Opinion & Comment
The Mitzva of Ner Chanukah -- a Most Dear Mitzva!

A selection of Divrei Torah from the pure cruse of oil, to warm the hearts, from the light of the holy Menorah

The Rambam writes at the end of laws on Chanukah (chap. 4, 5:12): "The mitzva of Chanukah is most dear, and a person should be most cautious with it in order to publicize the miracle and to increase the praise of Hashem and thanks to Him for all the miracles He performed for us." Therefore, when the Rambam writes, "This commandment is most dear," it is superfluous to explain or elaborate on his words, since this is written and transmitted in etching upon the walls of the hearts of each and every one of us, according to his particular level and internal preparation.

One's fondness towards this commandment, or to all of the mitzvos in general, and to the Chanukah candles in particular, depends on his spiritual capacity, which is the extent of his personal sense of, "a most dear mitzvah."

In order to exalt the concept of this cherishing so that we may understand it in our hearts and prepare our heartfelt aspirations to endear it even more unto us, Chazal said the following: "Israel said before Hashem: Ribono Shel Olom -- You are telling us to light the way for You [concerning the Menora]? But You are the light of the entire world! Said Hashem: It is not that I need you, but I want you to light the way for Me [symbolically] just as I lit the way for you. Why? To raise you in the sight of the nations, so that they say: Look how Israel illuminates for the One Who illuminates the entire world.

"To what can this be compared? To a blind man and a seeing man who were walking along together. Said the seeing man to the blind one, when I reach your house, go and light me this candle so I will be able to see. This is in order that you won't have to be beholden to me for my having led you along the road. In this same way, I commanded you to illuminate for Me . . ."

The Midrash explains that Hashem told Israel to light the way before Him with the Menora in the Mikdosh in order to give the illusion that they were returning the favor, as it were, to Hashem, Who lit up the way for them in the desert with the Pillar of Fire. This is in order to increase the affection that exists between Israel and their heavenly Father, just like the seeing man wanted to appease the blind man and give him the good feeling that he was returning him the favor. (See Tanchuma, Behaalosecha, Eitz Yosef.)

It is also to give you an advantage over all the peoples of the world who will say that Israel is not an ungrateful people, since they make light for the One who gave them light, as well. The very fact that Hashem asks Israel to return Him the favor, as it were, for His kindness, in the same genre and measure, light for light, demonstrates that Hashem desires us and that our service is pleasant unto Him.

Lighting the Chanukah Candles is Like Lighting the Menora in the Beis Hamikdosh

The Ramban writes (Bamidbor 8:2), "And I have found this phrasing as well in Megillas Setorim by Rabbenu Nissim, who mentions this aggodoh and says, `There will be another `Chanukah' with the lighting of candles and I will make it for Israel through miracles for their sons and a victory and a rededication which will be called after them, and this is Chanukas Beis Chashmonai."

The words of the Midrash and of the Ramban explain that the candles that we light on Chanukah are the continuation of the mitzvah of lighting the Menora in the Beis Hamikdosh. This is what Hashem was referring to when he appeased Aharon HaKohen (for not having participated with the Nesi'im in dedicating the Mishkan), saying, `Yours will be greater than theirs -- candles forever more."

Along these lines, I once heard an explanation of Chazal (Shabbos 23) which teaches that one who sees the Chanukah candles should recite a blessing. And it was so ruled in Shulchon Oruch siman 676:2 that whoever sees the Chanukah lights should recite the blessing she'oso nissim. But we don't find this blessing with any other commandments.

This is according to what Chazal said, and it was halachically ruled in Shulchon Oruch Orach Chaim, siman 218:1, that whoever comes to a place where miracles were performed for Jewry should say, "She'oso nissim la'avoseinu bamokom hazeh."

According to what we explained from the Midrash and the Ramban, the lighting of Chanukah candles is a continuation over the generations of the lighting of the Menora by the Chashmonaim and the miracle that happened then. Thus wherever candles are lit, there is a commemoration and a drawing up from the place where miracles were performed for us in the days of Chashmonaim. And wherever we see the Chanukah lights, that place is considered a place or commemoration of the miracle that took place, as if it had spread to the there and then.

This is what the Rambam was referring to when he stated, "It is a dear mitzva indeed." Dear as the affection and friendship which Hashem revealed to Aharon HaKohen when He said to him, "Behaalosecha, when you kindle the lights, they shall illuminate . . . " and as is written above in the name of the Midrash.

Upon further thought, however, the allegory seems puzzling. For when the blind man lights the candle for the seeing man, it is because the latter needs the light and has benefit therefrom, so that there is a reciprocation of favors. But when Hashem commands Israel to kindle the lights, it is not because He needs them!

Still, we can say that when Israel lights the Menora, it illuminates all of the worlds, all the celestial spheres, and it does bring gratification, as it were, to Hashem. We mortals cannot begin to fathom to what extent this carries. And it is a fact that by lighting the Chanukah candles, which is an extension and continuation of the kindling of the Menora in the Beis Hamikdash, each and every Jew is capable of illuminating all the worlds and the heavenly palaces in a manner far beyond our understanding, indeed, even to the extent that Hashem considers it our returning a favor to He Who is our very Light, Who illuminates our darkness.

