Spirit of the Law: Chanukah

Reb Nosson, zt”l, explains that the “Al HaNissim” prayer was instituted because we overcame the kingdom of Yavan and the evil Haman, who were jealous of us and wanted to keep us from serving Hashem. Haman didn’t even want any Jew to be left alive! However, Hashem in His great mercy didn’t abandon us. He turned our grief and anguish into joy. Not only did they fail abysmally, but we gained two holy festival—Chanukah and Purim—which have sustained us throughout our long exile. We see, then, that their very attempt to destroy us has actually been the means through which we have gained the strength we need to survive until the redemption. The events that led up to our deliverance have made us worthy of receiving new and powerful spiritual illuminations and new mitzvos: the lighting of the menorah, recitation of Hallel, and the special Torah readings on Chanukah; and the reading of the megillah, sending of mishloach manos, contributions to the poor, and the festival meal and drinking on Purim.

The descent turned into an ascent—this is the character of Chanukah and Purim, and it can also be true for everyone, all the time. Every day, and at every moment, Hashem is orchestrating events in the most miraculous way to prevent us from falling completely. On the contrary, He turns all of our falls into ascents if we are only willing and try our best to begin again. This is the essence of doing teshuvah our of love—through which all of our sins are transformed into merits. This is how we can rise ever higher in our service of Hashem!

Restoring the Altar on Chanukah

Rav Shlomo Zalman Auerbach, zt”l, once explained the the custom in Israel to eat doughnuts on Chanukah is based on a statement of our sages. “We find that when the Chashmonaim rededicated the beis hamikdash, they found stones of the altar which the Greeks had defiled and were unsure how to purify them. So they were forced to hide the stones away.
“Unlike latkes, doughnuts require an על המחיה. This is preferable, since it includes a prayer that Hashem restore his altar. Each Chanukah we beseech Hashem to rectify the damage done specifically to the altar by the Greeks before they were defeated.
“As far as why we pray about the altar specifically in the brochah mei’ein shalosh, Rav Moshe Leib Shachor, zt”l, explained that this is based on the Mishnah in the end of Sotah. There we find that when the sanctuary was destroyed the taste was taken away from produce. It follows that the blessing on the seven species specifically contains a request to restore the mikdash so that the proper taste will also return to the fruits of the land.”
The Ramah MiPano, zt”l, learns a very powerful lesson from the continuation of the same gemara. “We see in Avodah Zarah that the pritzim came and profaned the sanctuary, literally made it חול. This teaches that even when the non-Jews come to destroy the mikdash, the holiness retreats and ascends on high. It follows that those who hate us do not have any mastery over the essence of the beis hamikdash.”
The Komarna Rebbe expands on this same theme. “This explains why we do not fast on the tenth of Av when the beis hamikdash was actually burned. Once the non-Jews set fire to the structure and the holiness ascended, the main mourning is already finished, since what they actually burned was merely the physical shell. The true tragedy was that the holiness ascended, which allowed the non-Jews to physically burn what remained.”

Chizuk and Chanukah

[This post is a response to Theresa and Shorty in the comments]
No one is "unworthy," even though we all make mistakes at times. If we keep getting up and doing what we can we will fulfill our spiritual mission in the world.
The main thing is to beg Hashem to light up our life and show us His will. Easier said than done but Rav Nosson writes that even five minutes (or thirty seconds) a day is also very efficacious. As Rebbe Nachman explains the verse: "Hashem is close to all who call to Hashem in truth." Every sincere prayer said with as much truth as a person can muster immediately brings one close to Hashem no matter what level he is on, as implied in the verse.
Feeling unworthy is just an illusion; a tactic of the yetzer to paralyze us and prevent us from finding the way out of spiritual darkness through sincere prayer. Even if we can't say a word, we can surely cry out: "Help me!" Or at least, "Help me." Another gem of Rebbe Nachman is that if we feel distant for whatever reason we should talk out such feelings with Hashem. This often becomes a prayer truly from the heart, the precursor to many more.
We need to learn to ignore discouraging feelings and all negativity which bring on such feelings, until a time when we have a lot of joy and "merit to see the evil of our sins." This means that we finally see our importance, but we realize that such actions are not appropriate for a son or daughter of Hashem. This feeling of importance is the foundation of all divine service, as Rabeinu Yonah writes. One who feels insignificant, is not only denying the truth, he or she feels unable to make a difference and does much less. Why should we allow the negative to disable us? Although such feelings are the result of our sins which obscure the divine, we need not allow such negativity to hold us back. We can always reconnect through heartfelt prayer in truth on whatever level we are on.
As with anything precious, learning how to navigate past the negativity takes time, but every effort is worthwhile in and of itself.
Hashem should help us feel the light of Chanukah and forge a joyous connection to Hashem through prayer during this special time!

