The Verse states: ”and Yisrael loved Yosef more than all of his sons, because he was a child of his old age; and he made him a striped tunic” [Bereishis 37:3]. The Targum translates differently and points that the Verse indicates that Yosef was his wise son; therefore, he conveyed to him everything he learnt in the Yeshiva of Shem and Ever. The Talmud [Megillah 16b] expounds; ”as a result of this extra gift Yaakov gave to Yosef, there was hatred among the brothers and concurred to our forefathers going to Egypt.” The Midrash informs us, the value of the present was ridicule, a couple of “Sela”, which amounts to half a Shekel used to count the Bnei Yisrael that even the poorest could afford [today’s value is fifty cents]. The Tribes were all very wealthy, so how can we explain their bitter hatred that provoked the exile from the land of Israel and vicious sufferings in Egypt for hundreds of years? The Chasam Sofer explains that the extra “two sela” of fine wool that Yosef received more than his brothers correspond to the festivals of Chanukah and Purim. His brothers did not comprehend the significance of these two festivals; only Yosef did. The Tribes grasped the entire Torah, even before it was given, except for the Mitzvos of Purim and Chanukah. Yosef’s comprehension, however, exceeded that of his brothers as explained by the Shela Hakadosh as Yosef bore a strong resemblance to Yaakov. What is so difficult about Chanukah that the brothers could not grasp? Is it the way the miracle occurred or is it the laws and the effects of Chanukah on our lives when we kindle the Menorah? Since the miracle of Chanukah affected the sustainability of the entire nation, why was it not mentioned in the Written Torah, rather it is found only in the Oral Torah? Let us review some history: Chanukah) celebrates the Jewish victory over the Syrian-Greek superpower in the second century BCE, during the time of the Second Holy Temple. It also celebrates the miracle of a little oil that lasted eight days. It is also known as the Festival of Lights. It is observed for eight days, starting on the 25th day of Kislev according to the Hebrew calendar. The Greeks emphasized external beauty and attempted to secularize the Jews by abolishing the key practices of circumcision, Shabbos, and Torah study – under penalty of death. Many Jews [called Hellenists] began to assimilate into Greek culture, decaying the foundation of Jewish life and practice. The story of Hanukkah is about this clash of cultures. When the Greeks challenged the Jews to sacrifice a pig to a Greek god, a band courageous Jews took to the hills [modern-day Modi’in] in open revolt against this threat to Jewish life. The Jewish High priest  Matasiyahu, and later his son Judah the Maccabee, led a guerrilla warfare against the Syrian-Greek army. After three years, against incredible odds, the Maccabees miraculously defeated the superpower of that time. The Jewish heroes recaptured the Holy Temple in Jerusalem, cleansed it of idols, and rededicated it on the 25th day of the Jewish month of Kislev. Wanting to re-light the Menorah, they searched the entire Temple, but found only one jar of pure oil bearing the seal of the High Priest. That small jar of oil miraculously burned for eight days straight, until a new supply of oil could be brought. To publicize this historic victory and the miracle of the oil, Jews today observe Chanukah for eight days – lighting a Menorah for eight nights. The power of Chanukah symbolizes a two-fold miracle; the weak crushing the strong, the few trouncing the many. But it also represents the small light defeating the huge dark forces. the Maharal of Prague [Be’er HaGolah, Be’er Rishon] explains; The reason Hashem the Torah in two distinct types; Oral and Written Torah, which relate to the two methods by which Hashem manages His universe. When conducting the world by means of miracles, Hashem does not operate via intermediaries, His involvement is clear as daylight. Thus, when conducting the world according to the laws of nature, despite that the world still operates under Hashem’s constant miraculous supervision, thus, it is obscured by the rationality of the events according to the laws of nature. The brothers could not comprehend that the second method was a far greater miracle than the first one, when Hashem changes the law of nature. For them, Hashem is the ultimate power, and His direct revelation represents the greatest miracle. However, Yaakov taught Yosef; the greatest miracles occur when Hashem is obscured by the laws of nature, as it requires far more strength to perform miracles. The Kedushas Levi addresses the question of why the miracle of Chanukah is acknowledged with specific blessing while the seemingly greater miracles and wonders of Pesach are not? He points out that the miracles associated with the