet" is for "Chodesh"
— month — the "mem" is for "milah" —
c i r c u m c i s i o n — a n d t h e "shin" is for Shabbat .
These three mitzvot are conduits for Hashem's presence t o
be a m o n g the Jewish people. C i r c u m c i s i o n makes the Jews a
receptacle t o a t t a i n G-dliness, as is seen f r o m A v r a h a m , the
first Jew to be circumcised. After Avraham circumcised
himself, H a s h e m appeared t o h i m w i t h the angels o f H i s
chariot.
O f Shabbat the T o r a h (Shemot 31:16) says, " T o make the
Shabbat ledorotam" (‫" — )לדרתם‬for the generations." T h e Zohar
says t h a t since the w o r d is w r i t t e n w i t h o u t a i t can thus be
 CHANUKAH 153

read as "lediratam" — "for their d w e l l i n g " — an i n d i c a t i o n t h a t

H a s h e m establishes a d w e l l i n g a m o n g the Jews o n Shabbat.
T h e Jewish calendar is based o n the m o o n . Each m o n t h
w h e n w e bless the n e w m o o n , i t is t a n t a m o u n t t o greeting
the D i v i n e presence. A s stated i n t h e prayer recited d u r i n g
the sanctifying o f the m o o n , " H a d Israel been p r i v i l e g e d o n l y
t o greet the countenance o f t h e i r Father i n Heaven once each
a n d every m o n t h , i t w o u l d have sufficed t h e m " (Sanhedrin
42a).
Cognizant of what these mitzvot accomplish, Yosef
w a n t e d t o m a k e sure t h a t even w h e n t h e Jews w o u l d be i n
exile, H a s h e m ' s presence s h o u l d be i n t h e i r m i d s t . Therefore,
as the first Jew t o go i n t o exile, he paved t h e w a y for t h e m by
p u t t i n g a special emphasis o n observing t h e three mitzvot
h i n t e d i n t h e w o r d "chimeish" .
(‫)ראש דוד להחיד״א ועי׳ בני יששכר חדש כסלו מאמר י׳׳ג‬

I t is i n t e r e s t i n g t o n o t e t h a t f r o m Yosef's descent t o Egypt

u n t i l the Jews left Egypt there was a t o t a l o f 232 years. (The
interval f r o m Yaakov's c o m i n g t o Egypt u n t i l t h e r e d e m p t i o n
was 2 1 0 years, a n d Yosef was separated f r o m Yaakov for 22
years.)
T h e n u m e r i c a l value o f the w o r d s "Yehi ohr" —
"Let there be l i g h t " (Bereishit 1:3) — is 2 3 2 . T h a n k s t o Yosef's
efforts for 232 years i n b e h a l f o f these three mitzvot t o assure
t h a t t h e D i v i n e presence was w i t h t h e Jewish people w h i l e
they are i n exile, t h e y m e r i t e d years later t h a t "Yehi ohr" —
"Let there be l i g h t " — t h e l i g h t o f Chanukah. (See p . 158 for a
c o n n e c t i o n between Yehi ohr a n d Chanukah.)
(‫)בני יששכר‬

‫״ ש ג ו שבדו לנו מ ע ט אבל״‬

"Go back buy us some food." (43:2)

A h i n t t o forty-four [candles] is i n Yaakov's c o m m a n d t o

his sons, "Shuvu shibru lanu me'at ochel" — "Go back, b u y us
some f o o d " (43:2).
154 VEDIBARTA BAM

T h e w o r d "lanu" has the n u m e r i c a l value o f eighty-

six. T h e w o r d "shibru" also means t o break. Thus,
Yaakov was t e l l i n g t h e m "shibru lanu" — "break t h e w o r d
'lanu' [ i n h a l f ] , a n d add t o t h e h a l f (forty-three) 'me'at ochel' —
the n u m e r i c a l value o f the letter 'alef (‫ )א‬w h i c h is 'me'at' —
least i n n u m e r i c a l value a m o n g the letters o f the w o r d 'ochel'
" — the t o t a l is forty-four.
(‫)פרדס יוסף בשם אוהל מועד ח״א‬

‫״וטכח טכח והכך‬

"Slay an animal and prepare it." (43:16)

A c c o r d i n g t o some o p i n i o n s (Orach Chaim 670:2), i t is

proper t o have a festive meal o n Chanukah. A h i n t for t h i s m a y
be f o u n d i n Yosef's t e l l i n g the overseer o f his household
"Utevo'ach tevach vehachein" (‫" — ) ו ט ב ח ט ב ח והכן‬Slay an a n i m a l
a n d prepare i t , for these m e n shall d i n e w i t h m e at n o o n "
(Bereishit 4 3 : 1 6 ) . T h e w o r d s ‫ ״ ו ט ב ח ט ב ח ״‬have t h e n u m e r i c a l
value o f 4 4 . D u r i n g t h e eight days o f Chanukah we kindle a
t o t a l o f 4 4 candles, i n c l u d i n g t h e shamashim.
(‫)בשמים ראש‬

M o r e o v e r i n the expression o f tevach vehachein —

a slaying a n d prepare — t h e letter o f t h e w o r d tevach
together w i t h t h e letters o f the w o r d vehachein , spell t h e
word Chanukah.
(‫)תנא דבי אליהו‬

‫״להתגדל עלינו״‬
"To bring a charge against us" (43:18)

T h e brothers expressed t h e fear t h a t t h e i r being b r o u g h t

t o Yosef's h o m e was "lehitgoleil aleinu" — "so t h a t a charge
can be fabricated against us" (43:18). A c c o r d i n g t o Rashi, the
w o r d "lehitgoleil" (‫ )להתגולל‬literally means t o roll [ u p o n us an
accusation]. T h e y used t h i s expression t o indicate t h a t there
w o u l d come a t i m e w h e n i t w o u l d be customary t o roll t h e
dreidel d u r i n g t h e w e e k o f Parshat Mikeitz.
(‫)ברכת חיים‬
 CHANUKAH 155

‫״‬,!‫״ותדב משאת גנימן ממשאת בלם חמש ידוו‬

" A n d Binyamin's portion w a s greater than
the portions of a l l of them fivefold." (43:34)

I n the Al Hanissim prayer, t h e w o r d "yad" — " h a n d " — is

m e n t i o n e d five t i m e s : "Masarta giborim beyad chalashim, verabim
beyad me'atim, utemei'im beyad tehorim, ureshaim beyad tzaddikim,
vezeidim beyad oskei Toratecha" — " Y o u delivered t h e m i g h t y
i n t o t h e h a n d o f the weak, t h e m a n y i n t o t h e h a n d o f t h e few,
the i m p u r e i n t o t h e h a n d o f t h e pure, the w i c k e d i n t o t h e
h a n d o f the righteous, a n d w a n t o n sinners i n t o t h e h a n d o f
those w h o occupy themselves w i t h Y o u r T o r a h . " A h i n t for
t h i s m a y be f o u n d i n the pasuk " B i n y a m i n ' s p o r t i o n was
chameish yadot — five hands (times) — as m u c h as theirs"
(43:34).
(‫)ר׳ נפתלי מראפשיץ זצ״ל‬
* * *

I t is possible t h a t the festive meal t o w h i c h Yosef i n v i t e d

his brothers was also i n h o n o r o f Chanukah. A t t h e meal,
w h e n Y o s e f a l l u d e d t o t h e five hands, he i n t e n d e d a message
for his brothers.
There is a difficulty i n the w o r d i n g o f this prayer.
G r a m m a t i c a l l y i t s h o u l d be p l u r a l a n d read "bidei" — " i n the
h a n d s " — a n d n o t the singular "beyad" — " i n the h a n d . "
Indeed, m o r e t h a n one h a n d f o u g h t i n defense o f t h e
Jewish people. H o w e v e r , the secret o f t h e i r success was the
u n i t y o f t h e Hasmoneans. W h e n m e m b e r s o f a m i n o r i t y are
u n i t e d , they can easily conquer any p o w e r t h a t seeks t o
destroy t h e m .
Yosef was suggesting t o his brothers t h a t disaster occurs
w h e n u n i t y is lacking. H o w e v e r , w h e n w e are u n i t e d , w e are
the m o s t p o w e r f u l force i n t h e w o r l d .

‫״נןמ״ו פסוקים״‬
"There are 146 pesukim i n Parshat Mikeitz."

Q U E S T I O N : W h y necessarily 146?
156 VEDIBARTA BAM

A N S W E R : T h e names o f H a s h e m are a n expression o f

H i s a t t r i b u t e s . T h e h o l y four letter N a m e t h e T e t r a g r a m a t o n
(‫ )י־ה־ו־ה‬connotes Rachamim — M e r c y . T h e N a m e E-l £‫ל‬-‫ )א‬con¬
notes Chesed — kindness, as K i n g D a v i d says (Psalms 52:3)
"Chesed E-l kol hayom" — "The kindness o f H a s h e m is a l l day
long."
A c c o r d i n g t o Kabbalists, the miracles o f Chanukah were a
result o f the manifestation o f the t w o h o l y Names the Tetra-
gramaton and E-l (representing His infinite Mercy and
Kindness). T h e miracle expressed i t s e l f i n the eight-day kin¬
d l i n g o f the seven candles o f the Menorah — a t o t a l o f 56
candles. T h i s is alluded t o i n the verse "E-l Y-H-V-H, vaya'er
lanu" — " G - d A-donai, H e i l l u m i n a t e d for us" (Psalms 118:27).
T h e w o r d "lanu" contains a nun-vav, w h i c h numerically
adds u p t o 56. T h u s , the verse is saying t h a t thanks t o H i s
attributes o f M e r c y and Kindness, as expressed i n the Names
E-l and Havaye, H e m i r a c u l o u s l y i l l u m i n a t e d Lanu — the ‫— נ״ו‬
56 lights. ("Lanu" can be read as "L'nun-vav," t o the 56).
T h e w o r d "Chanukah" together w i t h t h e t w o H o l y
Names add u p t o 146. A s a h i n t t h a t t h e miracles
o f Chanukah w e r e effectuated by H i s H o l y N a m e s , the Parshah
i n w h i c h Chanukah always occurs contains a t o t a l o f 146 pesu-
kim.
(‫)בני יששכר‬

‫״ותיבות אלפים כ״!־!״‬

"There are 2025 words i n Parshat Mikeitz."

T h r o u g h o u t t h e T o r a h , t h e n u m b e r o f pesukim i n the
parshah is w r i t t e n at the e n d o f every parshah.
A t the end o f Parshat Mikeitz, besides t h e n u m b e r o f
pesukim, w e are also t o l d t h a t t h e parshah contains 2,025
words.
W h y is i t necessary t o k n o w t h e a m o u n t o f words?
Parshat Mikeitz is usually read d u r i n g the week of
Chanukah. T h e 2,025 w o r d s i n t h e parshah can serve as a h i n t
for t h e Yom Tov o f Chanukah. D u r i n g Chanukah we light
 CHANUKAH 157

candles for eight n i g h t s . T h e mitzvah can be fulfilled w i t h o n l y

one candle each n i g h t for the entire h o u s e h o l d .
I n H e b r e w t h e w o r d for candle is "neir" w h i c h has t h e
n u m e r i c a l value o f 2 5 0 . E i g h t t i m e s 2 5 0 equals 2,000. T h e
event o f l i g h t i n g candles starts o n t h e 2 5 t h day i n the m o n t h
o f Kislev. T h u s , 2,025 alludes t o the 2 5 t h o f Kislev a n d eight
candles.
(‫)תורה תמימה‬

:‫״אדני שאל א ת עבדיו לאמד היש לבם א ב או אח‬

‫ונאמר אל א ת י יש לנו א ב זקן״‬
"My lord asked his servants, saying:
Have you a father, or a brother? A n d we said
to my lord: We have an old father." (44:19-20)

T h e eight days o f Chanukah usually extend i n t o t h e w e e k

o f Vayigash, a n d w e learn about t h e brothers confronting
Yosef, "Adoni sha'al et avadav leimor hayeish lachem av o ach?
Venomar el adoni: yeish lanu av zakein." " M y l o r d asked his
servants, saying: Have y o u a father, or a brother? A n d w e said
t o m y l o r d : W e have an o l d father."
T h i s dialogue gives a h i n t about Chanukah:
I n the Gemara (Shabbat 2 1 b ) , Beit Hillel is o f the o p i n i o n
t h a t o n t h e first n i g h t o f Chanukah one candle is l i t , and each
f o l l o w i n g n i g h t an a d d i t i o n a l candle. Beit Shammai is o f t h e
o p i n i o n t h a t o n t h e first n i g h t eight candles are l i t , decreasing
by one each succeeding n i g h t .
T h e brothers t o l d Yosef, " Y o u asked us, ‫' — ׳ ה י ש ל כ ם ׳‬are
y o u o f t h e o p i n i o n t h a t ' — ‫ ' — ׳אב׳‬w e go f r o m one (‫ )א‬t o t w o
(‫ )ב‬a n d so o n , or' — ‫ ' — ׳ א ח ׳‬o n t h e (‫ )א‬first n i g h t w e l i g h t eight
(‫ )ח‬candles.' W e r e p l i e d ‫' — ׳יש לנו׳‬our c u s t o m is' — ‫ ' — ׳אב׳‬t o
increase f r o m one t o t w o because' — — 'this is the
o p i n i o n o f t h e father o f t h e school w h o was k n o w n as' — ‫׳הלל‬
‫ ' — ה ז ק ן ׳‬H i l l e l t h e elder.' "
(‫)נרות שמונה‬
158 VEDIBARTA BAM

‫רמזים לחנוכה כוזורה‬

Hints for Chanukah in the Torah

‫ ת״‬...‫ ג‬,‫״א‬
"Alef Beit... Taf."

T h e entire alef-beit, c o m p r i s i n g t h e letters w i t h w h i c h the

T o r a h was w r i t t e n , is a h i n t t o Chanukah a n d some o f its
major laws.
T h e first eight letters (‫ )א׳ב׳ג׳ד׳ה׳ו׳ז׳ח׳‬add u p t o 36. D u r i n g
the eight days o f Chanukah w e k i n d l e a t o t a l o f 36 candles
( e x c l u d i n g t h e shamashim).
T h e letter ‫ ט ׳‬is a h i n t t h a t the Menorah s h o u l d be placed
less t h a n 10 tefachim (handbreadths) o f f t h e g r o u n d .
T h e letters ‫ י׳כ׳‬stand for "Yud kasher" ( 1 0 —(‫יכשר‬ tefachim
[ a n d m o r e is also] kasher.
H o w e v e r , t h e letters ‫ ל׳מ׳נ׳ס׳ע׳פ׳‬stand for "Lema'alah
mei'esrim, neir, sukkah, eiruv, pesulah" , ‫ ס ו כ ה‬,‫ נר‬, ‫)למעלה מ ע ש ר י ם‬
( ‫ פ ס ו ל ה‬,‫ — עירוב‬A b o v e 2 0 [amah-cubits] a neir-candle, sukkah,
a n d eiruv-crossbeam t o enclose t h e entrance t o a p u b l i c area
— are disqualified.
Finally, the letters ‫ צ ׳ ק ׳ ר ׳ ש ׳ ת‬teach t h a t "Tzorech kedushah
ra'u shamash tosif" ( ‫" — )צורך ק ד ו ש ה ר א ו י ש מ ש ת ו ס י ף‬because o f
the holiness o f the candles [ w h i c h m a y n o t be used for
personal needs], i t is proper t h a t a shamash be added."
(‫ מדבר קדמות‬- ‫)עטרת זקנים סי׳ תרע״א‬

‫״יהי אור״‬
"Let there be light." (Bereishit 1:3)

T h e Midrash (Bereishit Rabbah 2:4) says t h a t the phrase

" A n d darkness [ o n the face o f t h e abyss ( 1 : 2 ) ] " symbolizes
Greece, w h i c h darkened t h e eyes o f t h e J e w i s h people w i t h its
decrees, o r d e r i n g Israel " w r i t e o n t h e h o r n o f a n ox t h a t y o u
have n o p o r t i o n i n t h e G-d o f Israel," i.e. A n t i o c h u s requested
f r o m t h e Jews a p u b l i c disclaimer o f H a s h e m a n d T o r a h .
 CHANUKAH 159

I m m e d i a t e l y f o l l o w i n g t h i s t h e T o r a h says, " A n d G-d said

"Yehi ohr" — " L e t there be l i g h t " (1:3). T h e w o r d "ohr" —
" l i g h t " — is the t w e n t y fifth w o r d o f the T o r a h . Moreover,
the w o r d "yehi" (‫" — )יהי‬let there be" — n u m e r i c a l l y adds u p
to t w e n t y five. A l l t h i s alludes t h a t the darkness caused by
the Greeks w i l l be i l l u m i n a t e d w i t h t h e l i g h t ( o f the Menorah),
w h i c h w i l l be k i n d l e d by the Jews o n the 2 5 t h [ o f Kislev].
(‫ הגר׳׳א‬-‫)מהר׳׳ל‬

‫ א ת ג נ י ישראל‬,‫ תצוד‬,‫ ואתר‬.‫״וגל יתדות החצר נחשת‬

‫וינןחו אליך שמן זית זך ג ת י ת למאור להעלות נר תמיד״‬
" A l l the pegs of the courtyard of copper.
A n d you w i l l command the Children of Israel,
that they s h a l l take for you pure olive oil... to
kindle a lamp continually." (Shemot 26:19-20)

Q U E S T I O N : W h a t is t h e c o n n e c t i o n b e t w e e n t h e w o r d
"nechoshet" — "copper" — the final w o r d o f Parshat Terumah,
w i t h t h e c o m m a n d i n t h e b e g i n n i n g o f Parshat Tetzaveh t o
prepare p u r e olive o i l for i l l u m i n a t i o n ?
A n s w e r : K i n g Nevuchadnetzar o f Babylon h a d a very
f r i g h t e n i n g d r e a m w h i c h agitated h i m greatly. A f t e r w a r d s , he
forgot t h e details a n d t h u s d i d n o t k n o w t h e dream's
i n t e r p r e t a t i o n u n t i l D a n i e l t o l d h i m t h a t he h a d d r e a m t o f an
image w h o s e head was o f fine gold, w i t h its breast a n d arms
o f silver, its belly a n d t h i g h s o f copper, a n d its legs o f i r o n —
a n d t h e n all the parts c r u m b l e d together.
D a n i e l t h e n i n t e r p r e t e d a l l t h i s as a reference t o t h e four
M o n a r c h i e s w h o subjugated t h e J e w i s h people. T h e g o l d
represented Nevuchadnetzar a n d his k i n g d o m because o f
t h e i r t r e m e n d o u s power. T h e Persians a n d Medes w e r e the
silver. T h e copper k i n g d o m was t h e Greek e m p i r e o f
A l e x a n d e r t h e Great a n d his successors. (This includes
A n t i o c h u s w h o was M a c e d o n i a n a n d a descendant o f
A l e x a n d e r t h e Macedonian.) Finally, t h e R o m a n e m p i r e
d o m i n a t e d by E d o m a n d Ishmael (represented by C h r i s t i a n i t y
a n d Islam) are c o m p a r e d t o t h e i r o n . U l t i m a t e l y , they w i l l all
c r u m b l e u n d e r the k i n g d o m o f H a s h e m , w h i c h w i l l be r u l e d
by Mashiach (Daniel 2:31-45).
160 VEDIBARTA BAM

T h e last w o r d o f Parshat Terumah, "nechoshet" — "copper"

— w o u l d be a reference t o t h e Syrian-Greek e m p i r e . T h e
T o r a h follows t h i s u p w i t h t h e statement " N o w y o u shall
c o m m a n d t h e C h i l d r e n o f Israel t h a t t h e y shall take for y o u
pure olive o i l t o k i n d l e the l a m p c o n t i n u a l l y " (27:20). T h e
T o r a h is h i n t i n g t h a t i n t h e days o f the Greek empire
(nechoshet — copper) there w i l l be a special need for p u r e
olive o i l t o k i n d l e the Menorah.
(‫)בני יששכר‬

