The Chanukah Paradox Part 2

???????????By Rabbi Binyomin Fishman

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In the first part of the article, we identified the peculiarity of the role of Chanukah and the menorah in Jewish life. On the one hand, Chanukah is a rabbinic mitzvah, not even mentioned in the Tanach (Jewish Bible), contains only one mitzvah, and commemorates an event that had a limited impact upon Jewish history. One the other hand, Chanukah is one of the most widely celebrated holidays, even by people who have very little or no connection to Judaism the rest of the year. Likewise, the menorah seemingly is an insignificant piece of Judaica, less important than many other items. Yet on the other hand, the menorah is related to as a universal sign of Judaism. The Rambam and others call it “an extremely beloved mitzvah,” leading us to recognize that there is something very significant about the menorah.

???????????We noted in the first part that the Jewish perception of time is circular, meaning that each time of year has certain “forces” or “energies” affecting it. Every year those energies return. We don’t just commemorate the past; we in a certain sense relive it. We mentioned as an example that the 15th of Nissan is a time for freedom and that we find the concept of matzah in the Torah hundreds of years before the Exodus.

???????????Likewise, we identified Chanukah as a time for rededication. We saw that people are compared to the Temple. Hundreds of years ago, the Maccabees found the small flask of oil as part of the rededication of the Temple. So too, on Chanukah, there is the ability for even the least-affiliated Jew to find his “pintele yid,” that spark of Jewish identity as part of a personal “rededication.” We still have left to answer, what does one do with this spark? How do we keep it with us the whole year?

???????????The next step towards solving the Chanukah paradox is to understand the menorah. Why is it so symbolic of Judaism despite seemingly having a minor role? In order to answer this question, we must turn to another Menorah: the one in the Holy Temple.?

Why?is the Chanukah?menorah so symbolic of Judaism? We first must turn to the Menorah in the Holy Temple.?????

???????????Light for the World

???????????What was the purpose of lighting the Menorah in the Temple? It wasn’t just to provide light for the Temple. The Menorah was inside the building called “Heichal,” or the Sanctuary. Most of the sacrificial procedures, including the actual offerings, took place outside in the courtyard.

???????????There is one important preface to be made in order to understand the function of the Menorah. The Temple as a whole served a variety of roles for the Jewish people. One major role is as a conduit between Heaven and earth. The sources describe how each of the procedures done in the Temple brought down certain blessings, or positive influences, to the world. Likewise, when we pray, our prayers are directed toward the Temple and from there ascend to Heaven. (This is why we pray facing east [in America], in order to face the site of the Temple. The closer a person can get, the better, which is why people try hard to go pray at the Kotel (Western Wall) – the closest we can get to the conduit of our prayers.)??

The Temple served as a conduit between Heaven and Earth. Every service, and every item found in the Temple, played a part in bringing blessings, or positive influences, to the world.

???????????As mentioned before, there were four main items in the Temple (besides the Holy Ark, which was inside the Holy of Holies and was not part of the daily rituals.) There were two Altars, one for incense and one for offerings. In a certain sense, these were “pragmatic” utensils – these were the ones used for fulfilling daily requirements (the necessity of which requires a separate article.) There were two more items – the Shulchan (Show-Table) and the Menorah. They played more of a “symbolic” role

???????????The Shulchan had bread placed upon it the whole week. Every Shabbos, they would take off the old and put on the new bread. One of the miracles listed as occurring in the Temple was the fact that the bread stayed fresh and warm the whole week. The sources explain that through the symbolic act of placing bread upon the Shulchan, Hashem (G-d) sent physical sustenance to the world.

???????????The Menorah likewise played a role as a conduit. Through the act of lighting the Menorah, Hashem sent spiritual blessings and wisdom to the world. Light is understood universally as a metaphor for wisdom. This Divine wisdom is also called the Torah. This is what is meant by the verse “From Zion shall go forth Torah, and the Word of G-d from Jerusalem.” Through the Menorah in the Temple, wisdom and Torah spread to the whole world.

???????????The Shulchan and the Menorah thus fulfill the roles as the conduits for physical and spiritual sustenance for the world. Our Sages taught, “A person who wishes to pray for wealth should turn towards the north (where the Shulchan was located;) if he wishes to pray for wisdom, he should face the South (towards the Menorah).”

The Menorah served as a conduit for bringing Divine Wisdom to the World - i.e. the Torah.

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Mt. Olympus vs, the Menorah

???????????We can now start to understand the connection between the Menorah and the Jewish people. The Menorah represents the source of wisdom and clarity for the world. The Jews were also commanded to spread wisdom throughout the world. The highest form of knowledge is “Ethical Monotheism,” which is a true understanding of the nature of the world.