The Miracle of the Oil is the Miracle of Nature

The Greeks sought to undermine the foundation of Jewry and the focal point of their faith, by commanding them to "inscribe upon the horn of the ox that you have no portion in the G-d of Israel." The ox symbolizes nature in the scheme of Creation, as is written, "Much increase comes by the strength of the ox" (Mishlei 14:4). See the Ibn Ezra commentary there. In His infinite mercy, Hashem revealed to us the extent and sanctity of the miracle, precisely through something natural like oil, and for this we thank Him.

I recall that in the year 5702 (1942), during Chanukah I was standing in the heichal of Yeshivas Eitz Chaim, behind the bimah, talking with HaGaon Hatzaddik R' Velvel Chechik zt'l. He told me then, what Maran R' Simcha Zissel of Kelm ztvk'l explained regarding the famous question of the Beis Yosef (Orach Chaim, siman 670) why the miracle of the oil is commemorated for eight days if there had been enough oil for the Menora to burn one day. The miracle actually only took place on the remaining seven days.

R' Simcha Zissel had replied that the very fact that oil burns in the first place is a miracle, albeit a natural one. Similarly, it is written in Taanis 25 that He Who commanded oil to burn, could also command that vinegar support combustion and burn. Were it not for Hashem's specific directive that oil burn, it would not do so. This, then, also applies to the oil burning the first night of the eight, that Hashem ordained that oil, by its very nature, would burn and illuminate.

When I heard this reply issuing from his mouth, it verily illuminated my mind with a brilliant light that gladdened me far more than another worldly treasure.

This was the crux of the battle of the Chashmonaim. The Greeks wished to uproot the belief from amongst the Jews that Hashem is the Creator and Sustainer of the world. They maintained that Nature is the divine force in and of itself.

The Chashmonaim countered with all their might, declaring the belief that even nature is miraculous, and He Who commanded oil to burn is the very One Who guides the world in His goodness, through the laws of nature, at all times, and He would rescue them from this plague of the Greeks.

Shabbos Chanukah

There are many reasons and hidden meanings concealed within the greatness of the commandment of lighting Shabbos candles, aside from what is mentioned in the gemora that it promotes sholom bayis, marital harmony.

The poskim are divided as to whether this commandment is from the Torah or is a rabbinical commandment. Come and see how Chazal praised its advantage and importance to the extent that they said (Shabbos 23) as follows: Said R' Huna: Whoever is regular in lighting the candles is rewarded with sons who are Torah scholars. Rashi there quotes Mishlei 6: "For the commandment is a lamp and Torah is light." The lights of Shabbos and Chanukah draw up the light of the Torah.

There, on Daf 21, Rami bar Chama teaches: The wicks and oils that Chazal said are not fit to be used for Shabbos, were also not used to light in the Mikdosh. Said Rav Huna: The wicks and oils that Chazal said were unfit for Shabbos, are also unfit for lighting on Chanukah, neither on Shabbos [Chanukah] nor on the weekdays [of Chanukah].

Whoever studies this in depth cannot help but be amazed at the importance and holiness imputed to the Shabbos candles to the extent that Chazal compared the lighting in the Mikdosh to that of the Shabbos candles, and the clear and exalted light which illuminates from the seven branches of the Menora in the Beis Hamikdosh can only be kindled from wicks and oils that are kosher for lighting on Shabbos. Would we not think the laws of Shabbos should be learned out from the Beis Hamikdosh and not the reverse?

But we see that the power of the sanctity of the Shabbos candles is so exalted that in its merit, Israel was rewarded with the miracle of Chanukah. And so long as they preserve it, we are remembered above with holy longings, and it also established a foundation for our future redemption, as Chazal said (Yalkut Shimoni, Behaalosecha 8): Said Hakodosh Boruch Hu: If you keep the candles of Shabbos, I shall show you the candles of Zion.

In Midrash Tanchuma, R' Tarfon says: One should only light Shabbos candles from olive oil. [Upon hearing this,] R' Yehuda rose to his feet and said to R' Tarfon: And what must people do if they only have oil from nuts? In Alexandria, they use a different kind of oil, as well . . . Said R' Tarfon: But we find that Hashem prefers olive oil above all other oils for kindling, as we see in many places that out of His preference, He chose purified pressed olive oil for illumination. And we find this to be true in many places.

We cannot help seeing from these Midroshim how important and beloved is the kindling of Shabbos candles before Hashem that R' Tarfon could find no alternative even for those people who did not have access to olive oil in their country. What can I do? he says, if this is what Hashem prefers over all other oils? And even more, that the measure of validity and kashrus of oils to be used in the Beis Hamikdosh is dependent upon their suitability for kindling on Shabbos?

Also, the lights of Shabbos that illuminated from below to above in the times of the Chashmonaim, was the selfsame light which Hashem used to illuminate for us through the miracle of Chanukah. This is how each one of us must regard the lighting of the Shabbos candles and of the Chanukah candles, and to realize their strength in arousing the love of our Father towards His children, so that He return speedily to His abode!

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