Incidentally, the word "nechoshet" is also an

a c r o n y m for "Neir Chanukah sham tadliku" ( ‫)נר ח נ ו כ ה ש ם ת ד ל י ק ו‬
— "Chanukah candle there y o u w i l l k i n d l e . "
T h e w o r d "nechoshet" is a n a c r o n y m for "neir
Chanukah semol tadlik" ( ‫ " — )נר ח נ ו כ ה ש מ א ל ת ד ל י ק‬K i n d l e the
Chanukah l i g h t o n the left."
"Nechoshet" is also a n a c r o n y m for "Neir Chanukah
shamas tadlik" — "For the candle o f
Chanukah l i g h t a shamash."
T h i s is f o l l o w e d w i t h " A n d y o u shall c o m m a n d the
C h i l d r e n o f Israel t h a t they take p u r e olive o i l " t o indicate
t h a t olive o i l is m o s t preferable for t h e k i n d l i n g o f t h e
Chanukah Menorah, w h i c h is placed o n t h e left side o f t h e
doorway, w i t h a Shamash above.
(‫ הגהות מרדכי החדש‬,‫ רוקח‬,‫)מטה משה‬

...‫ להערת נר תמיד‬...‫״צו א ת ג נ י ישראל וינןחו אליך שמן זית זך‬

‫על המנדה הטהרה יערך א ת הנרות״‬
"Command the Children of I s r a e l to take for y o u pure
olive oil... to kindle a lamp continually... on the pure
Menorah shall he arrange the lamps." (Vayikra 24:2, 4)

I n this parshah there is the f o l l o w i n g h i n t for Chanukah: I n

the preceding pesukim there is a l i s t i n g o f all the Jewish Yomim
Tovim — Festivals — celebrated t h r o u g h o u t the year. T h e
order i n w h i c h they are m e n t i o n e d is as follows: Shabbat,
Pesach, Shavuot, Rosh Hashanah, Yom Kippur a n d Sukkot.
I m m e d i a t e l y f o l l o w i n g this the T o r a h continues, "Hashem said
to Moshe: ' C o m m a n d the C h i l d r e n o f Israel t h a t they take t o
you pure olive o i l , pressed for l i g h t i n g , t o k i n d l e a c o n t i n u a l
 CHANUKAH 161

l a m p . ' " T h i s is a h i n t t o Chanukah, w h i c h follows Sukkot o n the

calendar, and i n w h i c h using olive o i l is the m o s t preferable
w a y t o fulfill the mitzvah (see Orach Chaim 673:1).
T h e T o r a h p o r t i o n begins w i t h the w o r d s "Tzav et B'nei
Yisrael" (‫ " — )צו א ת בני ישראל‬C o m m a n d the C h i l d r e n o f Israel"
— w h i c h have the numerical value o f 1,100, the same
numerical value (im hakolel — c o u n t i n g the entire statement as
one) as "bimei Matityahu ben Yochanan" (‫— )בימי מ ת ת י ה ו בן יוחנן‬
" i n the day o f M a t i t y a h u son o f Yochanan".
Thus, the T o r a h is a l l u d i n g t h a t i n the days o f M a t i t y a h u
son o f Yochanan there w i l l be a festival (Chanukah) f o l l o w i n g
Sukkot w h e n Jews w i l l use pure olive o i l t o k i n d l e the Menorah.
(‫ בני יששכר‬- ‫)רוקח‬

...‫ להערת נר תמיד‬...‫״צו א ת ג נ י ישראל וינןחו אליך שמן זית זך‬

‫על המנדה הטהרה יערך א ת הנרות״‬
"Command the Children of I s r a e l to take pure olive oil...
to kindle a lamp continually... on the pure Menorah s h a l l
he arrange the lamps." (Vayikra 24:2, 4)

Q U E S T I O N : W h y was M o s h e first t o l d t o take p u r e olive

o i l "leha'alot neir tamid" — " t o k i n d l e a c o n t i n u a l l a m p " — i n
singular, a n d t h e n i t continues " o n the p u r e Menorah ya'aroch
et haneirot — "shall he arrange t h e l a m p s " — i n plural?
A N S W E R : A c c o r d i n g t o some c o m m e n t a r i e s (see
A v u d r a h a m ) , t h e w o r d "Chanukah" is an a c r o n y m for "Chet
neirot vehalachah keBeit Hillel" ‫ " — )ח׳ נ ר ו ת ו ה ל כ ה כ ב י ת הללו‬K i n d l e
eight candles a n d t h e halachah is l i k e Beit Hillel," a l l u d i n g t h a t
o n the first n i g h t one begins by l i g h t i n g one candle a n d every
n i g h t one adds a candle u n t i l t h e e i g h t h n i g h t , w h e n eight
candles are l i t .
Since this parshah is a h i n t t o Chanukah, (see above) first i t
says "neir" — "candle" — i n singular because at the start —
the first n i g h t — o n l y a single candle is l i t . A n d henceforth,
o n each succeeding n i g h t , there are neirot, a p l u r a l n u m b e r o f
candles, f r o m t w o t o eight.
(‫)רוקח‬
162 VEDIBARTA B A M

‫״כי אחת עשרה זהב מלאה נןטרת״‬

"One gold ladle of ten (shekels)
filled w i t h incense..." (7:14)

D u r i n g the entire Yom Tov o f Chanukah, w e read each

morning about the offerings t h e Nesi'im brought to the
d e d i c a t i o n o f t h e A l t a r . A m o n g the donated i t e m s was
— "One g o l d e n ladle filled w i t h
incense." These w o r d s are acronyms w h i c h allude t o t h e basic
laws o f Chanukah.
‫ — כ ף = כ׳ פ ח ו ת‬T h e Menorah s h o u l d be l o w e r t h a n 20
cubits above the g r o u n d .
‫ ח ת ד ל י ק‬- ‫ — א ח ת = א‬K i n d l e , s t a r t i n g w i t h one a n d increase
t o eight.
— I t m a y be l i t u n t i l the
passersby have vanished f r o m t h e m a r k e t .
‫ — ז ה ב = ז מ נ ה ב י ן ה ש מ ש ו ת‬L i g h t i n g t i m e starts at t w i l i g h t .
— I t s h o u l d be placed near
the entrance door.
‫ — ק ט ר ת = ק ר ו ב ט פ ח ר ו ח ב ת ד ל י ק‬W i t h i n a h a n d b r e a d t h o f the
w i d t h o f the door, k i n d l e .
(‫)פנינים יקרים‬
 CHANUKAH 163

‫לןריאוז הוזורה לימי חנוכה‬

Torah Reading for Chanukah

‫״נשיא אחד ליום נשיא אחד ליום יקריבו א ת קדגנם״‬

"One leader each day, one leader each day shall
they bring their offering." (Bamidbar 7:11)

Q U E S T I O N : There is a Midrashpli'ah (wondrous Midrash),

w h i c h says t h a t " f r o m here i t is derived t h a t t h e offerings o f
the nesi'im were also b r o u g h t o n Shabbat." W h a t i n t h i s pasuk
indicates that?
A N S W E R : T h e d e d i c a t i o n o f the A l t a r started o n the first
day o f the m o n t h o f Nissan, w h i c h t h a t year happened t o be a
Sunday (see Shabbat 8 7 b ) . I n all, there were a t o t a l o f twelve
nesi'im bringing offerings. Should they not have been
p e r m i t t e d t o b r i n g t h e i r offerings o n Shabbat, t h e n the t w e l v e
offerings w o u l d have extended over t w o weeks, a n d o n every
weekday o f t h e first w e e k there w o u l d be a different nasi
offering for a t o t a l o f six, a n d the same for every weekday o f
the f o l l o w i n g week. T h u s , over the t w o - w e e k p e r i o d , t w o
nesi'im w o u l d b r i n g offerings o n t h e t w o Sundays, t w o o n t h e
t w o M o n d a y s etc.
However, with offerings occurring on Shabbat, the
dedication w o u l d be c o m p l e t e d i n t w e l v e days. T h u s , i n the
first w e e k seven nesi'im w o u l d b r i n g t h e i r offerings w i t h t h e
r e m a i n i n g five offering o n t h e first five days o f t h e second
week, a n d Friday a n d Shabbat w o u l d be t h e o n l y days t o fall
once d u r i n g t h i s p e r i o d a n d t h u s o n l y one nasi w o u l d b r i n g an
offering o n these days.
Carefully analyzing our pasuk, the Midrash finds a difficulty
i n the fact that the w o r d s "nasi echad layom" — "one nasi per
day" — are repeated. Therefore, the Midrash concludes t h a t i t is
n o t a redundancy, b u t i n t e n t i o n a l l y phrased t o teach us t h a t o n
two o f the days (Friday and Shabbat) only one nasi offered,
w h i l e t w o nesi'im offered o n all the other days w h i c h all fell
164 VEDIBARTA BAM

t w i c e d u r i n g the 12-day period. Hence, w e can conclude that

the offerings were also b r o u g h t o n Shabbat, since one Shabbat
occurred d u r i n g the twelve-day period.
(‫)פנינים יקרים‬

‫״״‬.‫ביוב השלישי‬...‫י‬:‫גיום הש‬-‫״ויהי המקריב גיוס הראשון א ת קרגנו״‬

"The one w h o brought his offering on the first
day...on the second day...on the t h i r d day "
(7:12, 18, 24)

Q U E S T I O N : Every day f r o m Rosh Chodesh t h r o u g h the

t w e l f t h o f Nissan, the section is read describing the offering
b r o u g h t by t h e nasi o n t h a t day (see Ba'eir Heitav, Orach Chaim
629:6), f o l l o w e d by a m y s t i c a l prayer, "Yehi Ratzon" — "May
i t be Y o u r w i l l . . . . " I n i t w e say, " I f I , Y o u r servant, a m o f the
t r i b e o f (name o f the t r i b e o f t h a t day) the T o r a h section o f
w h o s e nasi I have recited today, t h e n m a y all t h e ' h o l y sparks'
a n d all the ' h o l y l i g h t s ' w h i c h are contained i n t h i s t r i b e shine
upon me."
H o w is i t possible t h a t t h i s "Yehi Ratzon" is said every day,
even by a Kohen or a Levi or one w h o can trace his genealogy
t o a particular tribe?
A N S W E R : T h e uniqueness o f a Jewish person is reflected
i n his neshamah — soul — w h i c h is t r u l y a part o f H a s h e m
above (see Tanya ch. 2 ) . H a s h e m sent d o w n 600,000 souls t o
t h i s w o r l d ( i b i d . ch. 3 7 ) , a n d each one has a m i s s i o n t o
accomplish. U n t i l t h e soul c o m p l e t e l y accomplishes its task,
sparks o f t h e soul are reincarnated i n n e w l y b o r n people.
Moreover, i n a d d i t i o n t o gilgul — t r a n s m i g r a t i o n — i n
w h i c h t h e soul is attached t o a b o d y a n d d o m i n a t e d by i t ,
there is also ibur neshamot — i m p r e g n a t i o n o f souls — i n
w h i c h a spark o f the soul o f a tzaddik is " i m p r e g n a t e d " i n
another soul a n d serves as an a d d i t i o n a l s p i r i t u a l charge for
the soul o f t h e recipient (see Tanya ch. 14).
Consequently, a l t h o u g h the soul o r i g i n a t e d i n a person
w h o was a m e m b e r o f a particular t r i b e , i t is possible t h a t
n o w t h i s soul is i n a person o f a n o t h e r t r i b e , or has the soul
 CHANUKAH 165

o f another person " i m p r e g n a t e d " i n i t . Hence, t h i s prayer,

w h i c h is o n b e h a l f o f t h e soul o f t h e Jew, can be said by every
i n d i v i d u a l , even a Kohen or Levi, or one w h o k n o w s his t r i b a l
affiliation.
(21 ‫)לקוטי שיחות חל״ב ע׳‬

‫״‬...‫ ונןרגנו‬. . . ‫״ויה־ המיןדיפ גיוס הראשון א ת קרגנו נחשון ג ן ע מ י נ ד ג‬

"The one who brought his offering on the first
day w a s Nachshon son of Aminadav...
and his offering...." (7:12-13)

Q U E S T I O N : W h y is i t w r i t t e n "vekarbano" — "and his

offering" — regarding N a c h s h o n b e n A m i n a d a v ?
A N S W E R : A c c o r d i n g t o the Midrash (see Rashi 7:19), i t
was N e t a n e i l b e n Tzuar t h e Nasi o f Yissachar w h o suggested
t h a t a l l t h e nesi'im b r i n g offerings. A n y o n e w h o encourages
others to do good deeds receives a reward for the
encouragement and also shares t h e m e r i t o f the deeds
themselves.
Therefore, a l t h o u g h N a c h s h o n b e n A m i n a d a v b r o u g h t his
offering first, i t is w r i t t e n "and his offering" t o indicate t h a t
the m e r i t was n o t e n t i r e l y his, b u t shared w i t h N e t a n e l .
(‫)שער בת רבים‬
* * *

A l t e r n a t i v e l y , t o be t h e first t o b r i n g a n offering was a

great h o n o r w h i c h m i g h t have made h i m conceited. The
T o r a h w r o t e the extra ‫" — ״ ו ״‬and his offering" — t o indicate
t h a t b e i n g first h a d n o i l l effect o n h i m ; o n the contrary, he
considered h i m s e l f as someone w h o f o l l o w e d others.
(‫)דעת זקנים מבעלי התוספות‬

‫הנןריג א ת נןרגנו״‬-‫״גיוס השני הקריג נתנאל ג ן צוער״‬

" O n the second day Nethaneil son of T z u a r
offered ... he brought his offering." (7:18-19)

Q U E S T I O N : W h y are the w o r d s "hikriv et karbano" — "he

b r o u g h t his offering" — said o n l y for N e t a n e i l b e n Tzuar?
166 VEDIBARTA BAM

A N S W E R : I t was N e t a n e i l b e n T z u a r w h o suggested t h a t
all the nesi'im b r i n g offerings. Since he was the one w h o
proposed i t , he shared i n t h e m e r i t o f t h e offerings b r o u g h t
each day. H o w e v e r , o n t h e second day, w h e n N e t a n e i l ben
Tzuar b r o u g h t his o w n offering, t h e T o r a h stresses t h a t "he
b r o u g h t his offering" — he received full credit for t h e offering
a n d t h e idea.
(‫)כתב סופר‬

‫״״‬..‫״גיוס השגיעי נשיא לגני אפריב‬

" O n the seventh day, the leader
of the children of E p h r a i m . . . " (7:48)

Q U E S T I O N : W h y d i d t h e leader o f t h e t r i b e o f E p h r a i m
b r i n g his offering o n the seventh day — Shabbat?
A N S W E R : W h e n Yosef came t o Egypt he was s o l d as a
slave i n t o t h e house o f Potifar. T h e T o r a h relates t h a t one day
he came h o m e t o do his w o r k , a n d Potifar's w i f e u r g e d h i m t o
c o m m i t a transgression. Yosef became very frightened a n d
r a n away. A c c o r d i n g t o t h e Midrash (Yalkut Shimoni 146), i t
was Shabbat and he came h o m e t o do "his w o r k , " w h i c h was
t o study a n d review the T o r a h his father t a u g h t h i m .
A c c o r d i n g t o the Gemara (Sanhedrin 43b) w h e n one resists
a n d overpowers evil, i t is equivalent t o offering a sacrifice.
Since Yosef "offered" a sacrifice on Shabbat, Hashem
r e w a r d e d h i m t h a t his descendent — t h e head o f his son's
t r i b e — w o u l d b r i n g sacrifices for t h e d e d i c a t i o n o f the A l t a r
o n Shabbat.
(‫)הדרש והעיון‬
* * *

A l t e r n a t i v e l y , according t o Midrash Rabbah (14:2), Yosef

observed the Shabbat [ i n E g y p t ] before i t was g i v e n as a
mitzvah for the J e w i s h people t o observe. T h i s is i n f e r r e d f r o m
the pasuk, "Have t h e meat slaughtered vehachein — and
prepare i t " (Bereishit 4 3 : 1 6 ) . T h e w o r d "hachein" is p r i m a r i l y
used t o express p r e p a r a t i o n for Shabbat, as m a y be i n f e r r e d
 CHANUKAH 167

f r o m the pasuk, " I t shall be o n t h a t t h e s i x t h day, veheichinu —

w h e n they prepare" (Shemot 16:5). H a s h e m , therefore, said t o
h i m , "Yosef, y o u observed the Shabbat before the T o r a h was
given; I p r o m i s e I shall repay y o u r grandson by a l l o w i n g h i m
t o present his offering o n Shabbat. A l t h o u g h a n i n d i v i d u a l is
o t h e r w i s e f o r b i d d e n t o do so, I will accept his offering
favorably."
Is i t n o t p u z z l i n g t h a t the r e w a r d for Yosef's Shabbat
observance w o u l d be his son's desecration o f t h e Shabbat?
Hashem gave us the Shabbat and commanded us to
sanctify i t . T h i s is accomplished b y refraining f r o m all t h e
f o r b i d d e n labors, i n c l u d i n g b r i n g i n g an offering. O n the other
hand, there are sacrifices w h i c h w e are c o m m a n d e d t o offer
specifically o n Shabbat. O b v i o u s l y , an offering prescribed by
H a s h e m is n o Shabbat desecration, b u t a means t o enhance
the holiness o f Shabbat.
Yosef's r e w a r d was that, i n s p i t e o f the usually f o r b i d d e n
status o f i n d i v i d u a l sacrifices offered o n Shabbat, by D i v i n e
p r o v i s i o n , his grandson's offering o n Shabbat w o u l d n o t be
treated as a usual i n d i v i d u a l sacrifice, b u t as a r e q u i r e d
Shabbat sacrifice t h r o u g h w h i c h the holiness o f t h a t Shabbat
w o u l d be elevated a n d enhanced.
(‫)לקוטי שיחות חכ״ג‬

‫״‬.‫״‬.‫ נשיא לגני דן‬...‫״גיוס העשירי‬

"On the tenth day, the leader of
the children of D a n . . . . " (7:66)

Q U E S T I O N : W h y was the t e n t h day o f Nissan set aside

for the t r i b e o f Dan?
ANSWER: When Yaakov blessed his children, he
associated t h e p o w e r o f earthly j u d g m e n t w i t h the t r i b e o f
D a n saying, " D a n shall j u d g e his people as one o f t h e tribes
o f Israel" (Bereishit 4 9 : 1 6 ) .
T h e t e n t h o f Nissan always occurs o n the same day o f t h e
w e e k as t h e first day o f Rosh Hashanah, w h e n H a s h e m judges
168 VEDIBARTA BAM

H i s people. Therefore t h e prince o f t h e t r i b e associated w i t h

earthly j u d g m e n t brings his offering o n a day w h i c h is
associated w i t h D i v i n e j u d g m e n t .
(‫)אוצר חיים‬

‫״זאת חנבת המזבח גיוס המשי! אתו מ א ת נשיאי ישראל‬

‫קערת בסף שתים עשרה מזרקי בסף שנים עשר בפות זהב שתים עשרה‬
‫בבות זהב שתים עשרה מלאת קטרת״‬
" T h i s w a s the dedication of the A l t a r on the
day it w a s anointed from the princes of Israel:
twelve silver bowls, twelve silver basins.
T w e l v e gold ladles, filled w i t h incense."
(7:84, 86)

Q U E S T I O N : Each nasi b r o u g h t a g o l d ladle filled w i t h

incense a n d a silver b o w l a n d basin, b o t h filled w i t h fine flour
m i x e d w i t h o i l (7:13). W h y does the verse g i v i n g t h e tallies o f
b o w l s , basins, a n d ladles state t h a t t h e ladles w e r e filled w i t h
incense w h i l e i t o m i t s t h a t the b o w l s a n d basins w e r e filled
w i t h flour a n d oil?
A N S W E R : A c c o r d i n g t o t h e Midrash Rabbah (12:21), all
the nesi'im came t o the Mishkan w i t h t h e i r offerings o n Rosh
Chodesh Nissan, the first day o f t h e dedication. A f t e r w a r d s ,
they w e r e t o l d t h a t "nasi echad layom" — only one nasi per day
s h o u l d present his offering.
When a meal-offering or incense is p u t into a holy
u t e n s i l , i t m u s t be offered o n t h a t day. I f i t is left i n t h e
u t e n s i l overnight, i t becomes disqualified for further use (see
Me'ilah 9a, Shavuot 11a, Tosafot). I f so, h o w was i t possible for
the nesi'im t o b r i n g t h e incense a n d flour m i x e d w i t h o i l o n
Rosh Chodesh a n d yet offer i t o n a subsequent day?
W e can answer this q u e s t i o n by c i t i n g t w o rules: 1) T h e
different spices o f the incense needed t o be g r o u n d a n d t h e n
mixed together within the Sanctuary (Rambam, K'lei
Hamikdash 2:6).
2) O n l y i f t h e flour is together w i t h the o i l i n the same
u t e n s i l m u s t i t be offered i m m e d i a t e l y a n d n o t left overnight.
 CHANUKAH 169

