By
Hillel
ben David (Greg Killian)
Shabbat 21b "What is Chanukah? Our Rabbis taught: On the twenty-fifth of Kislev begin the eight days of Chanukah; we may not
eulogize on these days nor may we fast on them. When the Greeks entered the Temple, they defiled all the oil in
the
Chanukah, the Festival of Light, is among the most widely
celebrated of the Jewish holidays. It is a time for happy family gatherings
around the menorah, for children's songs and sizzling potato latkes and games
of "dreidle." For many of us, it brings back fond memories of
childhood, or serves to renew our sense of Jewish identity.
Chanukah celebrates the victory of the Maccabee family (a
family of Kohanim who served in
the Beit HaMikdash) against the
Syrian Greeks. It was a physical
as well as spiritual war fought
against a perverse culture which had four
main targets in mind. The first target was the Beit HaMikdash -- to change it
from the House of HaShem into a
Greek temple, complete with total
idolatry and the worst kind of immorality. The three other targets were:
One may ask: do the last three have any connection with the
Beit HaMikdash itself? The answer is: definitely yes! Let us start with Shabbat.
The verse "My Shabbatot (Sabbaths)
you shall observe and My Sanctuary
you shall revere" which appears twice in the Torah (Vayikra
Shemot (Exodus) 12:43-48
And the HaShem said unto Moses and Aaron, This [is] the ordinance of the Passover: There shall no stranger
eat thereof: But every man's servant that is bought for money, when thou hast
circumcised him, then shall he eat
thereof. A foreigner and an hired servant shall not eat thereof. In one house
shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of
the house; neither shall ye break a bone thereof. All the congregation of
Concerning the proclaiming of the new moon, it was done by the
Sanhedrin of 71 sages who sat in a special chamber, the chamber of hewn stone, half
in and half out of the Beit HaMikdash,
the
Interestingly enough, Chanukah is the only Jewish holiday
that takes place in Israel, and specifically in on Temple Mount in Jerusalem!
The Four Exiles
Our Sages teach that the Jewish People will experience four
exiles. The second verse of creation says, "And the land was desolate and
void and darkness was on the face of the deep." The Midrash says these four
expressions, desolate, void, darkness and deep, correspond to the four kingdoms
which exiled
The opening verse of Bamidbar (Numbers) 33 alludes to all of
the major exiles that Bnei Israel were destined to undergo in their history:
The initial letters of
"Eleh masei Bnei Yisrael" / "These are the journeys of Bnei Israel" allude
to the four exiles of the Jewish people: alef-Edom (Rome - our current exile);
mem-Madai (Persia); beit-Bavel (Babylon); and yud-Yavan (Greece).
Four Chanukahs
The festival that we call Chanukah is really the fourth Chanukah.
The word Chanukah means dedication.
The first of the three
previous dedications was in the desert when Moshe dedicated the Mishkan, the Tent of Meeting.
The components of the Mishkan were
really completed by the 25th of Kislev (which is Chanukah). However the Mishkan was not to be set up
until the month of Nisan. Since
the month of Nisan was
the month that Yitzchak Avinu was born. For he was the greatest role model in history
of someone willing to sacrifice himself to HaShem. The Bet HaMikdash, which was a place of sacrifice from
abroad, needed to be put up in his month. To show that ultimately a human being
should sacrifice his whole life to HaShem, not just the sacrifice of animals and birds. In honor of
the almost human sacrifice,
his month was the perfect time to set up the Bet HaMikdash.
The second Chanukah was the dedication of the First Beit
HaMikdash.
The third Chanukah is the subject of the Haftorah for the
first Shabbat during Chanukah, Zechariah 2:14 - 4:7. It refers to the times of
the Second Beit HaMikdash and the inauguration of the Menorah at the time of
Yehoshua the Kohen Gadol, the High
Priest, and the nation's leader, Zerubavel, who is referred to in "Maoz
Tsur," the traditional Chanukah song (we will look at this song later in
this study).
Chanukah celebrates two
miracles: The victory of the Jews over their Syrian-Greek persecutors and the
ability of one small flask of oil to remain lit in the Menorah in the
Chanukah is the only feast, which runs for over a week;
the only other feast, which comes close, is Succoth, the Feast of Tabernacles.
In fact, the celebration of Chanukah was a belated celebration of Succoth, the Feast of Tabernacles, which the
Maccabees had missed due to their fight with the Syrians. It is also the only
feast to span two different months. It seems to need to draw influence from two
zodiac signs to make itself happen.
These anomalies serve to highlight a basic distinction between Chanukah and all
other holidays. On Pesach, the
Feast of Passover, we are not celebrating miracles, even as we relate them; the
holiday commemorates freedom. Shavuot,
the Feast of Weeks, commemorates the giving of the Torah, Yom Teruah, the Feast of Trumpets, is the Day of Judgment and
HaShem's kingship, Yom Kippur,
the Day of Atonement, and Succoth celebrates the presence of
HaShem and His providence. The miracles associated with those events served as
means to achieve a goal, but the holiday celebrates the goal itself, the spiritual state, which is a
permanent and necessary component of the existence of HaShem's people. The Torah defines
for us the crucial stages of HaShem's people: you must experience freedom, you must experience Torah,
you must experience majesty, judgment and repentance, and you must experience
HaShem's presence.
Chanukah, as the Sages define it, celebrates the event of
the miracle itself, the bare fact that a small cruse of oil kept burning. As
various commentators have pointed out, the net result of this miracle was not
particularly significant, the menorah could have been lit with impure oil if no
pure oil were available, and, in any event, after eight days, the menorah would have
been lit, one way or another. In other words, this holiday celebrates the
process, the means, the fact that HaShem performs miracles and that that is the
background to the existence of HaShem's people, rather than a particular state
or result. The eighth day forces us to concentrate on that point, forces us to
continue Chanukah beyond a natural cycle.
There is a month of freedom, Nisan, which is defined by Pesach; there is a month of High
Holy days. There is no month of Chanukah.
There is, however, a connection to agricultural cycle
as there is with the other festivals.
One of the special laws of the shmita (the seventh year) year is
the prohibition of grains and vegetables which were not planted in the seventh
year but rather grew by themselves after the sixth year. For most produce, the
prohibition of grains and vegetables extends until Chanukah[1].
In the time of the Beit HaMikdash,
Chanukah was also the latest date for bringing bikkurim, the firstfruits[2].
So, as you light all eight
candles on Chanukah, remember one more theme of Chanukah. As we practice it,
each day, the miracle is measured in the relative increase compared to the
previous day, more light, brighter light, in the continued process of learning
and its deepening. The eighth day, the extra day, when every candle is lit,
carries over to the entire year.[3]
This reflects the difference between the bulls offered during the festival of Succoth, which parallel the seventy
nations of the world,[4]
which are reduced in number each day,[5]
and the approach of holiness, which as reflected in the number of Chanukah
candles we light every night, follows a pattern of continual increase.[6]
Chanukah begins on Kislev 25 and ends on Tevet 2 or 3 depending on whether Kislev has 29
or 30 days. Chanukah always lasts for exactly eight days.
Dates for Chanukah:
5770: Begins sundown
on December 12, 2009
5771: Begins sundown
on December 02, 2010
5772: Begins sundown
on December 20, 2011
Chanukah is celebrated for eight days because that was how
long it took to rebuild and recreate the altar Additionally, this is how long
it took to prepare the oil.
Now, what is interesting is that the dedication of the altar
in the Mishkan (The Tabernacle)
and the dedication of the altar in the Beit HaMikdash both took seven days! This suggests that there
is something very unique about the Chanukah altar that alludes to a time beyond
all time, a time that transcends
this world.
* * *
There seems to be a “missing festival” at the time of
Chanukah. After all, the other three tekufot
(equinoxes and solstice) have festivals – why not the winter solstice? And the
other demarcators of the agricultural year have holidays: beginning and end of the
crop harvest (Pesach and Succoth) and beginning of fruit
harvest (Shavuot); why not the
end of the fruit harvest, Chanukah, when the last olives are gathered and can
be brought as bikkurim?
The word Chanukah means dedication (referring either to the
rededication of the altar and the Temple
by the Chashmonaim or to the dedication of the Temple on the same date years
earlier, by Haggai the prophet, or to the date the Mishkan in the desert had been
completed) and comes from a root word which means to educate[7].
Note that all three events took
place on Kislev 25.
Chanukah can also mean: Chanu - They rested, kah
- on the twenty-fifth, according to the Abudraham in Seder Tefilot Chanukah. In addition,
the Abudraham says, the word Chanukah stands for “eight lights, and the ruling is
according to the opinion of Beit Hillel”, that we increase the number of chanukiya
each night).
Chanukah is also called:
1. Feast of
Dedication
2. The Feast of
Lights (Hag HaNeroth)
3. The Feast of
the Maccabees
Hannukah,
Hanukkah, Chanukah
One of the great Jewish arguments of all times is -
"How do you spell "Chanukah" in English?" Chanukah is a Hebrew word spelled: vfbj. This is the correct spelling! The English spelling
is derived from the sounds that the Hebrew letters make. So, how we spell it,
in English, depends on what English characters we think should be used to
represent the Hebrew sound of the word. But all of the variant spellings listed
above have eight letters, and we need eight letters, one for each of the eight
days. There are several other variants that do not use eight characters:
Hanuka
Hannuka
Hanukah
Hannukah
Chanukah
Channuka
Chanukah is an observance commemorating the rededication
(164 BC) of the Second Temple of Jerusalem
after its desecration three years
earlier by order of Antiochus IV Epiphanes; the Syrian king was thus frustrated
in his attempt to extirpate the Jewish faith. Though modern
The Talmud[9]
emphasizes primarily the spiritual
aspect of the Chanukah miracles. Our Sages ask: What is Chanukah? Meaning, for
which miracle was the holiday instituted?[10]
Their answer recounts the episode of the Menorah without
elaborating on the military victory over the Greeks. Although the miracle of
the Menorah could not have taken place without the military victory, the
victory itself does not define Chanukah.
Chanukah is a holiday of spiritual light; even the war
against the Greeks was essentially spiritual, since it was a struggle to
preserve the Torah heritage from the taint of secular influence. This is why
the prayer beginning VeAl HaNissim, which expresses thanks to HaShem for the military victory,
does not mention the spiritual miracle of the Menorah, for the latter eclipses
it and is deserving of separate mention.[11]
There is thus a separate means of commemoration for each of
these two miracles. The Rambam
describes the Chanukah miracle as follows:[12]
1. In [the era of] the Second Beit HaMikdash (Literally House of
The Holy One, the second
2. When the Jews overcame their enemies and destroyed
them, they entered the Sanctuary.
They could not find any pure oil
in the Sanctuary, except for a single cruse. It contained enough oil to burn
for only one day. They lit the lamps with it for eight days until they could crush
olives and produce pure oil.
As may be seen from the wording of the Rambam, there are two miracles: the military victory in
which HaShem delivered the mighty into the hands of the weak, and the many into
the hands of the few,[13]
and the miracle through which the oil in Menorah burned for eight days, rather
than one.
Relating to the
Material and the Spiritual
The Rambam concludes[14]
that, in commemoration of these miracles, our Sages instituted the observance
of the eight days of Chanukah as "days of happiness and praise [to
HaShem]," on which "lights should be kindled in the evening."
The commentaries on the Rambam[15]
infer that "happiness and praise" represent two different modes of
commemorating the miracles: "happiness" refers to the custom of
holding celebratory feasts[16]
during Chanukah, and "praise" refers to the recitation of the Hallel.[17]
Since the military victory was material, it is celebrated physically, through eating and drinking; the miracle of
the Menorah was spiritual and
therefore, it is commemorated through spiritual activities, kindling lights and
reciting the Hallel.[18]
Light is the most spiritual element in our material world; though visible, it
is not governed by the conventional laws
of physical matter.[19]
The spiritual aspect of the victory over the Greeks therefore found expression
in the miracle of the lights of the Menorah of the Beit HaMikdash, and we commemorate
this miracle by lighting Chanukah candles every year.
Throughout the ages, Chanukah has signified the miraculous
triumph of the weak over the strong, the pure over the impure, the righteous
over the wicked. Whenever the
integrity of the Jewish people is under siege, no matter how dark the night,
the Chanukah lights proclaim with confidence that the dawn of deliverance is
near.
The number Eight[20]:
Eight is a
significant number. Since seven
represents the days of the week and, thus, the natural order, eight represents
the supernatural or metaphysical. Accordingly, the brit milah (the covenant of
circumcision), whose significance is the metaphysical modification of our
physical nature, occurs on the eighth day. The Torah is given after completion
of seven weeks following the exodus
from Egypt, because it represents the metaphysical covenant with Israel. The High Priest changes garments eight
times on Yom HaKippurim in his
attempt to transcend the physical.
Not surprisingly, therefore, the oil which should have
lasted one day in the Chanukah miracle lasted for eight. HaShem's message was
that the military victory should not be explained in material, political or in
other physical terms. The number eight points to the intervention of the
supernatural. It reminds us that the invisible hand of HaShem is at work in all human
enterprises, no matter how mundane.
The Chanukiyah is a
nine-branched candelabrum used by Jews
during the eight-day festival of Chanukah. It has taken many forms throughout
the ages, but its essential feature has always been eight receptacles for oil
or candles (one lit the first day, two
the second, etc.) and a further receptacle for the shamash
("servant") light, which is set apart and used for kindling the other
lights in Ashkenazim households. The shamash is not used in Sefardi households.
Bereshit
(Genesis) 32:22-31 And he rose up
that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the
ford Jabbok. And he took them,
and sent them over the brook, and sent over that he had. And Jacob was left alone; and there
wrestled a man with him until the breaking of the day. And when he saw that he
prevailed not against him, he touched the hollow of his thigh; and the hollow
of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me
go, for the day breaketh. And he said, I will not let thee go, except thou
bless me. And he said unto him, What [is] thy name? And he said, Jacob. And he
said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou
power with God and with men, and hast prevailed. And Jacob asked [him], and
said, Tell [me], I pray thee, thy name. And he said, Wherefore [is] it [that]
thou dost ask after my name? And he blessed him there. And Jacob called the
name of the place Peniel: for I have seen God face to face, and my life is
preserved. And as he passed over Penuel the sun rose upon him, and he halted
upon his thigh.
After Jacob and his family had crossed the river Yabok,
Jacob returned alone to see if he had forgotten anything. He found that
he had left some small containers of oil. Why did he bother to risk his
life (he was by himself) for such seemingly insignificant pots of oil? We
are told that a tzaddik values the smallest of his possessions and would not
let anything go to waste, as each of his belongings has been acquired
honestly. Indeed, there is an opinion that these containers were the pots
of oil that lasted for eight days, that comprised the miracle of Chanuka in the
THE HISTORY OF
CHANUKAH
Under Syrian Rule[21]
It was in the time of the
The Jewish people had returned to the
The Talmud
relates that when Alexander the Great and his conquering legions advanced upon Jerusalem, they were met by a
delegation of elders, led by the High
Priest Shimon HaTzaddik. When Alexander saw Shimon approaching, he
dismounted and prostrated himself before the Jewish Sage.
To his astonished men, Alexander explained that each time he
went into battle, he would see a vision in the likeness of this High Priest
leading the Greek troops to victory.
In gratitude, and out of profound respect for the spiritual power of the Jews,
Alexander was a kind and generous ruler. He canceled the Jewish taxes during Sabbatical years, and even offered
animals to be sacrificed on his behalf in the
Unfortunately, history would show that Alexander's heirs
failed to sustain his benevolence.
Though at first, the rule of the Seleucids was rather
benign, there soon arose a new king, Antiochus IV, who was to wage a bloody war
upon the Jews, a war which would threaten not just their physical lives, but also their
very spiritual existence.
Over the years of Greek domination, many Jews had begun to embrace the Greek
culture and its hedonistic, pagan way of life. These Jewish Hellenists became
willing pawns in Antiochus's scheme to obliterate every trace of the Jewish
religion. The Temple was invaded,
desecrated, and looted of all its treasures. Vast numbers of innocent people
were massacred, and the survivors were heavily taxed. Antiochus placed an idol
of Zeus on the holy altar, and forced the Jews to bow before it under penalty
of death. And he forbade the Jewish people to observe their most sacred
traditions, such as the Sabbath
and the rite of circumcision.
Antiochus went so far as to proclaim himself HaShem, taking the name
"Antiochus Epiphanies" - the Divine. But even his own followers
mocked him as "Antiochus Epimanes" - the madman.
