Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 2 Number 36 Brought to you by Naaleh.com

Chanukah: Revealing The Essence

Based on a Naaleh.com shiur by Mrs. Shira Smiles
On Chanukah we attain new dimensions of
truth, awareness and clarity of vision. The
Baal HaRokeach writes that the 36 candles
we light on Chanukah correspond to the 36
hours during which the or haganuz, the
hidden light, shone at the beginning of
creation. With this otherworldly light, Adam
was able to see from one end of the world
to the other. The or haganuz had the power
of revelation and, therefore, Hashem hid it
for the tzaddikim in the eventual future.
Kislev stands for Kis Lamed Vav – the
concealed thirty six, because the Chanukah
lights contain a spark of this ethereal light.
The message of Chanukah is bitachon, of
realizing Ein od milvado. It is not enough to
know “Anochi Hashem,” the intellectual
concept that Hashem created the world. A
person must also internalize “Elokecha,”
that Hashem has a personal connection with
each one of us. Chanukah is about
rekindling that relationship with our Creator.
Rav Wolfson explains that the small cruse of
pure oil symbolizes the “pintele yid” within
each of us that can never be profaned.
Indeed, even the most estranged Jews feel
a special affinity to Chanukah.
Rav Meisels quotes the Kedushat Levi that
when we say, “Bayamim haheim b’zman
hazeh,” we should contemplate all the
miracles that Hashem does for us every day.
This should generate within our hearts so
much joy, that to the extent that we believe
in it, we will truly feel it.
This Chanukah, may we merit to break
through the darkness of concealment and
rediscover the glow of spirituality in our
lives.

Chanukah: Faith Over Fate

Based on a Naaleh.com shiur on Chassidut by Rabbi Herschel Reichman

Chanukah celebrates the victory of faith over
fate. When a small band of untrained Macca-
bees defeated the mighty army of Syrian-
Greeks, it was clear to all that faith had won
over reason.
The Greeks outlawed brit milah, Shabbat,
and Rosh Chodesh. Greek philosophy
idolized the human body as a symbol of
perfection. In contrast, brit milah commands
us to further perfect and elevate our body by
removing the foreskin. Brit milah adds a
spiritual quality to a Jew’s body that goes
beyond natural physical order. Shabbat too,
goes against the natural social order of the
world. The day takes on an extra divine like
dimension defying logic and reason.
The Greeks banned Rosh Chodesh because
the Jewish calendar also goes beyond
physical nature. A girl’s status in halacha
changes from a ketana to a gedola on her
twelfth birthday. If the Jewish court declared a
leap year in her eleventh year, she would not
gain the status of a gedola until a month later,
even though she may have already physically
matured. This again brings faith and reality at
odds, which is why the Greeks outlawed Rosh
Chodesh.
Chodesh comes from the root word, chadash,
newness. Rosh Chodesh is a spiritual
arousal. It is not just another thirty days repeat-
ing itself but a new cycle where a Jew
receives a spiritual injection of fresh energy
every month. Similarly, Shabbat brings with it
new spiritual power for the coming week. A
sensitive Jew can plug into all this renewed
energy and grow. The Shem Mishmuel
explains that the Greeks were jealous of the
Jews because the Greek system of nature
was so unchanging and bound by fate that it
stifled creativity. In Judaism, faith replaces
fate. We believe that man can change fate
and his personality through teshuva.
Chodesh Tevet corresponds to the tribe of
Dan, which signifies judgment. The Midrash
explains that Rachel named Bilha’s son Dan
because, “Hashem judged me and found me
guilty. He judged me and found me meritori-
ous.” Yaakov put on a show of cruelty for
Rachel so that she would pray. He forced her
to remove her faith in him and rediscover her
faith in Hashem. This is the message of
Chanukah. A small platoon of faithful soldiers
toppling a massive well equipped world power
could only have been accomplished with
mesirut nefesh, prayer and faith.
The Shem Mishmuel, quoting the Avnei
Nezer, emphasizes that reason can support
faith but certainly does not replace it or
precede it. This was the crux of the clash
between Greek philosophy and Torah. Greek
philosphy worships logic and nature. Judaism
teaches that although human logic is
important, it is only secondary to following
Hashem’s dictates.
The flames of the Chanukah candles contain
the secret of Jewish survival. Our pure faith
has kept us alive throughout our long and
painful exile.