Spirit of the Law--Chanukah part 2

This halachah follows the format of the Ben Ish Chai, Parshas Vayeishev. Enjoy!

1. On the first night of Chanukah, immediately before lighting the menorah, we recite three blessings: “L’hadlik ner Chanukah—To light the Chanukah candle,” “She’asah nissim—He who did miracles,” and “Shehechiyanu—Who gave us life.”

First, we need to explain the word “berachah.” A berachah draws down blessing upon us; the word derives from the same root as the bereichah, which means a natural pool that flows with an abundance of pure water.[1] Our blessings reach the highest spheres and draw down abundant spiritual and physical blessings. The very word Baruch is an acrostic of beis for Binah, reish for Chochmah (as in the verse reishis chochmah—the head, or beginning, of wisdom), vav for Da’as (the vav means a connecting hook, and da’as always implies integrated understanding), and chaf for Kesser.

In reference to the first blessing, those who follow Nusach Ashkenaz say, “L’hadlik ner shel Chanukah,” with the addition of the preposition “shel—of.” This addition is not a problem since each person can definitely follow his custom without sacrificing the sacred intentions of the blessings.[2]

Rav Nosson writes that the light of Chanukah represents the pride that Hashem takes in every single Jew. Rebbe Nachman said that Hashem takes pride in every Jew no matter his or her level as long as that person takes pride in being a Jew. This is the light of Chanukah because tzaddikim arouse Hashem’s pride in us until this light is revealed for all to see. We see it in the tremendous providence the Jewish people experience through the miracles that secured the survival of the Jewish people throughout the ages.

The revelation of providence then gives rise to azus d’kedushah, or “holy chutzpah”—one of the main pathways to courage and joy even when things are difficult. Azus d’kedushah means I have the nerve to do what I know deep down is right even my circumstances would seem to impede me altogether. One needs to have a lot of azus, of chutzpah, to continue in the face of real adversity, because unless I really know and feel how right my goal is, human nature will instead drive me to take the easier way out and say, “Why should I bother?”

This is why it is preferable to light the Chanukah candles at night, when darkness reigns. Lighting the candles outside the house represents lighting when I feel completely distant from Hashem and vulnerable, since the public domain is an unprotected area that spiritually is the realm of the forces of negativity. The aspect of “publicizing the miracle” is brought even more into focus when lighting outside, since I show by my very actions that I am willing to do what is right even if I have to suffer the censure of hostile neighbors, and even though I am “in the dark” and without security and protection. Despite all this, I do what is right because I am a Jew who takes pride in my Jewishness, just as Hashem takes pride in me.[3]

This is the meaning of the first blessing: “…Who sanctified us with His commandments”—we take pride in the fact that Hashem chose to grant us the commandments through which we are consecrated to Him—“…and commanded us to light the Chanukah light.” We light the candles of Hashem’s pride in us by taking pride in being His chosen nation. In the merit of this pride that we take in being Jewish, Hashem’s providence is revealed and we are sent hidden and revealed miracles that sustain us through our exile.

This brings us to the second blessing: “Who did miracles for our forefathers in those days, in this time.” We feel uplifted by all that Hashem has done for us “in those days,” and it arouses us to act with true Jewish pride “in this time.”

This concept carries over to the third blessing, of Shehechiyanu—“Who gave us life…” Through the Jewish pride that reveals Hashem’s pride in us, we draw down miraculous providence. This is the source of our life in exile. We have endured so much persecution that our very survival is only in the merit of hidden and open miracles. When we contemplate this truth, we are astounded and filled with gratitude.

