The Horn of an Ox

Our Sages teach us that the Hellenists instructed the Jewish people to "write on the horn of an ox that you have no portion in the God of Israel." The Maharal explained that they were expressing opposition to the notion that God loved the Jewish Nationfor who they were and for no other reason. The Hellenists argued that the fact that the Jewish Nation had worshiped the Golden Calf demonstrated that they had no intrinsic connection to Hashem and Hashem would therefore only love them if He had reason to. In order to articulate the rejection of any special relationship with God they demanded the Jews write on the horn of an ox that they had no portion in the God of Israel.

The victory over the Hellenists expressed the concept that the love is not logic-based but is an essential love. The connection is not predicated on the behavior of the Jewish People, and is not broken by sin. The light that shines every year on Chanukah awakens us to focus anew on the essential connection we have with our Creator and to empower us to feel this connection. Rather than thinking that it is our deeds that foster the connection (which can result in feeling that we deserve credit for the connection if we perceive our deeds as good, or feel that the situation is hopeless if we feel our actions don't pass muster) but to realize that the connection is predicated in unconditional love and to connect to Hashem with that understanding. Any good points a person may have pale in comparison to the essential connection.

This is why Chassidic works speak of the concept that even people who are distant from Torah observance can transcend their usual selves during Chanukah. Because when one comes with the approach of his essential Jewishness everyone is the same. ועמך כולם צדיקים

In Kabbalistic terms the attitude of connecting oneself completely to Hashem  is called הוד, Hod.

There are two ways of giving oneself over in a relationship. The first would be called חכמה (Chochma, literally wisdom). This indicates one who gives himself over entirely to the other. Similar to what is expressed in שמע (Shema) in which we express a total nullification of self (ego) before Hashem. (חכמה= כח מה). The giving over of self expressed by Hod does not connote a complete nullification of ones ego. Rather it is that even when feeling a sense of self one is prepared to give himself over totally to the relationship with God.

Revealing the Hidden

Earlier today I shared with some friends that the light of Chanukah represents the bursting forth of inner light that was until now hidden. This is why Chanukah is known as the holiday of the תורה שבעל פה, the Oral Law. The written law is that which is open and easily visible to all. The Oral Torah expounds on it, examines it, reveals it, enabling us to see hidden pearls that are not visible to the naked eye. It brings forth the hidden light of the Torah. The Light of Chanukah is a representation of this hidden light.

In the same sense the spirit of Chanukah empowers us to unveil those parts of ourselves which were until now hidden from ourselves or from others. It enables us to find the strength to allow our inner, authentic, self to shine through.

After sharing this, I saw something interesting in the Bnei Yisaschar. He addresses a well-known question. Outside of Israel, due to confusion as to the starting day of each month, it is customary to add a day to the end of each holiday in case it began a day early. Why, then, isn't Chanukah 9 days outside of Israel?

He explains, as noted above, that Chanukah is the time to reveal light which is hidden. The number nine is represented by the Hebrew letter ט. Notice that on the ט, the sides come back down into the opening to block it off. As this letter represents blocking the release of that which was open it goes against the spirit of Chanukah and it would be inappropriate, in consequence, for Chanukah to have nine days.