Hence, o n Rosh Chodesh each nasi b r o u g h t a g o l d ladle

filled w i t h u n g r o u n d a n d u n m i x e d incense. Consequently,
a l t h o u g h i t was i n t h e ladle, i t d i d n o t become d i s q u a l i f i e d by
staying o v e r n i g h t . H o w e v e r , t h e flour and o i l were not
b r o u g h t together i n t h e b o w l because t h e y w o u l d become
disqualified i f n o t offered o n t h e same day. Therefore, they
were b r o u g h t separately a n d o n l y o n t h e day w h i c h was
designated for t h e nasi t o b r i n g his offering d i d he b r i n g the
flour m i x e d w i t h o i l for a meal-offering i n the silver b o w l s
a n d basins.
T h e tally i n the T o r a h is for a l l the offerings w h i c h w e r e
b r o u g h t o n Rosh Chodesh " o n t h e day i t was a n o i n t e d . " O n
t h a t day they all b r o u g h t ladles c o n t a i n i n g unground incense,
a n d silver b o w l s a n d basins w h i c h w e r e not filled at t h a t t i m e
w i t h fine flour m i x e d w i t h o i l .
(‫ ועי׳ כלי חמדה‬,‫)פרדס יוסף החדש‬

...‫״זאת חנבת המזבח גיוס המשח אתו‬

‫זאת חנבת המזבח אחדי המשח אתו״‬
" T h i s w a s the dedication of the Altar, on the
day it w a s anointed...This w a s the dedication of
the A l t a r after it w a s anointed." (7:84, 88)

Q U E S T I O N : W h y does i t say "on the day i t was a n o i n t e d "

i n t h e first pasuk, a n d four pesukim later i t says "after i t was
anointed"?
A N S W E R : I t is c o m m o n for people t o cherish s o m e t h i n g
new. A s t i m e passes, however, t h e n o v e l t y often proves
short-lived. For example, a boy p r e p a r i n g for his Bar Mitzvah
often begins p u t t i n g o n his tefillin w i t h e x c i t e m e n t a n d lofty
i n t e n t i o n s . A s he grows older, u n f o r t u n a t e l y , i t becomes a
daily r o u t i n e , a n d even w h i l e w e a r i n g his tefillin he gives
them little attention.
O n the day t h e A l t a r was anointed, everybody was i n h i g h
spirits. T h e T o r a h is t e l l i n g us t h a t n o t o n l y were t h e y i n
great spirits " o n the day the A l t a r was a n o i n t e d , " b u t t h a t
170 VEDIBARTA BAM

even "after i t was a n o i n t e d , " i t d i d n o t lose its newness, b u t

was cherished w i t h t h e same love a n d awe as o n the first day.
(‫)חידושי הרי״ם‬

‫״בהעלתך א ת הנדת״‬
"When you kindle the lamps...." (8:2)

Q U E S T I O N : Rashi explains t h a t the w o r d "beha'alotecha"

(literally " w h e n y o u step u p " ) is used because there was a
ma'aleh — step — i n f r o n t o f the Menorah o n w h i c h t h e Kohen
stood as he prepared t h e w i c k s a n d o i l o f the Menorah.
The height of the Menorah was only three amot,
a p p r o x i m a t e l y five feet; w h y d i d A h a r o n need t o stand o n a
step i n order t o reach t h e t o p o f the Menorah?
A N S W E R : A h a r o n , as Kohen Gadol, w o r e t h e tzitz —
forehead-plate — a n d according t o halachah i t was f o r b i d d e n
for t h e Kohen Gadol t o raise his hands above i t (Rambam,
Nesi'at Kapayim 14:9). I t was therefore necessary t o have steps
i n f r o n t o f t h e Menorah so t h a t w h e n t h e Kohen Gadol w o u l d
k i n d l e the l i g h t s he w o u l d be able t o do so w i t h o u t l i f t i n g his
hands above the p e r m i t t e d height.
(‫)תפארת יהונתן‬

‫״בהעלתך א ת הנדת״‬
"When you kindle the lamps...." (8:2)

Q U E S T I O N : Rashi w r i t e s t h a t the w o r d , "beha'alotecha"

teaches us t h a t there w e r e steps i n f r o n t o f t h e Menorah u p o n
w h i c h t h e Kohen w o u l d stand a n d prepare t h e candles. W h y
does Rashi i n Chumash Shemot (27:20) e x p l a i n t h a t t h e w o r d
"leha'a lot [neir tamid]" — " t o k i n d l e [a l i g h t c o n t i n u o u s l y ] " —
means, t o k i n d l e u n t i l t h e flame rises u p by i t s e l f a n d does
n o t say t h a t "leha'alot" teaches us t h a t there was a step?
A N S W E R : I n Chumash Shemot, H a s h e m instructs M o s h e
t h a t t h e Jews s h o u l d b r i n g him o i l i n order t o k i n d l e the
Menorah. W h e n the Mishkan was erected, for the first seven
 CHANUKAH 171

days M o s h e served as t h e Kohen Gadol a n d p e r f o r m e d t h e

service i n t h e Mishkan. T h e Gemara (Berachot 54b) says t h a t
M o s h e was t e n amot t a l l ( a p p r o x i m a t e l y 16 feet). T h u s , w h e n
he k i n d l e d t h e Menorah he d i d n o t need any step t o stand o n ,
for he was m u c h taller t h a n the Menorah. Therefore, Rashi
explains t h a t t h e w o r d "leha'alot" teaches us a r u l e a b o u t h o w
t o k i n d l e t h e Menorah itself.
H o w e v e r , Parshat Beha'alotecha discusses the k i n d l i n g o f
the Menorah by A h a r o n a n d his descendants t h r o u g h o u t t h e
generations. Since m a n y Kohanim were n o t very tall a n d i t is
f o r b i d d e n for a Kohen Gadol t o raise his hands above the tzitz
— forehead plate — Rashi w r i t e s t h a t the Kohen w o u l d stand
o n a step w h i l e k i n d l i n g t h e Menorah.
(‫)פון אונזעראלטען אוצר‬

‫״בהעלתך א ת ה נ ד ת אל מול בני המנודה יאידו ש ב ע ת הנדות״‬

"When you w i l l kindle the lamps,
towards the face of the Menorah
s h a l l the seven lamps cast light." (8:2)

Q U E S T I O N : W h y is the w o r d "Haneirot" (‫" — )הנו־ת‬the

l a m p s " — first w r i t t e n w i t h o u t a and t h e n w i t h a ?
A N S W E R : T h e Midrash (Bamidbar Rabbah 15:5) says t h a t
t h e j u x t a p o s i t i o n o f the parshah dealing w i t h the Menorah
k i n d l i n g a n d t h e dedication-offerings o f t h e princes indicates
t h a t A a r o n became disheartened w h e n n e i t h e r he n o r his
tribe participated w i t h the princes o f the tribes in the
dedication. Therefore, H a s h e m said t o M o s h e : "Go and tell
A a r o n : Fear n o t ! Y o u are designated for s o m e t h i n g o f greater
i m p o r t a n c e t h a n t h i s . T h e offerings are b r o u g h t o n l y as l o n g
as t h e Sanctuary is i n existence, b u t t h e lamps w i l l give light in
front of the candelabrum forever."
N o w i t is a n obvious fact t h a t w h e n t h e Sanctuary is n o t
i n existence a n d t h e offerings are n o t b r o u g h t because o f its
d e s t r u c t i o n , t h e l i g h t i n g o f t h e lamps o f t h e Menorah i n t h e
Sanctuary also ceases, so w h a t does t h e Midrash mean i n
172 VEDIBARTA BAM

saying t h a t G-d p r o m i s e d A a r o n t h a t the l i g h t i n g o f t h e lamps

w o u l d never stop?
T h e R a m b a n explains t h a t the Sages o f t h e Midrash are
teaching t h a t t h i s T o r a h p o r t i o n is a l l u d i n g t o t h e l i g h t s o f
the D e d i c a t i o n o f t h e Hasmoneans, w h i c h applies o n the
festival o f Chanukah even after the destruction of the
Sanctuary, i n o u r exile.
A p o p u l a r q u e s t i o n regarding Chanukah is raised by the
Beit Yosef (Tur Orach Chaim 6 7 0 ) : Since t h e flask o f o i l was
sufficient t o last for one day, so t h a t the actual miracle was
o n l y for seven days, w h y do w e celebrate eight days? A m o n g
the m a n y answers t o t h i s q u e s t i o n are t h e f o l l o w i n g t w o :
1) Concerned that they w o u l d n o t have o i l for the
subsequent days, they d i v i d e d t h e flask i n t o eight p o r t i o n s .
Every day they w o u l d o n l y fill the Menorah w i t h 1/8 o f the
usual a m o u n t o f o i l a n d m i r a c u l o u s l y the Menorah r e m a i n e d
b u r n i n g t h e entire n i g h t .
(‫)בית יוסף סי׳ עונ״ר‬

2) T h e y t h i n n e d d o w n the w i c k s t o 1/8 o f t h e i r n o r m a l
thickness. T h u s , o n l y 1/8 o f t h e n o r m a l a m o u n t o f o i l w o u l d
be needed for the entire n i g h t . T h o u g h t h e l i g h t o f t h e
Menorah w o u l d n o w be very d i m , t h e y t h o u g h t i t w o u l d be
better t o have a d i m l i g h t for eight days t h a n t o have t h e
regular l i g h t for one day a n d miss k i n d l i n g t h e Menorah t h e
other seven days. M i r a c u l o u s l y , t h e very t h i n w i c k s p r o d u c e d
the same b e a u t i f u l flame as t h e usual ones d i d .
(‫)פנים יפות‬

Perhaps o u r pasuk is h i n t i n g t o these t w o explanations:

" [ A t i m e w i l l come] w h e n y o u w i l l k i n d l e the neirot [ w i t h o u t
a ] — a n d t h e y w i l l be l a c k i n g i n fullness, either
because y o u w i l l n o t have a sufficient a m o u n t o f o i l or due t o
the thinness o f t h e w i c k s ; nevertheless, I will perform a
miracle a n d Ya'iru shivat haneirot [ w i t h a ‫ ו׳‬- ‫ — ] ה נ ר ו ת‬the seven
lamps w i l l cast a full l i g h t — t h e y w i l l b u r n the entire n i g h t
 CHANUKAH 173

regardless o f t h e reduced a m o u n t o f o i l or t h e l i g h t w i l l be
c o m p l e t e l y b r i g h t regardless o f the t h i n n e d d o w n w i c k s . "
(‫)נרות שמונה‬

‫״אל מול בני המנודה יאידו ש ב ע ת הנדות״‬

" T o w a r d the face of the Menorah
shall the seven lamps cast light." (8:2)

Q U E S T I O N : There is a " w o n d r o u s Midrash" t h a t states i n

c o n n e c t i o n t o t h i s pasuk "Peitach devarecha ya'ir" — "Your
o p e n i n g w o r d s i l l u m i n a t e " (Psalms 119:130).
W h a t is the m e a n i n g o f t h i s Midrash?
A N S W E R : T h e Menorah h a d seven branches, n i n e flowers,
eleven knobs, a n d t w e n t y - t w o cups, and according t o the
Gemara (Menachot 28b) it was eighteen tefachim
(handbreadths) tall.
T h e Midrash by q u o t i n g the pasuk "your opening words
i l l u m i n a t e " is a l l u d i n g t h a t the " o p e n i n g w o r d s , " i.e. the first
pasuk o f each o f t h e five chumashim, have a c o n n e c t i o n t o a
part o f the Menorah.
The first pasuk of Bereishit contains seven words,
c o r r e s p o n d i n g t o t h e seven branches o f the Menorah. T h e first
pasuk o f Shemot contains eleven w o r d s , w h i c h correspond t o
t h e eleven k n o b s o f t h e Menorah. T h e first pasuk o f Vayikra has
n i n e w o r d s , c o r r e s p o n d i n g t o t h e n i n e flowers. T h e first pasuk
o f Bamidbar has seventeen w o r d s , a n d c o u n t i n g t h e entire
pasuk as one ( k n o w n i n gematria as "im hakolel"), corresponds
t o t h e h e i g h t o f t h e Menorah. T h e first pasuk o f Devarim has
t w e n t y - t w o w o r d s for t h e t w e n t y - t w o cups o f t h e Menorah.
(‫)אדרת אליהו והגהות הגר״י בכרך פסחים ו׳ ע׳׳ב‬

A l t e r n a t i v e l y , t h o u g h t h e Gemara (Menachot 28b) says t h a t

the Menorah was eighteen tefachim t a l l , i t was actually o n l y
s o m e w h a t over seventeen. T h u s t h e first pasuk o f Bamidbar
has one w o r d for each full tefach o f t h e Menorah's height.
(‫ ילקוט ראובני תרומה בשם כוונת אחיי‬,‫)תורת העולה להרמ״א ח״א פט״ז‬
174 VEDIBARTA BAM

‫״‬,‫׳ א מ משד‬,‫ ד‬,‫״ויעש בן אהרן אל מול בני המנודה העלה גרמיה באשד צוד‬
"Aaron did so; t o w a r d the face of the Menorah
he kindled its lamps, as H a s h e m had
commanded Moshe." (8:3)

Q U E S T I O N : T h e w o r d "kein" — "so" — is superfluous?

ANSWER: Why, on the first day o f creation when
H a s h e m made l i g h t , does t h e T o r a h o m i t the phrase "vayehi
chein" — "and i t was so" — as i t says i n regard t o m a n y o f the
other items o f the six days o f creation?
T h e Gemara (Chagigah 12a) says t h a t o r i g i n a l l y H a s h e m
gave t h e w o r l d an e x t r e m e l y p o w e r f u l l i g h t . A f t e r w a r d s , H e
saw t h a t i t was n o t f i t t i n g t h a t t h e w i c k e d use i t , so H e set i t
aside for t h e r i g h t e o u s t o be used by t h e m i n t h e future.
Therefore, since t h e l i g h t t h a t c o n t i n u e d t o serve the w o r l d
was n o t the original one created, the w o r d s "vayehi chein" —
"and i t was so" — are o m i t t e d .
W h e n A h a r o n w o u l d l i g h t t h e Menorah, i t was n o t an
o r d i n a r y physical k i n d l i n g for i l l u m i n a t i o n purposes. Rather,
he w o u l d b r i n g i n t o t h e Sanctuary a reflection o f t h e ohr
haganuz — l i g h t w h i c h was h i d d e n — for the righteous. W i t h
the extra w o r d "kein" the T o r a h is a l l u d i n g t o A h a r o n ' s
accomplishment when he kindled the Menorah: that the
o r i g i n a l l i g h t o f c r e a t i o n ( w h i c h was a l l u d e d t o at creation b y
the o m i t t e d w o r d "kein") s h o u l d be i n t h i s w o r l d .
(‫)חנוכת התורה‬

‫ ה׳ א ה משה״‬,‫״ויעש בן אהרן אל מול בגי המגורה העלה גרמיה באשר צוד‬

"And A h a r o n did so; t o w a r d the face of the
Menorah he kindled its lamps, as G - d had
commanded Moshe." (8:3)

Q U E S T I O N : Rashi explains t h a t the T o r a h emphasizes

t h a t " A h a r o n d i d so" t o declare A h a r o n ' s praise — "shelo
shinah" — t h a t he d i d n o t act differently.
W o u l d anyone suspect t h a t A h a r o n w o u l d deviate f r o m
H a s h e m ' s command?
 CHANUKAH 175

A N S W E R : A h a r o n , as Kohen Gadol, k i n d l e d the Menorah

the entire 4 0 years t h a t t h e Mishkan was i n the wilderness. A
person n a t u r a l l y does s o m e t h i n g t h e first t i m e w i t h m o r e
d e d i c a t i o n a n d e x c i t e m e n t t h a n after he has done i t for
several years. I n his praise, t h e T o r a h says t h a t A h a r o n d i d
n o t change: Even after k i n d l i n g the Menorah for m a n y years,
he c o n t i n u e d t o d o so w i t h the same dedication, fervor, and
e x c i t e m e n t as t h e first t i m e .
(‫)לקוטי בתר לקוטי‬

A l t e r n a t i v e l y , A h a r o n was a n "oheiv shalom verodeif shalom"

— "lover o f peace a n d pursuer o f peace" (Pirkei Avot 1:12) —
a n d was therefore l o v e d by every Jew. A n o r d i n a r y c i t i z e n is
often affable a n d involved w i t h people and t h e i r needs.
H o w e v e r , a person w h o is a p p o i n t e d t o a h i g h office may
become conceited a n d distant.
A h a r o n ' s greatness is t h a t even w h e n he became Kohen
Gadol, h o l d i n g t h e second highest p o s i t i o n i n the J e w i s h
community, "lo shinah" — he d i d n o t change t o w a r d his
fellow m a n — he s t i l l r e m a i n e d the same "oheiv shalom verodeif
shalom" — "lover a n d pursuer o f peace."
(‫)ר׳ מאיר זצ״ל מפרעמישלאן‬

...‫״אם כדרבי תלד ואם א ת מ ש מ ד ת י משמד‬

‫ונתתי לד מהלכים בין העומדים האלה״‬
" I f y o u w i l l w a l k i n My w a y s and safeguard M y
charge... I w i l l permit Y o u r movement among these
immobile [angels]." (Haftarat Shabbat Chanukah)

Q U E S T I O N : W h a t is t h e significance o f t h i s blessing?
A N S W E R : A soul descends t o t h i s w o r l d t o a c c o m p l i s h i n
T o r a h a n d Mitzvot. W i t h every mitzvah performed, the soul
and the person are c o n t i n u o u s l y elevated. During one's
lifetime, m a n is a mehalech — one w h o "goes," i.e. constantly
progresses. H e keeps g o i n g f r o m one level t o a higher level o f
holiness. W h e n m a n expires he ceases b e i n g a mehalech —
a n d becomes a n omeid — stationary — he n o longer can do
176 VEDIBARTA BAM

mitzvot a n d t h u s t h e c o n t i n u o u s ascent generated by his

mitzvot performance comes t o a halt. H o w e v e r , i f one has
c h i l d r e n w h o w a l k i n t h e p a t h o f T o r a h , t h e parents can earn
m e r i t t h r o u g h t h e i r g o o d deeds a n d t h u s i n t h e i r heavenly
abode they c o n t i n u e t o be mehalchim — ones w h o ascend t o
higher levels i n t h e i r children's m e r i t .
H a s h e m is p r o m i s i n g Joshua the Kohen Gadol " I f y o u w i l l
w a l k i n M y ways a n d safeguard M y w a t c h , y o u w i l l t h e n m e r i t
to have c h i l d r e n w h o observe T o r a h a n d mitzvot, and thus
t h r o u g h t h e m , y o u w i l l progress even w h e n y o u w i l l no
longer be a mehalech o n t h i s w o r l d a n d be a m o n g the omdim —
those w h o can n o longer can do mitzvot w h i c h w o u l d earn
t h e m c o n t i n u o u s elevation. I w i l l grant y o u c h i l d r e n w h o are
mehalchin — ones w h o w a l k i n t h e p a t h o f T o r a h — a n d
t h r o u g h t h e m y o u w i l l c o n t i n u e y o u r s p i r i t u a l ascent even
w h e n y o u are a m o n g t h e omdin."
(‫)חתם סופר‬
* * *