Jason and Menelaus
His Hebrew
name was Joshua. But he changed his name, as did many among the Hellenists, to
Jason. And he offered King Antiochus a generous bribe to depose the High Priest
and appoint him to the coveted position. It was the beginning of the end to the
integrity of the
The "High Priest" Jason erected a gymnasium near
the
Jason then amassed an army and attacked Menelaus in the
In every city and town, altars were erected with statues of
the Greek gods and goddesses. Soldiers rounded up the Jews and forcibly
compelled them to make offerings, and to engage in other immoral acts customary
to the Greeks. As Antiochus's troops tightened their grip on the nation, the Jews seemed incapable of
resistance.
It was in the small
The army of Mattityahu, now under the command of his son
Yehuda Maccabee, grew daily in numbers and in strength. With the Biblical
slogan, "Who is like You among the mighty ones, O HaShem?" emblazoned
on their shields, they would swoop down upon the Syrian troops under cover of
darkness and scatter the oppressors, then return to their encampments in the
hills. Only six thousand strong,
they defeated a heavily armed battalion of forty-seven thousand Syrians.
Enraged, Antiochus sent an even larger army against them,
and in the miraculous, decisive battle at Bet Tzur, the Jewish forces emerged
victorious. From there, they proceeded on to
A central part of the daily service in the
Undaunted, in joy
and thanksgiving, the Maccabees lit the lamps of the menorah with the small
amount of oil, and dedicated the Temple anew. And miraculously, as if in
confirmation of the power of their faith, the oil did not burn out, and the
flames shone brightly for eight
full days. The following year, our Sages officially proclaimed the festival of
Chanukah as a celebration lasting eight days, in perpetual commemoration of
this victory over religious persecution.
The essentials of Chanukah are given to us in the books of
the Maccabees:
1 Maccabees 4:36-59 But Judah
and his brothers said, "Now that our enemies have been crushed, let us go
up to
Then
Then early on the twenty-fifth day of the ninth month, the
month Kislev, in the year [164 BCE] sacrifice was offered as the law commands on the newly made altar of
burnt-offering. On the anniversary of the day when the Gentiles had profaned it, on that
very day, it was rededicated, with hymns of thanksgiving, to the music of
harps and lutes and cymbals. All the people prostrated themselves, worshipping
and praising Heaven that their cause had prospered.
They celebrated the rededication of the
altar for eight days. There was
great rejoicing as they brought burnt offerings and sacrificed peace offerings
and thank offerings. They decorated the front of the
Then Judah, his brothers, and the whole
congregation of Israel decreed
that the rededication of the altar should be observed with joy and gladness at
the same season each year, for eight days, beginning on the twenty-fifth of
Kislev.
II Maccabees 10:1-8 Maccabaeus
with his men, led by the Lord, recovered the
The following passage is from the work of Josephus, a Jewish
general of the 1st century CE, who deserted to the Romans and wrote the
definitive history of the Jewish people:
Josephus, Antiquities of the Jews,
Book 12, 6:7 Now Judas celebrated the festival of the restoration of the
sacrifices of the temple for eight days; and omitted no sort of pleasures
hereon; but he feasted them upon very rich and splendid sacrificed; and he
honored HaShem, and delighted
them, by hymns and psalms. Nay, they were so very glad at the revival of their
customs when after a long time of intermission, they unexpectedly had regained
the freedom of their worship,
that they made it law for their posterity, that they should keep a festival on account of the
restoration of their temple worship for eight days. And from that time to this
we celebrate this festival and call it Lights. I suppose the reason was,
because this liberty beyond our hopes appeared to us; and that thence was the
name given to that festival. Judas also rebuilt the wall round about the city, and reared towers of great
height against the incursions of enemies, and set guards therein. He also
fortified the city of
Dates:
To help understand a bit of the time frame for these
Chanukah events, it is usefull to look at the essential events that led up to
this time of great miracles:
333 BCE Alexander the Great conquers Eretz Israel.
175 BCE Antiochus Epiphanes comes to power.
168 BCE Antiochus Epiphanes in Jerusalem; desecration of the Temple; Antiochus' edicts Mattityahu
the Hasmonean leads the revolt against the Greeks.
164 BCE Judah Maccabee enters the
160 BCE Death of
152 BCE Jonathan the Hasmonean leads the people.
142 BCE Shimon the Hasmonean becomes ruler and High Priest.
135 BCE Jonathan Hyrcanus (son of Shimon) - ruler and
High Priest.
103 BCE Alexander Yannai is king and High Priest.
76 BCE Salome Alexandra (Shlomzion - Yannai's wife)
comes to the throne.
67 BCE Civil war for control of Judea; Pompey, the
Roman commander, conquers
37 BCE Death of Antigonus, last of the Hasmonean
kings
Daniel the Prophet spoke of the desecration of the Beit HaMikdash in a way that
suggests the events of Chanukah:
Daniel 11:29-32
"At the appointed time he
will invade the South again, but this time the outcome will be different from
what it was before. Ships of the western coastlands will oppose him, and he
will lose heart. Then he will turn back and vent his fury against the holy covenant. He will return and show
favor to those who forsake the holy covenant.
"His armed forces will rise up to desecrate the temple fortress
and will abolish the daily sacrifice. Then they will set up the abomination
that causes desolation. With flattery he will corrupt those who have violated
the covenant, but the people who know HaShem
will firmly resist him.
This sounds a lot like what Antiochus Epiphanies did.
Although it is obvious that Antiochus did not completely fulfill this prophecy.
Perhaps he was a 'type' of the coming anti-Mashiach. We know that the events
of Chanukah did not the fullfill Daniel’s prophesy because of what His Majesty
King Yeshua said:
Matityahu (Matthew) 24:15-25
"So when you see standing in the holy place 'the abomination that causes
desolation,' spoken of through the prophet Daniel--let the reader understand--
Then let those who are in Judea flee to the mountains. Let no one on the roof
of his house go down to take anything out of the house. Let no one in the field
go back to get his cloak. How dreadful it will be in those days for pregnant
women and nursing mothers! Pray that your flight will not take place in
winter or on the Sabbath.
For then there will be great distress, unequaled from the beginning of the
world until now--and never to be equaled again. If those days had not been cut
short, no one would survive, but for the sake of the elect those days will be
shortened. At that time if anyone
says to you, 'Look, here is the Mashiach!'
or, 'There he is!' do not believe it. For false Mashiachs and false prophets
will appear and perform great signs and miracles to deceive even the elect--if
that were possible. See, I have told you ahead of time.
I have noticed that HaShem
has ‘appointed’ days for
certain events. I wonder if the above passage will be fulfilled on Chanukah:
The second Temple
was desecrated by Antiochus Epiphanies on Kislev 25, on the date when Chanukah
begins, according to the historical record in Maccabees. I would also bet that
the anti-Mashiach will desecrate the future
* * *
In Bereshit Rabbah the expression “miketz yamim” (at the end
of some days) which describes when Cain murdered Abel is understood to refer
specifically to Chanukah![22]
So this terminology also hints at a festival-like status for Chanukah.
* * *
One of its outstanding features of Chanukah is that it was
the last holiday to be established in the Jewish calendar. As such, it
completed the cycle of dates and times that would last until the end of
days ("at the end of days" meaning just prior to the messianic era.).
As we say in Maoz Tzur - "az egmor b'shir mizmor chanukat ha-mizbeiach"
- thus I will conclude with a song about
the dedication of the altar. In other words, the dedication done by the
Hasmoneans would be the final piece in the bridge that would connect Jewish
history to the end of days. With Chanukah, the path connecting the past to the
future was completed.
* * *
The days of Chanukah, with its root chinuch are days
of education of messianic times. A time
of redemption and
restoration.
The word Mikeitz, the annual Torah portion read during
Chanukah, hints to the keitz (end) of
Golut (the exile), and to the end of days, the keitz (ultimate time) of the Redemption!
* * *
The Persian dream
of succeeding where others failed will recur at the great trial at the end of
days, as described by our Sages (Avodah Zarah 2b).
* * *
The Name Maccabee:[23]
There
are several versions of the meaning of the name “Maccabee”. When spelled:
MA-KAW-BEE
it
means MALLET or HAMMER and refers to the hammer-like blows that
MAC-BEE
it means EXTINGUISHED or VANQUISHED. It was
also an acrostic for the first letters of the verse in Exodus 15:11, which
read:
MI
CHAMOCHA BAELIM ADONAI -
WHO
IS LIKE UNTO THEE, HaShem, AMONG THE MIGHTY.
These words were also used as
This phrase is part of the synagogue service today.
Where in the Tanach is the miracle of Chanukah alluded?
Actually, why ask such a question? The Midrashic Sages, Kabbalists, and
Rabbinic Authorities have dealt extensively with this question. We know that
nothing in Jewish history happens haphazardly, there must be a connection in the Torah. Every letter of the Torah represents a number
as well as the letter and by using associations even vague or obscure
references can be derived. The following is the result of investigations into
the Miracle of Chanukah and Post Chanukah in the Tanach:
In Vayikra (Leviticus) 23 the Torah mentions all the festivals of the year; Shabbat (Sabbath), Pesach (Passover), Shavuot (Feast of Weeks), Rosh HaShanah (Feast of Trumpets), Yom HaKippurim (Day of Atonement), and Succoth (Feast of Tabernacles).
This section concludes with "thus Moshe declared to the children of
Vayikra (Leviticus) 24:1-4
HaShem said to Moses, "Command the Israelites to bring you clear oil of
pressed olives for the light so that the lamps may be kept burning continually.
Outside the curtain of the Testimony in the Tent of Meeting, Aaron is to tend
the lamps before HaShem from evening till morning, continually. This is to be a
lasting ordinance for the generations
to come. The lamps on the pure gold lampstand before HaShem must be tended
continually.
Here we have an allusion to Chanukah, hundreds of years
before the Maccabees! Also notice that Succoth is EIGHT days long (with Shemini Atzeret), so too is
Chanukah. Why don't we add an extra day in the Diaspora? Because the festival
is of Rabbinic ordinance the Authorities did not want to add an extra day.
Furthermore, in Vayikra 24:4, we encounter the phrase ".. to cause the
light to burn", followed by the phrase "... he shall prepare the
lights". The singular followed by the plural teaches us that we light one
light on the first day and on subsequent days we light one more.
The twelfth rule of
Ishmael tells us that we can understand one passage by understanding the
passages that come before it and after it. Thus we understand that Vayikra 24
is related, and explains Vayikra 23.
Rav Yitzchak Goldwasser (in his "Shir u'Renanim,"
Bnei Brak 1997), among others, suggests that it is indeed appropriate for HaShem
to have demonstrated His presence in the Jewish salvation through a miracle that
involved the incessant burning of the Menorah. The Gemara tells us that when HaShem
was pleased with the actions of His nation, one of the seven lamps of the Menorah would
miraculously burn for twenty-four hours, instead of the normal twelve hours, in order to
demonstrate that HaShem's Divine Presence dwelled among His people. The fire of the Menorah would make clear
to all that the figurative "fire of HaShem" ("HaShem your G-d is
a burning fire" – Devarim (Deuteronomy) 4:24; Ketubot 111b) rested with
His people. Similarly, the incessant burning of the Menorah after the victory
against the Greeks was meant to demonstrate that HaShem's presence, that
dwelled with the Jews, brought
about the victory.
We may add our own insight to that observation. When Moshe
was sent to free the Jews from their Egyptian
bondage, HaShem appeared to him in a fire that was seen to burn without
using up its supply of fuel (i.e., without devouring the bush in which it
raged). According to the Midrash
(Pirkei d'Rebbi Eliezer #40), this was meant to symbolize that "the wicked will not extinguish the
flames of the righteous, which are their fear of heaven and their good
deeds." Similarly, the flame of the burning Menorah demonstrated that
HaShem did not let the righteous, who defied the Greek idolaters' evil decrees,
succumb to the evildoers in battle.
It is interesting to note that, as pointed out in
"Nifla'os mi'Toratecha" (Rav Mordechai Aran, 1997), in the incident
of the burning bush the Torah tells us, "HaShem saw that Moshe turned to
see [the marvel of the bush], and He called out to him from the bush: and said Ki Sar Lir'ot, Vayikra (Shemot 3:4). These four
words provide the only incidence in the Torah of consecutive words which spell,
by acronym, the word, "Kislev," or the name of the month in which the Chanukah miracle
took place!
The twenty-fifth word of the Torah is:
Bereshit (Genesis) 1:1-3
In the beginning God created the heavens
and the earth. Now the earth was formless and empty, darkness was over the
surface of the deep, and the Spirit of God was hovering over the waters. And
God said, "Let there be light," and there was light.
Light, the Hebrew
word ohr, is the 25th word in the Torah. This alludes to Kislev 25 when
the events of Chanukah took place. In fact, in the beginning of creation, when
HaShem first shone the holy, supernal light onto creation, He said, "Yehi
Ohr," which translates as, "Let there be light." However, the
word "yehi" can be understand literally "let there be," or
as a gematria (i.e., it can be translated into its numerical value: yud, heh,
yud, or 10+5+10), which is exactly! Twenty-five!
The light created by HaShem on the first day of Creation was
not the light of the sun, moon or stars; those heavenly bodies were not created until the fourth day.
The light of the first day was a spiritual light, hidden when Adam and Eve sinned and which will be revealed for eternity in the Messianic Era.
Within each Jew is a spark of
this holy and eternal light,
which will ultimately be fully revealed within each of us, with the imminent
revelation of Mashiach.
We find yet another allusion to Chanukah in the Torah:
Bereshit (Genesis) 46:29
Joseph had his chariot made ready
and went to
This place,
Now, let's look at an insight from Rabbi Daniel Lapin:
... The Talmud says the following: HaShem
made this light - a certain type of light. It was too penetrating. So He only
let it last for thirty-six
hours. And after thirty-six hours He took it away and hid it for sometime in
the future that has not yet come. And He replaced it with a weaker merely
physical aspect of that light. But that as long as that light was there, for
those thirty-six hours, Adam
by means of that light was able to see from one end of the world to the other, and from the
beginning of time to the end of
time. So that light was the light of total understanding. Isn't that what light
signifies? The Talmud says anytime that the word "light" is used
anyway in the Torah or Rabbinic text, that "light" always means knowledge and wisdom and
understanding.
* * *
Parshas Vayaishev
The Page Of Enlightenment
By Rabbi Pinchas Winston
Ya'akov settled in the land of the sojournings of his
fathers in the
This year, 5761, has already been a special year as far as
the holidays are concerned,
with many falling on Shabbos (double-holiness),
and, now, with Chanukah spanning two Shabbasos. That's a lot of extra holiness
and light to be gained for the spiritual
opportunist.
These parshios
are full of hints to the holiday
of Chanukah, though they occurred long before there was even a Jewish people to
leave a Greek exile. However, even history yet to be lived out, including Mashiach's arrival, is in the
Torah as well, for, as the Midrash
explains, the Torah is the blueprint for creation, and therefore, all of
history, every last detail of it, by definition, must be there on some level.
For example, Yosef
"goes out" from Ya'akov
at the age of seventeen years of age, just like a flame is supposed to do, as
Rashi re-quotes again in parshah Vayyeshev. Now, seventeen is a special number
in Kabbalah, because, it is the gematria of the word "tov,"
which, of course means "good."
But, more importantly, it is the word used to describe the
creation of light on the first day of creation, the First Light, the Primordial
Light -- the Ohr HaGanuz -- the "Hidden Light" of creation. This
light, says the Talmud Yerushalmi
(Berachot 8:5), shone for Adam HaRishon,
erev Shabbat on Day Six and Shabbat itself, at total
of thirty-six hours altogether
-- the number of candles we light over the course of the eight days of Chanukah (not including
the Shamashim, which are not really part of the mitzvah). The word
"light" appears in the Torah thirty-six times (Rokeach).
Even in "Mispar Katan," a form of gematria that
pursues the "root" of an idea by reducing a gematria to a number less
than ten, for example, 17 = 1 + 7 = 8. Eight, as we have already said is the
number of days it takes to light all thirty-six candles, and, as is well known,
is a number that symbolizes the supernatural, and, the day of Bris Milah -- which Yosef
symbolized. As well, it is pointed out, the "tes" of "tov" has
four tagim (crowns) upon it (in
a Sefer Torah), and when multiplied
by the numerical value of the tes itself (nine) yields the number thirty-six.
Yosef is a flame alright -- a Chanukah flame!
Then there is this unusually long Rashi on the first posuk
of the parshah:
AND YA'AKOV SETTLED: A certain flax-seller brought camels
laden with flax (into the city), and, a blacksmith wondered (out loud),
"Where will he put all that flax?" A wise guy answered, "One
spark from your bellow will burn all of it up!" Thus, Yaaqov saw all the chieftains (of Eisav) mentioned previously (in
Chapter THIRTY-SIX), and wondered, "Who can conquer all of them?"
