Chanukah Day 3 - Finding Light Even When It is Dark

Chanukah - Day 1

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.

The Energy of Chanukah

Heat is a transformative power. Imagine a block of ice. It seems to be a solid hard mass of substance. Heat it and in a short period of time it will become liquid. Much more malleable than it previously was and able to take on any shape. Heat it even more and it becomes a gas, a very fine substance that can be difficult to grasp.

So much that we come across in life - physical objects, people, spiritual concepts - appear to be one thing, seem to be set as to what they are, and it takes some effort to truly examine them and learn all their myriad fascinating facets. Ironically, the Ancient Greeks, with all their great contributions to human knowledge, suffered greatly from a seeming inability to really delve into many things. Galen taught the world medicine for thousands of years. So much of what he taught was mistaken, almost to the point of wondering how he could have even thought these things up. Had he bothered to even examine a human body below the surface he, and many of his students over the years, could have discovered the errors. But they were satisfied with his postulates and no one, least of all himself, examined properly to see what was going on under the surface. A similar situation resulted from Ptolemy's long-accepted depiction of the Universe.

In their philosophical studies they would only acknowledge that which they could discern with their five senses, there seems to have been an inability to use imagination and to raise themselves to a higher consciousness.

When it comes to Torah study we can find this idea as well. The תורה שבכתב, the Written Torah is there for us in Black on White. It is definite and immutable. However, we also have a תורה שבעל פה, an Oral Law which is the ability and permission to take that which is Black and White and put it through the fires of our mind and discover how it reshapes itself to reveal concepts that were hitherto hidden from us; to use our imagination and souls to discover deeper truths.

This is one of the concepts of the fire of the Chanukah candles. We are told that Chanukah is the holiday of the Oral Law. This is because the transformative fire reminds us not to take the Greek approach of only knowing what our senses clearly demonstrate, and not just accepting things at face value. But to put everything through the crucible of understanding and let our souls raise our understanding even higher. 

Italian Food on Xmas

The Talmud tells us that Eliyahu HaNavi (Elijah the Prophet) was asked where Moshiach could be found. Eliyahu's answer was to look for him in the great metropolis of Rome amongst the lepers.

Moshiach represents the eternal unbreakable spirit of the Jewish people. Rome is frequently invoked by the Sages as a metaphor for Christianity. Perhaps Eliyahu was saying that if you want to find the eternal spirit of the Jewish people still going strong, look to those who have endured centuries of being regarded as outsiders by the Christian society in which they live, and still identify themselves as Jews, that is where you will truly find Moshiach.
This is certainly appropriate for all of us Jews living here in the U.S. on Xmas and celebrating Chanukah, or finding some other way to celebrate our Jewishness on this day. That is our Spirit of Moshiach.

Double Edged Flame

There is a well-known Talmudic dispute as to the proper order of lighting the Chanukah candles. Bais Hilel (the prevailing opinion) says to start with one candle and add one each night. Bais Shammai says to start with eight candles and light one fewer each night. What are they arguing about?
Fire serves two purposes. On the one hand it can provide much needed light and heat, which is a positive aspect, on the other hand fire is a destructive force as well. All revolutions whether on a national scale such as Chanukah, or on a personal scale, such as someone engaging in a process of personal growth, contain both of these elements. Out with the bad, in with the good. A destroying of those elements of the old regime or lifestyle that were unhealthy and replacing them with new and better ideas and ideals.
But which force takes precedence? Is it the destruction of the old or the building up of the new. Bais Shammai emphasizes the ridding of the old ways which is why he says start with eight and work your way down, whereas Bais Hilel is focused on that which is new and better and presently in an embryonic state. Start with one and work your way up.
The prevailing opinion is that of Bais Hilel. Yes, growth requires destruction, but that is not where our focus is meant to be. Focus on growth and building up, of yourself, your family, your neighbors, your society, your country, the world.