There is a p o p u l a r saying "B'ra kare'eih d'avuha" — " A son

is the leg o f the father. T h i s means t h a t he is an extension o f
the father. B u t w h y compare h i m t o the leg a n d n o t t o the
h a n d or m o u t h etc. o f the father?
I n l i g h t o f the above i t c o u l d m e a n t h e f o l l o w i n g : A
person's m o b i l i t y is t h r o u g h his legs. W i t h t h e legs one w a l k s
a n d t h r o u g h t h e m one can reach considerable heights. Once
the father dies he becomes i m m o b i l e a n d can n o longer a t t a i n
n e w heights.
H o w e v e r , i f the father has sons w h o live i n accordance
w i t h T o r a h and mitzvot, they n o w become his "legs," a n d i n
m e r i t o f t h e i r g o o d deeds he continues t o go o n t o n e w
heights i n his heavenly abode.
 ‫ימי חנוכה‬
Days of Chanukah
FIFTH D A Y OF CHANUKAH
ZOT CHANUKAH
M Y ZEIDE'S CHANUKAH MESSAGE
178 VEDIBARTA BAM

‫ה׳ חנוכה‬
‫״‬,‫׳ חנוט־‬n‫״‬
"Fifth D a y of Chanukah"

Q U E S T I O N : W h a t is the uniqueness o f t h e fifth day o f

Chanukah?
A N S W E R : T h e fifth day o f Chanukah can never occur o n a
Shabbat. W h e n Chanukah occurs o n days t h a t are even o n l y
potentially Shabbat days, t h e l i g h t o f Chanukah combines w i t h
the l i g h t o f Shabbat for a p o w e r f u l i l l u m i n a t i o n . So the fifth
n i g h t , w h i c h can never be Shabbat, represents great darkness
relative t o t h e other n i g h t s . T h u s , t h e fifth l i g h t o f Chanukah
has the u n i q u e task a n d p o w e r t o i l l u m i n a t e a n d instill
s p i r i t u a l i t y even i n such a t i m e o f darkness.
Similarly, i t is the d u t y o f every Jew, wherever he may
f i n d himself, be i t i n W a r s a w , England, t h e U n i t e d States or
Canada, t o i l l u m i n a t e even the heaviest darkness.
(‫ ווארשא חדפ״ט‬- ‫ בשם כ״ק אדמו״ר‬23 ‫ ע׳‬624 ‫)כפר חב״! גליון‬

I n Chabad circles this day is o f special significance because

the Alter Rebbe, Rabbi Shneur Z a l m a n o f Liadi, the founder o f
Chabad Chassidut, was released f r o m his second i m p r i s o n m e n t
on the fifth day o f Chanukah, i n the year 5561 — ‫ ת ק ס ״ א‬.
H e was i m p r i s o n e d because the government scholars
t h o u g h t t h a t some o f t h e topics accentuated a n d expanded i n
his Chassidic p h i l o s o p h y m i g h t cause i n s u b o r d i n a t i o n t o the
g o v e r n m e n t and refusal t o engage i n practical matters, w h i c h
are necessary for t h e existence o f t h e state. U p o n articulately
clarifying his teaching a n d d i s p e l l i n g t h e i r fears, he gained his
release.
(‫מועדים‬-‫)סיפורי חסידים‬

‫״‬,‫׳ חנוט־‬n‫״‬
"Fifth D a y of Chanukah"

Q U E S T I O N : I n t h e Gemara (Shabbat 21b) Beit Shammai is

o f t h e o p i n i o n t h a t o n the first n i g h t o f Chanukah one s h o u l d
 CHANUKAH 179

l i g h t eight candles a n d decrease the n u m b e r by one each

n i g h t . Beit Hillel, has an opposite v i e w . O n the first n i g h t l i g h t
one candle a n d each succeeding n i g h t increase i t b y one.
H o w does t h e i r d i s t i n c t i v e personal character effect t h e i r
v i e w as t o h o w m a n y candles one s h o u l d l i g h t each n i g h t o f
Chanukah, a n d w h a t significance does t h e i r views have o n the
fifth day o f Chanukah?
A N S W E R : T h e views a n d o p i n i o n s one expresses are a
p r o d u c t o f his character a n d nature; e.g. an i n t r i n s i c a l l y good-
n a t u r e d a n d congenial person sees t h i n g s i n a positive a n d
favorable l i g h t , w h i l e a harsh person w h o is stern a n d austere
w i l l c o m m o n l y take a negative a n d pessimistic approach.
Hence, the halachah differences o f Beit Shammai a n d Beit Hillel
are an expression o f t h e i r respective character traits.
S h a m m a i a n d H i l l e l were o f opposing natures, a n d their
views i n T o r a h reflect t h e i r m e n t a l dispositions, w h i c h t h e y
t r a n s m i t t e d t o t h e i r students — Beit Shammai — t h e school o f
S h a m m a i a n d Beit Hillel — t h e school o f H i l l e l .
T h e Gemara (Shabbat 30b) says t h a t H i l l e l was very
h u m b l e and gentle. Shammai, o n t h e other hand, was stern
a n d u n y i e l d i n g . I t was n o t difficult t o p r o v o k e S h a m m a i and
cause h i m t o lose his temper, b u t H i l l e l was extremely
patient a n d w o u l d never take offense. For example, w h e n a
prospective proselyte once came t o S h a m m a i asking t o be
converted a n d m a k i n g preposterous requests, S h a m m a i
became exasperated a n d p u s h e d h i m away, w h i l e H i l l e l
accepted h i m c o r d i a l l y a n d w a r m l y .
T h e significance o f l i g h t i n g Chanukah candles o n the
outside, w h e n i t is dark, is t h a t t h e "street" w h i c h is dark —
alien t o T o r a h a n d sometimes even actively h o s t i l e t o T o r a h
— m u s t be i l l u m i n a t e d a n d be converted i n t o a "friendly
d o m a i n " a n d become an ally t o the authentic T o r a h
philosophy.
T h e Sages o f Shammai a n d Hillel have diverse o p i n i o n s as
t o h o w t h i s is accomplished, based o n t h e t w o different
approaches t o serving H a s h e m . One approach is "Sur mei'ra"
— " T u r n away f r o m — i.e. a b a n d o n " — evil, a n d the other is
180 VEDIBARTA BAM

"Asei tov" — " D o g o o d . " T h e p h i l o s o p h y o f "Sur mei'ra" is t o

v e h e m e n t l y fight evil u n t i l i t is eradicated. T h e policy o f "Asei
tov" is t o accentuate a n d intensify t h e d o i n g o f g o o d u n t i l t h e
evil is o v e r p o w e r e d a n d eventually dissipates by itself.
Beit Shammai favors the "Sur mei'ra" approach. T h i s is
comparable t o strategy i n a war: the i n i t i a l attack has t o be
fierce a n d o v e r w h e l m i n g , a n d once the enemy is destroyed,
all t h a t is necessary is t o clean u p t h e r e m n a n t s . Similarly,
w i t h t h e "Sur mei'ra" approach the first attack m u s t be
devastating, a n d t h e n once the enemy is shattered m i n o r
attacks f o l l o w t i l l i t is t o t a l l y conquered. Therefore, t h e y h o l d
t h a t t o p r o p e r l y eradicate t h e enemy — the r o a m i n g forces
t h a t are a l i e n t o T o r a h a n d Yiddishkeit — at the outset a
s t r o n g pillar o f l i g h t is needed — eight candles. Once a
b r e a k t h r o u g h is made, t h e rest o f t h e battle can be
accomplished w i t h less weaponry.
Beit Hillel, favors the "Asei tov" approach. Cognizant t h a t a
l i t t l e b i t o f l i g h t dispels m u c h darkness, they h o l d that one
s h o u l d always accentuate the good and add i n one's activities
l i t t l e by l i t t l e . Eventually, the antagonists w i l l be so affected by
the i l l u m i n a t i o n t h a t they w i l l convert a n d totally j o i n your
forces.
T h e fifth n i g h t o f Chanukah has a special significance i n
d e m o n s t r a t i n g t h e prevalence o f t h e "Asei tov" approach over
the Sur mei'ra" approach. T h i s is the first n i g h t w h e n
f o l l o w i n g t h e approach o f Beit Hillel results i n m o r e
i l l u m i n a t i o n o n t h e Menorah, since w e l i g h t five candles
according t o Beit Hillel a n d o n l y four candles according t o Beit
Shammai. I t is t h u s o n t h i s n i g h t t h a t the approach o f ever-
increasing i l l u m i n a t i o n overtakes t h e approach o f constant
decrease a n d t h e progression t o w a r d s m a x i m u m i l l u m i n a t i o n
begins t o prevail.
T h e study o f Chassidut emphasizes t h e "Asei tov"
approach, u n l i k e Mussar — study o f ethics — w h i c h follows
the "Sur mei'ra" p h i l o s o p h y . Therefore, i n Chassidic circles,
the fifth n i g h t o f Chanukah is considered a n auspicious t i m e .
(396 ‫)עי׳ לקו״ש חכ״ה ע׳‬
 CHANUKAH 181

‫זאוז חנוכה‬

‫״‬,‫״זאת חנוט־‬
"Zot Chanukah — T h i s is Chanukah."

Q U E S T I O N : W h y is the e i g h t h day o f Chanukah called

"Zot Chanukah"?
A N S W E R : The construction o f the Mishkan—Tabernacle —
w h i c h t h e Jews b u i l t i n t h e wilderness was c o m p l e t e d o n the
2 5 t h o f Kislev. H o w e v e r , i t was n o t officially dedicated u n t i l
Rosh Chodesh Nissan, t h e m o n t h i n w h i c h t h e Patriarchs were
b o r n (Rosh Hashanah 11a). H a s h e m p a i d back t h e m o n t h o f
Kislev w i t h t h e rededication o f t h e Beit Hamikdash t h r o u g h t h e
Hasmoneans o n t h e 2 5 t h o f Kislev.
For t h e d e d i c a t i o n o f t h e Mishkan, o n every day o f the first
t w e l v e days o f t h e m o n t h a Nasi — prince o f a t r i b e —
b r o u g h t a battery o f offerings. T h u s , i t is c u s t o m a r y t o read
o n each day o f Chanukah a Biblical p o r t i o n w h i c h describes
the offering o f one o f the Nessi'im (Bamidbar 7:1-8:4). T h e
T o r a h reading o n the e i g h t h day starts w i t h t h e offering o f
the Nasi o f t h e t r i b e o f M e n a s h e h a n d goes t h r o u g h all the
other Nessi'im. Basically every offering was t h e same a n d the
language o f the p o r t i o n is identical except for t h e change o f
name. T h i s is f o l l o w e d by a tally o f a l l t h e items b r o u g h t by
all the Nessi'im together, w h i c h is also read o n t h e e i g h t h day.
Since i t starts w i t h t h e w o r d "Zot chanukat hamizbei'ach" —
"This was t h e d e d i c a t i o n o f the A l t a r " (7:74), the e i g h t h day
is n a m e d "Zot Chanukah."
* * *

A l t e r n a t i v e l y , there is a p o p u l a r q u e s t i o n asked b y the Beit

Yosef t h a t Chanukah s h o u l d o n l y be celebrated seven days
since they f o u n d a single flask o f o i l w h i c h was sufficient for
one day, a n d thus, t h e m i r a c u l o u s k i n d l i n g was o n l y for seven
days? O n e o f the answers is t h a t Chanukah is really o n l y seven
days a n d t h e h o l i d a y lasts eight days because o f sefeika deyoma
182 VEDIBARTA BAM

— a d o u b t as t o w h i c h day was declared as Rosh Chodesh and

t h u s a lack o f c l a r i t y as t o w h i c h day o f t h e m o n t h is really
the 2 5 t h o f Kislev (see p. 4 2 ) .
Most commentaries do not accept this theory, and
therefore t h e e i g h t h day is called "Zot Chanukah" — "This is
Chanukah" — t o emphasize t h a t i t is an actual day o f the
eight-day celebration a n d n o t merely a day celebrated due t o
a m b i g u i t y i n the calendar.
(‫)עיטורי תורה בשם לחם אשר‬

‫״‬,‫״זאת חנוט־‬
"Zot Chanukah — T h i s is Chanukah."

Q U E S T I O N : H o w d i d t h e n a m e Zot Chanukah for the

e i g h t h day originate?
A N S W E R : O n e o f t h e answers o f t h e Beit Yosef's q u e s t i o n
t h a t Chanukah s h o u l d be celebrated o n l y seven days since they
h a d o i l for one day, is t h a t t h e Syrian-Greeks intended to
abolish Shabbat observance, Rosh Chodesh a n d Brit Milah —
c i r c u m c i s i o n . Therefore an eight-day festival was declared
because i n the eight day p e r i o d s t a r t i n g w i t h the 2 5 t h o f
Kislev there is always at least one Shabbat, at least one day o f
Rosh Chodesh (Tevet), a n d a p o s s i b i l i t y o f a c i r c u m c i s i o n o n the
e i g h t h day. Therefore, i n order t o c o m m e m o r a t e t h e i r failure
t o abolish c i r c u m c i s i o n , w e have the e i g h t h day o f Chanukah.
When Hashem commanded Avraham concerning
circumcision, H e said "zot beriti" — "this is m y covenant
[ w h i c h y o u shall keep between M e and y o u r descendants after
y o u . Every m d e s h o u l d be circumcised" — Bereishit 17:10].
Since the e i g h t h day o f Chanukah is celebrated because o f Brit
Milah, w h i c h is called "zot" — the day is called zot Chanukah.

‫״‬,‫״זאת חנוט־‬
"Zot Chanukah — T h i s is Chanukah."

Q U E S T I O N : W h a t is t h e uniqueness o f t h e e i g h t h day
over the previous seven days o f Chanukah?
 CHANUKAH 183

A N S W E R : T h e significance o f t h e n u m b e r eight is t h a t i t
transcends t h e r e a l m o f t h i s m u n d a n e a n d physical w o r l d a n d
alludes t o t h e exalted a n d holy. I n t h e n a t u r a l w o r l d , t i m e is
based o n a seven-day w e e k a n d a l l occurrences are c o n t r o l l e d
by sheva kochavei lechet — t h e seven o r b i t a l planets. Hashem
transcends a l l t h i s , a n d therefore the n u m b e r eight represents
His lofty Holiness.
I n t h e era o f Mashiach w e w i l l m e r i t a h i g h e r r e v e l a t i o n o f
G-dliness, a n d therefore Mashiach's harp w i l l consist o f eight
strings, one m o r e t h a n t h e seven-stringed harp o f t h e Beit
Hamikdash (Arachin 13b).
Chanukah is a p r e p a r a t i o n for t h e f o r t h c o m i n g Messianic
era. These days are called "Chanukah" because they are a
Chinuch — e d u c a t i o n / p r e p a r a t i o n — a c c u s t o m i n g us t o the
final r e d e m p t i o n . D u r i n g t h e candle l i g h t i n g w e are treated t o
a resemblance o f t h e i l l u m i n a t i o n o f the Or Haganuz —
h i d d e n p r i m o r d i a l l i g h t — w h i c h w i l l radiate i n full glory i n
the days o f Mashiach.
T h e candles a n d l i g h t o f Chanukah are analogous t o T o r a h
a n d mitzvot as K i n g S h l o m o said, "For a mitzvah is a candle
a n d T o r a h is l i g h t " (Proverbs 6:23). D u r i n g Chanukah an
increase i n T o r a h study is preferred since t h r o u g h the Ohr
Chadash — n e w l i g h t o f T o r a h t h a t w e add i n t h e w o r l d w e
will accomplish the purpose o f creation and merit the
revelation o f the n e w l i g h t w h i c h transcends o u r mundane
w o r l d — the l i g h t o f Mashiach.
T h e c o r r e l a t i o n o f Chanukah a n d Mashiach is m o s t evident
o n day eight, because the n u m b e r eight represents t h a t w h i c h
is above t h e c h a i n o f creation . Similarly, t h e
Messianic era w i l l usher i n a n e w order w h i c h w i l l also
transcend t h e c h a i n o f creation.
(119 ‫)התועדיות תשמ״וז חייב ע׳‬
184 VEDIBARTA BAM

‫ גיוס השמיני נשיא ל ג נ י מנשה״‬...‫״זאת הנוגה‬

"Zot Chanukah — T h i s is Chanukah."
"On the eighth day the prince
for the tribe of Menasheh." (Bamidbar 7:54)

Q U E S T I O N : W h a t is the c o n n e c t i o n b e t w e e n t h e name
"Zot Chanukah" for the e i g h t h day o f Chanukah a n d t h e T o r a h
reading o f the Nasi o f Menasheh o n t h e e i g h t h day?
A N S W E R : T h e T o r a h relates t h a t w h e n Y o s e f b r o u g h t his
sons E p h r a i m a n d M e n a s h e h t o be blessed by Yaakov, he
placed E p h r a i m w i t h his r i g h t [ h a n d ] t o Yaakovs left, and
Menasheh w i t h his left t o Yaakov's r i g h t [ h a n d ] . Yaakov ma¬
neuvered his hands so t h a t his r i g h t h a n d w o u l d be on
E p h r a i m a n d his left o n Menasheh. T h i s displeased Y o s e f a n d
he t r i e d t o remove Yaakov's r i g h t h a n d f r o m u p o n E p h r a i m
a n d place i t o n M e n a s h e h since he was t h e f i r s t b o r n . Yaakov
refused, saying " I k n o w m y son I k n o w , he t o o w i l l become a
people and he t o o w i l l become great; however, his younger
b r o t h e r shall become greater t h a n he." H e t h e n blessed t h e m ,
saying "By y o u Israel shall bless, saying, ' M a y H a s h e m make
y o u l i k e E p h r a i m a n d M e n a s h e h ' a n d he p u t E p h r a i m before
M e n a s h e h " (Bereishit 48:9-20).
What is t h e philosophical reason for t h e i r different
o p i n i o n w h o s h o u l d receive p r i o r i t y ? K i n g D a v i d says "Sur
mei'ra va'asei tov" — " A b a n d o n evil a n d d o g o o d " (Psalms
34:15). King David's two admonitions are actually two
separate ways i n m a n ' s service o f H a s h e m , a n d there is a
q u e s t i o n w h i c h o f t h e t w o s h o u l d be p r i m a r y .
Yosef was o f the o p i n i o n t h a t first and foremost one
s h o u l d r i d h i m s e l f o f any r e l a t i o n w i t h evil a n d o n l y afterward
s h o u l d he w o r k o n "Asei tov" — d o i n g good. T h i s is evident
f r o m t h e names he gave his t w o sons: Menasheh a n d E p h -
r a i m . A s the T o r a h relates, "The f i r s t b o r n he called M e n a s h e h
because H a s h e m has m a d e m e forget all m y hardship a n d all
m y father's h o u s e h o l d . " A n d t h e n a m e o f t h e second son he
called E p h r a i m for, ' H a s h e m made m e f r u i t f u l i n t h e l a n d o f
m y suffering'" (Bereishit 41:51-52).
 CHANUKAH 185