What is written after? "There are the generations of Yaaqov: Yosef,"
and it is written, "The House of Yaaqov will be fire, the House of Yosef will be a
flame, and, the House of Eisav will be straw." (Ovadiah 1:18): a spark
will go out from Yosef and burn them all up! (Rashi)
Is Rashi's parable original? Perhaps not completely, for, we
find a similar case in a Mishnah:
Bava Kamma 62b If a camel laden with flax pushed into the doorway of a store and
caught fire from the storekeeper's candle, burning down the entire building,
the camel owner is responsible. However, if the storekeeper left his candle
outside, the storekeeper is culpable. Rav Yehudah says: If it was a Chanukah
Candle, he is not responsible.
Why such a strong connection between these
parshios, and Chanukah specifically? And, what is it about Yosef that makes him
a living example of the light of the Chanukiah, which, in itself, is an
expression of the Hidden Light of creation, as it says:
The Original Light of creation was hidden in the thirty-six
candles of Chanukah. (B'nei Yissachar)
Because, Yosef
HaTzaddik, as his name implies, was about Jewish identity, and so is the
story of Chanukah. It was only one parshah ago that Yaaqov entered the
"darkness" of exile and fought with the Angel of Eisav, who embodied
all the ideals of an Eisavian way of life. After a long, bitter struggle,
Yaaqov emerged as "Israel,"
the namesake of the truly fulfilled and completed Jew.
Israel is not
merely a name, it is a title, and a blessing, something to be achieved, and
therefore, something that can be lost as well. This is why unlike Avraham, Yaaqov can be called either Yaaqov or Israel. When a
descendant of Yaaqov acts like the twin brother of Eisav -- mimicking his behavior and
idolizing his ideals -- then he is, at best, a Yaaqov, and, at worst, an Eisav.
However, when a Jew
maintains his Torah integrity and godly-identity, then, he is, at least, a Yisroel, and at most whatever
spiritually-elevated level of greatness he is able to achieve. The sky's the
limit for such a Jew, and even higher for that matter. Then a person emanates
the Divinely-cherished light of creation, which burns from within our Ner
Chanukah.
That is the light of the tzaddik, of Yosef HaTzaddik, which went out in this week's parshah, via the
city of Shechem, and burned so
brilliantly within the darkness of Egyptian exile.
* * *
On Chanukah we light one candle the first night, two the
second night, etc., thus:
Candles:
1
12
123
1234
12345
123456
1234567
12345678
A total of thirty-six
candles!
Remember that we do not "use" the Chanukah light.
This is a reminder that this is not physical
light.
Current mazal
(frozen at about the time the
7198 qesheth, keh'-sheth; from 7185 in
the orig. sense (of 6983) of bending; a bow, for shooting (hence fig. strength)
or the iris:-X arch (-er), + arrow, bow ([-man, -shot]).
The Torah translates it as:
Bereshit (Genesis)
Water and light are both metaphors for wisdom. So, the
rainbow fits well with Chanukah.
The tribe
associated with the third month was Levi from:
Bereshit (Genesis) 49:1-7
Then Jacob called for his sons
and said: "Gather around so
I can tell you what will happen to you in days to come. "Assemble and
listen, sons of Jacob; listen to your father Israel. "Reuben, you are my
firstborn, my might, the first sign of my strength, excelling in honor,
excelling in power. Turbulent as the waters, you will no longer excel, for you
went up onto your father's bed, onto my couch and defiled it. "Simeon and
Levi are brothers--their swords are weapons of violence. Let me not enter their
council, let me not join their assembly, for they have killed men in their
anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and
their fury, so cruel! I will scatter them in Jacob and disperse them in
Levi was the third born and the third to be blessed by Yaacov.
So, which tribe is associated with the events of Chanukah?
(hint: Maccabees). The Maccabean kings were all descended from Levi. Some have
speculated that the reason that they did not endure is due to the fact that the
Torah indicates that the descendents of
Notice the name of the twenty-fifth camp of the Israelites
after leaving
Bamidbar (Numbers) 33:1
Here are the stages in the
journey of the children of the one who will rule as God (Israelites) when they
came out of Egypt by divisions
under the leadership of the one who was drawn out of the water (Moses) and the
enlightened one (Aaron). At HaShem's
command the one who was drawn out of water (Moses) recorded the stages
in their journey. This is their journey by stages:
Bamidbar (Numbers) 33:29
They left the place of sweetness (Mithcah) and camped at the fruitfulness place
(Hashmonah camp #25).
The 25th place where they encamped was Hashmonah.
Mattityahu, the head of the Hasmonean family which led the revolt against the
Greeks, was from Hashmonah, therefore, he was called the Hasmonean.
The Sanctuary
in the desert was completed on the 25th of Kislev, eight months after the Exodus from Egypt. But it was not
dedicated until three months
later. Jewish teachings explain that the 25th of Kislev was set aside for the
future rededication of the
Chanukah is called the Festival of Lights, 'Hag Urim' by the
great historian Josephus:
Antiquities of the Jews - Book XII 7:7.
Now Judas celebrated the festival
of the restoration of the sacrifices of the temple for eight days, and omitted
no sort of pleasures thereon; but he feasted them upon very rich and splendid
sacrifices; and he honored God, and delighted them by hymns and psalms. Nay, they were so very glad
at the revival of their customs, when, after a long time of intermission, they
unexpectedly had regained the freedom
of their worship, that they made it a law
for their posterity, that they should keep a festival, on account of the
restoration of their temple worship, for eight days. And from that time to
this we celebrate this festival, and call it Lights. I suppose the reason
was, because this liberty beyond our hopes appeared to us; and that thence was
the name given to that festival. Judas also rebuilt the walls round about the city, and reared towers of great
height against the incursions of enemies, and set guards therein. He also
fortified the city Bethsura, that it might serve as a citadel against any
distresses that might come from our enemies.
One of the most fundamental reasons for this appellation is
a Talmudic passage about Adam, the very first human being:
Avodah Zarah 8a Said R.
Hanan b. Raba: KALENDA is kept on the eight days following the [winter] equinox. SATURNALIA on the eight
days preceding the equinox. As a mnemonic take the verse, Thou hast beset me
behind and before.
Our Rabbis taught: When primitive
Adam saw the day getting gradually shorter, he said, ‘Woe is me, perhaps
because I have sinned, the world
around me is being darkened and returning to its state of chaos and confusion;
this then is the kind of death to which I have been sentenced from Heaven!’ So
he began keeping an eight days’ fast. But as he observed the winter equinox and
noted the day getting increasingly longer, he said, ‘This is the world's course’, and he set forth to
keep an eight days’ festivity. In the following year he appointed both as festivals. Now,
he fixed them for the sake of Heaven, but the [heathens] appointed them for the
sake of idolatry.
On the Shabbat
during Chanukah, in the annual cycle,
we usually read the Torah portion of Miketz.
The Torah portion Miketz
almost always falls during the week of Chanukah. In some years it is read
after the end of the festival.
For Miketz to fall after Chanukah, three events have to coincide: Yom Teruah must fall on a Shabbat, and both the months of Cheshvan and Kislev must have only 29 days
instead of 30.
There is obviously a very strong link between the portion of
Miketz and Chanukah.
In Miketz, Yosef
rises to power in
Our Sages have often compared the Jewish people, the Ben Ish
Chai writes, to grape vines. One reason for this is that the people, as vines,
are weak and delicate. However, just as the weak vines produce sumptuous fruit,
so too does the Israelite nation bear fruit, in their performance of mitzvot (commandments) and study of
the Torah. The three vine branches described in the butler's dream represent
the three ingredients necessary to properly carry out HaShem's dictates contained in the
Torah. One must have his thought, his speech, and his actions dedicated to the
service of HaShem. If any one of these three elements is lacking, so too will a
person's devotion to HaShem.
This theme is reiterated in:
Yochanan (John) 15:1-8
"I am the true vine, and my Father is the gardener. He cuts off every
branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more
fruitful. You are already clean because of the word I have spoken to you.
Remain in me, and I will remain in you. No branch can bear fruit by itself; it
must remain in the vine. Neither can you bear fruit unless you remain in me.
"I am the vine; you are the branches. If a man remains in me and I in him,
he will bear much fruit; apart from me you can do nothing. If anyone does not
remain in me, he is like a branch that is thrown away and withers; such branches
are picked up, thrown into the fire
and burned. If you remain in me and my words remain in you, ask whatever you
wish, and it will be given you. This is to my Father's glory, that you bear
much fruit, showing yourselves to be my disciples.
The threefold significance of the vine holds true for
another item as well. Our Sages compare the performance of mitzvot to a lamp.
Why a lamp? In order for a lamp to function properly, it needs three
components: the lamp itself, fuel, and a wick. Similarly, as we said, to
perform a mitzva properly, one's thoughts, speech, and actions all have to be
directed toward this goal. Our lighting of the menorah on Chanukah serves to
remind us of this lesson. When we light the menorah, we recall the miracle that
happened in the Temple: only one
small flask of pure oil was found, and it miraculously sufficed to keep the
menorah lit for eight days. Why
did a miracle occur through the menorah? HaShem was sending the people of the
time a message. HaShem was telling them that they merited the miracle because their
service of HaShem was complete. They dedicated every fiber of their being to
the proper service of HaShem. The menorah, a lamp, signified this total
dedication.
In order to appreciate the nature of the Chanukah miracle,
we should examine other, similar miracles. Let us begin with the first
The parasha of the Mishkan (the Tabernacle in the
wilderness) does not conclude with the finishing touches to the construction of
the edifice and its vessels, nor even with the commencement of the sacrifices
during the seven days of
dedication. The whole enterprise peaks on the eighth day,
Vayikra (Leviticus) 9:4
"for today God is revealed to you".
Without this eighth day, the entire construction of the Mishkan is meaningless:
"For all seven days of dedication ... the
Shekhinah did not rest there, and benei Yisrael (Sons of Israel) were
saddened and said to Moshe, 'Moshe Rabbeinu, all the labor that we performed
[was] in order that the Shekhinah should dwell amongst us..." (Rashi).
Even after Benei Yisrael had completed all the preparations
as commanded, the Mishkan remained an empty shell until the moment of
revelation:
Vayikra (Leviticus)
Correspondingly, we find in the case of the first Temple:
II Divre Hayamim (Chronicles)
7:1-3 "And when Shlomo had finished his prayer, the fire descended from heaven and consumed the burnt
offering and the sacrifices, and the glory of God filled the House ... and all of Benei Yisrael
saw the descent of the fire and the glory of God upon the House, and they
prostrated themselves upon the floor, and bowed and thanked God for He is good,
for His mercy is forever".
So long as HaShem's
glory is revealed in the
Eichah (Lamentations)
Strangers enter the
Eichah (Lamentations)
How remote is the era of the destruction from that eighth
day when Aaron's sons were punished! HaShem's glory, which was once manifest so
clearly, is perceptible no longer. For this reason, when the nation returned
from
In the book of Maccabees we read as follows:
II Maccabees 2:1 "And now
that our hearts desire to celebrate the day of the rededication of the altar
... you shall celebrate it, like the day upon which Nehemiah found the holy
fire when he returned to build the Temple ... For when our fathers were exiled,
the holy Kohanim secretly took
the fire and hid it ... and it came to pass after many days that the king sent
Nehemiah to Jerusalem ... they
could not find the fire, and found only freezing water instead ... and it
happened that when they offered God's sacrifice, he commanded them to sprinkle
some of the water on the wood and on the sacrifice which was upon the altar,
and they did so. When they had finished, and the sun shone upon the earth and
the clouds were scattered, behold a heavenly fire ignited the sacrifice, and
the entire nation surrounding it was astonished, and the Kohanim and all the
nation fell upon their faces ... and the Kohanim sang praise and thanks to
God."
Aside from this miracle which took place at the time of the
rededication of the
Shabbat
22b "It was testimony to the
entire world that the Shekhinah rested with Israel. What was this testimony?
Rav said: This refers to the western lamp (the western-most light of the
menorah in the Temple), which
received the same amount of oil as all the other lamps, and from which the kohen would light the others, and
it lasted the longest."
According to the Gemara,
in Yoma 39a, this miracle occurred even during the period of the
In all of the above cases, the significance of the miracle
is that it bears testimony to the fact that the Shekhinah dwells amongst
Thus the miracle, which follows the construction of the
"and I shall dwell amongst them."
It is only through this miracle which testifies that the
Shekhinah dwells amongst
"Let them make Me a
At the beginning of the period of the second
When HaShem
took pity on His nation and the Chashmonaim prevailed, they purified the
In light of the above it becomes clear that although the
actual event which was celebrated was the rededication of the altar, our Sages
understood that the significance of this rededication rested on the miracle of
the cruse of oil. This miracle returned the glory of the nation to its stature
from the days of Shimon Ha-Tzaddik. In the words of the Penei Yehoshua:
Shabbat
21b "Therefore it would seem
that the crux of the miracle was that it was performed only to show God's love
for them ... For this reason this miracle, too, was performed for them
concerning the lights, which was testimony for Israel that the Shekhinah dwelt
amongst them, as we have explained with regard to the western light. But after
the death of Shimon Ha-Tzaddik, even the western light sometimes was
extinguished. Therefore a miracle was performed regarding this exact matter, at
that time which was a time of Divine favor, in order to show that they had
returned to their original status of being beloved in God's eyes. This appears
to me the correct interpretation."
Hence, it is not surprising that the story of the miracle of
the cruse of oil is absent from the books of the Maccabees. For it was not for
this miracle that Chanukah was established, but rather for the rededication of
the actual altar. But following the desecration of the
During the time of Antiochus, HaShem's glory is absent from
the
II Maccabees 5 "And
Antiochus destroyed all the holy vessels with a wicked hand ... and were it not for
God's anger against His nation because of their many sins, the hand of God would have struck
him as it did Heliodoros when he went, by order of Silikus, to rob the treasury
of the Temple. But because God
did not choose His nation because of His city,
but rather chose His city because of His nation, and because He watched over
His nation, therefore He watched also over the
And with the victory of the Chashmonaim, they returned and
purified the
II Maccabees 10 "From God
this thing came about, to purify the
Chanukah celebrates not merely the rededication of the
altar, but also the glory of HaShem,
which once again became manifest in the
The conclusion, which arises from the above discussion, is
that there is no contradiction between the Book of Maccabees and the version
recorded by the Sages.
The book of Maccabees makes reference to the historical
event upon which Chanukah was established. From this perspective, Chanukah was
indeed in honor of the rededication of the altar by the Chashmonaim, but our
Sages perceived the profound significance of the moment. After the defilement
of the
In the Nazarean Codicil we have another association of the
Shekhinah with the eighth day:
Luqas (Luke) 9:27:36 I tell you the truth, some who are standing
here will not taste death before they see the kingdom of God." About eight
days after Yeshua said this, he
took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the
appearance of his face changed, and his clothes became as bright as a flash of
lightning. Two men, Moses and
Elijah, Appeared in glorious splendor, talking with Yeshua. They spoke about
his departure, which he was about to bring to fulfillment at Jerusalem. Peter and his companions
were very sleepy, but when they
became fully awake, they saw his glory and the two men standing with him. As
the men were leaving Yeshua, Peter said to him, "Master, it is good for us
to be here. Let us put up three shelters--one
for you, one for Moses and one for Elijah." (He did not know what he was
saying.) While he was speaking, a cloud appeared and enveloped them, and they
were afraid as they entered the cloud. A voice came from the cloud, saying,
"This is my Son, whom I have chosen; listen to him." When the voice
had spoken, they found that Yeshua was alone. The disciples kept this to
themselves, and told no one at that time what they had seen.
Notice again, that we have the Shekhinah, the glory of
HaShem, associated with the eighth day. From Peter's desire to build three succoth, tabernacles, we can
surmise that this is the eighth day of Succoth which is called Shemini Atzeret.
Keep in mind that HaShem and Yeshua are to be in place of
the
Revelation 21:22 I did not see a temple in the city, because
the Lord God Almighty and the Lamb are its temple.
In this pasuk the male (HaShem) and the female (Yeshua – the body of Mashiach composed of Israel and Mashiach) have joined together to become one.
In this sod level picture we have the
soul (HaShem) and the body (Yeshua)
joined together. So, this transfiguration could be seen as the Shekhinah
filling the Temple.
Bava
Kama 60b May our eyes merit seeing the return of God to
Zion with mercy, and the fulfillment of God's promise: "And I shall build
it with fire, as it is written,
'And I shall be unto her (Jerusalem)
a wall of fire round about, and My glory shall be within her'".
So on the eighth day of the Mishkan's dedication, fire from
HaShem appeared.
On the eighth day of the Temple's
dedication, fire from HaShem appeared.
The one day supply of oil in the Menorah lit by the
Maccabees, burned for eight days, the eight days of Chanukah.
Thus the miracle of fire was
seen in the dedication and the re-dedication of the Mishkan, the first Temple,
and the second Temple.
It is noteworthy that Mashiach ben Yosef, the "light of the
world", was conceived on the
festival of lights (Chanukah)!
