Holy Days
Free
translation and adaptation of a discourse by This
maamer elaborates a discourse by by
Rabbi David Rothschild
The
Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson
Chanukah
5714 (1953)
The
Lubavitcher Rebbe, Rabbi Sholom Dov Baer Schneerson
Chanukah
5654 (1893)
[bracketed
remarks are the translator’s, usually based on other discourses]
A Chassidic discourse is the most developed form of the inner Torah. Every word is sculpted by Divine Inspiration. Delivered to coincide with a weekly Torah reading or Jewish festival, these discourses make a spiritual connection with auspicious times.
Concepts from Kabbala and Zohar are developed to perfection. Their relevance to the Five Books of Moses and Tanach (Old Testament) as well as passages from the Talmud is expounded upon. This reveals their "inner meaning."
These discourses presuppose a familiarity with Torah. Perhaps for these reasons, only a handful has been translated into English and published as books by the Kehot Publication Society.
Over the course of two hundred years, the Lubavitcher Rebbes delivered thousands of discourses. Now for the first time they are being made public on the Internet.
In the texts that follow an attempt was made to abridge and elucidate their content. To provide background information for difficult terms and concepts, additional material from other Chassidic discourses, appears in brackets. The remaining content is a free translation.
The First Century BCE sages Hillel and Shamai differ on how to light
Chanukah candles. Shamai is of the opinion that on the first night of Chanukah
eight candles are lit. During each succeeding night of Chanukah, one less
candle is lit. Shamai draws support from the cattle sacrifice of the Succoth
holiday. On the first day of Succoth eight cattle are sacrificed. On the second
day only seven are offered. On each succeeding day one less steer is
sacrificed.
Hillel disagreed. He said that on the first night of
Chanukah only one candle is lit. On each succeeding night an additional candle
is added. Eight candles are therefore kindled on the eighth night of Chanukah.
His reasoning is based on the principle that one must constantly increase in
holiness.
This follows a Talmudic
dictum that whenever the Sages institute new practices (such as Chanukah
lights), their ruling must be compatible with a principle of the Torah. The
notion of “increasing in holiness” is a general rule in Torah. That’s why
Hillel wanted to add additional lights each night of Chanukah.
Hillel actually agreed with Shamai that Chanukah lights
are similar to the decreasing cattle sacrifices of Succoth. It was only due to
another consideration – increasing in holiness – that he differed in the method
of lighting Chanukah candles. Why
Eight?
The obvious similarity of Chanukah to Succoth is that both
holidays last eight days. Also, the menorah is lit after sunset. This resembles
a succah whose roof must block out sunlight. If more sunlight enters its roof
than shade, the succah isn’t kosher. Nevertheless, the question remains why the
holiday of Chanukah was established to last eight days. Miracle
Calculation
[After the Hashmanites
defeated the Greeks, they wanted to resume the Temple’s activities. One of the
Temple’s features was a seven-branched menorah. Every afternoon its candles
were kindled with new olive oil. Only ritually pure substances (and people)
were permitted inside the Temple. The Greeks, though, intentionally defiled
everything they found, including olive oil.]