T h a t is, first he t h a n k e d H a s h e m for h e l p i n g t o achieve

his endeavor o f Sur mei'ra — r i d d i n g h i m s e l f o f any n e g a t i v i t y
a n d grievance t o w a r d his family or the t o i l and difficulties he
e n d u r e d i n Egypt. T h e n he t h a n k e d H a s h e m for h e l p i n g h i m
t o a c c o m p l i s h his second endeavor o f Asei tov — b e c o m i n g
f r u i t f u l w i t h p o s i t i v e achievements i n the l a n d o f his suffer¬
ing.
O n the other hand, Yaakov was o f the o p i n i o n t h a t w h i l e
t h i s m a y be a proper order o f service for a Tzaddik l i k e Yosef,
o r d i n a r y people s h o u l d accentuate the Asei tov — d o i n g g o o d
— approach because "a s m a l l a m o u n t o f l i g h t dispels m u c h
darkness" (Tanya c h . 1 2 ) . Hence, he gave preference t o w h a t
E p h r a i m represents a n d said t h a t Klal Yisrael i n general,
s h o u l d give p r i m a c y t o the service o f H a s h e m represented by
Ephraim.
I n regard t o h o w the mehadrin — scrupulous — s h o u l d
c o n d u c t themselves w i t h Chanukah candle l i g h t i n g , there is a
d i s p u t e b e t w e e n Beit Shammai a n d Beit Hillel. Beit Shammai
says t o l i g h t eight o n t h e first n i g h t a n d t o l i g h t one less each
succeeding n i g h t u n t i l o n the e i g h t h n i g h t o n l y one candle is
l i t . Beit Hillel opines t h e reverse, i n s t r u c t i n g t o start w i t h one
candle o n t h e o n first n i g h t a n d add one m o r e each succeed¬
i n g n i g h t , so t h a t o n the e i g h t h n i g h t eight candles are l i t .
I t can be explained t h a t t h e i r disputes also h i n g e o n the
q u e s t i o n as t o w h i c h approach s h o u l d be given primacy, Sur
mei'ra or Asei tov. Beit Shammai prefers t h e Sur mei'ra approach
a n d Beit Hillel favors t h e Asei tov approach.
A significance o f l i g h t i n g Chanukah candles o n the out¬
side, w h e n i t is dark, is t h a t t h e "street" w h i c h is d a r k —
alien t o T o r a h a n d sometimes even actively h o s t i l e t o T o r a h
— m u s t be i l l u m i n a t e d and be converted i n t o a "friendly do¬
m a i n " a n d become an ally t o t h e a u t h e n t i c T o r a h p h i l o s o p h y .
W i t h the "Sur mei'ra" approach t h e first attack m u s t be
devastating, a n d t h e n , once t h e enemy is shattered m i n o r at¬
tacks f o l l o w u n t i l i t is t o t a l l y conquered. Therefore, t h e y h o l d
t h a t t o p r o p e r l y eradicate t h e enemy — the r o a m i n g forces
186 VEDIBARTA BAM

t h a t are a l i e n t o T o r a h a n d Yiddishkeit — at the outset a

s t r o n g pillar o f l i g h t is needed — eight candles. Once a break¬
t h r o u g h is made the rest o f t h e battle can be accomplished
w i t h less.
Beit Hillel, favors t h e "Asei tov" approach. C o g n i z a n t t h a t a
l i t t l e b i t o f l i g h t dispels m u c h darkness, t h e y h o l d t h a t one
s h o u l d always accentuate the g o o d a n d add i n one's activities
l i t t l e by l i t t l e . Eventually, the antagonists w i l l be so affected
by t h e i l l u m i n a t i o n t h a t they w i l l convert a n d t o t a l l y j o i n the
forces o f l i g h t . (See p. 179 for a n elaboration o n this.)
T h u s , Beit Shammai f o l l o w Yosef's t h e o r y w h i c h gives
preference t o M e n a s h e h over E p h r a i m , a n d Beit Hillel follows
Yaakov's t h e o r y w h i c h gives p r i o r i t y t o E p h r a i m .
Since o n the seventh day o f Chanukah w e read a b o u t the
offering m a d e by t h e prince o f E p h r a i m a n d o n the e i g h t h w e
read a b o u t t h e offering o f the prince o f Menasheh, obviously,
Yaakov's approach o f p u t t i n g E p h r a i m before M e n a s h e h is
the p r e v a i l i n g one.
One o f the explanations given t o the name "Chanukah" is
t h a t i t is an acronym for "Chet neirot v'halachah kebeit Hillel"
‫הלל‬ ‫ " — )ח׳ נ ר ו ת ו ה ל כ ה כ ב י ת‬L i g h t eight candles and the halachah
is according t o Beit Hillel" — t h a t each n i g h t y o u add one m o r e
candle. T h u s , f r o m Chanukah w e can learn t h a t the Asei tov
approach s h o u l d be accentuated over the Sur mei'ra approach.
Hence, o n t h e e i g h t h day w h e n w e read a b o u t M e n a s h e h
after h a v i n g read o f E p h r a i m t h e day before, a n d w e l i g h t the
complete t o t a l o f eight candles, w e call t h e day "Zot Chanu-
kah" — "this is Chanukah" — because o n t h i s day we
d e m o n s t r a t e w h a t Chanukah is all about.
Chanukah's message is t h a t the preferred w a y t o succeed
i n i l l u m i n a t i n g the w o r l d is t h e Asei tov approach. W i t h kind¬
ness, goodness a n d ahavat Yisrael w e w i l l m o r e easily achieve
H a s h e m ' s purpose o f creation — t o m a k e t h i s mundane
w o r l d a d w e l l i n g place for t h e H o l y One, blessed be H e .
(‫ ועיטורי תורה פ׳ ויחי‬,396 ‫)עי׳ לקוטי שיחות חכ״ה ע׳‬
 CHANUKAH 187

My Zeide's Chanukah M e s s a g e

Parshat Mikeitz is always read d u r i n g Chanukah. In it we

read about Yosef's rise t o glory i n the l a n d o f Egypt and w e
also learn about his marriage and family. T h e T o r a h relates
t h a t "Yosef called the name o f the firstborn Menasheh: for G-d
has made m e forget all m y t o i l and m y entire father's house.
T h e second one he called E p h r a i m : for G-d has made m e
fruitful i n the l a n d o f m y suffering" (Bereishit 41:51-52).
N o w w e can easily understand the reasoning for n a m i n g a
son " E p h r a i m . " B u t t h a t the righteous Yosef s h o u l d express
happiness and gratefulness for forgetting his father's house is
very p u z z l i n g . W h y w o u l d Yosef be happy and content for for¬
g e t t i n g the h o m e o f Yaakov and its s p i r i t u a l ambiance?
A visitor once entered a presumably kosher restaurant.
u n i m p r e s s e d w i t h the religiosity o f the personnel, he began t o
i n q u i r e about the kashrut standards. T h e p r o p r i e t o r confidently
p o i n t e d t o a picture o n the w a l l o f a Jew w i t h a l o n g beard and
peiyot. H e said t o the visitor: " Y o u see t h a t m a n u p there? H e
was m y father!" T h e visitor replied: " I f y o u were hanging o n
the w a l l , and y o u r father was b e h i n d the counter, I w o u l d n o t
ask any questions. B u t since y o u r father is hanging o n the w a l l ,
and y o u are b e h i n d the counter, I have g o o d reason t o question
the kashrut."
There are m a n y whose only attachment t o Yiddishkeit is
t h r o u g h nostalgia. They remember their mother's lighting
candles, they recall the l o n g beards and peiyot o f t h e i r fathers,
and they reminisce about t h e i r parents' Shabbat table. T h e y
p r o u d l y tell t h e i r c h i l d r e n about i t , b u t unfortunately they do
n o t emulate or practice this w a y o f life themselves.
L i v i n g a m o n g the Egyptians, Yosef was i n danger o f be¬
c o m i n g totally assimilated i n the society o f the upper class.
Fortunately, he remained tenacious i n his T o r a h observance.

* For many years it was a custom i n our family, to have a Chanukah party. The highlight
was the message my grandfather, Rabbi Tzvi Hakohen ‫ ע״ח‬Kaplan would deliver. The
following is the essence of some thoughts he expressed at these occasions.
188 VEDIBARTA BAM

Thus, i t was unnecessary for h i m t o tell his c h i l d r e n about his

parents' observance. H e conducted his h o m e exactly the same
w a y as his father h a d done and was able t o "forget" his father's
house. W h e n Yosef spoke t o his c h i l d r e n about T o r a h and
Yiddishkeit, he d i d n o t have t o suffice w i t h r e m i n i s c i n g nos¬
talgically about w h a t w e n t o n i n his father's house. Rather he
was able t o s h o w his family his o w n h o m e as a l i v i n g example.
I t was a place where T o r a h study is i n full vibrancy and mitzvot
are a daily w a y o f life.
* * *
I n Pirkei Avot (6:8), Rabbi S h i m o n ben Yehudah states i n
the name o f Rabbi S h i m o n ben Yochai t h a t "children are
s o m e t h i n g w h i c h is pleasing for the righteous and pleasing for
the w o r l d . " H e supports t h i s w i t h p r o o f f r o m w h a t King
Shlomo said "Ateret zekeinim b'nei banim, v'tiferet banim avotam"
— "Grandchildren are the c r o w n o f the aged, and the glory o f
c h i l d r e n are their fathers" (Proverbs 17:6).
T o prove t h a t "banim" — " c h i l d r e n " — are pleasing for the
righteous i t is sufficient t o j u s t state the first part o f the pasuk,
"Grandchildren are the c r o w n o f the aged." W h y is i t necessary
t o also quote the conclusion o f the pasuk, "the glory o f children
are their fathers"?
N o t always are the grandchildren the c r o w n o f the aged.
u n f o r t u n a t e l y , there are grandparents w h o are very disap¬
p o i n t e d w i t h their grandchildren's alienation from T o r a h and
mitzvot. For instance, h o w sad is i t t o grandparents w h e n they
k n o w t h a t they cannot eat at their grandchild's h o m e because
i t is n o t kosher.
Thus, the Beraita is teaching that w h e n "tiferet banim
avotom" — "the glory o f c h i l d r e n are their fathers" — i.e. they
are p r o u d o f their fathers w h o are strictly observant Jews and
all their endeavors are t o emulate t h e m . O n l y t h e n is i t that
"ateret zekeinim b'nei banim" — "grandchildren are the c r o w n o f
the aged." T o the grandparents w h o m e r i t e d l i v i n g t o see this
nachas, the grandchildren are a c r o w n w h i c h they love and
cherish immensely.
 ‫דינים‬
Dinim
MENORAH LIGHTING —
HOME,
SYNAGOGUE,
OUTDOORS
V'AL HANISSIM
190 VEDIBARTA B A M

I t is customary t o use o i l lamps w i t h c o t t o n wicks for the

Menorah. I f unavailable, use paraffin candles i n a m o u n t s large
1
enough t o b u r n u n t i l /2 h o u r after nightfall. A beeswax candle
is used for the shamash (the candle used to k i n d l e the l i g h t s ) .
(‫ תרע״ג הי‬,‫ מנהג ישראל תורה‬,‫)ספר המנהגים חב״ד‬

I t is the Chabad c u s t o m to place the Menorah o n a chair, or

the like, w i t h i n the doorway; n e x t t o the doorpost opposite the
mezuzah. T h e Menorah s h o u l d be three handbreadths above the
floor and preferably lower t h a n 10 handbreadths.
‫ כף החיים אות נדו‬,‫ ספר המנהגים חב״ד‬,‫)תרע״א וי‬
(‫ואם צריך שגם הלהב יהי׳ בפחות מי׳ עי׳ מנהג ישראל תורה תרע״א ג׳ ונטעי גבריאל‬

W h e n k i n d l i n g the Menorah i n a r o o m w i t h o u t a mezuzah,

e.g. m o t e l , the Menorah s h o u l d be placed o n the r i g h t side o f
the doorpost.
(‫ סעי׳ זי‬,‫)סי׳ תרע״א‬

Those w h o place the Menorah o n a w i n d o w s i l l facing the

street s h o u l d use a Menorah w i t h o u t a backsplash i n order n o t
t o block the v i e w o f the lights from the h o u s e h o l d m e m b e r s or
people o n the street.
(‫)שערי הלכה ומנהג חייב ע׳ ער״ד‬

I t is the Chabad c u s t o m t o k i n d l e the Chanukah lights after

sunset, b u t before the appearance o f the stars. I f t h a t is n o t
possible, the lights s h o u l d be k i n d l e d soon thereafter. Others
l i g h t only after nightfall.
(‫ ועי׳ מ״ב וביאור הלכה‬,‫)סי׳ תרע״ב אי‬

I f one d i d n o t k i n d l e the Chanukah lights i m m e d i a t e l y after

sunset, he may light them t h r o u g h o u t the night with a
berachah, p r o v i d i n g some members o f his household are awake.
I f i t is after m i d n i g h t and n o m e m b e r s o f his h o u s e h o l d are
awake, one s h o u l d nevertheless k i n d l e b u t reciting a berachah is
questionable.
(‫ אג״מ ח״ד אריח סי׳ ק״ה תטעי גבריאל‬,‫ ובאר היטב ושער הציון‬,‫)סי׳ תרע״ב מ״א סק״ו‬

The lights m u s t b u r n for at least h a l f an hour after

nightfall. Before k i n d l i n g the lights, one s h o u l d make sure that
there is enough o i l (or i f candles are used, t h a t they are large
 CHANUKAH 191

enough) t o last at least 50 m i n u t e s . I f they are k i n d l e d after

nightfall, i t is sufficient t h a t they b u r n for h a l f an hour.
(‫ ועי׳ שו״ת ארץ צבי סי׳ קכ״א‬,‫)פרמ״ג סחדע״ב א״א סק״ג‬

W i t h the exception o f Friday night, one s h o u l d stay near

the Chanukah lights for approximately h a l f an hour after
k i n d l i n g t h e m and study some T o r a h .
(‫ מנהג ישראל תורה חדע״ב ד׳ בשם מקור חיים‬,‫)שערי הלכה ומנהג ע׳ רע״ז‬

I f one o f the lights goes o u t w i t h i n this t i m e , i t is

customary t o rekindle i t .
(‫)עי׳ נטעי גבריאל פל״ז סעי׳ ד׳ ובהנסמן שם‬

N o use s h o u l d be made o f the l i g h t shed by the Chanukah

lights, such as reading or w o r k i n g by their l i g h t .
b b b i b (‫)שםפל״ז‬
I t is customary for w o m e n n o t to w o r k d u r i n g the t i m e the
Chanukah lights are required t o b u r n .
(‫)שו׳׳ע סי׳ עודר סעי׳ א׳ ועי׳ נטעי גבריאל פל״ח מה נחשב מלאכה‬

O n the Friday o f Chanukah, the Chabad c u s t o m is t o recite

Minchah early. The Chanukah lights are t h e n k i n d l e d (followed
by the Shabbat candles). A d d i t i o n a l o i l (or larger candles)
s h o u l d be provided for these Chanukah lights, t o m a k e sure
they w o u l d last u n t i l h a l f an h o u r after nightfall. Others recite
Minchah after l i g h t i n g the Menorah.
(‫ עי׳ סי׳ תרע״א סעי׳ ז׳ איך להתנהג בביהכנ״ס‬.‫ ועי׳ נטעי גבריאל פמ״ד סעי׳ הי‬,‫)ספר המנהגים חב״ד‬

O n Saturday night, Maariv s h o u l d be prayed as soon as

possible, so t h a t the Menorah can be k i n d l e d at the earliest
o p p o r t u n i t y . The Menorah is k i n d l e d before Havdalah i n the
synagogue, and at h o m e after Havdalah.
(‫)סי׳ תרפ״א סעי׳ ב׳ ובמ״ב וביה״ל‬

The Chanukah lights must also be kindled in the

synagogue, b u t these do n o t absolve one f r o m k i n d l i n g the
Chanukah lights at h o m e (not even the one w h o kindles t h e m
i n the synagogue).
‫י‬ ° ° ‫׳‬ (‫)סי׳ תרע״א סעי׳ ז׳‬
I n the synagogue, the Menorah is placed o n the s o u t h e r n
w a l l , and the lights are k i n d l e d b e t w e e n Minchah and Maariv.
T h e Chabad c u s t o m is t h a t the chazzan stands w i t h his back t o
192 VEDIBARTA BAM

the n o r t h . T h u s , o n t h e first n i g h t , the candle o n the w e s t is

l i t first. I n m o s t synagogues, t h e chazzan stands w i t h his back
t o t h e s o u t h , t h u s , o n t h e first n i g h t , t h e easternmost candle
is l i t first.
(‫ ומ״ב ס״ק מ׳׳ג‬,‫ כף החיים ס״ק ס״ט‬,‫)סי׳ תרע״א‬
O n the first n i g h t , the chazzan recites the three blessings
and kindles the candles. I t is appropriate that there be t e n m e n
i n the synagogue w h e n the Menorah is k i n d l e d . T h e chazzan
m u s t also k i n d l e a Menorah at h o m e . I f he lives alone, he does
n o t recite the blessing Shehechiyanu w h e n l i g h t i n g the Menorah
at h o m e .
(‫)סי׳ תרע״א סעי׳ ז׳ ובשערי תשובה ועי׳ נטעי גבריאל פמ״ג אודות ברכת שעשה נסים‬

Before the m o r n i n g service, the Menorah is r e k i n d l e d i n the

synagogue, b u t the blessings are n o t recited.
(‫)פמ״ג סי׳ עת״רא״א סק״ב ועי׳ נטעי גבריאל פ״מ סעי׳ י״ח‬

Kindling Menorah at public o u t d o o r gatherings is a

m a x i m u m pirsumei nisa a n d may be done w i t h a berachah.
However, all present s h o u l d be urged n o t t o rely o n i t for
fulfillment o f the mitzvah, and k i n d l e i n t h e i r homes.
(‫)אז נדברו חייה סי׳ ל״ז וחייו סע״ה‬

A mourner d u r i n g the eleven months of mourning

f o l l o w i n g the death o f a parent s h o u l d c o n t i n u e t o lead the
c o m m u n a l prayers o n Chanukah. However, he s h o u l d n o t lead
the Hallel.
(‫)ספר המנהגים חב״ד נטעי גבריאל פנייה‬
An announcement regarding the need to insert V'al
Hanissim s h o u l d be made before the evening service begins and
n o t before the Amidah. O n e w h o forgot t o m a k e t h i s a d d i t i o n ,
b u t realized the error before reciting G-d's name i n the
blessing ...‫ ה ט ו ב שמך‬, s h o u l d recite V'al Hanissim a n d conclude
the blessing again. I f G-d's name had already been m e n t i o n e d ,
one s h o u l d conclude the Amidah w i t h o u t adding V'al Hanissim.
(‫)צ״צ שער המילואים או״ח סי׳ י״א‬

One who recites the Amidah slowly should not

i n t e n t i o n a l l y skip V'al Hanissim i n order t o be able t o respond
t o Kedushah or Modim w i t h the congregation.
 ‫המנורה‬
The Menorah
CONSTRUCTION
POSITION OF CANDLES
ORDER OF K I N D L I N G
NEIR MA'ARAVI
RAMBAM'S THEORY
INSIGHTS
THE OIL
 CHANUKAH 195

‫״וששה קנים יצאים מצדיה שלשה קני מנדה מצדה האחד‬

‫ושלשה קני מנרה מצדה השני״‬
"And six branches going out of its sides;
three branches of the Menorah out of its
one side, and three branches of the Menorah
out of its other side." (Shemot 25:32)

Q U E S T I O N : I n w h a t p o s i t i o n w e r e t h e branches and
cups?
ANSWER: The Rambam wrote a commentary on
mishnayot i n A r a b i c w h i c h was recently n e w l y translated t o
h e b r e w i n the k a p a c h E d i t i o n . T h i s n e w e r , m o r e precise
translation includes the Rambam's o w n d r a w i n g o f the
Menorah (Menachot 3:7). Evidently, t h e branches (kanim) o f the
Menorah w e r e n o t c u r v e d l i k e semi-circles, b u t instead w e r e
straight a n d extended diagonally u p w a r d s . (Rashi t o o is o f
t h i s o p i n i o n . ) T h e cups (gevi'im) w e r e o n the branches for
beauty and w e r e i n v e r t e d w i t h the w i d e end d o w n w a r d .
* * *

T h e p o p u l a r image o f t h e Menorah w i t h curved branches

stems f r o m t h e Menorah w h i c h is engraved o n the A r c h o f
T i t u s i n R o m e . T i t u s was t h e R o m a n general w h o conquered
Jerusalem a n d destroyed t h e second Beit Hamikdash. I t was
c u s t o m a r y i n those days t o b u i l d a special gate t h r o u g h w h i c h
t h e v i c t o r i o u s soldiers w o u l d enter u p o n r e t u r n i n g t o t h e i r
homeland.
On the Arch are engraved various scenes to
c o m m e m o r a t e the victory, and i n c l u d e d is t h e Menorah w h i c h
he defiled. T h e craftsmen made t h e Menorah according t o a
general idea o f h o w i t l o o k e d . h o w e v e r , according t o t h e
R a m b a m t h e Menorah o n t h e A r c h is a n inaccurate replica o f
the one i n t h e Beit Hamikdash.
(‫)לקוטי שיחות חכ״א‬
* * *

Some sources state t h a t the cups w e r e p u t w i t h the w i d e

end u p w a r d s i n order t o catch any d r i p p i n g o i l .
(‫)חזקוני‬
196 VEDIBARTA BAM

Facsimile of Rambam's own sketch of the Menorah in the Beit Hamikdash

 CHANUKAH 197

‫״יעיד אתו אהרן מערב עד בקר לפני ה׳״‬

"Aaron s h a l l arrange it, from evening to
morning, before H a s h e m . " (Vayikra 24:3)

Q U E S T I O N : T h e Menorah was o n the s o u t h side o f the

Beit Hamikdash, h o w w e r e t h e lamps positioned?
A N S W E R : T h e Beit Hamikdash was rectangular, and t h e
entrance t o i t was i n t h e east. T h e Kodesh Hakadashim — H o l y
o f h o l i e s , i.e. i n n e r m o s t Sanctuary, was o n t h e west. T h e
Menorah s t o o d i n the section k n o w n as " H o l y . " N o w , there is
a dispute i n Gemara (Menachot 98 b) concerning t h e placement
o f the Menorah. A c c o r d i n g t o Rebbe t h e Menorah was placed i n
the l e n g t h o f the Beit Hamikdash, i.e. t h e lamps w e r e f r o m east
t o west. A c c o r d i n g t o t h i s o p i n i o n i t was perpendicular t o t h e
Parochet — p a r t i t i o n — b e t w e e n t h e Kodesh — H o l y — and
Kodesh Hakadashim — H o l y o f H o l i e s . Rabbi Elazer b e n Rabbi
Shimon opines that i t stood i n the width o f the Beit
Hamikdash; i.e. the lamps w e r e f r o m n o r t h t o s o u t h . T h u s , i t
was parallel t o the Parochet w h i c h was o n t h e west.