Luqas (Luke) 1:26-38
In the sixth month, HaShem sent the angel Gabriel to Nazareth, a town in
Galilee, To a virgin pledged to
be married to a man named Joseph, a descendant of David. The virgin's name was
Mary. The angel went to her and said, "Greetings, you who are highly
favored! The Lord is with you." Mary was greatly troubled at his words and
wondered what kind of greeting this might be. But the angel said to her,
"Do not be afraid, Mary, you have found favor with HaShem. You will be
with child and give birth to a
son, and you are to give him the name Yeshua. He will be great and will be
called the Son of the Most High. HaShem will give him the throne of his father
David, And he will reign over the house of Jacob forever; his kingdom will
never end." "How will this be," Mary asked the angel,
"since I am a virgin?" The angel answered, "The Holy Spirit will
come upon you, and the power of the Most High will overshadow you. So the holy
one to be born will be called the Son of G-d. Even Elizabeth your relative is
going to have a child in her old age, and she who was said to be barren is in
her sixth month. For nothing is impossible with HaShem." "I am the
Lord's servant," Mary answered. "May it be to me as you have
said." Then the angel left her.
In this next scripture we can see that Yeshua was called the Light of the
World:
Yochanan (John) 9:1-7
As he went along, he saw a man blind from birth. His disciples asked him,
"Rabbi, who sinned, this man or
his parents, that he was born blind?"
"Neither this man nor his parents sinned," said Yeshua,
"but this happened so that the work of HaShem might be displayed in his
life. As long as it is day, we must do the work of him who sent me. Night is
coming, when no one can work. While I am in the world, I am the light of the world." Having said this, he spit on the ground, made
some mud with the saliva, and put it on the man's eyes. "Go," he told him,
"wash in the Pool of Siloam" (this word means Sent). So the man went
and washed, and came home seeing.
So, on the "Feast of Lights" Yeshua brings literal
light to the blind. This event precedes this biblical statement:
Yochanan (John)
We can see the relationship of Chanukah to Succoth by the
statements of Yeshua. In the previous verses He was the "Light of the
world" at Chanukah, In this next verse we see Him as the "Light of
the World" at the end of Succoth:
Yochanan (John) 7:37-38
On the last and greatest day of the Feast,
Yeshua stood and said in a loud
voice, "If anyone is thirsty, let him come to me and drink. Whoever
believes in me, as the Scripture has said, streams of living water will flow
from within him."...
Then:
Yochanan (John)
So, The "Light of the World" gives
"light" (sight) to man, on the festival of Lights.
Yeshua also taught near the altar that was desecrated in:
Yochanan (John) 8:12-20
When Yeshua spoke again to the people, he said, "I am the light of the
world. Whoever follows me will never walk in darkness, but will have the light
of life." The Pharisees challenged
him, "Here you are, appearing as your own witness; your testimony is not
valid." Yeshua answered, "Even
if I testify on my own behalf, my testimony is valid, for I know where I came
from and where I am going. But you have no idea where I come from or where I am
going. You judge by human standards; I pass judgment on no one. But if I do
judge, my decisions are right, because I am not alone. I stand with the Father,
who sent me. In your own Law it is
written that the testimony of two
men is valid. I am one who testifies for myself; my other witness is the
Father, who sent me." Then they
asked him, "Where is your father?" "You do not know me or my
Father," Yeshua replied. "If you knew me, you would know my Father
also." He spoke these words while teaching in the temple area near the place where the
offerings were put. Yet no
one seized him, because his time
had not yet come.
He also removes the light for judgment:
Yochanan (John) 9:39-41
Yeshua said, "For judgment I have come into this world, so that the blind will see
and those who see will become blind."
Some Pharisees who were with him heard him say this and asked, "What?
Are we blind too?" Yeshua said,
"If you were blind, you would not be guilty of sin; but now that you claim you can
see, your guilt remains.
There is a certainty that if we do not listen to His voice,
we are NOT His sheep:
Yochanan (John) 10:24-30
The Jews gathered around him, saying, "How long will you keep us in
suspense? If you are the Mashiach,
tell us plainly." Yeshua answered, "I did tell you, but you do not
believe. The miracles I do in my Father's name speak for me, but you do not
believe because you are not my sheep. My sheep listen to my voice; I know them,
and they follow me. I give them eternal
life, and they shall never perish; no one can snatch them out of my hand.
My Father, who has given them to me, is greater than all; no one can snatch
them out of my Father's hand. I and the Father are one."
This story of sheep in a pen seems consistent with winter.
Then our story ends with water as Yeshua returns to the
Yochanan (John) 10:40-42
Then Yeshua went back across the
We also have a verse, which indicates that we, too, are to
be the light of the world:
Matityahu (Matthew) 5:13-19
"You are the salt of the earth. But if the salt loses its saltiness, how
can it be made salty again? It is no longer good for anything, except to be
thrown out and trampled by men. "You
are the light of the world.
A city on a hill cannot be hidden. Neither do people light a lamp and put it
under a bowl. Instead they put it on its stand, and it gives light to everyone
in the house. In the same way, let your light shine before men, that they may
see your good deeds and praise your Father in heaven. "Do not think that I have come to
abolish the Law or the Prophets; I have not come to abolish them but to fulfill
them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a
pen, will by any means disappear from the Law
until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to
do the same will be called least in the kingdom of heaven, but whoever
practices and teaches these commands will be called great in the kingdom of
heaven.
Here it is very plain that even as the Chanukah light does
not represent light in the plain sense, but, rather light is the sense of
wisdom, knowledge, and truth,
so too is our light! This is also illustrated in one other place:
Ephesians 5:1-14 Be
imitators of God, therefore, as dearly loved children And live a life of love,
just as Mashiach loved us and
gave himself up for us as a fragrant
offering and sacrifice to God. But
among you there must not be even a hint of sexual immorality, or of any kind of
impurity, or of greed, because these are improper for God's holy people. Nor
should there be obscenity, foolish talk or coarse joking, which are out of
place, but rather thanksgiving. For of this you can be sure: No immoral, impure
or greedy person--such a man is an idolater--has any inheritance in the
This may explain why there is more wickedness at night, for we remember
that the "lesser" light governs the night:
Bereshit (Genesis)
Here we have another link between Chanukah and Succoth. The Temple that Solomon built was
dedicated on Succoth. Remember that the Maccabees re-dedicated the altar
on Chanukah:
II Divre Hayamim (Chronicles)
7:8-10 So Solomon observed the festival at that time for seven days, and all Israel with
him--a vast assembly, people from Lebo Hamath to the Wadi of Egypt. On the
eighth day they held an assembly,
for they had celebrated the dedication of the altar for seven days and
the festival for seven days more. On the twenty-third day of the seventh month
he sent the people to their homes, joyful and glad in heart for the good things
HaShem had done for David and Solomon and for his people Israel.
The Tur, in Shulchan Oruch O.Ch. #684, brings in the name of
the P'sikto that the reason we read the chapters of Bamidbar 7:1 - 8:4 during
Chanukah is because the creation of all items needed for the Mishkan, the Tabernacle, were
completed on the 25th day of Kisleiv, the first day of Chanukah.
Today, the Chanukah lights have special relevance. Many
among us despair of ever witnessing the dawn of redemption. After nearly two
thousand years, it may seem that the cold, hard realities of exile have all but
erased our age-old faith in the coming of Mashiach, who will lead us toward
a perfect world. But Chanukah reminds us that HaShem grants redemption in the
blink of an eye, that the light of Godliness can brighten even the darkest
night.
With every lamp we kindle, with each good deed we do, we
shed more light upon the world, and the darkness has already begun to disperse.
Who could have imagined, a few short years ago, that communism would crumble,
that entrenched totalitarian regimes would turn toward democracy, that hundreds
of thousands of oppressed Jews would suddenly be free to emigrate to the
Promised Land? Isaiah's messianic prophecy was that the nations of the world
will "beat swords into plowshares." It's been our dream for
centuries; it may well be tomorrow's headline.
* * *
The Torah records that the flood in the days of Noah began in Cheshvan (Marcheshvan):
Bereshit
(Genesis) 7:10-12
And after the seven
days the floodwaters came on the earth. In the six
hundredth year of Noah's life, on the seventeenth
day of the second month--on that day all the springs of
the great deep burst forth, and the floodgates of the heavens
were opened. And rain
fell on the earth forty
days and forty nights.
It rained
for forty days and forty nights, stopping on Kislev 28, the fourth day of
Chanukah.
* * *
December 23 (24 kislev, 3241) 519 BCE
Supported by Haggai and Zechariah, the
December 24 (25 kislev 3595) 165 BCE
This is the first of the eight days of Hanukkah, celebrating
the victory of the Hashmonaim under Mattiyahu against the Selucid Greeks. The
victory was both physical in
terms or regaining independence and spiritual
against the Helenizaion of Judaism.
* * *
The following chart lists
all of the Biblical events, that
I am aware of (see my paper at FEASTS
for mre on different events), that occurred during Chanukah:
Kislev
25th Moon
is in Bethulah.
Death of Abel - Bereishit Rabbah (chap. 22)
(might have been Sivan 6)
The construction of the Tabernacle is complete. Numbers
Rabbah 13
Antiochus Epiphanes offers a pig to Zeus on
the altar of Temple in 168 BCE.
Chanukah (Feast of Dedication / Light) First day. (25th - Tevet 3).
Day 38 of HaShem's rain in Noah's day. Genesis 7:4
Issachar is conceived. Bnei Issachar
Mary
gets pregnant with Yeshua. Luke
1:26
Mary
visits
Yeshua
gives sight to the blind. John chapters 8-10
Yeshua
is the light of the world. John
8:12
Yeshua celebrates while Pharisees try to
kill Him. John 10:22-33
Maccabees light the ner tamid.
Torah section is Numbers 7:1-17.
There is no Haftorah .
26th
Chanukah Second day.
Day 39 of HaShem's rain in Noah's day. Genesis
7:4
Torah section is Numbers 7:18-23.
There is no Haftorah .
27th
Chanukah Third day.
Day 40 of HaShem's rain in Noah's day. Genesis 7:11-12
Torah section is Numbers 7:24-29.
There is no Haftorah .
28th
Chanukah Fourth day.
The rain ends in Noah's day. Rashi Genesis 7:11-12
Torah section is Numbers 7:30-35.
There is no Haftorah .
29th
Chanukah Fifth day.
Water swells on the earth in the days of
Noah. Day 1. Genesis 7:24
Torah section is Numbers 7:36-41.
There is no Haftorah .
30th
Chanukah Sixth day.
Water swells on the earth in the days of
Noah. Day 2. Genesis 7:24
Torah section is Numbers 7:42-47.
There is no Haftorah .
Tevet - Always
has 29 days. Mazal is Gedi (Goat).
Tribe is Asher.
1rst
New Moon. Numbers 10:8-10
Chanukah Seventh day.
Water swells on the earth in the days of
Noah. Day 3. Genesis 7:24
Plague
of hail and fire falls on
Nebuchadnezzar sends King Jehoiachin and
10,000 Jews into captivity in 597 BCE. 2 Kings 24:11-14; ZYO
Ezra and the people begin to investigate
foreign wives. Ezra 10:16
The appointed time for the family of
Parosh (tribe of
Nehemiah 10:34, Taanis
26a
Esther is taken to Xerxes residence. Esther
2:16
Torah section is Numbers 7:48-53,
Numbers 28:1-15. Haftorah is Isaiah 66:1-24.
2nd
Chanukah Eighth day.
Water swells on the earth in the days of
Noah. Day 4. Genesis 7:24
Torah section is Numbers
These lights we kindle to recall the miracles and the
wonders and the deliverance and the victories that our ancestors accomplished
in those days, at this season,
through the hands of Your holy priests.
And throughout all eight days of Chanukah these lights are sanctified and we
may not use them in order to thank and praise Your great name for Your miracle
and for Your wonders and for Your deliverance.
Mitzvoth:[24]
the message of the Chanukah lights affects the entire scope
of our service of HaShem throughout the year, for:
Mislei (Proverbs)
Tehilim (Psalms) 119:105 {Nun} Your word is a lamp to my feet
and a light for my path.
Though every mitzva
is a lamp, which lights up the darkness of our material world, this
illumination is more manifest in those mitzvot which are associated with
visible light.
The spiritual
implications of the Chanukah lights are reflected in the halachic details that
regulate the performance of the mitzva.
Rav Moshe Harari, in Sefer Mikraei Kodesh, states that the
accepted practice is that the head of the household and each member of the
family in an Ashkenazim home will light with a blessing, while in Sefardim
homes only the head of the household
will light with a blessing. the rest of the family generally do not light, and
if they do, they do so without a blessing. However, if a Sefardi student is in
Israel and his parents are elsewhere (or any situation where there is a
difference in time), there are
those who claim that he should light for himself with a blessing, as his
parents are not lighting for him at the moment when he is supposed to light
(and may not do so for many hours).
His Eminence Hakham Ovadia Yosef, in Teshuvot Yechave Daat
1:75, rules that at home one recite Havdalah and subsequently kindle Chanukah
lights.
1. It is a mitzva to observe
Chanukah for eight days. The Hakhamim
taught: "Commencing with the 25th of Kislev, there are eight days upon
which there shall be neither mourning nor fasting." The Talmud, in Shabbat 21b, further
says that shiva (the seven day mourning period for a close
relative) is not suspended but the eulogy is omitted.
Each night of Chanukah, we add another
light to the menorah, until all eight lamps shine on the eighth night. This
signifies that in matters of holiness, we must always be on the increase. With
every added flame, we go from strength to strength in deepening our commitment
to the values and traditions of our Biblical way of life.
2. It is a mitzvah to kindle the
Chanukah lights in one's home with the appropriate blessing. Sukkah 46a
3. It is customary to place the
chanukiyah (Chanukah menorah) where its lights will be visible from the
outside. Shabbat 24a
4. The custom in all Jewish
homes is to add one candle every night to the number of candles lit the
previous night. This custom is universal, even though technically, the minimum halachic requirement may be
satisfied by lighting only one candle on each of the nights of Chanukah.[25]
Our practice thus follows the style of the mehadrin ("those who are
lovingly punctilious") and who embellish the mitzva by sparing neither
expense nor effort in observing it. There is, moreover, a higher level of
fulfilling the mitzva, the manner of those who are mehadrin min hamehadrin
("the most punctilious of all"), who display a level of hiddur which
surpasses the above-mentioned level of the mehadrin. Performing the mitzva on
the superior level of mehadrin min hamehadrin involves adding a new candle
every night for each member of the household.[26]
Significantly, it is common practice today for everyone to kindle the Chanukah
lights in this fashion.[27]
Throughout the world, even in circles where the observance of many other mitzvot leaves room for
improvement, this mitzva is commonly observed on the level of mehadrin min
hamehadrin.
It is permitted to work during Chanukah but women are of the
custom not to work for the first half hour that the menorah is alight, since
women were an integral part of the miracle[28]
(Yehudit killed the Greek general). In some Sefardic communities women do not
work at all during the first and last days of Chanukah[29].
Our ability to fulfill the mitzva of lighting in this manner
was bequeathed to us by the Maccabees. When they rededicated the Beit HaMikdash, Torah law would have permitted them to light
the golden Menorah with ritually impure oil. For the obligation to kindle the
Menorah in a state of ritual purity is, as we also find with regard to the
communal offerings, waived when there is no alternative.[30]
The Maccabees, however, refused to be satisfied with the minimum fulfillment of
the mitzva. Determined to kindle the Menorah as perfectly as possible, as
befits "mehadrin min hamehadrin", they decided to use only pure oil.
To make this possible, since preparing fresh oil took eight days, HaShem intervened in the
natural order and performed the Chanukah miracle: a single cruse with enough
pure olive oil to last one day remained burning for eight days.
We commemorate this miracle by following the Maccabees'
example and kindling our Chanukah lights in the manner of mehadrin min
hamehadrin.
Adding a new Chanukah candle every night teaches us that
every day we must increase our endeavors to spread light throughout the world.
Though we lit up our environment on the previous night, even at the level of
mehadrin min hamehadrin, we cannot rest content. As our Sages explain,[31]
lighting the Chanukah candles exemplifies the principle, "Always advance
higher in holy matters." Beginning with the second night of Chanukah (the
first time we add a candle), we express this principle for an entire week,
increasing the number of candles every night. A week is a complete time cycle[32],
which contains in potential form all the possible situations a person might
encounter. Adding a new light on every night of Chanukah demonstrates, and
reinforces, a commitment to progress continuously, come what may.
The lessons we learn from the Chanukah lights should be
applied in every aspect of our lives. Every day should lead us to further
growth and create new opportunities for spreading Godly light in our homes and
in the world. Thus understood, the kindling of the Chanukah lights will serve
as a catalyst to bring about the ultimate light that will illuminate the world
in the Era of the Redemption.
