Chanukah: A Celebration of Torah and Engagement with the World

Chanukah is a Yom Tov, and some even say "the" Yom Tov, that represents the study of Torah and observance of its Mitzvos. Unlike other historical adversaries of the Jewish people, the primary goal of the Greeks was not to annihilate the Jewish nation, but rather to acculturate them by preventing the children of Israel from studying and observing the Torah. As the Rambam points out in the introduction to the Laws of Chanukah, “In [the era of] the Second Temple, the Greek kingdom issued decrees against the Jewish people, [attempting to] nullify their faith and refusing to allow them to study Torah and observe its commandments." If the Greeks aimed to diminish the study and observance of Torah, then the holiday commemorating its victory is most definitely the appropriate counter.

Moreover, in the Mishkon and the Beis Hamikdash, there were two symbols of Torah: the Aron, which represented the written Torah, or Torah ShBeksav, and the Menorah, which represented the Oral Law, Torah Shebaal Peh. The Torah juxtaposes the two by directing the location of the Menorah as "outside the dividing curtain that is in front of the (ark of) testimony, Aaron and his sons shall place it" (Shemos 27:21). Recalling the miracle of finding oil enough for eight days that took place in the Beis Hamikdash, it is also representative of the rededication of Torah that began to shine again amongst the Jewish people. From all of the above and more, Chanukah is most definitely a holiday related to the study of Torah, and it would seem that those who devote their lives to the study of Torah have a greater association with the holiday than others.

At the same time, there is another message of Chanukah, one that relates to those whose time is primarily spent engaging with the world, not constantly devoted to the study of Torah, and who find themselves on most days outside the walls of the Beis Medrash. The original Mitzvah was to light the Menorah outside one's home, out in the world, for all to see, including, and perhaps primarily, non-Jews. When the Gemara in Shabbos 21B discusses until what time one can light the candles of Chanukah, the time given is “until the traffic in the market of the wood sellers of Tarmodai ceases." We know from the Gomorrah in Yevamos 16A that the people of Tarmod (Palmyra) were not Jewish, hence the time given is dependent on when the last non-Jews leave the marketplace. Even when the option of lighting the Menorah outside wasn't possible, the ideal place to light the Menorah was in a window for the world to see. Additionally, when the Menorah is lit by the door, it is placed on the left side, opposite the Mezuzah. In Judaism, the right side is almost always associated with Torah, Mitzvos, spirituality, and so on, whereas matters related to the earthly and the mundane are represented by the left side. This is alluded to in the Posuk in Mishlei (3:7), “Length of days is in its right hand; in its left hand are riches and honor.” On Chanukah, we place the Menorah on the left, to symbolize enlightening the mundane world, on the outside of the usual realm associated with Torah. Additionally, unlike other Yomim Tovim (including Purim), on Chanukah there is no prohibition of working as usual, no requirement to wear special clothes, reinforcing the message that Chanukah is a holiday with an association to those incorporated in the mundane world.

Chanukah always falls during the week of Parshas Mikeitz, the Torah portion that discusses Joseph’s ascent from convict to vice premiership. Joseph was the primary student of Jacob, and it was to Joseph, not any of the other brothers, to whom Jacob gave over most of his Torah knowledge, more than to any of his other sons. At the same time, it was Joseph who managed the finances of Egypt for seven years of economic and agricultural windfall and then during the years of famine. Yet, it was Joseph who engaged with the world more than any of the Patriarchs or other Tribes.

Many of us find ourselves regularly interacting with the broader world, whether through our connections with classmates, colleagues, or patients. Unlike life in a secluded community, where one's focus might be predominantly on study or medical practice, our daily lives offer endless opportunities to manifest God's presence and to honor His name through our actions and interactions.

[1] בבית שני כשמלכוא יון, גזרו גזירות על ישראל, וביטלו דתם, ולא הניחו אותם לעסוק בתורה ובמצוות,(רמב''ם משנ''ת הל' מגילה וחנוכה פרק ג‏:א)

[2] באהל מועד מחוץ לפרכת אשר על העדת יערך אתו אהרן ובניו מערב עד בקר (ספר שמות פרק כ"ז  פסוק כ"א)

[3] רמינהו: מצותה משתשקע החמה עד שתכלה רגל מן השוק. מאי לאו, דאי כבתה הדר מדליק לה! לא, דאי לא אדליק — מדליק. ואי נמי לשיעורה. עד שתכלה רגל מן השוק. ועד כמה? אמר רבה בר בר חנה אמר רבי יוחנן: עד דכליא ריגלא דתרמודאי.(שבת כא ע"ב)

[4] רבי יוחנן וסביא דאמרי תרוייהו: אין מקבלים גרים מן התרמודים. (יבמות ט״ז א)

[5] נר חנוכה מצוה להניחה על פתח ביתו מבחוץ אם היה דר בעלייה מניחה בחלון הסמוכה לרה"ר ובשעת הסכנה מניחה על שלחנו ודיו  (שבת כא ע"ב)

[6] ארך ימים בימינה בשמאולה עשר וכבוד (משלי ג"טז)

[7] פורים מותר בעשיית מלאכה ובמקום שנהגו שלא לעשות אין עושין (והאידנא נהגו בכל מקום שלא לעשות) (כל בו) והעושה אינו רואה סימן ברכה מאותה מלאכה לעולם (שולחן ערוך, אורח חיים תרצ״ו)

[8] לגבי פורים עיין רמ"א סי' תרצ"ה ס"ב

[9] כי בן זקונים לו ׳ (בראשית ל"ז ג). אונקלוס תרגם בר חכים הוא ליה.