Endless Flask

As Yaakov prepared to do battle with Eisav, the Torah tells us that he crossed over the river at night alone. Our sages tell us that he had gone back after transferring his family in order to retrieved some small flasks (פכים) that he had left behind. Our tradition tells us that there is a connection between these flasks and the flask (פך) that was found in the Bais HaMikdosh containing oil by the Chanukah story.
What is the connection?
The Sages tell us that Yaakov had gone back to get the flasks even though he was putting himself in danger. Why, then, did he go back? Because he viewed even these small, seemingly insignificant and inexpensive flasks, as a gift from God. To just leave them behind would show a lack of appreciation for what God had given him.
At Chanukah time the little bit of oil that they had went a long way. Does that ever seem to happen to you, that a little bit of money or food goes a lot farther than you expected? Perhaps the connection is that when we take proper care of that which God has given us, he will put a blessing in what we have and it will go much farther than we have a right to expect it to go under normal circumstances.

Joy in Darkness

The Skolye Rebbe points out that the miracle of Chanukah instilled within the Jewish Nation the ability to persevere even when facing terrible troubles. And then, when overcoming the obstacles, to rejoice. I want to add something further. A careful study of the story of Chanukah will show that at the time the Hellenists were driven out of the Bais HaMikdosh and the miracle of Chanukah occured, the Jewish Nation was far from free from the presence of the Syrian Greeks. It took two more decades of warfare until they were finally driven out of Israel. Why then did they celebrate at this point?
I think the answer is that we have to be able to find joy and appreciation in every accomplishment, even when things are still far from perfect. Too often we are so focused on what we haven't accomplished and the challenges that still face us, that we lack the ability to fully appreciate what it is that we have done. We can celebrate Chanukah and rejoice fully, knowing of the victories behind us, even with the awareness that there are still threats surrounding us, and much work left to be done.

Light and Dark

The Torah mandates three pilgrimage festivals for the Jewish Nation to go to the Temple in order to bask in the presence of God. Chanukah, by contrast, is a home-based holiday centered on night-time. When we are spiritually healthy God expects up to get out and travel long distance to see Him and experience Him. But when we are spiritually ill and lack the ability to go out and find God, He does not abandon us. All we need to do is put a few lights in our windows and God will find us wherever we are.

Letting it Sink In

Some have the custom to sit by the Chanukah candles for the half hour minimum burning time, and some for even longer.

The idea behind this concept is to give ones self time to meditate on the lessons of the candles and the associated miracles. We have shared on the blog a number of inspirational ideas about Chanukah. You can find many other lessons elsewhere. It is, however, too easy to just read such words and then move on. Becoming inspired is easy; really making it a part of yourself is hard work.

Sitting by the candles for a while gives you a chance to think about these ideas and take the time to absorb them within your consciousness.

Finding Light

The Talmud teaches that if someone chooses to immerse himself in evil the way is open for him. Rebbe Nachman of Breslev has an interesting spin on this concept. He explains that the meaning is that even if one is immersed in evil there are doorways that he can find within the evil to use to get himself out of it.
There are two ways to deal with the difficulties and challenges of life. We can run from them, or we can wrestle with them. Sometimes, indeed, running is the best path. If someone finds herself so overwhelmed that she feels incapable of dealing with the particular challenge, escaping it may be the only path. But, invariably, the challenge will come again. Until the person figures out how to deal with, and overcome, that challenge it won't go away. To really deal with it, one needs to find the light that is there in the darkness.

The challenge posed by the Hellenistic culture is described by our sages as darkness. The Lights of Chanukah represent finding the light at the end of the tunnel; the struggle through the darkness until a solution is found.

The Hellenists tried to make the Jewish people forget Torah. They succeeded to a certain extent. It was this forgetfulness that brought about the phenomenon of disagreement which is so common in Torah study and in the Talmud. But there was a silver lining to the cloud. The challenges posed by this forgetfulness created a culture in which constant study and review of Torah was needed.

God allowed the Hellenists to come as the people were allowing their devotion to Torah study to wane. By rising up to the challenge and fighting the Hellenistic influences, they created a new paradigm whereby even though they were now flawed by forgetfulness they had the desire and devotion to struggle with the understanding of Torah, difficult as it was.

this was the light in the darkness that they found.

We can find it too. We need to utilize the daily inspiration from Chanukah candles to inspire ourselves to find the light in all o our own challenges.

New Light

The light of Chanukah coming, as it did, in a miraculous manner, shining forth in the midst of one of the darkest periods of our history, is a harbinger of the light that will shine forth at the coming of the Messiah. At that time the light that God hid within creation at the time of Creation will finally shine forth. The beginning of that shine was at the time of the miracle of Chanukah.