Chanukah is bound to the Era of Redemption by the number eight, which is both
the number of nights on which we light Chanukah candles and a number intimately
associated with that ultimate age.[33]
Our kindling of Chanukah candles both anticipates and precipitates the Era when
"a priest will appear in
5. One's
chanukiyah should be prepared in advance of candle lighting. This has the
practical benefit of not delaying candle lighting, and the symbolic reason of
simulating the procedures of preparation of the Menorah in the Beit HaMikdash known as Hatavat
HaNerot. Many people have the custom of ritually washing their hands before
candle lighting (without a bracha) to honor the mitzva (and possibly as a
further simulation of Temple
service).
According to Maimonides, the mitzvot to light the chanukiyah is
extremely important:
"One should carefully fulfill it
in order to publicize the miracle and to offer additional praise and thanksgiving
to HaShem for the wonders which
He did for us"
"Even if a person has no food to eat, he should beg or sell his
garments in order to buy oil and lamps and light them." Hilkhot Chanukah
4:12
The oil:
Most early chanukiyot burned olive oil and were made from
either stone or metal. Back walls were added during the 13th century to
facilitate the hanging of the chanukiyah on a wall or door post.
Oil, upon which the miracle of Chanukah is based, is an
interesting substance. It is not required for our day-to-day existence and is
never served alone as a food. It is used to add flavor and is thus associated
with pleasure.
Oil has the potential to illuminate. When we light a candle
in a room, the contents of the room are revealed.
The Syrian-Greek desecration of the
The Torah tells us that "the soul of man is the lamp of
HaShem." Just as oil permeates the olive, the Divine soul permeates the
Jew; and just as the oil burning in the menorah spreads light, the Jewish soul
illuminates the world in the performance of good deeds. In defiling the sacred
oil of the menorah, the Greeks tried to destroy the Jewish soul.
But the soul
cannot be extinguished. Miraculously, despite the best efforts of the
oppressors, one cruse of pure oil remained in the
While eight
lights are required on the chanukiyah, one lit each night of Chanukah, it is
customary for the chanukiyah to have a place for nine flames. The ninth flame is called
the shamash or servant flame. It's sole purpose is to light the others, in
Ashkenazim households, (Sefardim do not even use the shamash to light the other
lights) in order to avoid the possibility that the others might be used...they
are NOT to be used, even for light, this is the halakah!
This law reflects
the unique nature of this mitzvah. Though every mitzva earns a reward, in
certain cases the reward is spiritual,
while in others it is also manifest in the material world. The visible light of
the Chanukah candles indicates that the positive effects generated by this mitzva are apparent in our material
world as well as in the spiritual realm. However, just as we do not make use of
the light of the Chanukah lights for mundane purposes, our goal in performing
this mitzva is not material reward. We fulfill it only because "You have
sanctified us with Your commandments and commanded us,"[35]
without thought of reward or any other ulterior motive. This level of
performance, avodah lishmah ("divine service for its own sake"), is
the highest that can be attained through our own spiritual endeavors.[36]
Like many human behaviors, even our divine service may be motivated by a desire
for spiritual, if not physical,
rewards. The Chanukah lights teach us to transcend our tendencies toward
self-interest and dedicate ourselves to serving HaShem for His sake alone. The
Chanukah lights, which burn in the darkness of the night, demonstrate moreover
that we can reach this advanced level of divine service, not only during
daylight (which symbolizes manifest Godliness), but also in times when effort is necessary to
transform the darkness around us.
Chanukah Gelt:
On Chanukah, it is traditional to give all children Chanukah
gelt (money). Of course, this beautiful custom adds to the children's happiness
and festive spirit. In addition, it affords us an opportunity to give them
positive reinforcement for exemplary behavior, such as diligence in their
studies, and acts of charity.
IT'S A MATTER OF
TIMING[37]
"Pirsumei
nisa" (publicizing the miracles) helps determine the location of the
Chanukiyah, the timing of the lighting, and other halachic details.
Since
the light of a candle is not readily visible during the daytime, the mitzva is to light at nightfall. There is a dispute among
authorities as to when this occurs, at sunset or stars-out. Jews around the world and in many
places in
The
common opinion as to when stars-out occurs are 20 and 35 minutes after sunset.
Candles may be lit anytime thereafter, but the closer to the aforementioned
times, the better.
The
Gemara teaches us that candles
were to be lit until "the last footfall leaves the marketplace". This
means that as long as people are outdoors, there is a mitzva to light candles
"announcing" to them the Chanukah miracles. During the time of the Gemara, people were still in the
streets for a half-hour after dark. Beyond that time, there would be no mitzva
to light. Today, people are around much later. Consequently, we have permission
to light Chanukah candles later into the night, but one should try to light
during the "prime time" of the Gemara. The "half hour after dark
rule" still applies today, even with changed nightlife habits. This means
that candles (or oil) must last at least a half hour after dark, but need not
last longer even though "pirsumei nisa", in our time, would continue
much later.
Candles
lit anytime from about an hour before sundown (this being plag-mincha, the
earliest allowable time for lighting Chanukah candles - also, BTW, the earliest
time for Shabbat candles and Arvit)
sundown, must burn at least a half hour after dark. Candles lit after sundown
must burn for a minimum of one half-hour. In our time, it is praiseworthy to
surpass the half-hour limit (a bit) in order to extend "pirsumei
nisa".
The chanukiyah should not be moved after it is lit. Normally
one candle is kindled the first night, two
for the second night, three for
the third night, and so on.
Chanukah
candles on Friday should be lit right before Shabbat candles (even if different
people are lighting). Since Chanukah candles are lit significantly earlier on
Friday-Chanukah, care must be taken to use bigger candles or sufficient oil to
last until approximately a half-hour after sundown. It is preferable to pray
mincha before lighting Chanukah candles, if a minyan is available. There is a
custom of saving Maoz Tsur for the Shabbat
table.
There
is a dispute as to which goes first, Havdalah or Chanukah candles. Logic
dictates that one would finish with Shabbat before lighting Chanukah candles.
This is also consistent with the general rule that when two mitzvot are to be performed, the more
frequent mitzvah goes first, tadir v'she'eino tadir, tadir kodem. Accordingly,
those who say Havdalah first should light Chanukah candles as soon as possible
thereafter. Some light the Shamash from the Havdalah candle before
extinguishing the latter so that one mitzva leads to another.
Minhag
Yerushalayim (followed by many Jerusalemites, but not all, and by some Jews elsewhere) is to light
Chanukah candles first. (In which case one can light the Havdalah candle from
the Shamash, but NOT from the Chanukah candles.) If this practice seems
strange, remember that Shabbat is over when one says the "Havdalah
passage" in Arvit or "baruch hamavdil bein kodesh l'chol". By
lighting Chanukah candles immediately upon the conclusion of Shabbat, without even delaying to
say havdalah, one has maximized the "prime time" for Chanukah candles
(namely, the half-hour after dark).
Sefardim
say havdallah and then light the Chanukah candles.
The
Shulchan Aruch states that one may follow either opinion. In either case, the
custom in Jerusalem is to pray Arvit
10-12 minutes before Shabbat-out time so that one can hurry home for Chanukah
candle lighting. Individuals who end Shabbat according to Rabeinu Tam should
consult a posek as to the proper procedure for Motzaei Shabbat Chanukah.
It
is noteworthy that we sing Maoz Tzur on Chanukah and also read about the
crossing of the Yam Suf (Reed Sea) in the septennial cycle Torah reading for
the first triennial cycle. The
reading on the Shabbat closest
to Chanukah is: Shemot (Exodus) 14:15 – 16:3. In this reading we read of Pharaoh’s army sinking in the Yam Suf.
From this we understand that the triennial cycle contains links to the time of the year and the events that
take place during that time.
On Erev Shabbat Chanukah one must be particularly
careful to pray Mincha before lighting the Chanukah lights. And these, in
turn, must be kindled before those of Shabbat.
Kindle the Chanukah menorah on each of the eight nights of Chanukah. Use olive
oil with cotton wicks (the preferred way) or paraffin candles, large enough to
burn until half an hour after nightfall, for the lights of the menorah. Wicks
may be reused and leftover oil from a previous day may also be used.
Ashkenazim use a "Shamash" (service candle) to
kindle the lights, and place it in its special place on the menorah.
For the blessings and number of lights and the order of
kindling, see below.
Before kindling, recite the appropriate blessings, and after
kindling recite, "We kindle these lights..."
All members of the family should be present at the kindling
of the Chanukah lights. Ashkenazim should have all young boys kindle their own
Chanukah menorahs and all young girls light their own Shabbat candles. Students
and singles, who live in a dormitory or in their own apartments, should kindle
menorahs in their own rooms.
The Chanukah lights are kindled either in the front window
or by a doorway.
On Friday afternoon the Chanukah lights (which will burn
until 1/2 hour after nightfall) are kindled before the Shabbat candles are lit.
NOTE: From the time the Shabbat candles are lit until
Shabbat ends and the Havdalah (separation between Shabbat and weekday) prayer
is recited, the Chanukah menorah should not be relit, moved or prepared. After
Shabbat ends, the Chanukah lights for Saturday night are kindled.
The ritual of lighting the chanukiyah is simple if you
remember the following two rules:
Set the candles to the left.
Light to the right.
The basic pattern of placing the candles is:
1. Set the shamash in its holder.
2. Place
the candle(s), for the appropriate night, starting on the far right.
The procedure for kindling the lights is:
1. Rabbenu
Moshe Isserles, z"l, (the Rama) whom the Ashkenazim follow when he
disagrees with Maran Yosef Karo, says that in [Ashkenazi] lands, they do not
add one more candle as Maran mentioned, but use the Shammash to light all the
other candles and then put it in the place reserved for the additional
light. Light the shamash.
Maran Yosef Karo, z"l, whom the Sephardim
follow, writes in the Shulhan 'Arukh (the Code of Jewish Law) that this
additional light is lit LAST and should be placed slightly further away from
all the other candles.
2. Chant
the candle blessing for Chanukah followed by the Sheh'asah nissim la'avoteinu,
followed by the Shehekiyanu on the first night. On each subsequent night chant
just the candle blessing and the sheh'asah nissim la'avoteinu.
3. Ashkenazim
use the shamash to light the newest candle first. Sefardim light the shamash
last and do not use it to kindle the other lights.
4.
When all the lights are kindled, Ashkenazim replace the shamash in its
holder. Sefardim now light the shamash in its place.
5. After this, the Minhag of Ashkenazim is to
sing Maoz Tzur. The Sefardim recite Tehilim 30 ( Mizmor Shir Chanukas..) and
Tehilim 67 (Lamnatzayach Binginot)
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Blessing over Candles |
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Blessing for Chanukkah |
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Shehecheyanu (first night only) |
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After reciting the
blessings, use the shammus to light the Chanukkah candles from left to right
(newest to oldest). See animation at top.
After
lighting the candles, it is traditional, for Ashkenazim, to sing Maoz Tsur.
This poem, composed approximately 700 years ago by a person named Mordechai
(whose name appears as the initial letters of the first five stanzas), traces a
series of redemptions from villains
that have threatened us throughout Jewish history, including Paro,
Nevuchadnetzar, Haman, and of course, Antiochus and the Y'vanim. The final
stanza, of more recent vintage, expressed the hope and prayer for the coming of
Mashiach and the Final Redemption.
During the eight days of Chanukah, we recite the "V'Al
HaNissim" liturgy in the Amidah (Silent Prayer) for morning, afternoon,
and evening, as well as in the Grace After Meals. In the morning service, we
also say Hallel (Psalms 113-119), songs of praise taken from the Psalms of
David. In addition, there is a special reading from the Torah Scroll each morning in the synagogue.
Sefardi Checklist
Every night, when
lighting the Chanukah lights, I recite:
1) Lehadiq Ner Hanukkah.
(Not Ner Shel Hanukkah. (Ashkenazim [most] say Ner Shel Hanukkah.)
2) Hanneroth Halalu.
3) Mizmor Chanukah
Habbayith.
4) Wihi No'am (7 times).
5) Yosheb Besether
'Elyon.
Q. When are the Chanukah lights lit?
A. The Talmud
says the proper time for kindling the Chanukah lights is "from the time the sun sets." Defining what
is meant by this time varies according to whom one asks. Some authorities
prefer lighting immediately at the beginning of sunset. Others prescribe 13 to 40 minutes after sunset. Since there
is no prohibition against kindling lights on the holiday itself, the exact
minute of candle lighting is not especially important. If one is not able to
kindle lights after sunset, it is permissible to light before sunset, but only
if the lights themselves will last the half-hour after sunset. If one forgets
to light at the proper time, lights
may be kindled any time during the evening.
Q. May I light one Chanukah candle with another?
A. No, this is the reason d'etre for the shamash in Ashkenazim
households. Sefardim use matches or another candle (not the shamash) to light.
Q. If we are lighting more than one chanukiyah, does each
one have to have a shamash?
A. Yes, in order to ensure that the Chanukah candles are not
used for lighting each other.
Q. What do I do if the shamash goes out?
A. Relight it with a match. Don't use one of the Chanukah
candles.
Q. What do I do if one of the Chanukah candles goes out?
A. Since the primary mitzvah is the lighting itself, if a
light should go out after the blessings are said, it is not necessary to
rekindle the flame.
Q. May I blow the candles out?
A. No. The lights are to be left alone to burn out. Each
night new candles should be used. If, however, there is more oil than needed
for the minimum half-hour of burning, you may extinguish the wicks in an oil
burning chanukiyah after the required half-hour and relight them the next
evening.
Q. May longer candles than the standard Chanukah candles
be used?
A. Yes, the candles are to last a minimum of one half-hour.
Q. Do the colors of the candles have any significance at
all?
A. No, they just add to the joy of the holiday.
Q. Why is the Shehekiyanu recited only on the first night
of Chanukah while the Sheh'asah nissim is said each night of the festival?
A. The Shehekiyanu prayer thanks HaShem for enabling us to reach this
special time, and thus is said only on the first night. The Sheh'asah nissim is
said every night because a "miracle" occurred each day of the
holiday.
Q. When Shabbat
candles are lit, the custom is to block one's view of the lights while saying
the blessings. Why don't we do the same when lighting the chanukiyah?
A. The usual practice of Jewish ritual is to say the
blessings first, followed by the act itself. For example, we recite the
Ha-Motzi and then eat bread. Recall that on Shabbat, once we say the blessing,
it is Shabbat and we cannot light a fire. That is why the Hakhamim developed
the strategy of preparing the lights before saying the blessing on Shabbat.
But, on Chanukah, this is unnecessary and thus, we say the blessings and then
kindle the lights.
Q. Speaking of Shabbat, when are the Chanukah lights lit
on Friday evening?
A. With the prohibition against lighting fire on Shabbat,
Chanukah lights are kindled immediately before the Shabbat candles on Friday
evening. So, the procedure would be to first, set up the Chanukah candles,
recite the Chanukah blessings, and then light the Chanukah candles. Next kindle
the Shabbat candles and recite the blessing for the Shabbat lights. Since we
light Shabbat candles at least 18 minutes before sunset, some use extra long
candles for the chanukiyah on Shabbat Chanukah so that they last at least
thirty minutes after sunset.
Q. What about lighting the chanukiyah on Saturday night?
Which comes first, Chanukah lights or Havdalah?
A. Most Rabbinic authorities hold that Chanukah lights are
lit after Havdalah. This guards against the possibility of violating the
Shabbat by lighting a fire. Havdalah marks the separation between the sacred
time of the Sabbath and the
"ordinary" time of the work week, physically demonstrated by the
lighting of the Havdalah candle. Chanukah candles are lit immediately after the
conclusion of the Havdalah service. In the synagogue the Chanukah lights are
lit before the recitation of Havdalah.
Q. Are there any other adaptations of home rituals during
the Chanukah celebration?
A. Yes, during the Birkat ha-Mazon, the prayer Al ha-Nissim is added before
the section V'al ha-Kol. Also, since the Rosh Chodesh Tevet (the first of the Hebrew month
of Tevet) always occurs during Chanukah, we add the paragraph for Rosh Chodesh
in Birkat ha-Mazon as well on those days. Al ha-Nissim is also added to the
Amidah in the daily prayers.
Q. Must I light the chanukiyah if I see it lit in the
synagogue?
A. It is true that most synagogues light a chanukiyah during
the eight days of the holiday. However, this does not release one from lighting
at home.
Q. How long must the Chanukah lights burn?
A. The legal requirement is that the candles burn
"until the time that people cease to walk about in the street"
(Shabbat 21a). Before the advent of street lighting, people did not usually
walk about at night long after nightfall. In fact, it was somewhat dangerous to
do so. Since the practice of the people was to be in their homes within
one-half hour after nightfall, and the primary mitzvah was "publicizing
the miracle of Chanukah", the practice of displaying the Chanukah lights
was designed for pedestrian traffic. Therefore, the rabbis decided that the
Chanukah lights should last one-half hour after three stars appear.
