Rabbi Frand on Chanukah
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher
Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 353, Chanukah
And Hiddur Mitzvah.
Good Shabbos!
Chanukah Theme One: The Many Into The Hands of the Few
"At the end of two years, and behold Pharoah dreamt that he was standing
by the Nile" [Bereshis 41:1]. Pharoah is very disturbed by a dream wherein
seven lean cows eat seven fat cows. None of the wise men of Egypt can
interpret the dream for him, and this troubles him even more.
Even if we assume that the Egyptian Pharoahs were much more superstitious
than modern man, it seems rather odd that a head of state should get so
upset about a crazy dream. What is so upsetting about seven lean cows
swallowing seven fat cows?
Rav Shimon Schwab (1908-1995) provides an insight into this question.
Pharaoh's whole dominion, like that of any dictator, was based on the
premise that the mighty will dominate the weak. "I have the troops. I have
the force. Therefore I can impose my will, because no one can do anything
against me."
Pharaoh was so bothered by this dream because it portrayed a situation
wherein the weak dominated the powerful. It was the seven lean cows that
swallowed the seven fat cows. He understood that as not just a silly
dream, but as a terrible omen from heaven. He saw this as a Divine message
that his dominion was not secure despite his power. This message shook
him to the core, for it undermined the premise of his whole monarchy.
Rab Schwab further points out that Parshas Miketz always coincides with
Chanukah. This is a constant of the Jewish calendar. It is not just a
coincidence. One of the major themes of Chanukah is the idea that "the
mighty fell into the hands of the weak, the many into the hands of the few",
as we say in the Al HaNissim prayer.
Chanukah Theme Two: Renewal
We recite two blessings prior to lighting the Chanukah candles: "...who
has sanctified us with His commandments and commanded us to light the
Chanukah candles," and "...who has done miracles for our ancestors in
those days at this time of year". The 'miracle' referred to in the second
blessing is the miracle of the jug of oil. It was only through Divine
Providence that they even found a jug of pure oil and then this small jug
miraculously continued to burn for 8 days.
Rav Pam (1913-2001) observed as follows: In the Bais HaMikdash [Temple],
miracles occurred every single day. The Mishneh [Avot 5:5] lists the
miracles that occurred: The Lechem HaPanim [Show Bread] never became stale,
flies never descended upon the sacrifices, etc. If so, asks Rav Pam, why
don't we recite the blessing "...who has done miracles for our ancestors in
those days at this time of year" every single day of the year? What was so
special about the miracle of Chanukah that only that miracle is commemorated
with a special blessing?
Rav Pam answers this question by citing a famous comment of the Pnei
Yehoshua in Tractate Shabbos. Many of the commentaries ask why the miracle
of the jug of pure oil was necessary at all, based on the halachik principle
that "Tumah hutra (or dechuya) b'Tzibur" [when the majority of the people
are impure, the Bais HaMikdash Service may be carried out even in a state of
impurity]. Had no miracle occurred, they could have lit the Menorah with
impure oil. The Pnei Yehoshua answers this question by conceding the point
and stating that halachically the whole miracle of the oil on Chanukah was
unnecessary. The reason, he suggests, that G-d created the miracle was only
to demonstrate "an added amount of endearment" (chibah yeseirah) to the
Jewish people.
What does the Pnei Yehoshua mean by this term "chibah yeseirah?"
"Chibah yeseirah" can be understood based on a comment of the Bac"h in the
Tur at the beginning of the Laws of Chanukah (Chapter 670). The Bac"h
points out that if the Jewish people were subjected to the decrees of the
Greeks and if the Jewish people were subjected to the punishment of having
their Bais HaMikdash desecrated by the pagans, then they must have done
something terrible to deserve such a punishment. He suggests that their
sin was becoming negligent and lazy in their Service of G-d. They
performed the Bais HaMikdash service by rote without proper intent and
enthusiasm.
G-d punishes 'measure for measure'. "If you take the Bais HaMikdash Service
for granted, I will now deprive you of that Bais HaMikdash Service".
The sons of Matisyahu rededicated themselves. They went to war over the Bais
HaMikdash Service. There were renewed dedications and enthusiasm. The Jewish
people picked themselves off the floor, so to speak. Yes, they were distant;
yes they had been lazy; but they came back with a new strength and a new
enthusiastic attitude for the Divine Service. They "returned the crown to
its former glory."
The meaning of the Pnei Yehoshua, when he says that G-d wished to show them
'chibah yeseirah' can be understood as follows: A husband and wife had a
terrible fight and then made up. However, the question lingered -- was their
current love and relationship the same as it once was? Sometimes it is
difficult to get back to the way it once was. G-d wanted to show the Jewish
people that after they did Teshuvah [repentance], the relationship He now
has with them is just as good as it 'once was'. There was no lingering
complaint on G-d's part. From His perspective -- after Teshuvah -- the
relationship was fully restored. True, impure oil would have worked under
those circumstances (of general impurity), but G-d wanted to show that the
relationship was fully equivalent to what it had been "in the old days" --
and was prepared to miraculously change nature to demonstrate that fact.
Yes, certainly the Bais HaMikdash was full of miracles. But this particular
miracle was special. This was the miracle that showed that G-d will allow us
to come back and that He will not hold grudges against us -- if we sincerely
return to Him with complete Teshuva.
The Bnei Yissaschar comments that Chanukah is unique among the Jewish
holidays in that it is the only holiday that spans two months (Kislev and
Teves). This means that Chanukah always contains a 'Rosh Chodesh' [First day
of the Month] within it. Why is that?
We can perhaps suggest that the same idea applies to Rosh Chodesh. Rosh
Chodesh implies renewal (of the moon and of the month). This is the theme of
Chanukah -- the renewal of the spirit of the Jews and the renewal of the
Service in the Bais HaMikdash.
The Jewish people are compared to the moon -- sometimes their fate seems to
darken and fade away but we are always confident that it will be renewed in
the future. This too is a pattern that sometimes reflects our relationship
with the Almighty. There are ups and downs. There are peaks and valleys. It
waxes and it wanes. Rosh Chodesh demonstrates that there can be renewal.
There can be a new moon. The moon returns. It can get bigger.
This is why Chanukah is connected with Rosh Chodesh. The whole theme of
Chanukah is that the Jewish people's relationship with G-d slackened; but
then they came back and the relationship was fully renewed its previous
level.
This write-up was adapted from the hashkafa portion of Rabbi Yissocher
Frand's Commuter Chavrusah Torah Tape series on the weekly Torah portion.
The complete list of halachic topics covered in this series for Parshas
Miketz are provided below:
Also Available: Mesorah / Artscroll has published a collection
of Rabbi Frand's essays. The book is entitled:
and is available through your local Hebrew book store or from
Project Genesis, 1-410-654-1799.