... ‫״להעלות נר תמיד מחוץ לפרוכת העדות‬

‫יערוך אותו אהרן מ ע ר כ עד בקר לפני ה׳ תמיד״‬
"To kindle a lamp continually. Outside of the
Parochet of T e s t i m o n y ... A a r o n s h a l l arrange it,
from evening to morning before H a s h e m
continually." (24:2,3)

Q U E S T I O N : T h e r e w e r e seven candles o n the Menorah, so

w h y does i t say neir — candle and oto — i t — i n singular?
A N S W E R : T h e Gemara (Shabbat 22b) says t h a t t h i s pasuk
is referring t o the neir ma'aravi — t h e w e s t e r n l a m p — o f the
Menorah. I t served as a t e s t i m o n y for a l l m a n k i n d t h a t t h e
D i v i n e Presence d w e l l s a m o n g the J e w i s h people.
T h e uniqueness o f t h e w e s t e r n l a m p was t h a t t h e Kohen
always p u t i n t o i t h a l f a lug o f o i l , t h e same a m o u n t o f o i l as
was p u t i n t o each o f the other six lamps ( h a l f a lug = 5 V2
oz.). T h i s was sufficient t o last for t h e longest n i g h t s o f Tevet,
and yet i t o u t b u r n e d all t h e candles.
198 VEDIBARTA BAM

T h e y all b u r n e d the entire n i g h t and w o u l d e x t i n g u i s h i n

t h e early m o r n i n g . I n t h e s u m m e r , w h e n the n i g h t s are
shorter, t h e y w o u l d b u r n i n t o the m o r n i n g hours. A f t e r t h e y
w e n t o u t i n the m o r n i n g , the lamps w o u l d be cleaned o u t and
fresh o i l and n e w w i c k s w o u l d be placed i n t h e m . T h i s service
was k n o w n as "hatavat haMenorah" — " m a k i n g g o o d " — i.e.
preparing t h e Menorah for k i n d l i n g . T h e candles w o u l d n o t be
lit again until the late afternoon. The western candle,
however, c o n t i n u e d b u r n i n g the entire day u n t i l i t was t i m e
t o k i n d l e t h e Menorah again i n t h e evening.
* * *

This miraculous uninterrupted burning o f the western

l a m p w e n t o n all t h e years o f t h e first Beit Hamikdash, and
served as a t e s t i m o n y for Hashem's presence i n Israel. T h e
w e s t e r n l i g h t c o n t i n u e d t o r e m a i n l i t d u r i n g t h e forty years
t h a t S h i m o n HaTzaddik was Kohen Gadol d u r i n g the early years
o f the second Beit Hamikdash. A f t e r w a r d s the Jewish people
w e r e n o t w o r t h y o f t h i s miracle and s o m e t i m e s t h e w e s t e r n
candle w o u l d go o u t i n the m o r n i n g t h e same as d i d all t h e
other six candles. T o r e k i n d l e i t i n t h e evening, fire was t a k e n
f r o m the A l t a r u p o n w h i c h b u r n t offerings w e r e made.
(‫)מס׳ יומא דף ל״ט ע׳׳ב‬

‫״׳‬,‫״יעיד אתו אהרן מערב עד פיןר לפני ד‬

"Aaron shall arrange it, from evening
to morning, before Hashem." (24:3)

Q U E S T I O N : W h i c h one o f the seven Menorah lamps was

the w e s t e r n l a m p , a n d h o w was i t "lifnei Hashem" — "before
Hashem"?
A N S W E R : A c c o r d i n g t o t h e o p i n i o n o f Rabbi Elazer b e n
Rabbi S h i m o n t h a t t h e lamps w e r e f r o m n o r t h t o south,
parallel t o t h e Parochet w h i c h was o n t h e west, all t h e candles
were actually on the west side o f the Beit Hamikdash.
However, the wicks of the southern lamps pointed
n o r t h w a r d , t o w a r d the m i d d l e l a m p o f the Menorah, and t h e
 CHANUKAH 199

w i c k s o f t h e three n o r t h e r n lamps p o i n t e d s o u t h w a r d , t o w a r d
the m i d d l e l a m p o f the Menorah. T h e w i c k o f the m i d d l e l a m p
i t s e l f p o i n t e d w e s t w a r d t o w a r d s t h e Parochet and Holy o f
H o l i e s . Hence, i t was considered "lifnei Hashem" — "before
H a s h e m " — a n d designated as the neir ma'aravi — w e s t e r n
lamp.
A c c o r d i n g t o Rebbe, i f the lamps w e r e p o s i t i o n e d f r o m
east t o west, t h e n p r e s u m a b l y t h e w e s t e r n m o s t l a m p s h o u l d
have been t h e designated the " w e s t e r n l a m p . " Nevertheless,
the w e s t e r n l a m p is t h e second f r o m t h e easternmost l a m p
for the f o l l o w i n g reason:
W h e n t h e Kohen enters t h e Beit Hamikdash, he enters f r o m
the east and the first l a m p he encounters is t h e easternmost.
Obviously, since i t is the m o s t d i s t a n t f r o m t h e lifnei Hashem
— before H a s h e m — i.e. t h e Parochet a n d H o l y o f Holies, i t
cannot be considered t h e w e s t e r n l a m p w h i c h m u s t be l i t
first. O n t h e o t h e r h a n d , the Kohen c o u l d n o t pass u p a l l the
candles and start with the seventh lamp, which is
w e s t e r n m o s t , since w e have a r u l e "Ein mavirin al hamitzvot"
— " Y o u m a y n o t pass over a mitzvah." T h u s , i t c o u l d n ' t be
t h a t t h e T o r a h w o u l d w a n t y o u t o pass b y all t h e lamps and
n o t k i n d l e t h e m and go o n t o the end and t h e n k i n d l e the last
one! Therefore, as a compromise, the second from the
easternmost was designated as neir ma'aravi — "the w e s t e r n
l a m p . " Hence, a l l r e q u i r e m e n t s are m e t : i t is t o t h e w e s t o f
t h e easternmost l a m p and t h u s "lifnei Hashem" — "before
H a s h e m " (the w e s t ) . M o r e o v e r , w e are n o t v i o l a t i n g t h e r u l e
o f " n o t passing over" since i t is t h e first one w h i c h t h e Kohen
c o u l d l i g h t w h e n he entered.
(‫)מנחות דף צ״וז ע׳׳ב‬

... ‫״להעלות נ ד תמיד מחוץ לפרוכת העדות‬

‫יערוך אותו אהרן מ ע ר כ עד כקד לפני ה׳ תמיד״‬
"To kindle a lamp continually. Outside of
the Parochet of T e s t i m o n y ... A a r o n shall
200 VEDIBARTA BAM

arrange it, from evening to morning before

H a s h e m continually." (24:2,3)

Q U E S T I O N : W h i c h candle d i d t h e Kohen l i g h t first?

A N S W E R : T h e Gemara says o f t h e w e s t e r n l a m p t h a t
"memeno hayah madlik ubo hayah mesaiyeim" — "the Kohen
w o u l d l i g h t f r o m i t a n d conclude w i t h i t . " A c c o r d i n g Rashi
t h e procedure was as follows:
I n t h e evening t h e Kohen w o u l d r e m o v e t h e b u r n i n g w i c k
a n d h o l d i t i n his h a n d or place i t i n a d i s h . T h e n he w o u l d
clean o u t t h e l a m p , f i l l i t w i t h o i l , and p u t i n a n e w w i c k ,
w h i c h he t h e n l i t w i t h t h e o l d w i c k .
A f t e r cleaning o u t a n d k i n d l i n g t h e w e s t e r n candle, t h e
Kohen would light the other candles from it. This was
accomplished w i t h t h e w i c k s o f t h e candles, w h i c h w e r e l o n g
e n o u g h t o be p u l l e d o u t a n d reach t h e w i c k i n t h e a d j o i n i n g
l a m p . T h u s , t h e lamps o n either side o f t h e w e s t e r n l a m p
w e r e k i n d l e d f r o m t h e latter's w i c k , a n d these w i c k s k i n d l e d
t h e l a m p n e x t i n line, a n d so o n .
Hence, according t o Rashi, "memeno hayah madlik" means
t h a t after i t was l i t i n t h e late afternoon, t h e others w e r e t h e n
lit from it, and "concluding w i t h i t " refers to hatavat
haMenorah — p r e p a r i n g t h e Menorah. T h e w e s t e r n candle was
t h e last one t o be prepared, since a l l t h e others w e r e already
prepared i n t h e m o r n i n g .
Tosafot is o f t h e o p i n i o n t h a t w h e n t h e Kohen started t h e
evening Menorah service, "mimeno hayah madlik" — he w o u l d
first l i g h t t h e other candles f r o m t h e o l d w i c k o f t h e w e s t e r n
candle. T h e n , w h e n he started working on the western
candle, i t w o u l d e x t i n g u i s h , a n d he w o u l d p u t i n fresh o i l a n d
a n e w w i c k a n d l i g h t i t f r o m t h e o t h e r candles. Hence, "ubo
hayah mesayeim" means t h a t t h e hadlakah — l i g h t i n g — o f t h e
w e s t e r n candle was t h e c o n c l u s i o n o f t h e daily Menorah
kindling.
(‫)רש״י ותוס׳ במס׳ שבת כ״ב ע׳׳ב‬
 CHANUKAH 201

‫״בהעלתך א ת ה נ ד ת אל מול בני המנודה יאירו ש ב ע ת הנדות״‬

"When you kindle the lamps, toward the face
of the Menorah s h a l l the seven lamps light."
(Bamidbar 8:2)

Q U E S T I O N : I n w h a t directions w e r e the flames o n the

wicks pointing?
A N S W E R : A c c o r d i n g t o t h e o p i n i o n t h a t the lamps w e r e
p o s i t i o n e d f r o m n o r t h t o s o u t h (parallel t o t h e Parochet), the
three o n t h e s o u t h e r n side o f t h e m a i n shaft — the m i d d l e
l a m p — w e r e b e n d i n g t o n o r t h and t h e three o n the n o r t h e r n
side o f t h e m a i n shaft — m i d d l e l a m p — w e r e b e n d i n g
southward. A n d the light o f the wick o f the middle lamp
t i l t e d t o w a r d the H o l y o f H o l i e s .
A n d according t o t h e o p i n i o n t h a t they w e r e p o s i t i o n e d
f r o m east t o w e s t (perpendicular t o t h e Parochet), t h e three o n
the w e s t w e r e facing the m i d d l e , the three o n t h e east w e r e
facing t o w a r d t h e m i d d l e l a m p , and the w i c k o f m i d d l e l a m p
p o i n t e d u p w a r d . T h u s , according t o b o t h o p i n i o n s , " t o t h e
face o f the Menorah," m e a n t the m i d d l e l a m p .
A difficulty t h a t begs e x p l a n a t i o n is t h a t since all six
lamps w e r e facing t o t h e m i d d l e one, i t s h o u l d have said
" t o w a r d t h e face o f t h e Menorah — the m i d d l e l a m p — shall
the six lamps l i g h t " ?
A n e x p l a n a t i o n given is t h a t since t h e m i d d l e l a m p d i d
n o t t u r n t o either side o f t h e Menorah lamps, i t m i g h t be said
t h a t i t is facing t o itself, and t h u s , together w i t h the other six
t h a t are facing i t , a l l t h e seven are facing " t o w a r d s t h e face o f
the Menorah."
(‫)עי׳ מנחות צ״ט ע״ב ובפי׳ הרא״ם ר״פ בהעלותך ובאנציקלופדי׳ תלמודית ח״וז ע׳ שי״וז‬

There is yet another o p i n i o n t h a t h o l d t h a t a l l the w i c k s

w e r e t i l t e d t o w a r d the Shulchan — Table — w h i c h s t o o d i n
the n o r t h , opposite the Menorah. T h u s , all seven w e r e l i g h t i n g
el mul penei HaMenorah — t o [ t h e Shulchan w h i c h was o n t h e ]
opposite side o f t h e Menorah.
(‫)רשב״ם עה״ת‬
202 VEDIBARTA BAM

‫״שיטוז הרמג״ם בהדלקת המנורה״‬

"The Rambam's opinion
concerning Menorah lighting"

T h e R a m b a m has an e n t i r e l y different approach i n t h i s

m a t t e r . H e h o l d s t h a t according t o Rebbe w h o opines t h a t t h e
lamps w e r e p o s i t i o n e d f r o m east t o west, t h e neir ma'aravi —
t h e w e s t e r n l a m p — was t h e w e s t e r n m o s t l a m p . i.e. t h e l a m p
closest t o t h e Parochet a n d H o l y o f Holies, and i t was t h e first
one t o be l i t .
In addition, the Rambam opines that according to
Rebbe's o p i n i o n t h a t t h e Menorah was p o s i t i o n e d f r o m east t o
w e s t t h e flames o n t h e w i c k s o f all seven lamps w e r e facing
t h e west, t o w a r d s t h e H o l y o f H o l i e s . T h u s , "el mul penei
haMenorah" does n o t m e a n t h a t t h e lights w e r e facing t h e
l a m p o n t o p o f t h e central shaft, b u t t h a t they w e r e all facing
the H o l y o f H o l i e s w h i c h was penei haMenorah — in front o f
the Menorah.
A c c o r d i n g l y , t h i s fits very w e l l w i t h t h e w o r d s "Towards
t h e penei haMenorah shall t h e seven l a m p l i g h t s illuminate
(Bamidbar 8:2), since all seven lamps w e r e facing t o the
d i r e c t i o n ( w e s t w a r d ) w h i c h was in front o f t h e Menorah, i.e.
the H o l y o f Holies.
T h e R a m b a m is n o t concerned a b o u t t h e fact t h a t w h e n
t h e Kohen enters a n d goes t o t h e e n d o f t h e Menorah t o l i g h t
it, he is passing over a mitzvah, since t h e T o r a h i n s i s t e d "lifnei
Hashem" — t h a t t h e candle t o be l i t first s h o u l d be t h e one
w h i c h is closest t o H a s h e m . T h u s , t h e mitzvah is t o k i n d l e
first t h e l a m p m o s t west, a n d t h e mitzvah t o l i g h t t h e others
commences o n l y after t h i s one is k i n d l e d .
‫ ועי׳ אריכת הביאור ברשימת המנורה לכ״ק אדמו״ח‬,‫)פי׳ המשניות להרמב״ם מס׳ תמיד ספ״ג ורפ״ו‬
* * *

A n o t h e r n o v e l t y o f t h e R a m b a m is his o p i n i o n t h a t t h e
Menorah was l i t t w i c e a day, i n t h e evening a n d again i n t h e
 CHANUKAH 203

m o r n i n g . A c c o r d i n g t o his v i e w , w e are c o m m a n d e d t h a t all

seven lights should burn continuously, day and night.
Therefore, i f the lamps are found still burning in the
morning, they are attended t o and allowed to continue
b u r n i n g . I f t h e y are f o u n d extinguished, t h e y are cleaned out;
t h a t is, the w i c k and r e m a i n i n g o i l are removed, the l a m p is
w i p e d clean, a n e w w i c k and n e w o i l are p u t i n , and t h e l i g h t
is i m m e d i a t e l y l i t ; for R a m b a m (Temidim U'musafim 3:11)
holds t h a t "hadlakat haneirot hi hatavatam" — "The l i g h t i n g o f
the lamps is w h a t is called readying t h e m , " i.e., " l i g h t i n g "
a n d "readying" are t h e same act.
(‫ והל׳ תמידי! ומוספי! פ״ג הי״ב‬,‫)פיה״מ תמיד ספ״ג‬
204 VEDIBARTA BAM

‫רעיונות על המנורה‬
Insights on the Menorah

‫״בהעלתך א ת הנדת״‬
"When you kindle the lamps...." (8:2)

Q U E S T I O N : Rashi w r i t e s t h a t t h e Kohen s t o o d o n a step

"u'meitiv" — cleaned o u t the ashes a n d prepared w i c k s a n d o i l
for t h e k i n d l i n g o f t h e Menorah. W h y doesn't he say "u'madlik"
— "and k i n d l e d " ?
ANSWER: According to halachah, "Hadlakah kesheirah
bezar" — "even a non-Kohen, m a y k i n d l e t h e lamps, i f the
Menorah was b r o u g h t o u t s i d e " ( R a m b a m , Be'at Hamikdash
9:7). H o w e v e r , p r e p a r i n g t h e w i c k s o f t h e Menorah m u s t be
p e r f o r m e d o n l y by a Kohen. T h u s , Rashi uses t h e expression
"meitiv" — "prepared" — without saying t h a t the Kohen
k i n d l e d the lamps.
(‫)ר׳ אברהם מרדכי זצ״ל מגור‬
* * *

K i n g S h l o m o says, "The soul o f m a n is a candle o f G-d

(Proverbs 2 0 : 2 7 ) . Every Jew m u s t see t o i t t h a t his candle
shines b r i g h t l y a n d also assure t h a t another Jew's candle is
l i t . T h i s is accomplished by s t u d y i n g T o r a h , d o i n g mitzvot,
and i n s p i r i n g others t o do l i k e w i s e .
"Hadlakah kesheirah bezar" — every Jew m u s t k i n d l e t h e
flame o f his neshamah as w e l l as the neshamah o f another Jew
b u t o n l y a "Kohen" — a t r u e J e w i s h leader — is qualified t o do
"hatavah" — d e t e r m i n e the a u t h e n t i c p a t h o f t h e T o r a h .
(317 ‫)לקוטי שיחות חייב ע׳‬
 CHANUKAH 205

‫״חה מעשה המנודה מקשה זהג״‬

"And this is the workmanship of the Menorah,
beaten out gold." (8:3)

QUESTION: Rashi writes that Moshe had difficulty

u n d e r s t a n d i n g t h e m a k i n g o f t h e Menorah. W h a t couldn't
M o s h e c o m p r e h e n d a b o u t the Menorah?
A N S W E R : O n e o f t h e esoteric i n t e r p r e t a t i o n s o f the
Menorah is t h a t i t s y m b o l i z e d Klal Yisrael. (See Likkutei Torah,
Beha'alotecha.)
T h e Menorah was k i n d l e d w i t h p u r e olive o i l . A c c o r d i n g t o
the Gemara (Menachot 85b) olive o i l is associated with
knowledge.
Throughout the long exile, the Jewish people were
scattered to a l l corners o f the world. Wherever they
sojourned, the c o u n t r y benefited immensely from their
w i s d o m , intellect, and creativity. Nevertheless, a n t i - S e m i t i s m
usually prevailed, and t h e J e w i s h people, w h o enhanced t h e
c o u n t r y , w e r e beaten and persecuted.
T h i s strange p h e n o m e n o n puzzled M o s h e . T h e J e w i s h
people, w h o have c o n t r i b u t e d so m u c h t o h u m a n i t y t h r o u g h
their intellect and wisdom, should be cherished and
appreciated by all. Instead they w e r e b e i n g persecuted!?
(‫)מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי‬