Q. Where is the chanukiyah placed?
A. The Talmud
specifies where the Chanukah menorah is to be located:
"One should place the Chanukah
lamp by the door of the house, on the outside, within a handbreadth of the
door, so that it is on the left side (The Rabbis ordained that the Chanukah
lights be lit at the left side of the entrance to our homes in order to correct
the "left side," the source of the potential for evil in the world.
By placing the Chanukah menorah opposite the public domain, we refine and
spiritualize even the material domain - the natural domain of multiplicity
which conceals the Unity of G-dliness.) of a person entering the house, the
mezuzah on the right and the Chanukah lamp on the left. If one resides in an
upper story, the lamp should be placed in a window overlooking the public
domain... In times of danger, one may place the Chanukah lamp inside the house,
on the table..." Shabbat 21b
Today many people place the chanukiyah in a window facing
the street to comply with the requirement to "publicize the miracle".
Other families interpret the need to "publicize the miracle" to refer
to one's own family and create a Chanukah candle lighting center somewhere
within the home, often on a low counter or table where children can reach the
chanukiyah.
It is significant that the original formulation of the
mitzvah of Chanukah lights included lighting out-of-doors, facing the public
domain. Generations and centuries of exile, most often among hostile peoples,
drove the chanukiyah into the privacy of the home. But this is contrary to the
original idea and purpose. We are privileged to be able to once again bring the
lights of the chanukiyah back outdoors and into the public eye.
The practice of some groups to make a public spectacle of
candle lighting (often on public and government sites) is derived from this
mitzva "to publicize the miracle".
Q. Who is obligated to light the chanukiyah?
A. The Talmud specifies three options. At the very least,
each household is to light a single candle on each of the eight nights. In the
home of the "zealous" each member of the family lights one candle on
the first night and one additional candle is added each subsequent night.
Our practice is that of the most zealous, that is, we add a
light each night of the holiday until we reach the required eight. Many families acquire a
chanukiyah for each person to light, although others light only one chanukiyah
according to this practice.
Q. Is there any requirement that a woman or a man is to
light the chanukiyah?
A. Women and men are equally obligated to kindle Chanukah
lights. In fact, men and women who are single or single parents are required to
light a chanukiyah.
Q. May children light their own chanukiyah?
A. Yes, in fact if children have made a chanukiyah at
religious school, encourage them to use it. However, the adults in the family
may not transfer their obligation to light a chanukiyah for themselves. Some
authorities would say that the obligation for children to light the chanukiyah
begins with their becoming a Bar or Bat Mitzvah.
Q. What if I'm visiting another family? Should I bring
our family chanukiyah to light?
A. According to Jewish law,
you could join in the lighting and the blessings of the chanukiyah in someone
else's home. But, most families would consider the addition of your Chanukah
menorah(s) an enhancement of their celebration.
Q. Can an electric menorah be used as a chanukiyah?
A. According to nearly all authorities, an electrified
menorah may not be used to fulfill the mitzva of kindling the Chanukah
lights. While electric bulbs undoubtedly five
off light, the filaments are not considered a "flame". Moreover, a
requisite amount of fuel must be available when the lights are kindled. An
electric menorah depends on continuous generation of power to remain lit. Thus,
the act of kindling in itself is insufficient to cause the lamp to burn for the
prescribed period of time. Since the halachic
principle governing the chanukiyah is "kindling constitutes the
performance of the mitzvah," turning on an electric light would not
fulfill the commandment.
Q. Some oil chanukiyot have one reservoir for oil and
separate wicks. Is this permitted?
A. Yes, as long as the wicks are separated so they appear as
separate lights and not like a torch.
Q. May I read by the light of the chanukiyah?
A. No, unlike the Shabbat
candles, the Chanukah lights are not used for any purpose other than to
publicize the miracle of Chanukah. So, do not eat your Chanukah dinner by the
candlelight of the chanukiyah. If you would enjoy a candlelit home, light
separate tapers in addition to the chanukiyah.
Q. Is it true that I should not do any work while the
Chanukah lights are burning?
A. Yes, Our attention should be focused on the lights during
the half-hour they burn.
One of the most commonly asked questions about this is: Why
did our sages make the
Our sages have given MANY answers to this question and this
question is still being asked and answered with many NEW insights from
generation to generation even to this very day.
One answer given is that the limited "one day supply of
oil" was divided into eight parts and each day only 1/8th of the needed
quantity was poured into the Menorah and although it was only 1/8th, it burned
a full day and the same thing took place on each and every one of the eight days
so the miracle took place one the first day exactly the same way as on all
other seven days.
The following are some of the answers our sages have given
as to how the miracle of oil was visible even on the first day of Chanukah,
although there WAS enough oil to light the Menorah for the first day. One
answer is:
On the first day they poured in all the oil they had into
the Menorah but the oil was not used up. Although the fire was burning all day,
the quantity of oil did not diminish and the Menorah remained completely full
all the time so the miracle was clearly visible even on the first day.
Another answer given is that oil was being consumed normally
all night but when they looked again in the morning the Menorah was
miraculously found full again. Another answer given is that each day the oil
burned up ALMOST all the way down but not completely to the bottom, as was
usually the case. This small amount that was left received HaShem's blessing to be able to burn
also each one of the next seven
days. Our sages explain that this was so because HaShem's blessing is to
INCREASE something that is there already but not to create it from scratch.
Shabbat
21b Rab said that, “If the Chanukah lights go
out, they do NOT require attention, and one may not make use of its light.”
“The
Chanukah light must be lit, and should remain lit until there is no wayfarer in
the street. Until when [is that]? Until the Palmyreans have departed.”
“Our
Rabbis taught: The precept of Chanukah [demands] one light for a man and his
household; the zealous [kindle] a light for each member [of the household]; and
the extremely zealous...”
“Beth
Hillel says: On the first day one is lit and thereafter they are progressively
increased (up to eight).”
“Our
Rabbis taught: It is incumbent to place the Chanukah lamp by the door of one’s
house on the outside; if one dwells in an upper chamber, he places it at the
window nearest the street. But in times of danger it is sufficient to place it
on the table.”
“What
is [the reason of] Chanukah? For our Rabbis taught: On the twenty-fifth of
Kislev [commence] the days of Chanukah, which are eight, on which a lamentation
for the dead and fasting are forbidden (this is an extract of the Megillat Ta’anith, literally ‘the
scroll of fasting’.). For when the Greeks entered the Temple, they defiled all
the oils therein, and when the Hasmonean dynasty prevailed against and defeated
them, they made search and found only one cruse of oil which lay with the seal
of the High Priest, but which
contained sufficient for one day’s lighting only; yet a miracle was wrought
therein and they lit [the lamp] therewith for eight days. The following year these
[days] were appointed a Festival
with [the recital of] Hallel (Psalms 113-118) and thanksgiving.”
“(This lighting took place in 165 BCE Exactly three years before, on the same day,
Antiochus Epiphanies had a pagan altar erected in the Temple, upon which sacrifices were
offered. Apart from the Talmudic
reason stated here, Judas Maccabeus chose the 25th of Kislev as the anniversary of
the Temple’s defilement, and the dedication of the new altar was celebrated
with lights for eight days, similarly to the Feast of Tabernacles, which lasted
eight days and was celebrated with illuminations.)”
“We learnt elsewhere: If a spark which flies from the anvil
goes forth and causes damage, he [the smith] is liable. If a camel laden with
flax passes through a street, and the flax overflows into a shop, catches fire at the shopkeeper’s lamp, and
sets the building alight, the camel owner is liable; but if the shopkeeper
placed the light outside, the shopkeeper is liable. R. Judah said: In the case
of a Chanukah lamp he is exempt. Rabina said in Rabbah’s name: This proves that
the Chanukah lamp should [in the first instance] be placed within ten (handbreadths from the ground). For
should you think, above ten, let him say to him, ‘You ought to have placed it
higher than a camel and his rider.’ Yet perhaps if he is put to too much
trouble, he may refrain altogether from the [observance of the] precept.”
Shabbath
21b “R.Kahana said, R Nathan b.Minyomi
expounded in R.Tanhum’s name: If a Chanukah lamp is placed above twenty cubits
[from the ground] it is unfit, like Sukkah
and a cross-beam over [the entrance of] an alley.”
“Rabbah
said: The Chanukah lamp should be placed within the handbreadth nearest the
door (if it was placed further away, there is nothing to show that it was set
there by the owner of the house). And where is it placed?... R.Samuel of Difti
said: On the left hand side. And the law is, on the left, so that the Chanukah
lamp shall be on the left and the mezuzah
on the right.”
“It was stated: Rab said: One must not light
from lamp to lamp.” (One Chanukah lamp must not be lit from another. Or, when a
lamp with several branches is used, in accordance with the practice of the
‘most zealous’, one branch must not be lit from another.”
(The
essence of the Chanukah lamp is to advertise the miracle.) If one lights it
within and then takes it outside, he does nothing. Now, it is well if you say
that the kindling constitutes the precept; [for this reason] we require the
kindling to be [done] in its proper place, [and] therefore he does nothing. But
if you say that the placing constitutes the precept, why has he done nothing?
There too an observer may think that he lit it for his own purposes....
Moreover since we pronounce a benediction, ‘Who sanctified us by His
commandments and commanded us to kindle the lamp of Chanukah,’ it proves that
the kindling constitutes the precept. This proves it.”
“And
now that we say that the kindling constitutes the precept, if a deaf-mute,
idiot, or minor lights it, he does nothing. But a woman may certainly light
[it], for R.Joshuab.Levi said: The [precept of the] Chanukah lamp is obligatory
upon women, for they too were concerned in that miracle.”
“R.Joshuab.Levi
said: All oils are fit for the Chanukah lamp, but olive oil is the
best....”“R.Hiyya b.Ashi said: He who lights the Chanukah lamp must pronounce a
blessing; while R.Jeremiah said: On the first day, he who sees must pronounce
two, and he who lights must pronounce three blessings; thereafter, he who
lights pronounces two, and he who
sees pronounces one. What is omitted? The miracle holds good for every day.”
“What
benediction is uttered: This: Who sanctified us by His commandments and commanded us to
kindle the light of Chanukah. And where did He command us? R.Awia said: [it
follows] from, thou shall not turn
aside [from the sentence which they shall shew thee (Deuteronomy
17:11)]. R.Nehemiah quoted: Ask thy
father, and he will shew thee; Thine elders, and they will tell thee
(Deuteronomy 32:7). (Both verses teach that a Rabbinical observance has
biblical sanction, and thus roots subsequent tradition in the Bible itself.)”
Baba
Kama 62b MISHNAH. IF A SPARK ESCAPES FROM
UNDERNEATH A HAMMER AND DOES DAMAGE, THERE WOULD BE LIABILITY. IF WHILE A CAMEL
LADEN WITH FLAX WAS PASSING THROUGH A PUBLIC THOROUGHFARE THE FLAX GOT INTO A
SHOP AND CAUGHT FIRE BY COMING IN
CONTACT WITH THE SHOPKEEPER'S CANDLE, AND SET ALIGHT THE WHOLE BUILDING, THE
OWNER OF THE CAMEL WOULD BE LIABLE.[39] IF, HOWEVER, THE SHOPKEEPER LEFT HIS CANDLE
OUTSIDE [HIS SHOP], HE WOULD BE LIABLE.[40] R. JUDAH SAYS: IF IT WAS A CHANUKAH[41] CANDLE THE SHOPKEEPER WOULD NOT BE LIABLE.[42]
GEMARA. Rabina said in the name of
Raba: From the statement of R. Judah we can learn that it is ordained to place
the Chanukah candle within ten
handbreadths [from the ground]. For if you assume [that it can be placed even]
above ten handbreadths, why did R. Judah say that in the case of a Chanukah
candle there would be exemption? Why should the plaintiff not plead against
him: ‘You should have placed it above the reach of the camel and its rider?’
Does this therefore not prove that it is ordained to place it within the
[first] ten handbreadths? — It can,
however, be argued that this is not so. For it could still be said that it
might be placed even above the height of ten handbreadths, and as for your
argument ‘You ought to have placed it above the reach of the camel and its
rider’, [it might be answered that] since he was occupied with the performance
of a religious act, the Rabbis could not [rightly] make it so troublesome to
him.[43] R. Kahana said that R. Nathan b. Minyomi
expounded in the name of R. Tanhum:[44] ‘If the Chanukah candle is placed above
[the height of] twenty cubits it is disqualified [for the purpose of the
religious performance],[45] like a Sukkah[46] and an alley-entry.[47]
Sotah
41a THE PASSAGE ‘ON THE TENTH
DAY’, WHICH IS IN THE BOOK OF NUMBERS, HE READS BY HEART. Let him roll up the
Scroll and recite [the passage]![48] — R. Huna b. Judah said in the name of R.
Shesheth: Because we do not roll up a Torah-scroll
in the presence of a congregation.[49] Then let another Torah-scroll be brought
and read [it therein]! — R. Huna b. Judah said: [No], because it would
discredit the first.[50] R. Simeon b. Lakish said: Because we may
not pronounce an unnecessary benediction.[51] Do we, then, pay attention to [the reason
that it would] discredit [the first Scroll]? Behold, R. Isaac the smith said:
When the new moon of Tebeth[52] falls on the Sabbath, three Scrolls are brought: the first
for the lection of the [Sabbath]
day, the second for [the portion of] the new moon, and the third for [the
portion of] Chanukah![53] — When three men [read] in three Scrolls,
there is no fear about [a Scroll] being discredited, but when one man [reads]
in two Scrolls there is this fear.
Rosh
HaShana 18a MISHNAH. THERE ARE SIX NEW MOONS TO REPORT WHICH[54] MESSENGERS GO FORTH [FROM JERUSALEM[55] TO THE DIASPORA]. [THE NEW MOON] OF NISAN
ON ACCOUNT OF PASSOVER,[56] OF AB[57] ON ACCOUNT OF THE FAST,[58] OF ELUL
ON ACCOUNT OF NEW YEAR,[59] OF TISHRI FOR THE ADJUSTMENT OF THE
FESTIVALS,[60] OF KISLEV ON ACCOUNT OF HANUKAH,[61] AND OF ADAR ON ACCOUNT OF PURIM.[62] WHEN THE TEMPLE STOOD, THEY USED ALSO TO GO
FORTH TO REPORT IYAR ON ACCOUNT OF THE LESSER
PASSOVER.[63]
On the Sabbath
after Shemini Atzeret we read Vayikra (Leviticus) 15:25 – 16:34.
This pasuk details the Yom Kippur
service performed by the Kohen Gadol
(High Priest). His Eminence, Hakham Dr. Yosef ben Haggai asks the following
question: Since we recently celebrated Yom Kippur why does the triennial lectionary make us revisit
again the day of Yom HaKippurim? What is the purpose?
His
Eminence suggests that we read this, at this time, because the atonement of Yom Kippur extends to
Chanukah which is a second chance to celebrate Succoth. Those who are near (Jews) celebrate Succoth. Those who
are far off (Gentiles) celebrate
at Chanukah. Hakham Shaul made this idea, of the Gentiles being far off,
clear in his letter to the Ephesians:
Ephesians 2:11-13 Wherefore remember, that ye being
in time past Gentiles in the flesh, who are called Uncircumcision by that which
is called the Circumcision in
the flesh made by hands; 12 That at that
time ye were without Mashiach,
being aliens from the
commonwealth of Israel, and strangers from the covenants of promise, having no
hope, and without God in the world: 13
But now in Mashiach Yeshua
ye who sometimes were far off are made near by the blood of Mashiach. 11 Wherefore remember, that ye being in time
past Gentiles in the flesh, who are called Uncircumcision by that which is
called the Circumcision in the flesh made by hands; 12 That at that time ye were without Mashiach,
being aliens from the commonwealth of Israel, and strangers from the covenants
of promise, having no hope, and without God in the world: 13 But now in Mashiach Yeshua you who
sometimes were far off are made near by the blood of Mashiach.
The
chanukiyah (the eight branch candlestick) is on the front of the house opposite
the mezuzah to invite the
Gentiles in. Just as the Book of Yonah is read at Yom Kippur to speak to the
Gentiles. There is a time of Atonement on Yom Kippur with an appeal process
that ends on Hoshana Rabba,
during Succoth. Thus Chanukah, which is a second chance to celebrate Succoth,
also contains an element of atonement that is available for the Gentile.
Since Erev Rosh
Chodesh is called Erev Yom Kippur Kattan[64]
it is understandable that the service of this day must resemble that of Yom
Kippur. Yom Kippur is “a time of Teshuvah... the appointed time for forgiveness
and atonement”.[65]
From this we can understand that erev Rosh Chodesh Tevet, during Chanukah, is a time
for atonement. Chanukah is the only festival that occurs during an erev Rosh
Chodesh.