Even today, considering the number and power of our enemies, the survival of the Jews is a complete miracle. Nowadays, the true enemy of Judaism’s survival is the tidal wave of assimilation, immorality, and the valorization of character defects that are part and parcel of popular culture. This is especially true of Jews who were not raised in a religious environment, but it is true of all our people. Everyone has to endure formidable tests of character and is hard-pressed to be a spiritual person, to adhere to Hashem’s mitzvos, and to serve Hashem with joy. The fact that we are here studying Torah in the twentieth century is in and of itself a great miracle.

Rav Nosson explains that the three elements in the blessing “Shehechiyanu” relate to person, place, and time. There is always a barrier preventing us as individuals from connecting to Hashem and surviving physically and/or spiritually (this is “person”) because of one’s spiritual or physical “place” (the challenges presented by one’s environment), and “time” (the temptation of procrastination). All of these limitations are overcome by grabbing hold of the opportunity to perform any mitzvah, especially those mitzvos that only apply infrequently.[4]

The more holy chutzpah that we have, the more pride we show in being Jewish and the more we drawn down Hashem’s providence on us. The Chashmonaim were willing to die for the sake of Hashem’s Name. They did not expect to live. They were a handful who stood against a world-class army and were willing to die for their Judaism. This demonstrated their true Jewish pride, and it was the ultimate act of holy chutzpah that resulted in the miracle of Chanukah. The same is true for every generation. The more Jewish pride that results in holy chutzpah and the self-sacrifice it engenders, the more miracles we draw down.

After the communists came to power in Russia and it became clear that religious persecution was their goal, the Chofetz Chaim said, “When it first started, the Jewish community should have fought with a willingness to die if need be. They would have won out just as the Chashmonaim did so many years ago.” The more “l’hadlik” there is, the more “she’asa nissim,” in person, place and time. Chanukah enables us to reconnect to pride in our Jewishness and tap in to true holy chutzpah. The more we do this, the more miracles we will be privileged to witness.

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[1] Rav Chaim of Volozhin, Nefesh HaChayim
[2] This is the opinion of the Arizal in Sha’ar Hakavanos, as brought in the beginning of the third section of Mishnas Chassidim and in many Siddurim.
^[3] Based on Likutei Halachos, Birkas Hamazon 4:9.
^[4] Based on Birkas Harei’ach 4:5.

Spirit of the Law--Chanukah part 1

The Spirit of the Law

Kitzur Shulchan Aruch, Laws of Chanukah 139:1-4

1) “…One should give an abundance of charity on Chanukah because these days are propitious for rectifying blemishes on one’s soul through charity, especially if one gives to poor people who learn Torah.”

Through giving charity, it is possible for a person to break his unhealthy desire for money. This avariciousness, which has the power when unchecked to overwhelm a person completely, is actually symbolized by the ancient Greeks. We can see this alluded to in the verse, “Tavati b’yavein metzulah”—“I have sunk into a deep mire.”[1] The word yavein (the mire of the lust for money) can also be read Yavan (Greece).[2] Although this world is full of many beautiful things, as soon as a person places a coin or his hand in front of his eye, he isn’t able to see anything at all. Similarly, if a person’s entire existence is focused on pursuing money or ego-driven pleasure, he cannot see the light of spirituality and holiness.[3]

In addition, giving charity draws down the light of Providence upon the giver, and it happens middah k’neged middah—measure for measure. The giver demonstrates his trust in Hashem to provide for his needs despite the fact that he is sharing some of his material wealth. This reliance on Providence draws the light of Providence down upon the giver. This is one way to understand the significance of the light of the menorah—it represents the light of Providence. Especially when things are dark and we cannot fathom the ways of Hashem, the illumination of Providence lights up the darkness. The miracle of the menorah fills us with the vision that especially when things are difficult, during the depth of a spiritual winter, Hashem is always right here with each and every one of us.[4]

2) “We do not fast on Chanukah…”