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visit us online at: www.naaleh.com | for questions, suggestions, or dedication opportunities, email contact@naaleh.com 1
 Dedicated in memory of Rachel Leah bat R' Chaim Tzvi

Volume 2 Number 36 Brought to you by Naaleh.com

Light Up The Soul

Based on a Naaleh.com shiur by Rabbi Yitzchak Cohen
The essence of Chanukah is hiddur
mitzvah. Although halacha only obligates
us to light one candle, we add on an extra
candle every night. We do not find this extra
dimension of hiddur with any other mitzvah.
Why the extra emphasis on Chanukah?
Chazal tell us that the miracle of Chanukah
came about precisely because the kohanim
were not satisfied with fulfilling the mitzvot
according to the letter of the law. They were
moser nefesh to find a pure cruse of oil,
which perhaps according to halacha they
did not have to. Because they went beyond
what was required, Hashem went beyond
nature to perform a miracle for them.
Although failing to recite a bracha on a
mitzvah does not invalidate a mitzva
performance, one cannot fulfill hadlakat
neirot on Chanukah without reciting the
blessings. Why? The miracle aspect of
Chanukah expresses itself in the lighting of
the candles. The brachot make it recogniz-
able that one lit the candles to proclaim the
miracle and not for ones own benefit. Chanu-
kah is a holiday of pirsumei nissa, proclaim-
ing miracles. It is a time to reflect and rejoice
over the miracles Hashem did for us and
continues to do for us.
The Midrash says that the Greek exile
represents darkness. The Syrian Greeks
did not seek to decimate the Torah, but
rather to make us forget it. They tried to
weaken our connection to Hashem by
decreeing that all Jews inscribe on the horns
of their oxen, “Ein lanu chelek b’Elokei
Yisrael. I have no share in the G-d of Israel.”
Their goal was to destroy the division
between Israel and the other nations.
Chazal tell us that to make havdala one
needs daat. Daat is the ability to recognize
that our purpose on this earth is different
than that of non-Jews. It is only our Torah
and mitzvot that can drive the darkness of
Yavan out of Israel.
Chanukah is about rededicating ourselves
with passion to mitzvot, connecting to the
hidden light of Torah which kindles our souls
and illuminates our lives, and genuinely
feeling gratitude for all the miracles we
experience every moment of our lives.

Maoz Tzur: Part I

Based on a Naaleh.com shiur by Rabbi Avishai David
Strains of Maoz Tzur evoke warm
memories of twinkling Chanukah lights and
family togetherness. Composed in the
13th century by Rav Mordechai Chazak
ben Yitzchak, it has become an insepa-
rable part of the candle lighting liturgy. The
song is not mentioned in most halachic
works, although it is found in Sifrei
Minhagei Ashkenaz. The Leket Yosher
writes that the Terumas Hadeshen would
sing Shabbos songs and he would include
Maoz Tzur during the time of Chanukah.
In the first stanza, the author refers to
Hashem as tzur, our rock. He alludes to
the chanukat hamizbeiach and the korban
todah that will be offered after the rebuild-
ing of the Beit Hamikdash. The second
section describes our sojourn in Egypt and
our victory over our oppressors. In the third
stanza we find a depiction of the harrowing
destruction of the first Temple at the hands
of the wicked Nevuchadnezzer, and our
subsequent redemption after seventy
years. The fourth stanza portrays the Purim
miracle, the contrast between Haman’s
haughtiness and Mordechai’s eventual
elevation, and the complete downfall of our
enemies. In the fifth stanza the author
aptly summarizes the Chanuka story with
reference to the Greek Syrian battle and
the miracle of the cruse of oil. The last
section ends on a note of hope as we await
the final redemption.
Thus, Maoz Tzur refers to the five
kingdoms Mitzrayim, Bavel, Paras, Yavan,
and Edom, who oppressed us. In each
instance, Hashem manipulated circum-
stances behind the scenes to save us.
In Maoz Tzur, we sing “Naaseh nes
lashoshanim.” Klal Yisrael are compared to
a rose among prickly thorns. Not only does
this delicate flower survive, but it develops
more resilience as a result of its hostile
environment. Similarly, the Jewish people,
surrounded by enemies, fights the battle to
sanctify Hashem’s name with faith and
prayer, and emerges a strong and proud
nation.

Rebbetzin’s Perspective Class 10

Excerpted from Rebbetzin Tziporah Heller’s Question and Answer series on Naaleh.com

Question: Answer: gift, but tell them clearly, “Chanukah is not

Does giving Chanuka gifts have any
basis in halacha? When I was growing
up we only received Chanukah gelt
(coins). New clothing and presents
were reserved for the big yamim tovim
like Pesach or Sukkot, which I think is
more in tune with halacha.
While Chanuka gelt is an accepted minhag
(custom), Chanuka gifts are certainly not
based on halacha. It has become
somewhat of an imitation of the December
holiday. However, if you live in a community
where gift giving is accepted, it is important
that you not make your children feel
different and deprived. Get them a small
really a time for presents. Erev yom tov is
when we get the really beautiful and
extravagant gifts.” Point out that they
already got their presents first on Sukkot.
This will make them feel special instead of
left out.

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