The basic concept of paganism is the incorrect belief that certain independent gods have power and thus must be worshipped. All mythology describes certain gods as being very finite and almost humanlike in their actions. A quick examination of Greek mythology reveals that their gods on Mt. Olympus were a very immoral group, to say the least. We would hardly view any of them as role models for our children!

We would never view the gods of mythology as role models for our children!

Likewise, historically the world has been a very cruel place. From the Aztec’s human sacrifices, to the Roman gladiators, to the Chinese practice of “postpartum abortions” by the doctors for families exceeding the permitted number of children; historically there has never been much of a value on human life. Social service institutions like soup kitchens and public hospitals were not even considered.

The Jewish nation came and changed everything. They promoted the understanding that there is one unifying force, one Creator who designed the world to accomplish His goals. This is the concept of the Jews being “The Chosen Nation.” They were chosen to be the spokesman for G-d, living a lifestyle that would influence the world. They were chosen to devote themselves to the study of the Torah, the Divine wisdom, and to allow it to permeate throughout their society; from their own communities, it would spread throughout all mankind.

We have been successful to a significant degree. Monotheism is now the basis of belief for billions of people throughout the world. The value of life is significantly higher than it was hundreds of years ago. Social services are now considered a basic necessity for a functioning modern society.

Even basic interpersonal relationships have been improved through the Jewish influence. We can take as an example some of the Talmudic dictums reflecting the authentic Jewish position on how a husband must treat his wife: he must “love his wife like himself, and honor her more than himself” (Yevamos 62b); “A man should always eat and drink less than his means, dress in accordance with his means, and honor his wife and children beyond his means” (Chullin 84b); “a man shall always be careful not to use words in ways that hurt his wife…” (B.M 59a). When we consider these standards by which Jews have strived to live and compare them with how the rest of the world has lived from antiquity up through the ages, we can appreciate the influence of Judaism on modern-day values.

The Jewish People were chosen to be divine messengers, sharing the concept of ethical monotheism with the world. We have been successful to a significant degree!

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Jews and Menorahs

We can now appreciate the comparison of the Jews to the Menorah. Just like the Menorah in the Temple was the conduit for wisdom and clarity to spread to the world, the Jewish people have promoted G-d’s wisdom in the world. Not surprisingly, we find famously in the Prophets that the Jewish mission is to be a “light unto the nations.”

We find another interesting correspondence between the Menorah and the Jewish nation. The Menorah was located inside the Temple. Its physical light was not very noticeable. Yet it served as the conduit to spread Divine wisdom throughout the whole world. Likewise, the Jewish nation has been a small group of people, scattered throughout the world. For thousands of years, we were without a central land, without all the trappings of a world nation. Yet despite our size, we have managed to not only survive but to influence the world in a way unrivaled by any other nation.

How have we done it? The Jewish nation has always been singularly devoted to the study, and implementation, of the Torah. We have well-earned our nickname “The nation of the Book.” Most cultures left advanced education for the elite and the priestly class, since it is easier to rule over unlearned simpletons without aspirations.?Judaism has always promoted the search for wisdom at all levels of society. Both through personal studying and facilitating others, everyone even down to the simple water carriers has always been connected to this national mission. With this emphasis on promoting Torah learning, our entire society is uplifted and can inspire the rest of the world.

How has the Jewish nation positively influenced the world? We have always been singularly devoted to the study, and implementation, of the Torah. This has resulted in our entire society being uplifted, which in turn can inspire the world.

???????????We can now revisit our understanding of Chanukah. In the Temple, the Maccabees found that small flask of pure oil and used it for the Menorah. Translated to our terms, Chanukah is the time of year when every Jew can find their “pintele yid,” their Jewish spark inside of them (their “flask of oil”). Reigniting their Jewish pride, they can dedicate themselves to their national task of bringing light to the world (“lighting the Menorah”). How do they accomplish that? They accomplish it through the promotion of Torah learning; both by active participation and by supporting others in their learning. This is the formula for keeping the spark alive the whole year.

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Rabbi Binyomin Fishman is the associate director of V’chol Bonayich Community Programs, based in Tel Zion, Israel; and a teacher and mentor in Ohr Somayach, Jerusalem. A graduate of Ohr LaGolah and kollel Toras Chaim, he is a highly regarded lecturer in halachah and hashkafah. He is involved in numerous projects that promote a balanced Torah lifestyle and building thriving Torah communities. For feedback about this article, to find out more about his projects or for information about speaking arrangements, he can be contacted [email protected]