The Mekor Chaim, zt”l, explains that the main purpose in fasting is to overcome one’s base physical nature, since this is the source of all evil. On Chanukah, however, the negative within us is subdued when we are open to receive the spiritual illumination that descends. Since the negativity inside of us has already been mitigated, there is no point in fasting. If, on the other hand, a person is not open to the illumination of Chanukah, then fasting is a waste of time in any case. As Rebbe Nachman, zt”l, explains, such fasting could be compared to carefully scrubbing a torn sack. Although it may get clean, the holes will remain and prevent its proper use.[5] If one wishes to achieve holiness during Chanukah, he will accomplish far more by focusing on the supernal influx that flows down during those precious days. Reb Nosson, zt”l, writes that the days of Chanukah (and Purim) were established to strengthen those who are so spiritually ill that they lack the energy to accomplish anything at all. Similarly, during the long winter of our exile we sometimes feel that we are making no progress spiritually. Through the light of Chanukah, Hashem shines into each of us individually to help us understand that we should not give up trying because everything we do is precious in the eyes of the Creator. This is one reason why the custom among Ashkenazim is for everyone to light their own menorahs—because the light shines into us all. At the root of the concept, this certainly includes women and girls. The Chasam Sofer zt”l, explains why it is that we do not find that in our time women and girls light for themselves. When the sages originally made the enactment to light, it included women. Since the original mitzvah was to light outside, however, no woman tried to do this mitzvah l’mehadrin; it was not considered befitting honor of a woman to go out in the early evening. Even in our time when most people light indoors, the custom has remained the same.[6] The Maharshal and the Elya Rabba explain the reason differently. Since most get married and the original enactment was for a man and his wife to light one candle, there is no reason for a girl under the age of bas mitzvah to light, since eventually she will not need to light. It was never customary for girls to light for themselves between the age of bas mitzvah and marriage, since they tended to marry young in any case. Even though in our times many women marry later than they used to, the custom hasn’t changed.[7]

3) “Although it is permitted to perform work on Chanukah, the custom is that women do no work while the candles are lit (that is, the minimum obligation of time—half an hour)… The reason why women in particular are strict about this is because of the decrees of the Greeks specifically about women… Also, the miracle of redemption happened through a woman…”

The Mekor Chaim, zt”l, explains why the Greeks enacted decrees specifically against women, and why the miracle of redemption happened specifically through a woman.

We find in the Zohar Hakadosh that the kingship of Antiochus represents the concept of orlah, the foreskin, which is cut away during circumcision. The orlah acts as a filter that prevents a man from grasping holiness. For this reason, a Jewish man who maintains his foreskin and does not submit to circumcision is liable to the Divine punishment of kares. His orlah keeps him powerfully tied to worldly pleasure that lacks a connection to the Source.[8]

This is why the Greeks forbade circumcision, the observance of Shabbos, and the declaration of the new month. These three mitzvos are diametrically opposed to the concept of orlah. Shabbos is the opposite of orlah because on Shabbos we delight in worldly pleasures for the sake of heaven. The truth is that there is no mitzvah to overeat on Shabbos, as the Shelah Hakadosh writes. However, the Arizal explains that even if a person overindulges on Shabbos, the food is still elevated to the Source. Rosh Chodesh is also the opposite of orlah since it is a time of arousal to the spiritual renewal found in sincere repentance. This is the opposite of the orlah’s power to blind a person from the holiness that is to be discovered within the physical world. And circumcision itself is, of course, the complete eradication of the orlah.

The Jewish woman represents the Shechinah, the Divine presence, which is the opposite of the orlah and its deadening effect on one’s spiritual existence. This is why it is only through marriage that a man can come to true completion. The orlah is a blemish that distances one from completion. This is why the Greeks made decrees to destroy the sanctity of Jewish marriage (the removal of the possibility of privacy), and this is also why the miracle was specifically through a woman. Yehudis subdued those who represent the klippah of orlah just as marriage to a G-d-fearing woman subdues this force of negativity within a man. Jewish marriage is how one comes to overcome the seemingly grossly material reality that we live in by discovering the true spiritual identity of all that is material. Reb Nosson explains further that as long as a Jewish man is connected spiritually through marriage to a Jewish woman, it is clear that he will not fall completely![9]

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[1] Tehillim 69:3

[2] Likutei Halachos, Hilchos Aveidah U’metziah 3:8

[3] Likutei Moharan I:133

[4] Likutei Halachos, Hilchos Shluchim 3

[5] Likutei Moharan I:17

[6] Chiddushei Shabbos 21b

[7] Maharshal 85; Elya Rabba 671:2, end of subsection 3.

[8] Mekor Chaim 670:1

[9] Likutei Halachos, Hilchos Bechor Beheimah Tehorah 4:26