When the Hashmanites entered the Temple they discovered a
single flask of ritual oil, sealed with the imprint of the High Priest. Similar
to those previously used, the flask contained the precise amount of oil
required to fill the menorah’s seven candles. But rather than burn out the
following morning, this one-day portion of oil miraculously burned for seven
additional days. [A full week was needed to
produce new olive oil. Warfare had rendered the Jews ritually impure, having
come in contact with the dead. As it takes a week to become ritually pure,
workers had to wait until they could make fresh oil.] Go
Figure
Apparently, the miracle lasted only seven days, as
there was sufficient oil for the first day. Scholars have been unsuccessful in
answering this dilemma. One suggestion is that Chanukah still was an eight-day
miracle because the flask’s contents were divided into eight equal portions,
one portion for each succeeding day. [The Hashmanites understood
it would take a week before new oil arrived. They decided to use less than the
required amount each day. That way, at least, the menorah would be lit every
afternoon, even though its oil wouldn’t last through the night.] Another solution is the entire flask was emptied into the
seven candles on the first day. Miraculously, the oil wasn’t consumed. It
lasted eight days. Alternatively, the flask may have remained miraculously
full. Each day they poured its contents into the seven candles. Rather than be
left holding an empty flask, the flask itself was completely filled with oil. Miracle
Dilemma
None of these explanations solve the miracle problem. The
first day didn’t require a miracle. After all, on the first day the candles
were given the proper amount of oil. A miracle was only necessary for the
remaining seven days. The dilemma persists even if the oil had originally been
divided into eight equal portions. In this scenario, a miracle was evident on
the first day as well. Oil, which should have lasted but a few hours, instead,
burned a full day. The eight-day miracle quandary, though, still isn’t solved. While a miracle may have transpired in this meager
quantity of oil, nevertheless, a miracle wasn't necessary on the first
day. Rather than parcel out the oil for eight days, they could have used all
the oil solely for the first day. There was sufficient oil for the first
day. A miracle was only necessary for the remaining seven days. The
question remains; why was Chanukah established to last eight days and not just
seven? The only possible explanation is the parallel of Chanukah
to Succoth. Just as Succoth is observed eight days, so too Chanukah. A
Better Question
Why are Chanukah menorahs lit after sunset? Another rule
guides the establishment of new practices by the Sages. Everything they enact
must be consistent with pre-existing Torah practices. The Torah informs how the Temple’s menorah must be lit in
the afternoon hours, a full seventy-two minutes prior to sunset. What’s more,
Chanukah candles were instituted specifically because of the Temple menorah. All the olive oil was defiled. The Temple’s menorah couldn’t
be used. Then, a flask of ritually clean oil was discovered. The menorah could
be lit! Due to the miracles surrounding this flask and the subsequent ability
to finally re-light the Temple menorah, the mitzvah of Chanukah lights was
established. Why then, does the Chanukah menorah differ from the Temple menorah
it is derived from, and lit only after sunset? This only emphasizes the intrinsic connection between
Chanukah and Succot. Just as a succah must generate more shade than sunlight,
so too the Chanukah menorah is lit after dark. Sun
Flight The Midrash relates how man flees from the extreme heat of
the July sun. Similarly, the Jews fled from the harsh decrees of the Greek
Military Governor of Syria, Antiochos. But the Hashmanites, by virtue of their
strengthened faith, didn’t flee. On the contrary, the Greeks fled from before
them! This explains why Chanukah candles are lit after sunset.
Their intent is to force the setting of the idolatrous “sun.” One of the Hebrew
names for the sun is hammah; it is also the name for the prototype of
evil – the wicked kelipah of Ham ben (the son of ) Noach. Different Suns King David writes in Psalms, “For the L-rd G-d is as the sun and its sheath.” The
sun possesses an enormous amount of intense light. To enable creatures to
receive its light, a shield covers the sun.
Through this shield, which blocks out the essence of the
sun, light shines to earth. It is this shield that we see, not the sun itself. Jews set their calendar by the lunar cycle. Non-Jews use
the sun. Jews don’t use the sun because what we see really isn’t the sun at
all. It’s just the shield. The verse compares G-d/L-rd to sun/shield because G-d also
shields Himself, so to speak. King David uses the sun analogy to explain how
the essence of “G-d” is shielded and concealed by (His functioning as) “L-rd.”
Both G-d and L-rd are names for G-d. They have, however, completely different
meanings (especially in terms of how the creation is effected). [The sun is compared to
G-d's unrestrained light; the sun's shield is compared to the 'L-rd', which is
the aspect of restraint protecting the world from G-d's intense ‘rays’. This
will be explained in more detail below.] Trace
Element [Kabbala utilizes the term sefirah
or emanation in its Divine paradigm of creation. A sefirah is composed
of two elements: its light and its vessel. First, the light of a particular sefirah
radiates outward into space. Cognizant of its source above and longing to
become reunited there, the light retreats back. A residue, though, is left
behind. Through a process of retreat and re-emanation, the leftover
light-residue becomes thicker and thicker. Eventually a vessel for the light is
formed. Now the light can be grasped, concealed and ultimately revealed to
lower observers. Vessels, however, possess a source independent from that of
the light. Prior to creation, G-d’s
Infinite Light filled “space.” That light was concealed to allow for creation.
