Light of Clarity: Chanukah
Based on Naaleh.com shiur by Mrs. Shira Smiles
Rav Schwadron presents several questions in relation to the
mitzvot
and celebration of Chanukah. In Al Hanissim, we thank Hashem for the war, the salvation and victory? It would seem logical to assume that gratitude for the war would be subsumed under the general idea of "deliverance." Further, since we experienced a physical salvation from Greek tyranny, why did our Sages not mandate a festive meal, the symbol of physical joy, on Chanukah?
Rav Schwadron explains that one of the best battle strategy is to postpone a direct frontal assault until the enemy has been weakened through indirect attacks. The Greeks did not begin by forbidding Torah study, or barring brit milah, Shabbat and Rosh Chodesh observances. They knew that such an egregious assault on Jewish life would mobilize the Jewish people against them. Instead, they allowed Torah study. They just wanted Torah study to focus would on intellectual and philosophical pursuits, rather than as a means of connecting to Hashem. Similarly, the Greeks did not dispose of the purified oil, they merely contaminated it. Light your menorah in your Temple, but keep sanctity out of the process. The learned among the assimilated argued that according to halacha it would have been permissible for congregational needs to light the menorah with impure oil. Extending that philosophical analysis, the Greeks further argued that if one could sacrifice an animal in the Beit Hamikdash, a pig was no different than an ox. If everything was important only in the physical sense, then there really isn't a difference. The strategy of the Greeks worked, and indeed many Jews assimilated. While they retained the outer trappings of Judaism, the spiritual core and connection to Hashem disintegrated.
The Chashmonaim recognized the danger of the Greek strategy. They girded themselves for battle to fight for the soul of Judaism. When the physical war was over, they dedicated themselves to reestablishing the spiritual essence of the Beit Hamikdash and the mitzvah of lighting the menorah. Under these circumstances, impure oil would not be appropriate. Only pure, untainted oil would be acceptable. The sages established the holiday with exclusively spiritual focus. This is why they did not mandate a holiday feast.
The candles and the miracle of the oil remain the symbols of the struggle and the physical manifestation of our inner gratitude. "For the candle of God is the soul of man." As the flame is always searching for the last drop of fuel to keep it continually striving upward, so did the Chashmonaim draw on every last bit of their inner strength to fight the onslaught of assimilation into Greek culture. As we light the Chanukah candles today, we must continuously draw on our inner strength to combat the encroachment of the mores of western culture.
When we light our Chanukah candles and ponder the miracle of the oil and the miracle of the victory, we realize that nothing is impossible if Hashem wills it. We must keep this thought in mind as we go about our lives. If I believe Hashem is always beside me, then I won't take anything for granted. Nothing is impossible, and there is no ceiling to my spiritual growth.
The Tolne Rebbe takes a somewhat different approach, based on the work of the Sefat Emet. He maintains that we must thank Hashem specifically for the darkness of our troubles and our daily battles. When we realize we are in Hashem's presence, we are filled with joy and are aroused to thank Him for all the chessed He shows us. We would even thank Him for our struggles and challenges, for they bring us closer to Him.
In fact, explains the Netivot Shalom, all gratitude must have its basis in joy. He cites Psalm 100. "A Psalm of Thanksgiving.... Serve Hashem with gladness, come before Him with joyous song." Psalm 30 celebrates the dedication of the Beit Hamikdash. In the Chanukah celebration, the Jews celebrated the re-dedication of the Temple just as they celebrated the original dedication. The Chanukah lights are a present day reflection of the lights in the menorah of the Beit Hamikdash which themselves were a reflection of the primordial, hidden light of creation. As people felt Hashem's presence in the Beit Hamikdash, so too should we sense His presence throughout Chanukah. As the Beit Hamikdash was the place for thanking Hashem and singing His praises, says the Siftei Chaim, so too do the days that reflect the light of the original menorah in the light of our Chanukah menorahs offer us an expanded opportunity to thank and praise the Almighty.
The Greeks wanted to silence this song and sever our connection to the Creator. The Chashmonaim would not let the fire of God within the souls of Bnei Yisrael be extinguished. That light had been hidden from the days of creation and revealed in the Beit Hamikdash. It was reflected in the light of the Chanukah menorah, and will again be fully revealed in the days of Moshiach when all will again recognize Hashem.