Each time we light the Chanukah candles, we add a bit of the future light and reveal it from within the places it hides in the world today.

Up & Down

There is a Talmudic dispute as to the order of lighting Chanukah candles. The school of Shammai maintained that you begin with 8 lights on the first night and work your way down to one light on the final night. The school of Hillel, whose opinion we follow, maintains to begin with one light and work your way up to eight. What is the meaning behind this dispute?

The fire of the Chanukah candles can be seen as a fire purging all that is impure from the person. Alternatively, it can be viewed as a holy fire bringing light and passionate heat within the person. Which perspective is true? They both are. The fire symbolizes both aspects, the ridding of that which is harmful, and the embodiment of that which is good.

The dispute as to the order of lighting centers around which perspective is primary. The House of Shamai is of the opinion that the burning fire purging the evil is the primary perspective. Therefore the first day needs the greatest fire; each succeeding day with there being less evil, the fire diminishes. According to the School of Hillel the fire represents the good in the person, the longer the fire burns the more good in the person. Each day the fire increases.

Why does Chanukah affect everyone?

There is an interesting phenomenon in that many Jews who observe few Jewish rituals nevertheless observe Chanukah. What is it about Chanukah that attracts everyone?

The Sfas Emes explains this based on a Mishnah in Tractate Shabbos. It teaches that those wicks and oils which the Sages said not to use for Shabbos lights, may nevertheless be used for Chanukah lights. In Hebrew the words are as follows נר (container holding the oil) שמנים (types of oils) and פתילות (types of wicks). The first letters of these words spells out נפש Nefesh, the Hebrew word for soul.

This is alluding to the fact that even people whose souls are not influenced and affected every week by the holy Shabbos, they can still be affected by the holiness of Chanukah.

One Flask

Only one flask of oil remained undefiled by the hands of the Hellenist usurpers. The Chidushei HaRim explains that this is an allusion to the fact that there is always a small pocket of holiness within every Jew, and every Jewish society which is protected by God from being defiled. This is the fulfillment of God's promise to Abraham that He would protect him.

Twilight

Candlelighting reminds us that God performed a miracle for us with light. Day time is the time of day when the regular workings of nature are most visible. At night, by contrast, the power of nature is less apparent. It is for this reason that our sages tell us that day time is for the workings of nature, nighttime for miracles. Therefore Chanukah candles are lit at night, the time of miracles. It is also for this reason that our Sages teach us that night was created for the study of Torah. This is because Torah study is from out of the natural world.

The Inside Story

On Chanukah we mention in our prayers that God gave the many into the hands of the few, the impure into the hands of the pure, and the wicked into the hands of those who toil in Torah.
Chanukah is a time when we have the opportunity to have these same successes within ourselves as well. Do you have any internal struggles? Who doesn't?! Do you often feel that success in your internal strife is difficult or impossible?

Chanukah is the time when we have the ability to change that. Even if you feel that most of you is drawn to activities that are spiritually detrimental and that there is only a small part of yourself that is protesting those behaviors, Chanukah is the time when the many can be overcome by the few. The impure parts of your psyche can be overcome by the pure parts. The parts that are drawn to wickedness can be subsumed by those drawn to Torah.

Every holiday offers us opportunities for spiritual growth. But they don't just come by themselves. By consciously working on them during the holiday we take advantage of the spiritual power of the holiday to make strides in these areas.

Low Candles

Chanukah candles are meant to be placed low down, near the ground. Preferably they should be placed within 10 tefachim (approximately 30-40") of the ground. Why is this?

The reason is because we want to instill the idea that the light of God is not only found in the highest of places. We all know that there are places of greatness where holiness is easily manifested and found. The message here, however, is that even in the lowest of places, and the darkest situation, God can be found and the light of holiness can shine.

Outside

Ideally Chanukah candles are meant to be placed outside of the home, by the street. This is an allusion to the fact that the light of the spirituality of the Torah is so great that even when one leaves the protective cocoon of the home, and wanders out into a dark world full of temptations and challenges to one's belief system, the light can still win out. Even those who are found in places devoid of all Jewish Spirituality can be brought back by the light of the Chanukah candles.