‫״וזה מעשה המנדה מקשה זהג״‬

"And this is the workmanship of the Menorah,
hammered out gold." (8:4)

Q U E S T I O N : Regarding t h e Chatzotrot — t w o t r u m p e t s —
w h i c h w e r e used t o gather together K'lal Yisrael or the princes
o f t h e tribes, the T o r a h prescribed t h a t "Mikshah ta'aseh otom"
— "make t h e m h a m m e r e d o u t " (Bamidbar 10:2). O f the
Cheruvim placed o n t o p o f t h e A r k , t h e T o r a h instructs
"Mikshah ta'aseh otom" — " h a m m e r e d o u t shall y o u make
t h e m " (Shemot 2 5 : 1 8 ) .
206 VEDIBARTA BAM

W h y w e r e t h e t r u m p e t s , t h e cheruvim o n t o p o f the A r k
(Shemot 2 5 : 1 8 ) , a n d t h e Menorah a l l made "mikshah" —
h a m m e r e d out?
A N S W E R : T h e w o r d "mikshah" stems f r o m the
w o r d "kashah" (‫ " — )קשה‬d i f f i c u l t . " H a m m e r i n g s o m e t h i n g o u t
f r o m a piece o f m e t a l is q u i t e difficult and l a b o r i o u s .
T h e Cheruvim w e r e images o f c h i l d r e n (see Shemot 25:18,
Rashi). T h e Menorah represents T o r a h and mitzvot, as stated:
"For a mitzvah is a l a m p a n d T o r a h is l i g h t " (Proverbs 6:23).
T h e t r u m p e t s w e r e used t o gather together a n d u n i t e K'lal
Yisrael or t h e princes o f t h e tribes.
Raising c h i l d r e n successfully, progressing i n T o r a h , and
assuring t h a t one's c h i l d r e n r e m a i n attached and focused o n
the A r k — T o r a h — is n o t easily achieved. T o u n i t e K'lal
Yisrael or the princes o f t h e tribes is n o t an easy task. T o learn
T o r a h , observe mitzvot, and live an authentic T o r a h lifestyle
requires m u c h effort and dedication. Each one o f the three is
"kashah" — "difficult" — and each requires "mikshah" —
" h a m m e r i n g " — m u c h laborious effort.
(‫)שמעתי מר׳ אהרן מרדכי שי׳)ארטור( לוקסענבערג‬

‫״במראה אשר הראה ה׳ א ה מ ש ה בן עשה א ה המגורה״‬

"According the image that H a s h e m showed
Moshe, so did he make the Menorah." (8:4)

Q U E S T I O N : Rashi (Shemot 25:40) w r i t e s t h a t " M o s h e

was perplexed by t h e c o n s t r u c t i o n o f t h e Menorah until
H a s h e m s h o w e d h i m a Menorah o f fire." W h y was i t so
difficult for Moshe to comprehend the making of the
Menorah?
A N S W E R : Regarding "Binah" — "understanding" — the
Gemara (Rosh Hashanah 21b) says that "Fifty gates of
u n d e r s t a n d i n g w e r e created i n the w o r l d ; a l l b u t one, w e r e
given t o M o s h e . "
T h e Menorah represents T o r a h w i s d o m , as the Gemara
( Bava Batra 25b) says, "One who wishes to become
 CHANUKAH 207

knowledgeable s h o u l d face s o u t h d u r i n g his prayers. T h e w a y

t o r e m e m b e r t h i s r u l e is t h a t t h e Menorah is o n t h e s o u t h
side." W i t h its l i g h t s i t is symbolic o f T o r a h k n o w l e d g e , as
K i n g S h l o m o says i n Proverbs (6:23), "For t h e mitzvah is a
candle, and the T o r a h is l i g h t . " (Rabbeinu Gershon, ibid.)
O n the Menorah there were seven branches, eleven knobs,
n i n e flowers and t w e n t y t w o goblets — a t o t a l o f forty n i n e
items, c o r r e s p o n d i n g t o the 49 gates o f u n d e r s t a n d i n g . T h e
central shaft o f the Menorah, f r o m w h i c h e v e r y t h i n g projected,
corresponded t o t h e fiftieth gate o f u n d e r s t a n d i n g .
Since the Menorah represents the fifty gates of
u n d e r s t a n d i n g and M o s h e attained o n l y 49, i t was difficult for
h i m t o c o m p r e h e n d t h e p a t t e r n o f the Menorah u n t i l H a s h e m
s h o w e d h i m a fiery image o f i t .
(‫)אדרת אליהו פ׳ דברים‬

‫״ודאה ועשה בתבניתם א ש ד א ת ה מדאה בהד״‬

"See and construct, according to their form that
you are shown on the mountain."
(Shemot 25:40)

Q U E S T I O N : H o w d i d H a s h e m relieve Moshe's difficulty

i n c o m p r e h e n d i n g t h e c o n s t r u c t i o n o f the Menorah by t e l l i n g
h i m t h a t he s h o u l d construct i t according t o t h e f o r m he was
shown on the mountain?
A N S W E R : Moshe's difficulty s t e m m e d f r o m t h e fact t h a t
the Menorah represented t h e 50 gates o f w i s d o m and he o n l y
attained 49 (see above). A c c o r d i n g t o t h e Arizal (Likkutei
Torah, Va'etchanan) w h e n M o s h e was o n t h e m o u n t a i n w i t h
H a s h e m he achieved the c o m p r e h e n s i o n o f all the 50 gates o f
w i s d o m . M o s h e retained t h i s exalted state u p t o the t i m e
w h e n t h e Jews sinned w i t h the g o l d e n calf. A t t h a t t i m e
M o s h e was together w i t h H a s h e m o n the m o u n t a i n , and
H a s h e m said t o h i m "Leich, reid" (‫" — )לך רד‬Go, descend [for
y o u r n a t i o n t h a t y o u have b r o u g h t u p from Egypt has
degenerated Shemot 3 2 : 7 ] . Rashi w r i t e s t h a t H a s h e m told
208 VEDIBARTA BAM

M o s h e "Reid migdulatecha" — "Descend f r o m y o u r greatness."

The w o r d "leich" — has t h e n u m e r i c a l value o f 50.
Hashem told Moshe, "Now that your people have
degenerated, descend f r o m y o u r greatness. U n t i l n o w y o u
achieved c o m p r e h e n s i o n o f a l l 50 gates o f w i s d o m and f r o m
n o w o n , reid — go d o w n — f r o m leich — the 50 gates y o u
f o r m e r l y achieved a n d y o u w i l l n o w o n l y have 4 9 . "
Moshe conveyed to the people Hashem's command
c o n c e r n i n g t h e c o n s t r u c t i o n o f t h e Tabernacle and its vessels
o n the day after Yom Kippur, w h i c h was some three m o n t h s
after t h e y sinned w i t h t h e g o l d e n calf. A t t h i s t i m e he n o
longer h a d t h e k n o w l e d g e o f t h e fiftieth gate o f w i s d o m and
therefore experienced difficulty in comprehending the
concept o f Menorah.
Hence, H a s h e m said t o M o s h e , " Y o u already w e r e s h o w n
i t o n the m o u n t a i n and at t h a t t i m e y o u c o m p r e h e n d e d i t
very w e l l since y o u had reached the 5 0 t h gate. Therefore,
t h o u g h y o u are c u r r e n t l y l a c k i n g c o m p r e h e n s i o n o f t h e 5 0 t h
gate y o u s h o u l d be able t o c o n s t r u c t i t . "
(‫ מחנה חרדי‬,‫)הרב פנחס שי׳ פרידמן‬
* * *

Incidentally, t h i s fits very w e l l i n t o t h e t e r m i n o l o g y used

i n t h e Gemara. "There are 50 gates o f w i s d o m a n d 'kulam nitnu
l'Moshe chaseir achat' — 'they w e r e a l l given t o M o s h e , less
one." I t does n o t say t h a t he was given o n l y 49 o f the 50,
rather, "kulam nitnu l'Moshe" — all o f t h e m i.e. t h e entire 50
were given t o M o s h e , "less one" — a l t h o u g h one was t a k e n
back f r o m h i m afterward w h e n t h e Jews s i n n e d w i t h the
g o l d e n calf.
 CHANUKAH 209

Oil — ‫שמן‬

‫ א ת ג נ י ישראל ו י י ־ י א ל ד שמן זית זד‬,‫״ואתה תצוד‬

‫ג ת י ת למאור להעלת נר תמיד״‬
" A n d y o u shall command the Children of I s r a e l ,
that they s h a l l take for y o u pure olive oil,
crushed for illumination, to kindle a lamp
continually." (Shemot 27:20)

QUESTION: What message does Moshe's command

c o n c e r n i n g o i l for the Menorah convey t o the J e w i s h people for
posterity?
A N S W E R : "Veyikchu eilecha shemen zayit zach" — "They
shall take for y o u p u r e olive o i l . " O l i v e o i l does n o t m i x w i t h
any other l i q u i d , b u t rather separates a n d rises t o t h e t o p .
T h i s r e m i n d s the Jews t h a t they are u n i q u e , a n d s h o u l d n o t
m i x and assimilate w i t h others.
"Katit lama'or" — " C r u s h e d for i l l u m i n a t i o n . " T h e "ma'or"
represents t h e l i g h t o f T o r a h : as stated i n Proverbs (6:23),
" T o r a h is or — l i g h t . " I n order t o t r u l y succeed i n T o r a h
study, one needs t o "crush" oneself, as o u r Sages t e l l us,
"Yagati umatzati ta'amin" — " I f someone says, ' I have t o i l e d
a n d I have succeeded' believe h i m " (Megillah 6 b ) .
"Leha'alot neir tamid" — " t o k i n d l e a l a m p c o n t i n u a l l y . "
T h e " l a m p " represents t h e soul o f the Jew — "Neir Hashem
nishmat adam" — "The ' l a m p ' o f H a s h e m is the soul o f the
person" (Proverbs 2 0 : 2 7 ) . T h e purpose o f the Jew i n t h i s
w o r l d is "leha'alot neir tamid" — t o c o n t i n u a l l y elevate his
soul.
(‫)משכנותיך ישראל‬
210 VEDIBARTA BAM

‫ זך כ מ י מ למאוד״‬m ‫״שמן‬
"Pure olive oil, crushed for illumination."
(27:20)

Q U E S T I O N : T h e Gemara (Menachot 86a) says t h a t the

olives w e r e d i v i d e d i n t o three grades, superior, i n t e r m e d i a t e
and inferior. T h e o i l o f each grade was d i v i d e d i n t o three
q u a l i t y levels. T h e first level o f the superior grade was
supreme, a n d i t was used for t h e k i n d l i n g o f t h e Menorah. T h e
second o i l o f the superior grade and the first o i l o f t h e
i n t e r m e d i a t e grade w e r e equally acceptable for menachot —
meal-offerings — b u t o n l y t h e first o i l o f t h e i n t e r m e d i a t e
grade c o u l d be used for t h e Menorah, and n o t t h e second o i l o f
the superior grade. T h e t h i r d o i l o f t h e superior grade and the
second o i l o f the i n t e r m e d i a t e grade and the first o i l o f the
inferior grade w e r e a l l equal for menachot, b u t o n l y t h e first o i l
o f t h e inferior grade c o u l d be used for t h e Menorah.
W h y s h o u l d the first o i l o f t h e inferior grade have p r i o r i t y
for the k i n d l i n g o f the Menorah over t h e second and t h i r d o i l
o f t h e superior grade?
ANSWER: N o t all m e n are alike. Some have better
faculties and some poorer. K i n g S h l o m o says, "Neir Hashem
nishmat adam" — " A man's soul is t h e candle o f G-d"
(Proverbs 20:27) — and all the details connected w i t h t h e
Menorah c o n t a i n teachings w h i c h apply t o man's life. T h e
lesson t h a t can be learned f r o m the law concerning the
different levels o f o i l is t h a t H a s h e m does n o t expect one
person t o be l i k e another person, b u t H e does expect h i m t o
achieve his u t m o s t . Therefore, i f one is capable o f b e i n g o n
the highest level, one m a y n o t settle for b e i n g second. O n the
other h a n d , i f one is o n l y capable o f t h e second level and one
excels i n that, his achievement equals t h a t o f t h e one w h o is
u p p e r m o s t i n the first level.
* * *

T h e famous tzaddik Rabbi Z u s h a o f A n i p o l i once said,

" W h e n I come before the Heavenly t r i b u n a l , I a m n o t afraid
 CHANUKAH 211

t h a t t h e y w i l l d e m a n d o f me, ' W h y w a s n ' t Z u s h a l i k e the

patriarch Avraham?' Because I will reply, " I am not
A v r a h a m . " B u t I a m afraid lest they ask me, ' W h y w a s n ' t
Z u s h a as Z u s h a c o u l d have been?' "
Likewise, a parent or teacher s h o u l d never say t o a c h i l d
or s t u d e n t " w h y d i d n ' t y o u do o n y o u r exam as good as t h e
other c h i l d d i d , " rather they s h o u l d d e m a n d " w h y d i d n ' t y o u
do as g o o d as you are capable o f d o i n g . "
(‫ אנגלי׳‬,‫)שמעתי מדיין יצחק דוב שי׳ בערגער מלאנדאן‬

‫״שמן זית זך ב ת י ת למאוד״‬

"Pure olive oil, crushed for illumination."
(27:20)

Q U E S T I O N : Rashi explains t h a t the first d r o p o f o i l

w h i c h was extracted w h e n crushed i n a m o r t a r is t h e finest,
and such o i l was used t o k i n d l e t h e Menorah. T h e r e m a i n i n g
o i l o f t h e olive w h i c h was extracted by g r i n d i n g t h e olives i n a
m i l l , was n o t as pure, and was used for menachot — m e a l
offerings.
N o r m a l l y , one uses t h e best o i l for b a k i n g and cheaper o i l
for b u r n i n g or l i g h t i n g . W h y i n the Mishkan was i t the
reverse?
A N S W E R : T h e Menorah is t h e p r o t o t y p e o f s p i r i t u a l i t y . I t
represents T o r a h a n d mitzvot, as K i n g S h l o m o states, "Neir
mitzvah veTorah or" — " A candle is a mitzvah a n d T o r a h is
light" (Proverbs 6:23). A Karban Minchah is eaten and
represents the m a t e r i a l and physical needs o f a person.
U n f o r t u n a t e l y , there are people w h o plead p o v e r t y w h e n
they have t o spend m o n e y for T o r a h and mitzvot, b u t have
p l e n t y o f m o n e y w h e n i t comes t o personal matters. F r o m the
way t h i n g s were done i n t h e Mishkan, w e can learn t r u e
p r i o r i t i e s . For T o r a h and mitzvot one s h o u l d spend money
a n d use t h e best a n d purest. For personal pleasure, a Jew
s h o u l d practice restraint and learn t o suffice w i t h less.
(‫)כלי יקר‬
212 VEDIBARTA BAM

‫״וייןחי א ל ד שמן זית זד״‬

"They shall take for y o u pure olive o i l . " (27:20)

Q U E S T I O N : W h y does the T o r a h use the w o r d "zayit"

(olive) i n the singular, rather t h a n "zeitim" (plural) ?
A N S W E R : W h e n food the size o f an egg or larger
becomes tamei (defiled), i t can t r a n s m i t d e f i l e m e n t t o other
l i q u i d s . I n smaller a m o u n t s , i t can become tamei, b u t cannot
t r a n s m i t its tumah ( d e f i l e m e n t ) .
T h e o i l i n the olive is considered as t h o u g h i t is enclosed
i n a casing w i t h i n the olive. Consequently, even w h e n an
olive becomes tamei, t h e o i l i n i t retains its p u r i t y .
A l t h o u g h t h e o i l is considered a separate entity w i t h i n the
olive, i t is measured together w i t h the olive for purposes o f
t r a n s m i t t i n g tumah. T h u s , i f t h e size o f t h e tamei olive is
bigger t h a n a n egg, the first d r o p o f o i l pressed becomes tamei
as soon as i t touches the outside s k i n (see Pesachim 3 3 b ) .
W h e n M o s h e i n s t r u c t e d the Jews t o c o n t r i b u t e olives i n
order t o m a k e p u r e o i l for t h e Menorah, a p r o b l e m arose. T h e
olives i n t h e i r possession were brought w i t h t h e m from
Egypt. T h e y w e r e unsure a b o u t t h e i r p u r i t y and i n d o u b t
w h e t h e r they c o u l d be used for t h e Mishkan.
M o s h e therefore advised t h e m t o use average-sized olives,
n o r m a l l y equal t o h a l f an egg. H e also t o l d t h e m not t o
squeeze m o r e t h a n one olive at a t i m e . Consequently, even i f
the olive was defiled, it would n o t be large e n o u g h to
t r a n s m i t tumah t o the o i l t h a t came o u t .
(‫)פנים יפות‬

‫״וינןחו אלד שמן זית ד כ ת י ת למאוד להערת נ ד תמיד״‬

"They should take for y o u pure olive oil,
crushed for illumination, to kindle a lamp
continually." (27:20)

Q U E S T I O N : W o u l d i t n o t have been sufficient t o j u s t say,

"They s h o u l d take for y o u p u r e olive o i l for the l i g h t . " W h y
 CHANUKAH 213

are t h e w o r d s "katit" — crushed — a n d "leha'alot neir tamid"

— t o k i n d l e a l a m p c o n t i n u a l l y needed?
A N S W E R : The first Beit Hamikdash existed for 4 1 0 years,
a n d the second lasted 4 2 0 years. D u r i n g the entire 830 years
the Menorah was k i n d l e d every day. W e all h o p e t o m e r i t
speedily the t h i r d Beit Hamikdash, w h i c h w i l l last forever. T h e
elaboration i n the pasuk is a remez — h i n t — t o t h i s .
T h e w o r d "katit" — "crushed" — has i n i t the
letters and , w h o s e n u m e r i c a l value is 420, and the
letters and , w h i c h has a n u m e r i c a l value o f 4 1 0 . T h e
o i l s h o u l d be — for 830 years o f l i g h t i n g the Menorah.
Afterwards, w i l l be "leha'alot neir tamid" — t h e t h i r d Beit
Hamikdash — i n w h i c h the candles w i l l be l i t forever.
(‫ תולדות יצחק‬- ‫)בעל הטורים‬
 Megilat Antiochus
The Scroll
of the Hasmoneans
Megilat Hachasmona'im, k n o w n also as Megilat
Antiochus, has come d o w n t o us i n b o t h
A r a m a i c a n d H e b r e w . T h e H e b r e w version
(see Siddur Otzer Yisrael) is a l i t e r a l t r a n s l a t i o n
f r o m the A r a m a i c o r i g i n a l , w h i c h was
composed probably i n t h e seventh century and
p u b l i s h e d for t h e first t i m e i n M o n t o b a i n
1557. D u r i n g the M i d d l e Ages this Megillah
was read i n the I t a l i a n synagogues o n
Chanukah j u s t as t h e Book o f Esther is read o n
Purim. I t s t i l l forms part o f the l i t u r g y o f the
Y e m e n i t e Jews. Saadyah Gaon a t t r i b u t e d its
a u t h o r s h i p t o t h e five sons o f M a t i t y a h u .