If one understands that Chanukah is a second chance to
celebrate Succoth, then one can understand that Rosh Chodesh Tevet, in some
years, corresponds to Hoshanna Rabba as the last and greatest day of the feast.
Yochanan (John) 7:37
In the last day, that great day of the feast, Yeshua stood and cried,
saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture
hath said, out of his belly shall flow rivers of living water.
The following are the prayers normally said during the
time when the chanukiyah is lit:
For the sake of the
unification of the Holy One, Blessed is He, and his Presence, in fear and in
love to unify the Name Yud-Kei with Vav-Kei in perfect unity, in the name of
all Israel. Behold, I come to
fulfill the commandment of kindling the Chanukah light, to perfect its root on
High.
May it be your will, HaShem, my Lord and the Lord of my
ancestors, that this be a favorable time before you for the observance of the
Chanukah lamp lighting, as if I had fathomed all the awesome secrets that are sealed into it. May it
ascend before You with the intent of the commandment as it is performed by the
children of Your beloved ones, who concentrate on all Your sacred Names that
are recalled by this lighting, who elevate the unification and pairing of the
holy, supreme Attributes, and illuminate through Your powerful Presence the
Great Luminaries. From there may an emanation be directed to me, Your servant (Hebrew name) son/daughter of
(mother's Hebrew name) to illuminate through the Lights of Life. 'For it is You
Who will light my lamp, HaShem, my Lord, Who will illuminate my darkness.'
Dispatch Your light
and truth - they shall guide me to fear and love of Your Name, to study and to
teach Your holy Torah, the Written Torah, and the Oral Torah, with great
diligence to give honor to Your blessed, exalted Name. By virtue of the Chanukah
lights' inherent power, make us wise through the lights of Your Torah, us our children and
grandchildren. May this verse be fulfilled, as it is written: '"It shall
not depart from your mouth, from the mouth of your children and from the mouth
of your children's children", says HaShem, "from now to eternity".' May my children
and grandchildren be Torah scholars and devout people, beloved above and
cherished below, and may You strengthen their resolve in Torah and service, all
according to Your good desire. May I deserve to see children and grandchildren
engaging in the Torah and commandments
with sincerity.
Uncover our eyes that
we may perceive the wonders of Your holy Torah to define the truth of the Torah
and its mysteries. In the merit of Mattityahu, the great Kohen, and his sons, show us
wonders and through Your light may we see light. Purify our hearts for Your service, distance us
from evil traits and foreign thoughts, may our eyes see Your return to Zion
with mercy when You will rekindle the lights. There we shall serve You as in
days of old and as in former years.
Light the first candle. Say the following blessing
while kindling subsequent candles:
These lights we kindle upon the miracles, the wonders, the
salvations, and the battles which You performed for our forefathers in those
days at this season through Your holy
priests. During all eight days of Chanukah these lights are sacred, and we
are not permitted to make ordinary use of them, but only to look at them in
order to express thanks and praise to Your great Name for Your miracles, Your
wonders and Your salvations.
I.
O mighty stronghold of my salvation,
to praise You is a delight.
Restore my House of Prayer
and there we will bring a
thanksgiving offering.
When You will have prepared the slaughter
for the blaspheming foe,
Then I shall complete with a song of hymn
the dedication of the altar.
II.
My soul
had been sated with troubles,
my strength
has been consumed with grief.
They had embittered my life with hardship,
with the
calf-like kingdom's bondage.
But with His great power
He
brought forth the treasured ones,
Pharaoh's army and all his
offspring
went
down like a stone into the deep.
III.
To the holy abode of His Word He brought me.
But there, too, I had
no rest
And an oppressor came and exiled me.
For I
had served Aliens,
And had drunk benumbing wine.
Scarcely
had I departed
At
At the
end of seventy years I was saved.
IV.
To sever the towering cypress
sought the
Aggagite, son of Hammedatha,
But it became [a snare and] a stumbling block to him
and his
arrogance was stilled.
The head of the Benjaminite
You lifted
and the enemy,
his name You obliterated
His numerous progeny - his possessions -
on the
gallows You Hanged.
V.
Greeks gathered against me
then in
Hasmonean days.
They breached the walls of my towers
and they
defiled all the oils;
And from the one remnant of the flasks
a miracle
was wrought for the roses.
Men of insight - eight
days
established
for song and jubilation.
VI.
Bare Your holy arm
and hasten
the End for salvation -
Avenge the vengeance of Your servants' blood
from the wicked nation.
For the triumph is too long delayed for us,
and there
is no end to days of evil,
Repel the Red One in the nethermost shadow
and
establish for us the seven shepherds.
(It
is noteworthy that we sing Maoz Tzur on Chanukah and also read about the
crossing of the Yam Suf (Reed Sea) in the septennial cycle Torah reading for
the first triennial cycle. The
reading on the Shabbat closest
to Chanukah is: Shemot (Exodus) 14:15 – 16:3. In this reading we read of Pharaoh’s army sinking in the Yam Suf.
From this we understand that the triennial cycle contains links to the time of the year and the events that
take place during that time.)
Tehilim (Psalms) 90:17
May the favor of the Lord our HaShem
rest upon us; establish the work of our hands for us--yes, establish the work
of our hands.
Tehilim (Psalms) 91:1-16
He who dwells in the shelter of the Most High will rest in the shadow of the
Almighty. I will say of HaShem, "He is my refuge and my fortress, my God,
in whom I trust." Surely he will save you from the fowler's snare and from
the deadly pestilence. He will cover you with his feathers, and under his wings
you will find refuge; his faithfulness will be your shield and rampart. You
will not fear the terror of night, nor the arrow that flies by day, Nor the
pestilence that stalks in the darkness, nor the plague that destroys at
Tehilim (Psalms) 67:1-8
{For the director of music. With stringed instruments. A psalm. A song.} May
HaShem be gracious to us and bless us and make his face shine upon us,
<Selah> That your ways may be known on earth, your salvation among all
nations. May the peoples praise you, O HaShem; may all the peoples praise you.
May the nations be glad and sing for joy, for you rule the peoples justly and
guide the nations of the earth. <Selah> May the peoples praise you, O
God; may all the peoples praise you. Then the land will yield its harvest, and
God, our God, will bless us. HaShem
will bless us, and all the ends of the earth will fear him.
We beg You! With the
strength of Your right hand's greatness, untie the bundled sins. Accept the prayer of Your nation; strengthen
us, purify us, O Awesome One. Please O Strong One - those who foster Your
Oneness, guard them like the apple of an eye.
Bless them, purify them, show them pity, may Your righteousness always
recompense them. Powerful Holy One, with Your abundant goodness guide Your
congregation. One and only Exalted One, turn to Your nation, which proclaims
Your holiness. Accept our entreaty and hear our cry, O Knower of mysteries.
Blessed be the Name of
His glorious Kingdom forever and ever.
Tehilim (Psalms) 30:1-13
{A psalm. A song. For the dedication of the temple. Of David.} I will exalt you,
HaShem, for you lifted me out of
the depths and did not let my enemies gloat over me. HaShem my God, I called to
you for help and you healed me. HaShem, you brought me up from the grave; you
spared me from going down into the pit. Sing to HaShem, you saints of his;
praise his holy name. For his anger lasts only a moment, but his favor lasts a
lifetime; weeping may remain for
a night, but rejoicing comes in the morning. When I felt secure, I said,
"I will never be shaken." HaShem, when you favored me, you made my
mountain stand firm; but when you hid your face, I was dismayed. To you,
HaShem, I called; to the Lord I cried for mercy: "What gain is there in my
destruction, in my going down into the pit? Will the dust praise you? Will it
proclaim your faithfulness? Hear, HaShem, and be merciful to me; HaShem, be my
help." You turned my wailing into dancing; you removed my sackcloth and
clothed me with joy, That my
heart may sing to you and not be silent. HaShem my God, I will give you
thanks forever.
Tehilim (Psalms) 133:1-3
{A song of ascents. Of David.} How good and pleasant it is when brothers live together
in unity! It is like precious oil poured on the head, running down on the
beard, running down on Aaron's beard,
down upon the collar of his robes. It is as if the dew of Hermon were falling
on
Tehilim (Psalms) 33:1-22
Sing joyfully to HaShem, you righteous; it is fitting for the upright to praise
him. Praise HaShem with the harp; make music to him on the ten-stringed lyre.
Sing to him a new song; play skillfully, and shout for joy. For the word of
HaShem is right and true; he is faithful in all he does. HaShem loves
righteousness and justice; the earth is full of his unfailing love. By the word
of God were the heavens made, their starry host by the breath of his mouth. He
gathers the waters of the sea into jars; he puts the deep into storehouses. Let
all the earth fear HaShem; let all the people of the world revere him. For he
spoke, and it came to be; he commanded, and it stood firm. HaShem foils the
plans of the nations; he thwarts the purposes of the peoples. But the plans of
HaShem stand firm forever, the purposes of his heart through all generations. Blessed is the nation
whose HaShem is God, the people he chose for his inheritance. From heaven HaShem looks down and sees
all mankind; From his dwelling
place he watches all who live on earth-- He who forms the hearts of all, who considers
everything they do. No king is saved by the size of his army; no warrior
escapes by his great strength. A horse is a vain hope for deliverance; despite
all its great strength it cannot save. But the eyes of HaShem are on those who
fear him, on those whose hope is in his unfailing love, To deliver them from
death and keep them alive in famine.
We wait in hope for HaShem; he is our help and our shield. In him our hearts
rejoice, for we trust in his holy name.
May your unfailing love rest upon us, HaShem, even as we put our hope in you.
Scripture readings for Chanukah:
FIRST DAY:
Bamidbar (Numbers) 7:1-17
When Moses finished setting up the tabernacle,
he anointed it and consecrated it and all its furnishings. He also anointed and
consecrated the altar and all its utensils. Then the leaders of
Bereshit (Genesis) 1:2-5
Now the earth was formless and empty, darkness was over the surface of the
deep, and the Spirit of God was hovering over the waters. And God said,
"Let there be light," and there was light. God saw that the light was
good, and he separated the light from the darkness. God called the light
"day," and the darkness he called "night." And there was
evening, and there was morning-- one
day.
Bereshit (Genesis) 1:14-18
And God said, "Let there be lights in the expanse of the sky to separate
the day from the night, and let them serve as signs to mark seasons and days and years, And
let them be lights in the expanse of the sky to give light on the earth."
And it was so. God made two great lights--the greater light to govern the day
and the lesser light to govern the night. He also made the stars. God set them in the expanse
of the sky to give light on the earth, To govern the day and the night, and to
separate light from darkness. And God saw that it was good.
Yochanan (John) 1:1-13
In the beginning was the Word, and the Word was with God, and the Word was God.
He was with God in the beginning. Through him all things were made; without him
nothing was made that has been made. In him was life, and that life was the
light of men. The light shines in the darkness, but the darkness has not understood
it. There came a man who was sent from God; his name was John. He came as a
witness to testify concerning that light, so that through him all men might
believe. He himself was not the light; he came only as a witness to the light.
The true light that gives light to every man was coming into the world. He was
in the world, and though the world was made through him, the world did not
recognize him. He came to that which was his own, but his own did not receive
him. Yet to all who received him, to those who believed in his name, he gave the right to become
children of God-- Children born not of natural descent, nor of human decision
or a husband's will, but born of God.
SECOND DAY:
Bamidbar (Numbers) 7:18-23
On the second day Nethanel son of Zuar, the leader of Issachar, brought his
offering. The offering he brought was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary
shekel, each filled with fine flour mixed with oil as a grain offering; One
gold dish weighing ten shekels,
filled with incense; One young
bull, one ram and one male lamb a year old, for a burnt offering; One male goat for
a sin offering; And two oxen, five rams, five male goats and five
male lambs a year old, to be sacrificed as a fellowship offering. This was the
offering of Nethanel son of Zuar.
Yeshayahu (Isaiah) 5:20-24
Woe to those who call evil good and good evil, who put darkness for light and
light for darkness, who put bitter for sweet and sweet for bitter. Woe to those
who are wise in their own eyes and clever in their own sight. Woe to those who
are heroes at drinking wine and champions at mixing drinks, Who acquit the
guilty for a bribe, but deny justice to the innocent. Therefore, as tongues of fire lick up straw and as dry grass
sinks down in the flames, so their roots will decay and their flowers blow away
like dust; for they have rejected the law
of HaShem Almighty and spurned
the word of the Holy One of Israel.
Matityahu (Matthew) 6:22-23
"The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if
your eyes are bad, your whole body will be full of darkness. If then the light
within you is darkness, how great is that darkness!
THIRD DAY:
Bamidbar (Numbers) 7:24-29
On the third day, Eliab son of Helon, the leader of the people of Zebulun,
brought his offering. His offering was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary shekel, each filled with fine flour mixed with oil
as a grain offering; One gold dish weighing ten shekels, filled with incense;
One young bull, one ram and one male lamb a year old, for a burnt offering; One
male goat for a sin offering; And two oxen, five rams, five male goats and five
male lambs a year old, to be sacrificed as a fellowship offering. This was the
offering of Eliab son of Helon.
Tehilim (Psalms) 115:5-7
They have mouths, but cannot speak,
eyes, but they cannot see; They have ears, but cannot hear, noses, but they
cannot smell; They have hands, but cannot feel, feet, but they cannot walk; nor
can they utter a sound with their throats.
Iyov (Job) 24:13
"There are those who rebel against the light, who do not know its ways or
stay in its paths.
Iyov (Job) 24:17 For
all of them, deep darkness is their morning; they make friends with the terrors
of darkness.
Iyov (Job) 18:5-6
"The lamp of the wicked is
snuffed out; the flame of his fire stops burning. The light in his tent becomes
dark; the lamp beside him goes out.
Iyov (Job)
Yeremiyahu (Jeremiah) 25:10
I will banish from them the sounds of joy and gladness, the voices of bride and bridegroom, the sound
of millstones and the light of the lamp.
Yehezekel (Ezekiel) 32:8
All the shining lights in the heavens
I will darken over you; I will bring darkness over your land, declares the
Sovereign HaShem.
Yeshayahu (Isaiah) 42:18
"Hear, you deaf; look, you blind, and see!
Marqos (Mark) 8:14-21
The disciples had forgotten to bring bread, except for one loaf they had with
them in the boat. "Be careful," Yeshua warned them. "Watch out
for the yeast of the Pharisees
and that of Herod." They discussed
this with one another and said, "It is because we have no
bread." Aware of their discussion,
Yeshua asked them: "Why are you talking about having no bread? Do you
still not see or understand? Are your hearts
hardened? Do you have eyes but fail to see, and ears but fail to hear? And
don't you remember? When I broke the five
loaves for the five thousand, how many basketfuls of pieces did you pick
up?" "Twelve,"
they replied. "And when I broke the
seven loaves for the four
thousand, how many basketfuls of pieces did you pick up?" They answered,
"Seven." He said to them, "Do you still not
understand?"
FOURTH DAY:
Bamidbar (Numbers) 7:30-35
On the fourth day Elizur son of Shedeur, the leader of the people of Reuben,
brought his offering. His offering was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary
shekel, each filled with fine flour mixed with oil as a grain offering; One
gold dish weighing ten shekels,
filled with incense; One young
bull, one ram and one male lamb a year old, for a burnt offering; One male goat for
a sin offering; And two oxen, five rams, five male goats and five
male lambs a year old, to be sacrificed as a fellowship offering. This was the
offering of Elizur son of Shedeur.
Yeshayahu (Isaiah) 42:5-7
This is what HaShem God says--he who created the heavens and stretched them out, who
spread out the earth and all that comes out of it, who gives breath to its
people, and life to those who walk on it: "I, HaShem, have called you in
righteousness; I will take hold of your hand. I will keep you and will make you
to be a covenant for the people
and a light for the Gentiles, To
open eyes that are blind, to free captives from prison and to release from the
dungeon those who sit in darkness.
Yeshayahu (Isaiah) 45:7
I form the light and create darkness, I bring prosperity and create disaster;
I, HaShem, do all these things.
Yeshayahu (Isaiah) 42:16
I will lead the blind by ways they have not known, along unfamiliar paths I
will guide them; I will turn the darkness into light before them and make the
rough places smooth. These are the things I will do; I will not forsake them.
Luqas (Luke) 2:25-35
Now there was a man in Jerusalem
called Simeon, who was righteous and devout. He was waiting for the consolation
of Israel, and the Holy Spirit
was upon him. It had been revealed to him by the Holy Spirit that he would not
die before he had seen the Lord's Mashiach.