exodus from Egypt differ significantly from the miracles of Chanukah. Those miracles were supernatural; the laws of nature were defied and altered. During the ten plagues water turned into blood, the houses became filled with frogs and lice, the light turned into darkness and all the firstborn died in a single night at the exact same moment. This supernatural aspect was ever so apparent when the sea was transformed into dry land, and Jews were able to cross it, though escaping their enemies. In contrast, the miracle of Chanukah respected the laws of nature. The Chashmonaim defeated the Greeks with weapons. Despite the veil of nature, it was obvious that Hashem performed these miracles to save the Jews. Hence, our Masters instituted the blessing; “Who performed miracles to our forefathers, in those days, at this season.” The miracles performed within the realm of nature and the constraints of time, become an integral part of nature and are available for us in time of need. The Arizal stresses that sickness occurs only when a part of the soul is obscured. Hence, when someone looks at the Chanukah light intensely, his entire soul is illuminated, and the body is cured. The same cure is recommended for people suffering from anxiety, to just look intensely at the light of the Menorah. However, since the miracle of Chanukah was two-folds, today too is two-folds, and one can get rid of anything that darkens his life; whether it is financial or emotional or relationship. Simply kindling the Menorah can improve phenomenally our lives. When Hashem hands out a Divine power to His people through the laws of nature, it remains with us forever! It is then clear why we say a special blessing, to thank for this special opportunity! An insight about Chanukah: Let us wonder how our holiday has been made to seem small, insignificant, a momentary aside in the glitzy false cheer of this advertising extravaganza. How we have been sidelined in our own homes. When the evening approaches and one tends to the small lights, he can hear them whisper; “rejoice as we will transform your life for the best. We will illuminate your life and remove any trace of obscurity.” One politely smiles as to thank their goodwill but cannot prevent himself think how brazen these small lights are. How can these small silver lights help me, they barely illuminate, and we have to dim the light of the dining room to discern their glow? Then, one suddenly realizes, isn’t that, in fact, what the story of Chanukah was all about? They were many and we were few. Their culture was appealing and inviting. It desired to swallow up the small remnant of Judaism, to make them all part of a large whole, the same as everyone else. And that small band of Jews, those stubborn Maccabees refused. Faced with a life of hardship, hiding and privation they insisted; “We don’t want what you have. We would rather live in caves, in battle, on the run, than accept the sameness you offer us. We want only to be what we are, what we have always been. Separate, different, other.” It was ridiculous, really. A scraggly band of untrained guerrillas waging war on a superpower. It could never succeed, and they knew it. It must have seemed like a death wish to anyone logical. But it was not a death wish and they were not being logical. They were being faithful. They were proving with action their passionate belief that God would not let them fail. That we Jews were meant to be what He told us to be when He said, “Be holy and pure as I am holy.” They believed with the pure faith of the righteous that if they showed Him their yearning, He would stand with them. And with God on their side, they knew that the few could overcome the many, the weak could overpower the strong. And so, because of their faith, the Jewish people survived. Our culture, our pride, our stubbornness all survived. And all these years later we, their descendants, find the faith to defy our surroundings. Not for us the glitzy cheer of tinsel, not for us the big red man. Our Menorahs are small but beautiful, our tiny flames light up the darkness of this long, lonely night. Our customs may seem antiquated; our way of dress, the Jewish names we give our children, our careful Shabbos observance, our refusal to be assimilated, our insistence on maintaining the purity of our line, but unlike all other civilizations, we still exist. Our pride at our differentness has enabled us to overcome all the challenges of extermination. Our tiny Chanukah lights are a signpost to someone who has lost his way in the darkness of this exile, who needs to know where home is. These lights are like us, small but pure. And even though you must look for them, you may find that they are looking for you too.

By Rabbi Fridmann * [email protected] * 305.985.3461

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