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Chanukah #2
Chanukah #2
The question arises: Why is there no mention of the mitzvot and obligations of Chanukah in the Mishnayot (the entire body of Jewish religious law that was passed down before 200 CE)?
Additionally, the Gemara (Yoma, 29a) states that Chanukah was a miracle which is not to be written down. What does it mean that Chanukah is a miracle that isn’t to be written down? What’s the difference between a miracle that is to be written down and a miracle which isn’t to be written down?
Rabbi Yochanan Zweig explains that the Rambam (Hilchos Bais Habechira, chapter 2) states that the place of the Alter is precious place and is not to be moved. The Rambam explains that the place where the Alter stood was where Adam was born and where man gets atonement. We therefore see that when one brings a sacrifice they are able to recreate their body (as that is where man was first created). Similarly, Chazal (Mishlei, 20;27) tell us that the menorah illuminates and ignites the soul of man.
Rabbi Zweig explains that there are 2 aspects in the Oral Torah. The first aspect is that of the Mishnayot which require one to understand the verses, establish principles, etc. The second aspect is that of the Gemara which requires one to analyze where all the laws come from and how they should be learned out. Rabbi Zweig explains that Chanukah is all about the Gemara aspect of the Oral Torah as Chanukah inspires the soul of man. This could be seen from the pasuk (Mishlei, 20;27) which states: “A man’s soul is the lamp of Hashem.” We see from there that Hashem ignites our soul with His light and we therefore have a sense of g-dliness within ourselves.
Now, Rabbi Zweig explains that Gemara is a very special part of the Oral Torah as in Gemara Hashem allowed man to look at the Torah and create laws from it. Hashem allowed us to decide how and where to develop all the laws in the torah. Meaning, He not only trusted us not to misuse that power for our own benefit but He also trusted us to be able to realize His truth on our own. This was the problem with the Sadducees, as the Sadducees believed that man is unable to decide what is Hashem’s truth on their own. Rather, they believed that what Hashem said must be followed exactly and that man is unable to think for themselves how the laws should be kept. The Sadducees failed to understand that Hashem gave man a sense of g-dliness and entrusted within us the ability to make our own decisions as to how the torah should be kept. Similarly, the torah (Devarim, 30;12-14) tells us that Hashem didn’t put the torah in the Heavens or the sea-rather, He put the torah in our mouths and hearts. Meaning, Hashem put the torah here on earth and gave us the ability to decide what exactly is meant by every word in the torah.
We could now understand why the mitzvot and obligations of Chanukah are not mentioned in the Mishnayot as Chanukah is all about the Gemara part of the Oral Torah. Rabbi Zweig explains that Gemara represents the nation of Israel’s power and strength to be able to see the world through Hashem’s eyes, as through Gemara man is able to decide what is meant by everything that Hashem wrote in the torah. Through Gemara man is therefore able to recreate their soul in a certain sense (similar to how man is able to recreate their body through giving sacrifices on the Alter-where man was first created). Similarly, Chanukah represents the fact that we have a sense of g-dliness within ourselves through His lamp (the menorah) which ignites our soul.
Further, Rabbi Zweig explains that Chanukah is a miracle which is not to be written because it all starts with man and is not a message from Hashem. Meaning, Chanukah simply represents the fact that man plays a role in deciding what perspective to take regarding all the laws in the torah. This is the power of Gemara as it gives us the ability to make our own decisions as to how the torah should be learned and we therefore become more like Him.
In closing, Rabbi Zweig explains that Chanukah is all about showing appreciation to Hashem for trusting us with the ability to develop His torah and arrive at our own conclusion.
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