Moved by the Spirit, he went into the temple
courts. When the parents brought in the child Yeshua to do for him what the
custom of the Law required, Simeon
took him in his arms and praised God, saying: "Sovereign Lord, as you have
promised, you now dismiss your servant in peace. For my eyes have seen your salvation, Which you have
prepared in the sight of all people, A light for revelation to the Gentiles and for glory to your
people Israel." The child's father and mother marveled at
what was said about him. Then Simeon blessed them and said to Mary, his mother:
"This child is destined to cause the falling and rising of many in
FIFTH DAY:
Bamidbar (Numbers) 7:36-41 On the
fifth day Shelumiel son of Zurishaddai, the leader of the people of Simeon,
brought his offering. His offering was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary
shekel, each filled with fine flour mixed with oil as a grain offering; One
gold dish weighing ten shekels,
filled with incense; One young
bull, one ram and one male lamb a year old, for a burnt offering; One male goat for
a sin offering; And two oxen, five rams, five male goats and five
male lambs a year old, to be sacrificed as a fellowship offering. This was the
offering of Shelumiel son of Zurishaddai.
Tehilim (Psalms) 13:4
My enemy will say, "I have overcome him," and my foes will rejoice
when I fall.
Tehilim (Psalms) 139:12
Even the darkness will not be dark to you; the night will shine like the day,
for darkness is as light to you.
Daniel
Tehilim (Psalms) 43:3
Send forth your light and your truth, let them guide me; let them bring me to
your holy mountain, to the place where you dwell.
Tehilim (Psalms) 36:10
Continue your love to those who know you, your righteousness to the upright in
heart.
Tehilim (Psalms)
Proverbs
Tehilim (Psalms) 56:13
For you have delivered me from death and my feet from stumbling, that I may
walk before HaShem in the light of life.
Iyov (Job) 33:29-30
"HaShem does all these things to a man--twice, even three times-- To turn back his soul
from the pit, that the light of life may shine on him.
SIXTH DAY:
Bamidbar (Numbers) 7:42-47
On the sixth day Eliasaph son of Deuel, the leader of the people of Gad,
brought his offering. His offering was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary shekel, each filled with fine flour mixed with oil
as a grain offering; One gold dish weighing ten shekels, filled with incense; One young bull, one ram
and one male lamb a year old, for a burnt offering; One male goat for a sin
offering; And two oxen, five rams, five male goats and five male lambs a year
old, to be sacrificed as a fellowship offering. This was the offering of
Eliasaph son of Deuel.
Tehilim (Psalms) 27:1
{Of David.} HaShem is my light and my salvation--whom shall I fear?
HaShem is the stronghold of my life--of whom shall I be afraid?
Tehilim (Psalms) 104:1-2
Praise HaShem, O my soul. HaShem
my HaShem, you are very great; you are clothed with splendor and majesty. He
wraps himself in light as with a garment; he stretches out the heavens like a tent
Tehilim (Psalms) 119:105
{Nun} Your word is a lamp to my
feet and a light for my path.
Tehilim (Psalms) 19:9
The fear of HaShem is pure, enduring forever. The ordinances of HaShem are sure
and altogether righteous.
Mishlei (Proverbs) 6:23-24
For these commands are a lamp, this
teaching is a light, and the corrections of discipline are the way to life,
Keeping you from the immoral woman, from the smooth tongue of the wayward wife.
Yochanan (John) 9:1-7
As he went along, he saw a man blind from birth. His disciples asked him,
"Rabbi, who sinned, this man or his parents, that he was born
blind?" "Neither this man nor
his parents sinned," said Yeshua,
"but this happened so that the work of God might be displayed in his life.
As long as it is day, we must do the work of him who sent me. Night is coming,
when no one can work. While I am in the world, I am the light of the world." Having said this, he spit on the ground, made
some mud with the saliva, and put it on the man's eyes. "Go," he told
him, "wash in the Pool of Siloam" (this word means Sent). So the man
went and washed, and came home seeing.
SEVENTH DAY:
Bamidbar (Numbers) 7:48-53 On
the seventh day Elishama son of Ammihud, the leader of the people of Ephraim,
brought his offering. His offering was one silver plate weighing a hundred and
thirty shekels, and one silver sprinkling bowl weighing seventy shekels, both
according to the sanctuary shekel, each filled with fine flour mixed with oil
as a grain offering; One gold dish weighing ten shekels, filled with incense; One young bull, one ram
and one male lamb a year old, for a burnt
offering; One male goat for a sin
offering; And two oxen, five rams, five male goats and five male lambs a
year old, to be sacrificed as a fellowship offering. This was the offering of
Elishama son of Ammihud.
Mishlei (Proverbs)
Tehilim (Psalms) 97:11-12
Light is shed upon the righteous and joy on the upright in heart. Rejoice in
HaShem, you who are righteous, and praise his holy name.
Yeshayahu (Isaiah) 9:1-2
Nevertheless, there will be no more gloom for those who were in distress. In
the past he humbled the land of Zebulun and the land of Naphtali, but in the
future he will honor Galilee of the Gentiles,
by the way of the sea, along the Jordan-- The people walking in darkness have
seen a great light; on those living in the land of the shadow of death a light
has dawned.
Shemot (Exodus)
Yeshayahu (Isaiah) 60:1
"Arise, shine, for your light has come, and the glory of HaShem rises upon you.
Yeshayahu (Isaiah) 2:5
Come, O house of Jacob, let us
walk in the light of HaShem.
Matityahu (Matthew) 4:12-17
When Yeshua heard that John had been put in prison, he returned to
EIGHTH DAY:
Bamidbar (Numbers)
Yeshayahu (Isaiah) 30:26
The moon will shine like the sun, and the sunlight will be seven
times brighter, like the light of seven full days, when HaShem binds up the
bruises of his people and heals the wounds he inflicted.
Zechariah 14:6-7 On
that day there will be no light, no cold or frost. It will be a unique day,
without daytime or nighttime--a day known to HaShem. When evening comes, there
will be light.
Yeshayahu (Isaiah) 60:19-20
The sun will no more be your light by day, nor will the brightness of the moon
shine on you, for HaShem will be your everlasting light, and your HaShem will
be your glory. Your sun will never set again, and your moon will wane no more;
HaShem will be your everlasting light, and your days of sorrow will end.
Luqas (Luke) 1:67-79
His father Zechariah was filled with the Holy Spirit and prophesied:
"Praise be to the Lord, the God of
* * *
There are two Sabbaths
during Chanukah. There are special readings for each of these two days. On the first Sabbath we read
the regular weekly Torah portion, Bamidbar 7:1-11 plus the verses
relating to the prince (nasi) of the day corresponding to the day of Chanukah,
from Bamidbar 7. The Ashlamata / Haftorah is Zechariah
Bamidbar (Numbers) 7:1-11
When Moses finished setting up the tabernacle, he anointed it and consecrated
it and all its furnishings. He also anointed and consecrated the altar and all
its utensils. Then the leaders of
Bamidbar (Numbers) 7:12-59
The one who brought his offering on the first day was Nahshon son of
Amminadab of the tribe of
Zechariah 2:13 - 4:7
Be still before HaShem, all
mankind, because he has roused himself from his holy dwelling." Then he showed me Joshua the high priest standing before the angel
of HaShem, and Satan standing at his right side to accuse him. HaShem said to
Satan, "HaShem rebuke you, Satan! HaShem, who has chosen Jerusalem, rebuke you! Is not this man
a burning stick snatched from the fire?" Now Joshua was dressed in filthy clothes as
he stood before the angel. The angel said to those who were standing before
him, "Take off his filthy clothes." Then he said to Joshua,
"See, I have taken away your sin,
and I will put rich garments on you." Then I said, "Put a clean
turban on his head." So they put a clean turban on his head and clothed
him, while the angel of HaShem
stood by. The angel of HaShem gave this
charge to Joshua: "This is what God Almighty says: 'If you will walk in my
ways and keep my requirements, then you will govern my house and have charge of
my courts, and I will give you a place among these standing here. "'Listen, O high priest Joshua and your
associates seated before you, who are men symbolic of things to come: I am
going to bring my servant, the Branch. See, the stone I have set in front of
Joshua! There are seven eyes on
that one stone, and I will engrave an inscription on it,' says God Almighty,
'and I will remove the sin of this land in a single day. "'In that day each of you will invite
his neighbor to sit under his vine and fig tree,' declares God
Almighty." Then the angel who talked with me returned and wakened me, as a
man is wakened from his sleep. He
asked me, "What do you see?" I answered, "I see a solid gold
lampstand with a bowl at the top and seven lights on it, with seven channels to
the lights. Also there are two olive
trees by it, one on the right of the bowl and the other on its left." I asked the angel who talked with me,
"What are these, my lord?" He
answered, "Do you not know what these are?" "No, my lord,"
I replied. So he said to me, "This
is the word of HaShem to Zerubbabel: 'Not by might nor by power, but by my
Spirit,' says God Almighty. "What
are you, O mighty mountain? Before Zerubbabel you will become level ground.
Then he will bring out the capstone to shouts of 'HaShem bless it! HaShem bless
it!'"
A closing thought:
When the Maccabees fought the Syrians, they fought physically with no hint of
repentance. This physical fight was their reaction to a spiritual battle being
waged against them by the Syrians. The Syrians were not trying to physically
destroy the Jews. They merely
said that the Jews could not keep the time related mitzvot of circumcision, new moon, etc. This spiritual attack is what warranted
a physical reaction. So, the rules
are:
If HaShem’s people are attacked
spiritually, they should react physically.
If HaShem’s people are attacked
physically, they should respond spiritually (repentance).
At Purim time,
Haman tried to destroy the Jewish people physically. Mordechai led the people
in a total act of repentance. Of course, after this repentance they were called
upon to defend themselves, but, this was a secondary rather than a primary
response. This, by the way, was the same response the Jewish people took to the
Gulf War, and the same raction they should have had to WW II.
The Dreidle:
Although normally frowned upon, games of chance emerged as
the most popular of the games of Chanukah. The best known of these involves a
spinning top, called a "dreidle" (Yiddish) or "s'vivon"
(Hebrew). On each of the four sides of the dreidle is one of the four Hebrew
letters: nun, gimmel, hey, and shin. The letters are the initials of the words:
"Nes gadole hayah sham" literally, "A great miracle happened
there." In
The rules of dreidle are:
1. Every player puts an equal share
of something - nuts, raisins, pennies, or chocolate coins - into the
"pot".
2. The first player takes a turn
spinning the dreidle. Depending on which letter is showing on the dreidle when
it lands, the player does the following:
נ Nun
- Do nothing.
ג Gimmel
- Get everything in the pot.
ה Hey
- Get half the pot.
ש Shin - Shell out -
put more in the pot - whatever number was agreed to at the beginning of play.
[ In
3. Play proceeds clockwise around
the circle of players, each person taking a turn. When gimmel lands and the pot
is taken, each player puts another share into the pot.
4. The
winner is determined when one player has won all the goodies from the other
players. Or, the game is called when the latkes are ready!
GEMATRIA:
When stodgy folks objected to the
playing of dreidle, the ever resourceful pointed to a favorite exercise known
as gematria to show the importance of the dreidle. In gematria, each Hebrew letter has a numeric equivalent.
For example: alef=1, bet=2, and so on. The numerical equivalents of the letters
on the dreidle are:
Nun = 50
Gimmel =
3
Hey =
5
Shin = 300
------------------
358
Remarkably, this is equivalent to the exact numerical
value for the word "Mashiach"
(Messiah).
Mem = 40
Shin = 300
Yud = 10
Chet =
8
------------------
358
Thus, playing dreidle was permitted because it allowed
concentration on bringing the Messiah!
The Secret of the
Dreidle
By Rabbi Yaakov Asher
Sinclair ====================================
The dreidle: A children's game, played in the firelight of a
cold winter night, the Chanukah Menorah silently glowing in the window... The
dreidle, Its four sides spinning around the still point in the turning circle;
spinning so fast that its sides blur into nothingness... The dreidle, So seemingly
insignificant - and yet this little dreidle contains the story of the Jewish
People; the history of the whole world... Our story starts not with the miracle
of Chanukah, but 1,437 years earlier with Jacob's ladder. Jacob had a prophetic dream of
angels ascending and descending a ladder that reached from the ground to the heavens. These angels weren't
THE FOUR KINGDOMS
Where is the point at the center of a circle? Can you define
it? And yet it exists. Just like the letter `yud' in the Hebrew alphabet, a single dot - י from which the whole universe was created, the threshold of
existence. The still point in the turning circle, and around that dot turns the
whole world. The Jewish People
are that little dot, so infinitesimally small, and yet around this dot, the
world turns. What is the opposite of that little dot? What is the opposite of
the central point that occupies no space? Direction, North, South, East and West. Expansion in four directions. Four is the
antithesis of the One. Four is the number of the Kingdoms who stand eternally
opposed to the
the Jewish People. Eternally opposed to He who is One. And
to His reflection in this world, the Jewish People. Take another look at our
dreidle spinning. What do you see? Four sides. Spinning around a central point
that occupies no space. And when those sides spin, they themselves cease to
have direction anymore. Now, in the blur of their whirling, they are a circle,
a reflection of the still small point at its center. What is it that is carved
on the sides of our dreidle? Nun, Gimmel, Shin, Heh... On the surface, those
letters stand for "Nes Gadol Hayah Sham, A great miracle happened
there", The commemoration of a miraculous victory of a faithful few over
the might of the Greek Empire. But on a deeper level, the dreidle is a
microcosmic representation of the four kingdoms,
o Ramban Bereshit 28:12
o Pirkei D'Rebbe Eliezer 35
o Maharal Ner Mitzvah
o Bnei Yisasschar, Kislev/Teves, Essay
o ibid. Commentary on Bnei Yisasschar; Rav Nachman Bulman.
* * *
This study was
written by Hillel ben David
(Greg Killian).
Comments may be
submitted to:
Greg Killian
1101 Surrey Trace SE
Tumwater, WA 98501
Internet address: gkilli@aol.com
Web page: http://www.betemunah.org/
(360) 584-9352
Return to The WATCHMAN home page
Send comments to Greg
Killian at his email address: gkilli@aol.com
[1]
Yerushalmi Demai 2:1, Rambam Shemitta 4:6
[2]
Mishna Bikkurim 1:6
[3]
Ezra Bick
[4]
Sukkah 55b; cited by Rashi in his commentary to Bamidbar 29:18
[5]
See Sukkah 47a, and Rashi's commentary.
[6]
See Beacons on the Talmud's Sea - Lights in Transition where the
connection between Chanukah and the Korbanot is discussed.
[7]
Or Zorua 2:351, Mor U'Ktzia Ch.670
[8]
Encyclopedia Brittanica
[9]
Shabbat 21b.
[10]
Rashi, loc. cit.
[11]
According to this interpretation, the phrase (in VeAl HaNissim) "and they
kindled lights in Your holy courtyards" does not refer to the lighting of
the Menorah (for that was kindled in the Sanctuary building), but rather other
lights kindled in celebration of the military victory. [The Derashot of the
Chasam Sofer (p.67a) offer a different interpretation.]
[12]
Rambam, Hilchot Megillah VeChanukah 3:1.
[13]
The prayer beginning VeAl HaNissim (Siddur Tehillat HaShem, p. 59).
[14]
Rambam, loc. cit. 3:3.
[15]
Yam Shel Shlomo on Bava Kama, ch. 7, sec. 37; Bayit, Orach Chayim, sec. 670.
[16]
From the wording of the Rambam it appears that he maintains that it is a
mitzvah to hold such feasts. The Shulchan Aruch (Orach Chayim 670:2, based on
statements of Rabbeinu Asher and Rabbeinu Yitzchak Alfasi) differs, maintaining
that no mitzvah is involved. The Rama cites other authorities who share the
view of the Rambam, but for different reasons.
[17]
This is recited throughout all eight days of Chanukah (Rambam, loc. cit. 3:5;
Shulchan Aruch, loc. cit. 683:1).
[18]
The recitation of Hallel also connects to the military victory as reflected in
the prayer beginning VeAl HaNissim.
[19]
This concept is reflected in the realm of Halachah. Pesachim 26a states that an image (which
is transmitted through light rays) "has no substance."
[20]
By Rabbi Abner Weiss
[21]
From Chabad-Lubavitch
[22]
Bereshit Rabbah on Bereshit 4:3
[23]
“Gateway To Judaism” page 389
[24]
"Gates of the Seasons"
[25]
Shabbat 21b; Rambam, Mishneh Torah, Hilchos Chanukah 4:1; Tur Shulchan Aruch,
Orach Chayim 671:2.
[26]
Op. cit.
[27]
Rama, Orach Chayim 671:2.
[28]
see Tur Orach Chayim 670, Mogen Avrohom 670:3, Mishna Brura 670:4
[29]
see Minhogei Eretz Yisroel p.205
[30]
Zevachim 22b; Rambam, Hilchos Bias HaMikdash 4:9.
