Yehudah, Tamar, and Chanukah: The Light of Moshiach
In this week’s Parsha we find a subtle reference to Chanukah. Yehudah was told about the accusation that his daughter-in-law was illegitimately pregnant, who stated that she was impregnated by the person who owns this “signet ring, cloak, and staff”, למי החתמת והפתילים והמטה האלה (Bereishis 38:25)[1]. Harav Avraham Dov Ber Auerbach ZT”L, (1765-1840), known as the the Bas Eyin, points out that these three items refer to the candles of the menorah. The signet ring alludes to the oil of the menorah, which is required to have the seal of the Kohen Gadol. פתילים, which can translate to cloak or wick, references the wick of the menorah lights. The staff, המטה, has the same gematria as the word כלי (vessel), and therefore represents the vessel containing the oil and wick. While it is nice to have a reference to Chanukah in the Torah, especially in the Torah portion that falls on Shabbos Chanukah, is there no other place to put this reference other than in an episode that is unflattering to Tamar and Yehudah? And what is the connection to Chanukah?
The Midrash in Bresishis Rabbah [2] relates that after the sale of Yosef, while Yehudah was occupied with taking a wife (Tamar) for himself, Hashem was orchestrating and creating the light of the Moshiach. From the union of Tamar and Yehudah, Peretz was born, a paternal ancestor to Dovid Hamelech, from whom Moshiach is a direct dependent. While the encounter of Tamar and Yehudah may seem uncomplimentary, it paved the way for the Messianic Age and gave birth to its leader.
Chanukah (and Purim) are days rooted in Yemos Hamoshiach. Based on a Yerushalmi in Tannis (2:12), Rav Yosef Karo ZT”L, (1488-1575), author of the Beis Yosef and Shulchan Aruch, in his work Magid Meisharim states that “while the Yomim Tovim will cease to exist after Moshiach comes, Chanukah and Purim will continue as was.”[3] In the Sefer Emes L’Yaakov, Rav Yakov Yitzchok Shapiro ZT”L of Blendov, (1825-1882), adds that not only is Chanukah sourced in Yemos Hamoshiach, the holiday is an opportunity to prepare ourselves for the revelation of Moshiach. This is explained by the following parable:
If an individual had no light exposure for a long period of time, when they are finally exposed to bright light, they are blinded. Similarly, after a long and dark exile, the Jewish people aren’t equipped to be exposed to a large spiritual light without preparation. Chanukah is the time to prepare for this spiritual light. An illumination that is usually hidden in this world temporarily reveals itself in the Chanukah lamps in every Jewish home, as a preparation for what is to come. Additionally, this can explain the concept of מוסיף והולך (Beis Hillel), adding one new candle every night, to show we are acquainting ourselves with the spiritual light of the Menorah and preparing to receive a greater light the next day.
There are many references and connections between the era of Moshiach and Chanukah. Moshe Rabbeinu tells Aaron that “your Mitzvah [of lighting the Menorah] will last forever” (Midrash Tanchuma in Parshas Behaaloscha). The Ramban explains that this is a reference to the Chanukah menorah. Many later commentators point out that the Midrash says it will last forever, thereby implying that other days and mitzvos may not be as relevant when Moshiach comes, but the days of Chanukah will carry on. Rav Tzvi Elimelech Spira ZT”L in his work Bnei Yissaschar, points out that the letters on the Chanukah dreidel are by no means arbitrary, and in fact, equal the gematria of Moshiach.
Chanukah is not only a holiday commemorating an ancient miracle. Its days are borrowed from the future when the light of Moshiach will shine, an era that resulted from the union of Tamar and Yehudah. This explains why the Torah chooses to specifically encode the message of Chanukah in this chapter because Chanukah and the birth of Moshiach are truly integrated.
Many love the holiday Chanukah, as the Rambam says “The mitzvah of kindling Chanukah lamps is very dear”[4], a unique term not found describing any other Mitzvah. However, Chanukah can be challenging for some. Unlike other Yomim Tovim, many have their regular hectic schedules, including work, school, and other responsibilities. Even going to certain Chanukah celebrations can take away the true focus of the holiday. It is important to take a few moments, especially before or immediately after lighting the Chanukah Menorah, to contemplate and appreciate the true essence of these days. Let us think about, be thankful for, and share with others, the miracles performed for our ancestors and the miracles and goodness we encounter in our daily lives. Following the Menorah lighting is a most auspicious time for prayer, especially for health, good children, and most of all, to pray for the ultimate miracle, which is the ingathering of the exiles, the coming of Moshiach, and the building of the Third Beis Hamikdash. These are not ordinary days, but rather ones on loan from the future. May we merit to make the most of them.
[1] ויהי כמשלש חדשים ויגד ליהודה לאמר זנתה תמר כלתך וגם הנה הרה לזנונים ויאמר יהודה הוציאוה ותשרף. הוא מוצאת והיא שלחה אל־חמיה לאמר לאיש אשר־אלה לו אנכי הרה ותאמר הכר־נא למי החתמת והפתילים והמטה האלה (בראשית ל״ח:כ"ד-כ''ה)
[2] ויהי בעת ההוא, רבי שמואל בר נחמן פתח (ירמיה כט, יא): כי אנכי ידעתי את המחשבת, שבטים היו עסוקין במכירתו של יוסף, ויוסף היה עסוק בשקו ובתעניתו, ראובן היה עסוק בשקו ותעניתו, ויעקב היה עסוק בשקו ובתעניתו, ויהודה היה עסוק לקח לו אשה, והקדוש ברוך הוא היה עוסק בורא אורו של מלך המשיח (בראשית רבה פה א)
[3]ספר מגיד מישרים – פרשת ויקהל: וכן המועדות לא יצטרכו אז לעשות ככל הנעשה היום דהא איסור חמץ ואכילת מצה היא לאכפאה סיטרא מסאבא, וכן בשאר המועדים, ובההוא זימנא לא איצטריך לאכפאה לה, דהא בטל הוא, ולא יעבדון במועדייא אלא דיימרון בהו הלל וזמרין ושירין ותחטבחן לקב”ה ותו לא מידי, והיינו דאמור רבנן חנוכה ופורים אינם בטילים לעולם כלומר דהא חנוכה ופורים לית בהו אלא סיפור נסים דקב”ה בלחוד, וכן מאי דיעבדון במועדייא הוי דוגמת חנוכה ופורים דהיינו סיפור נסים דקב”ה משו”ה לא יבטלו, ואתה שלום:”כל המועדים יהיו בטלים, חוץ מחנוכה ופורים
[4] מצות נר חנוכה מצוה חביבה היא עד מאד (משנה תורה, הלכות מגילה וחנוכה ד׳:י״ב)