Per translation by Phillip Birnbaum, 1974

with some modifications.
216 VEDIBARTA BAM

T H E SCROLL OF T H E H A S M O N E A N S

T h e Greek m o n a r c h A n t i o c h u s was a p o w e r f u l ruler; all

the k i n g s heeded h i m . H e subdued m a n y provinces and
m i g h t y sovereigns; he destroyed t h e i r castles, b u r n e d t h e i r
palaces and imprisoned their men. Since the reign o f
A l e x a n d e r there had never been a k i n g l i k e h i m b e y o n d t h e
Euphrates. H e erected a large city o n the seacoast t o serve as
his royal residence, and called i t " A n t i o c h " after his o w n
name. O p p o s i t e i t his governor Bagris founded another city,
a n d called i t " C i t y o f Bagris" after himself. Such are t h e i r
names t o t h i s day.
I n t h e t w e n t y - t h i r d year o f his reign, t h e t w o h u n d r e d and
t h i r t e e n t h year after t h e T e m p l e had been r e b u i l t , A n t i o c h u s
d e t e r m i n e d t o m a r c h o n Jerusalem. H e said t o his officers:
" Y o u are aware t h a t the Jews o f Jerusalem are i n o u r m i d s t .
T h e y n e i t h e r offer sacrifices t o o u r gods n o r observe o u r laws;
they abandon the k i n g ' s laws t o practice t h e i r o w n . T h e y
hope m o r e o v e r for t h e day w h e n kings and tyrants shall be
crushed, saying: ' O t h a t o u r o w n k i n g m i g h t r e i g n over us,
t h a t w e m i g h t r u l e the sea and t h e land, so t h a t the entire
w o r l d w o u l d be ours.' I t is indeed a disgrace for the royal
g o v e r n m e n t t o let t h e m r e m a i n o n t h e face o f the earth.
C o m e n o w , let us attack t h e m a n d a b o l i s h t h e covenant made
w i t h t h e m : Shabbat, Rosh Chodesh a n d c i r c u m c i s i o n . " T h e pro¬
posal pleased his officers and a l l his host.
Immediately k i n g A n t i o c h u s dispatched his governor
N i c a n o r w i t h a large b o d y o f t r o o p s . H e came t o t h e Jewish,
city o f Jerusalem and massacred m a n y people; he set u p a
heathen altar i n t h e T e m p l e , c o n c e r n i n g w h i c h the G-d o f
Israel had said t o his faithful prophets: "There w i l l I establish
m y residence forever." I n t h a t very place t h e y slaughtered a
s w i n e and b r o u g h t its b l o o d i n t o the h o l y c o u r t . W h e n
Yochanan b e n M a t i t y a h u heard o f t h i s deed, he was filled
w i t h rage and his face changed color. I n his heart he d r e w a
p l a n o f action. H e t h e n made h i m s e l f a dagger, t w o spans
 CHANUKAH 217

l o n g and one span w i d e , and concealed i t u n d e r his clothes.

H e came t o Jerusalem a n d s t o o d at the royal gate, calling t o
t h i s gate-keepers: " I a m Yochanan ben M a t i t y a h u ; I have
come to appear before Nicanor." The guards informed
N i c a n o r t h a t the h i g h priest o f the Jews was s t a n d i n g at t h e
door. " L e t h i m enter!" N i c a n o r said.
Yochanan was a d m i t t e d t o N i c a n o r , w h o said: " Y o u are
one o f t h e rebels w h o - r e b e l against t h e k i n g and do n o t care
for t h e welfare o f his government!" Yochanan replied: " M y
l o r d , I have come t o y o u ; whatever y o u d e m a n d I w i l l d o . " " I f
y o u w i s h t o d o as I please," said N i c a n o r , " t h e n take a s w i n e
and sacrifice i t u p o n t h e altar. Y o u shall wear royal clothes
and r i d e the k i n g ' s o w n horse; y o u shall be c o u n t e d a m o n g
the k i n g ' s close friends." T o t h i s , Yochanan answered: " M y
l o r d , I a m afraid o f t h e Israelites; i f t h e y hear t h a t I have done
such a t h i n g t h e y w i l l stone m e . Let everyone leave y o u r
presence, so as n o t t o i n f o r m t h e m . " I m m e d i a t e l y N i c a n o r
ordered everybody o u t .
A t , t h a t m o m e n t Yochanan b e n M a t i t y a h u raised his eyes
to heaven and prayed; " M y G-d and G-d o f m y fathers
A v r a h a m , Yitzchak, a n d Yaakov, d o n o t h a n d m e over t o t h i s
heathen; for i f he k i l l s me, he w i l l boast i n t h e t e m p l e o f
Dagon that his g o d has handed me over t o h i m . " H e
advanced three steps t o w a r d N i c a n o r , t h r u s t t h e dagger i n t o
his heart, and f l u n g h i m fatally w o u n d e d i n t o t h e c o u r t o f t h e
T e m p l e . " M y G-d," Yochanan prayed, "do n o t c o u n t i t a s i n
t h a t I k i l l e d t h i s heathen i n the Sanctuary; p u n i s h t h u s a l l the
foes w h o came w i t h h i m t o persecute Judea and Jerusalem."
On that day Yochanan set out and fought the enemy,
i n f l i c t i n g heavy slaughter o n t h e m . T h e n u m b e r o f those w h o
were slain by h i m o n t h a t day t o t a l e d t w o t h o u s a n d seven
h u n d r e d . U p o n r e t u r n i n g , he erected a column with the
i n s c r i p t i o n : "Maccabee, Destroyer o f T y r a n t s . "
W h e n k i n g A n t i o c h u s heard t h a t his governor N i c a n o r
had been slain, he was b i t t e r l y distressed. H e sent for w i c k e d
Bagris, the deceiver o f his people, a n d t o l d h i m : " D o y o u n o t
218 VEDIBARTA BAM

k n o w , have y o u n o t heard, w h a t t h e Israelites d i d t o me?

T h e y massacred m y troops a n d ransacked m y camps! Can y o u
n o w be sure o f y o u r wealth? W i l l y o u r h o m e s r e m a i n yours?
Come, let us m o v e against t h e m a n d a b o l i s h the covenant
w h i c h t h e i r G-d made w i t h t h e m : Shabbat, Rosh Chodesh, a n d
c i r c u m c i s i o n . " T h e n w i c k e d Bagris and his hosts invaded
Jerusalem, m u r d e r i n g the p o p u l a t i o n and p r o c l a i m i n g an
absolute decree against Shabbat, Rosh Chodesh, and
c i r c u m c i s i o n . So drastic was t h e k i n g ' s edict t h a t w h e n a m a n
was discovered t o have circumcised his son, he and his w i f e
w e r e hanged along w i t h t h e c h i l d . A w o m a n gave b i r t h t o a
son after her husband's death and had h i m circumcised w h e n
he was eight days o l d . W i t h t h e c h i l d i n her arms, she w e n t
u p o n t o p o f the w a l l o f Jerusalem and cried o u t : " W e say t o
y o u , w i c k e d Bagris: T h i s covenant o f our fathers w h i c h y o u
i n t e n d t o destroy shall never cease f r o m us n o r f r o m our
children's c h i l d r e n . " She cast her son d o w n t o the g r o u n d and
f l u n g herself after h i m so t h a t t h e y d i e d together. Many
Israelites o f t h a t p e r i o d d i d the same, refusing t o renounce
the covenant o f t h e i r fathers.
Some o f t h e Jews said t o one another: "Come, let us keep
Shabbat i n a cave lest w e violate i t . " W h e n t h e y w e r e betrayed
t o Bagris, he dispatched a r m e d m e n w h o sat d o w n at t h e
entrance o f t h e cave and said: " Y o u Jews, surrender t o us! Eat
o f our bread, d r i n k o f o u r w i n e , a n d do w h a t w e d o ! " B u t the
Jews said t o one another: " W e r e m e m b e r w h a t w e were
c o m m a n d e d o n M o u n t Sinai: 'Six days y o u shall labor a n d do
all y o u r w o r k ; o n t h e seventh day y o u shall rest.' I t is better
for us t o die t h a n t o desecrate Shabbat." W h e n t h e Jews failed
t o come out, w o o d was b r o u g h t and set o n fire at the
entrance o f t h e cave. A b o u t a t h o u s a n d m e n and w o m e n d i e d
there. Later the five sons o f M a t i t y a h u , Yochanan and his four
brothers, set o u t and r o u t e d t h e h o s t i l e forces, w h o m they
drove t o t h e coast; for they t r u s t e d i n the G-d o f heaven.
W i c k e d Bagris, accompanied by those w h o had escaped
the s w o r d , boarded a ship and fled t o k i n g A n t i o c h u s . " O
 CHANUKAH 219

k i n g , " he said, " y o u have issued a decree a b o l i s h i n g Shabbat,

Rosh Chodesh, a n d c i r c u m c i s i o n i n Judea, and n o w there is
complete r e b e l l i o n there. T h e five sons o f M a t i t y a h u cannot
be defeated unless t h e y are attacked by a l l t h e c o m b i n e d
forces; they are stronger t h a n lions, swifter t h a n eagles,
braver t h a n bears. Be pleased t o accept m y advice, and d o n o t
fight t h e m w i t h t h i s small a r m y lest y o u be disgraced i n the
sight o f a l l t h e kings. Send letters t o all y o u r royal provinces;
let a l l t h e a r m y officers w i t h o u t exception come w i t h a r m o r e d
elephants." T h i s pleased k i n g A n t i o c h u s . H e sent letters t o all
his royal domains, and t h e chieftains o f various clans arrived
w i t h a r m o r e d elephants. W i c k e d Bagris invaded Jerusalem for
the second t i m e . H e b r o k e t h r o u g h t h e w a l l , shattered the
gateway, made t h i r t e e n breaches i n t h e T e m p l e , and g r o u n d
the stones t o dust. H e t h o u g h t t o himself: " T h i s t i m e they
shall n o t defeat me; m y a r m y is n u m e r o u s , m y hand is
m i g h t y . " H o w e v e r , the G-d o f heaven d i d n o t t h i n k so.
T h e five sons o f M a t i t y a h u w e n t t o M i z p e h i n Gilead,
w h e r e t h e house o f Israel had been saved i n t h e days o f
S h m u e l Hanavi. T h e y fasted, sat i n ashes a n d prayed t o the
G-d o f heaven for mercy; t h e n a g o o d p l a n came t o t h e i r
mind. These were t h e i r names: Yehudah, the firstborn;
Shimon, the second; Yochanan, the third; Yonatan, the
f o u r t h ; Elazar, t h e fifth. T h e i r father blessed t h e m , saying:
" Y e h u d a h m y son, I compare y o u t o Y e h u d a h the son o f
Yaakov w h o was likened to a lion. S h i m o n m y son, I
compare, y o u t o S h i m o n the son o f Yaakov w h o slew t h e m e n
o f Shchem. Yochanan m y son, I compare y o u t o A v n e r t h e
son o f Ner, general o f Israel's a r m y . Y o n a t a n m y son, I
compare y o u t o Y o n a t a n t h e son o f Shaul w h o defeated the
Philistines. Elazar m y son, I compare y o u t o Pinchas t h e son
o f Elazar, w h o was zealous for his G-d and rescued the
Israelites." Soon afterwards the five sons of Matityahu
attacked the pagan forces, i n f l i c t i n g severe losses u p o n t h e m .
One, o f the brothers, Yehudah, was k i l l e d .
220 VEDIBARTA BAM

W h e n t h e sons o f M a t i t y a h u discovered t h a t Y e h u d a h had

been slain, they r e t u r n e d t o t h e i r father w h o asked: " W h y d i d
y o u come back?" T h e y replied: " O u r b r o t h e r Y e h u d a h , w h o
alone equaled a l l o f us, has been k i l l e d . " " I w i l l j o i n y o u i n
the battle against t h e heathen," M a t i t y a h u said, "lest t h e y
destroy the house o f Israel; w h y be so dismayed over y o u r
b r o t h e r ? " H e j o i n e d his sons t h a t same day and waged w a r
against the enemy. T h e G-d o f heaven delivered i n t o t h e i r
hands all s w o r d s m e n and archers, a r m y officers and h i g h
officials. N o n e o f these survived. Others were c o m p e l l e d t o
seek refuge i n t h e coastal cities. I n attacking t h e elephants,
Elazar was engulfed i n t h e i r d u n g . H i s brothers searched for
h i m a m o n g the l i v i n g and the dead, and c o u l d n o t f i n d h i m .
Eventually, however, t h e y d i d f i n d h i m .
T h e Jews rejoiced over t h e defeat o f t h e i r enemies, some
o f w h o m w e r e b u r n e d w h i l e others, w e r e hanged o n t h e
gallows. W i c k e d Bagris was i n c l u d e d a m o n g those w h o were
burned to death. When k i n g A n t i o c h u s heard that his
governor Bagris and t h e a r m y officers had been k i l l e d , he
boarded a ship and fled t o t h e coastal cities. W h e r e v e r he
came the people rebelled a n d called h i m "The F u g i t i v e , " so he
d r o w n e d h i m s e l f i n t h e sea.
T h e Hasmoneans entered the Sanctuary, r e b u i l t the gates,
closed t h e breaches, and cleansed the T e m p l e c o u r t f r o m t h e
slain and t h e i m p u r i t i e s . T h e y l o o k e d for pure olive o i l t o
l i g h t t h e Menorah, a n d f o u n d o n l y one b o t t l e w i t h the seal o f
the Kohen Gadol so t h a t t h e y w e r e sure o f its p u r i t y . T h o u g h
its q u a n t i t y seemed sufficient o n l y for one day's l i g h t i n g , i t
lasted for eight days o w i n g t o t h e blessing o f t h e G-d o f
heaven w h o had established H i s N a m e there. Hence, the
Hasmoneans and all t h e Jews alike i n s t i t u t e d these eight days
as a t i m e o f feasting and rejoicing, l i k e any festival prescribed
i n the T o r a h , and o f k i n d l i n g l i g h t s t o c o m m e m o r a t e the
victories G-d had given t h e m . M o u r n i n g and fasting are
f o r b i d d e n o n Chanukah, except i n the case o f an i n d i v i d u a l ' s
 CHANUKAH 221

vow which must be discharged. Nevertheless, the

H a s m o n e a n s d i d n o t p r o h i b i t w o r k o n t h i s holiday.
F r o m t h a t t i m e o n t h e Greek g o v e r n m e n t was s t r i p p e d o f
its r e n o w n . T h e Hasmoneans and t h e i r descendants r u l e d for
t w o h u n d r e d a n d six years, u n t i l t h e d e s t r u c t i o n o f t h e Beit
Hamikdash.
A n d so t h e Jews everywhere observe t h i s festival for eight
days, b e g i n n i n g o n t h e t w e n t y - f i f t h o f Kislev. These days,
i n s t i t u t e d b y Kohanim, Levites a n d Sages o f T e m p l e times,
shall be celebrated by t h e i r descendants forever.
* * *
T h e A l - m i g h t y W h o p e r f o r m e d for t h e m a m i r a c l e and
w o n d e r , m a y H e p e r f o r m for us miracles and w o n d e r s . A n d
w e s h o u l d see t h e f u l f i l l m e n t o f w h a t is w r i t t e n ( M i c h a h
7:15) "As i n t h e days w h e n y o u left t h e l a n d o f Egypt I w i l l
show i t wonders."
 ‫לזכות‬
‫כ״ק אדוננו פורנו ורמו‬
‫אור עולם‬
‫‪1‬‬
‫נזר שראל ותפארתו‬
‫־צדקת ד׳ עשה‬
‫‪1‬‬
‫‪1‬פשפט ‪ 1‬עם ישראל‬
‫‪1‬‬
‫ורמם הש ב פעון‬
‫‪1‬‬
‫ה^און האלק פרנא ורבנא‬
‫פנדום פענדל‬
‫כן הרב ‪ IKAH‬החסיד הפקובל רמ א‪ 1‬עדוק נ״ע‬

‫‪1‬‬ ‫‪1‬‬ ‫‪1‬‬

‫עלה השפ פה פתש״ק של ש לחודש תפוז‬
‫שנת ה׳ ת ה א שנח נפלאוח ד^לות‬
‫לעירה‬
 ‫לעילוי נ ש פ ת זקני הרה׳׳ג החו׳׳כ איש יר׳׳א כו׳‬
‫ר׳ * מ ח כ ח ן ־ ע״ה ק פ ל ן‬
‫ע ס ק כחינוך ד ך •עונה כישיכת תורה ודעת‬
‫ולפני זה כישיכת פיר שכפיר והעפיד תלפידים הרכה‬
‫נפטר ו׳ פנחם א כ תשכ׳׳ס‬

‫לעילוי נ ש פ ת זקנתי הרכנית החשוכה והעדינה‬

‫ע״ה ק פ ל ן‬ ‫‪ttmv‬‬
‫נפסרה יום א׳ דחג הפסח תשכ׳׳ה‬
‫זכחה לדור ישרים יכורך‬

‫לעילוי נ ש פ ת אכי הרה׳׳ג חו׳׳כ סוע׳׳ה וכו׳‬

‫ר׳ ־ ש פ ו ־ א ל פ ס ח כ׳ר פ ש ז ! ע״ה ם י ן ג א פ י ל ס ל ף‬
‫פחשוכי חלפידי הגאונים ר׳ שפעון זזג״ל ש ק א פ כגראדנא‬
‫ור׳ כרוך כער ז־צ״ל לייכאוויץ כקאפיניץ ולכסוף כישיכת פיר •שכפיר‬
‫כיהן כרכנות כארה׳׳כ‬
‫נפסר פחנש׳׳ק פ׳ ש ל ח כ׳׳ד סיון תחג״ט‬

‫לעילוי נ ש פ ת אפי הרכניח החשוכה והעדינה‬

‫ח ס ^ א ‪ fTPlfT‬כ ת הרה"* ר׳ &‪ V‬ח כ ח ן ע״ה‬
‫ע ש ת ה •צדקה וחסד כפסירה ונתינה לסוכת הכלל והפרס‬
‫נפסרה כשם סוכ יום השלישי‪ ,‬פרשת כ א ערכ ר׳׳ח ־שכס תשנ׳׳א‬
 ‫לעילוי נ ש פ ת אכי חורגי הרה׳׳ג ודזרדז״ח התפים וכו׳‬
‫ר׳ א א ז ! ‪ 1‬פ ש ז ! כ״ר א ה ר ן א א ע ז ר ע ׳ ה א ס‬
‫נתפנה ע׳׳י כ׳׳ק אדפו׳׳ר פהריי׳׳צ נ׳׳ע לפשגיח ופשפיע כישיבת תו׳׳ת‬
‫כווארשא והפשיל כעבודה זו כישיבת תו׳׳ת לאדז‪ ,‬ווילנא‪ ,‬וכרוקלין‬
‫נוא יארק פנהל הת׳׳ת כשאנגהאי ‪ -‬נפסר ס׳׳ז ס כ ת תשפ׳׳ח‬

‫לעילוי נ ש פ ת חפי הרה׳׳ח אי׳׳א נו׳׳נ וכו׳‬

‫‪ pm‬ע״ה ס ו ־ ד א ק‬ ‫ר׳ פ נ ח ס כ״ר‬

‫נפסר כ ש ם סוכ וכשיכה סוכה ע ש ר ה כ ס כ ת תשנ׳׳ז‬

‫לעילוי נ ש פ ת חפותי ה א ש ה החשוכה‬

‫‪m‬׳ כ ת ׳ כ ת ר׳ ^ ‪ 1‬ס ף א א ע ז ר ע״ה ס ו ־ ד א ק‬

‫‪1‬‬
‫פרת‬
‫זכתה לכנים וכני כנים עוסקים כתורה‬
‫נפסרה כש׳׳ק כ׳׳ג סיון תשס׳׳ז‬
‫לעילוי נ ש פ ת דודי הרה׳׳ג חו׳׳כ וכו׳‬
‫‪ pnv‬ה כ ז ! ן ע״ה כ ח ן‬ ‫ר׳ כ ר ו ך ‪ p‬הרה״* ר׳‬
‫פחשוכי תלפידי ישיכת קלעצק ופיר פח׳׳ס‬
‫קול תודה ע ל סוגיות הש׳׳ס‬
‫נפסר ש׳׳ק פ׳ יתרו ח׳׳י ש כ ס תשכ׳׳א‬

‫לעילוי נ ש פ ת דודתי‬
‫הרכנית פ ר ^ ם ‪ 5fW‬כ ת הרה׳׳* ‪ 3‬׳ מ ח כ ח ן ־ ע״ה ק פ ל ן‬
‫נפסרה י׳׳כ תפוז תשכ׳׳ה‬

‫ת ‪ .‬נ‪ .‬צ ‪ .‬ג ‪ .‬ה ‪.‬‬