Mrs. Shyndee Kestenbaum
Judaic Studies, Arts and Technology
A beautiful component of our Jewish חגים is that they are not just a commemoration of past events, but have a relevant lesson for us in present day. The Sifsei Chaim says that every year, the same miracles, salvation, and blessings that happened in the past get re-established in today’s day– שעשית לאבותינו בימים ההם בזמן הזה – but the extent to which this is true is dependent on the preparation and devotion to the true essence of the חג.
What, then, is the essence of Chanukah?
Amongst many other answers to this million dollar question is the quest of the Greeks to eradicate religious life from the Jews. The חשמונאים completely dedicated themselves to Hashem in their fight to overcome the Greeks. Rav Dessler says that the miracle of the oil was a sign from heaven that the lights of Judaism were not extinguished and that they had the power inside of them to persevere.
Throughout our history from the Marranos in Spain, the concentration camps in Europe, and the Siberian work camps, we have heard stories of those who risked their lives for the מצוה of מנורה, their own fight to maintain their faith to the eternal message of Chanukah. If I was writing this a year ago, I would have said that in today’s time, we have the benefit of being free to not only light our מנורה, but to do it in public spaces with no fear.
While today there may be justified fear of showing our faith publicly, the message hasn’t changed. We need to passionately show that we too can fight for our Jewish pride and advance in our spiritual growth. We need to show Hashem that we are ready to tap into the נסים of חנוכה so that we too can experience the blessings and salvation from the time of Chanukah that we are so desperately seeking today.
Rabbi Ezer Diena
Judaic Studies, Science and Mathematics
In Minhagei Yisrael (Volume 1, Chapter 23), Rabbi Dr. Daniel Sperber discusses a variety of customs regarding the number of candles that different communities light on Chanukah, and attempts to find sources for them.
One unique custom that was reported among Iranian Jews was that on the first night of Chanukah, they lit three candles; on the second night, four; on the third night, five; and continued this pattern throughout Chanukah. However, this practice does not have an obvious basis in any of the traditional commentaries.
Rabbi Dr. Sperber quotes a student, Naftali Stern, who suggested that the reason for this custom was that the Iranian Jews actually lit two separate shamash candles. Thus, on the first night they lit one Chanukah candle, plus two separate shamash candles; on the second night, they lit two Chanukah candles, plus two separate shamash candles; and so on for the remainder of Chanukah. The reason for lighting two shamash candles, explains Rabbi Dr. Sperber, is that our shamash serves dual roles. On the one hand, the shamash “serves” the other candles by lighting them – we need a single candle to light the others. On the other hand, as we recite in Hanerot Halalu, we are not permitted to use the light of the Chanukah candles for other purposes, but only to see them. Therefore, if we want to use the lights to read, or even to illuminate the room so that we can see, we must either turn on a light, or add another candle which is designated as a “shamash”, one which we use to see. Although we combine these two roles into one candle, the Iranian Jews had the custom to split them up between two candles.
Just like a Shamash, each of us fills multiple roles at many points in time. We all multitask, and find ourselves with more than one job to do at any given moment. Perhaps this Chanukah, we should take the time to appreciate, independently, each of the distinct impacts that others have on our lives and success. Even if our custom is to lump our shamash roles into one, the Iranian custom can help us appreciate each of these roles. May we merit to see the lighting of the Menorah in the Third Beit Hamikdash, speedily in our days!
Noam Wolfe
Student, Grade 10 Yeshivat Or Chaim
On the 25th of Kislev, Chanukah begins, and we commemorate the oil which lasted eight days instead of one. I could give a witty dvar Torah about Kislev: The month has the shoresh of “כסל” meaning hope or trust, signifying that even through “dark” times we must have hope in Hashem – represented by the lights we kindle every night.
Although this is an extremely important lesson to be learned, especially in our current predicament, that is only half the story. Chanukah is the only holiday that has two months in it: five days in Kislev and three days in Tevet (if it is a year with a two-day Rosh Chodesh, it is four and four; Chanukah is the only holiday which contains a Rosh Chodesh). Chanukah is not only a Kislev holiday, but also has a bit of Tevet mixed in as well. If so, then why is Tevet not part of every witty dvar Torah as well? Tevet cannot just be ignored, it must be addressed. The question on the table is this: How does Tevet contribute to Chanukah?
The literal translation of Tevet is “you benefited”, in the past tense. This implies a commemoration of sorts, a remembrance of something from which you benefited. What else could that be referring to, other than the candles on our menorahs? It is a reminder that we benefited from the miracle of the oil, that it lasted eight days and not just five.
In the beginning of Chanukah, we show HaShem that we have put our trust in him, we believe that whatever happens will be what needs to happen. Then comes Tevet and we transition into a grateful mindset; we remember the light that never went out, and thank HaShem for making it worthwhile to put our trust in him.
Chanukah is a commemoration of the miracle of the oil that lasted eight nights, a story of contesting all odds and coming out on top. That does not only include remembering to trust in HaShem, but it is also a reminder to thank HaShem for all the benefits that have come from trusting him. Chanukah is a balance between the two, between Kislev and Tevet, a reminder to live with both trust and gratitude.
Chag Sameach!
