- Chanukah Growth
When Rav Shay Schachter accepted his present rabbinic position in Woodmere, New York, he received a personal phone call from the renowned posek of Jerusalem, Rav Asher Weiss shlit”a, extending him a mazel tov. As part of his warm congratulatory message Rav Asher Weiss urged Rav Schachter to always remember the following: Lo chashuv kama ata gadol, elah kama ata gadel” – “It is unimportant how great you are, it is important how much you continually grow.” In relaying this story Rav Schachter added that ever since then he has kept a piece of paper with this slogan on his desk to read daily. (YUTorah, “It is not about how big you are…”, Shay Shachter).
Rav Kook was once asked, who is on the highest level of the spiritual ladder? “The answer is simple,” he said. “It all depends on which direction the person is moving. If a person on a high rung is moving downward he has lost his spiritual elan and may continue to sink. If a person on a low rung is climbing and growing day by day he is spiritually alive and engaged.” (The Light That Unites, OU Press, p.25)
When we add a light to the menorah each night we are reminded to strive to be ma’alin bakodesh (Shabat 21b) We are tasked to consistently build up and increase sanctity in our lives and the world around us.
- The Branches Are Really One
Rav Kook suggested that the multiple branches and lights of the Menorah should be viewed as a symbol for the nation of Israel’s multiple spiritual gifts: Torah, wisdom, morality, prophecy, justice, and compassion. These unique qualities are inherent in the people of Israel. These “lights” appear distinct and divided leading, at times, to strife between the multiple camps. It is natural that each branch emphasizes their own principle and promotes it as being supreme. However, such competitiveness leads to internal friction among the nation of Israel.
Rav Kook believed that these internal conflicts will not exist forever. As we inch closer to the redemption, it will become clear that the disparate lights actually share a common root and are really all part of one resplendent light.
This exalted vision, said Rav Kook, is reflected in the language of the bracha we recite over the lighting. The bracha recited is l’hadlik ner (to light a candle), in the singular (not neirot, in plural). The blessing we recite hints to the glorious future of the nation when brotherhood and the blending of disparate ideals will become a reality and will be fully celebrated. (Olat Re’iyah vol. 1, p.435)
- “Al Hamilchamot”
In the Chanukah prayer of Al Hanisim we thank Hashem “for the wars” (Al Hanisim…v’al hamilchmot). The Sages over the centuries have wondered about the meaning of “being thankful for the war” Perhaps the simplest explanation of this phrase is that it means that we are thankful that Hashem protected us and brought us victory in the wars against the Greeks.
In Rav KooK’s magnum opus Orot, he devoted a chapter to elucidating the meaning of war. He argued that although war is one of the most tragic and horrific aspects of the human condition, it is also a time that can reveal great light. War can potentially bring about a stunning transformation for good in the world. War, he says, “awakens yearning for the Messianic era.”
In this context, Rav Kook elucidated the following verse in Shir Hashirim with regard to Israel’s interface with war. The hour of redemption is “the time of the songbird (zamir)” (Song of Songs 2:12). The term zamir has two meanings. It is a time to prune (zamir) and cut down the wicked. Zamir also means song. With the conclusion of the war, the world is renewed with a new spirit, and the footsteps of the Messianic Era can be heard.
Rav Kook noted that in our daily prayers we also make reference to Divine oversight in orchestrating war and redemption: “The Master of wars, Who sows kindness and brings forth salvation…You will shine a new light on Zion.” (Igrot Ha’Re’iyah vol. 1, letter 89, Orot pp. 13, 15)
- Rav Kook’s Chanukah Saying
In 1916 Rav Kook penned mottos for each month of the Jewish calendar. The following is what he penned for the month of Kislev and the celebration of Chanukah:
“The Divine bolt in the heart of the Chashmonaim splintered into sparks. When they gather into one torch they will return to being revealed” (Meged Yerachim, Ma’amrei HaRa’aya p. 500).
Rav Kook’s poetic language is generally not simple to decipher. Yet, here it is apparent that Rav Kook is alluding to a future vision when there will be a fusion of spiritual might and military prowess. The Chashmonaim who led the people into battle were also Kohanim. They exquisitely combined their deep spiritual devotion with exceptional military acumen to battle the Greeks and achieve great victories.
When we enter the period of redemption, Hashem will reveal the underlying unity between conflicting values which oftentimes seem to be irreparable. The spiritual and physical dimensions of life which are often in tension, will find harmonious balance. A new light of peace and wholeness will come to life.
Ohr chadash al Tzion tair (from the morning prayers). We pray each day that a new light will shine that will reveal the depth of holiness found in the multiple sectors which are all integral in building the nation of Israel in her Homeland.
