Subtle Built-in Features Take, for example, the original, preferred placement of the Chanukiya. Once upon a time, the Chanukiya was to be placed outside one's door facing the public street. If one's door opened to a private yard, the Chanuka lights were to be placed at the entrance to the yard, facing the public street. And the timing: from when the Chanuka lights are visible to a passerby until the "last footfall leaves the market place". Why? Publicizing the miracle. The mitzva of Chanuka lights, as we know, is to be performed in a public manner. Timing, location, and several other details all make that fact obvious. But why the emphasis on the public observance of this mitzva? No other mitzva has that emphasis. Even Megilat Esther, which is preferable to be read in a multitude - for the same reason of publicizing the miracle - does not reach the level of public display that belongs to Chanuka lights. Why? Because Chanuka celebrates more than the victory of the Chashmona'im over the Greek-Syrians and their culture. It celebrates more than the miracle of oil and the rededication of the Beit HaMikdash. It celebrates even more that the restoration of the ability to learn Torah and keep mitzvot - things that had been banned under penalty of death during the pre- Chanuka period. It celebrates the ability to bring our Judaism out of hiding and into the public. No doubt, many Jews stopped learning Torah and keeping mitzvot during the dark days of Greek oppression. Also without doubt, there were Jews who tenaciously clung to Torah, learning and practicing Judaism in secret. In hiding. And the miracles of Chanuka freed us to be full Jews in full view of everyone. That is part of the message of the Chanuka lights. And perhaps, the practice of lighting together as a family - MITZVAT NER ISH U’VEITO is part of the whole picture. In pre-Chanuka times, one couldn't even do mitzvot in front of his own family, for fear of it being found out. Imagine - but we don't really need to imagine it, because we know that it happened at different times in Jewish History - that a person's spouse, child, sibling, parent might be an informer, or at least a sympathizer, with the Greek authorities. As much as you would want to do a mitzva or study Torah, you would have to take extreme care not to let it be known what you were doing. To anyone. And then - a miracle! Miracles! A stunning military victory of the few over the many, the weak over the mighty. And then, the difficult task of cleaning up the Beit HaMikdash, purification, resumption of Temple service. The miracle of the oil. The miracle that proclaims that G-d has smiled upon the Jewish People, has helped them (us) out of their darkness into the dazzling light of the Menora, of the Beit HaMikdash, of a Judaism that can be practiced the way it should be. No more hiding. No more fear to be Jewish. Our Sages were right on the mark. They were truly the B'NEI VINA, men of deep understanding, to make the commemoration and celebration of Chanuka be a family experience - MITZVAT NER ISH UVEITO, and a communal one - PIRSUMEI NISA. In our own times, EIDOT MIZRACH, the S'faradi communities, have generally retained the practice of one Chanukiya being lit in each home. Children above the age of mitzvot share in the lighting of the candles. Younger children light the Shamash. Chanuka candle lighting is the family experience it was meant to be. The family experience that carries with it that subtle message. Ashkenazim (most, not all) developed the practice of individuals within the same home lighting their own set of Chanuka lights. This shows a great love of the mitzva, but we should not lose the flavor and message of the family experience. It should not be (this is a suggestion, not at all a halachic opinion) everyone for himself. Each person who lights should gather the members of his family around his Chanukiya for a group experience. This is especially so of the head of the household. Even if his wife and children have already lit candles on a particular night, he should gather the family for his lighting. And then the family should spend some quality time - singing, learning, playing... celebrating the restoration of the healthy, functioning, Jewish family. As we celebrate the rededication of the Beit HaMikdash in the time of the Chashmona'im, let us pray to G-d for the opportunity and privilege to actually participate in the dedication of the Third Beit HaMikdash, speedily in our time. [The Parshat Vayeishev Homepage]
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