- Shining A Light On Our Children
The Talmud teaches that one who is accustomed to light candles in the home will merit to have children steeped in Torah learning (Shabbat 23a). Rashi explains that this statement refers to both the lighting of Shabbat candles and the Chanukah lights.
What is the relationship between lighting candles and our children’s commitment to Torah study?
Rav Kook suggested that kindling the lights of Shabbat and Chanukah is symbolic of the light of Torah. A home that sparkles with the consistency of Torah study has a most beneficial effect on the children growing up in that setting. Rav Kook closely examined the Talmud’s language: “Haragil be’ner, One who is accustomed to light the candles…”. One who becomes “accustomed to the light” is reflective of a person for whom it is unimaginable to function in a home without the light.
Likewise, when children are raised in an atmosphere where dedication to Torah and its study are indispensable they will naturally be drawn to a commitment to Torah study in their own lives. Assuredly, a child will grow and flourish in a setting saturated with the sacred light of Torah (Ain Aya, Shabbat 23a, pp. 75-76).
- Sanctity at Home
Unlike most mitzvot that may be performed in any location, (such as tefillin, matzah, lulav, Torah study, etc,) why is the obligation of Chanukah lighting assigned specifically to the home (ner ish ubeito)?
Rav Kook’s beloved student and precious friend, Rav Yaakov Moshe Charlop, offered the following insight: The lighting of the Chanukah candles is meant to resemble the lighting of the candles in the Beit Hamikdash. However, in contrast to the Beit Hamikdash where the kohanim are responsible for the lighting, on Chanukah we are all assigned to the role of kohanim!
On Chanukah, every Jew is given the special task to illuminate the home and to also help spread that light outward. Every Jewish home takes on the esteemed position of serving as a miniature Beit Hamikdash. Rabbi Charlop suggested that we endeavor to conjure up this imagery in our own minds at each lighting of the menorah. All eight days we serve God as members of Mamlechet kohanim, “a kingdom of priests,” in the sacred space of the Jewish homes. (Moadei HaRaya, Rav Neria, p.166)
- Why Wait a Year?
The Talmud relays that the Sages chose to wait a full year following the miracles of the Menorah and the Maccabean victories before establishing it as a festival. (Shabbat 21a)
The commentators are puzzled as to why the Sages waited so long to institute the festival. Rav Kook suggested that there is profound symbolism behind this delay.
He proposed that the Sages intended to teach that the battle with the Greeks did not come to an end with the events of Chanukah. Greek culture and their secular way of life which emphasized external beauty, aesthetics, and indulgence in physicality continues to challenge the sacred pathway of a Jew. This battle remains an enduring confrontation.
By choosing to wait a year, the Sages accentuated the notion that the challenges that the Jewish nation faced in the time of Chanukah were not eliminated. They continue to persist in every generation. Surmounting the temptations of harmful Greek-like enticements is an enduring test. The Chanukah light inspires us in every generation to remain steadfast in our devotion to the Torah and mitzvot. (Ain Aya, Shabbat 21a, p. 66, #13)
- Why A Festive Meal (seudah) Is Not Required
The celebration of Shabbat and the Festivals generally include the obligation to partake of a meal (seudah). It is an oddity that the Sages did not include a festive meal as part of Chanukah’s observance.
Rav Kook offered a novel approach to explain this peculiarity. Judaism recognized that there were certain positive elements in Greek culture that should be embraced. Advancement in science and an appreciation of aesthetics are two illustrations of secular wisdom and culture which can greatly enhance a Jewish way of life.
In a similar vein, Rav Kook’s beloved mentor, the Netziv of Volozhin suggested that the seven branches of the Menorah that stood in the Temple symbolize all forms of wisdom. The middle stem of the Menorah represents the wisdom of Torah and the three branches on each side represent other forms of wisdom (Haamek Davar, Parshat Be’haalotcha, opening comment).
Therefore even in the clash with Hellenism the Sages still taught that it is fitting to incorporate certain aspects that are enhancements from other cultures and wisdoms.. “May the beauty of Yefet reside in the tent of Shem” (Bereshit 9:27). Indeed, this blessing of Noach was interpreted by the Sages of the Talmud (Megillah 9b) as Greek culture which contained elements of beauty – which must be placed in the service of the spiritual truths of Shem, otherwise it can be very harmful. (Moadei Haraya, pp. 182-183)
Rav Kook argued that the reason a festive meal was not incorporated as a mitzvah of Chanukah was due to the fact that it could have easily been misconstrued as Judaism adopting this particular segment from the Greeks as well.
Let there be no confusion. The overindulgence and gluttony of the Greek feasting has no place in the spiritually elevated domain of Jewish life.
The Jewish nation is exceedingly precise in selecting which areas we embrace from foreign cultures and conversely which secular ideas and practices are entirely unwelcome in our sacred and elevated way of life. (Ain Aya, Shabbat 21a, p.66, #13).