An infinitesimal trace of the Divine instrument or power which effected this concealment
remained after creation. Then, when the primordial sefirahs shone into
“space,” they first had to pass through this Divine Power of Concealment
residue. That’s what enables their light to become its own means of concealment
– its vessel. The Divine power to reveal is referred to as “G-d.” The Divine
power to conceal is the “L-rd.”]. Don’t
let it Shine The name “G-d” (the four-letter name) is
the source of light. The second name David used, “L-rd”, is the source of the
vessels. The function of vessels is to conceal the light which is inside them.
While vessels do indeed reveal some of their light to outsiders, that
revelation wouldn’t be possible if they hadn’t first concealed the essence of
their light. Essence of light is categorically above the possibility of being
revealed. That the vessels allow some light to shine forth is made possible by
their initial concealment of the light’s essence. This is due to the nature of
the vessels’ source, the name L-rd – the Power of Concealment. Curtains [As the light descends
through vessels it becomes more and more diminished. At he bottom of each set
of sefirahs, light is so refracted that “curtains” form. A parallel
paradigm to sefirahs is Hebrew letters. Vessels are really letters.
Curtains are described as scrambled letters which don’t make sense. That’s why
curtains conceal light to a much greater degree than vessels.]
After vessels, the L-rd brought into existence curtains.
Curtains differ from vessels in that the latter do in fact reveal light. The
primary function of curtains, though, is to withhold light. The light above a
curtain is of a higher quality and intensity than what manages to “break”
through. That’s why the first appearance of independent spiritual entities only
occurs after curtains. Being that their source is the name L-rd connoting the
Power of Concealment, curtains conceal. In truth curtains serve a purpose similar to vessels.
While curtains conceal, their intention is to make light available to
recipients below them. Indeed, physical creation wouldn’t be possible without
curtains. Light needs to be further reduced to animate created entities.
Nevertheless curtains remain agents of concealment, being that their source is
the L-rd. Concealment
Worship
At the end of this multi-layered system of vessels and
curtains, concealment reaches the degree that people begin to worship it.
Notwithstanding the fact that the real purpose of concealment is revelation,
being that it conceals, people bow down before the sun – that is the sun’s
shield, the power of concealment. How is this possible? Moses admonished the Jews, “Lest you
raise your eyes to the sky, view the sun, moon and the stars, and become misled
to worship them. For G-d, the L-rd, allocated them to the nations of the world.”
G-d set them up; He gave them no alternative but to err, due to nature of their
source – “the L-rd” – the Power of Concealment. This is the distinction between
Jews and non-Jews. Jewish souls originate from the name G-d as it is written,
“You are G-d’s children.” What’s more, “the L-rd” is a compound word: Elo-heem.
The first half is one of G-d’s other names: Elo-ha. The second half
covers up this name. Being that the nations of the world issue from the second
half of the name L-rd, even though the purpose of this concealment is to
ultimately reveal, nevertheless they do not sense this intention. That’s why
they worship the sun’s shield.
Noah’s son Ham perpetuated this form of idol worship after
the Flood. Ham is the Hebrew word for the sun shield. It also means ‘heat’, as
in the burning lust of passion; a correlation between the worship of
concealment and lust.
[This
is the template of non-Jewish perspective, whether for Ham’s actual descendents
or his spiritual heirs.]
Providence Problem
A tenet of non-Jewish thought is G-d abandoned the Earth and
left its affairs to be directed by the planets and constellations. It is
beneath G-d’s dignity to lower Himself to supervise Earthly affairs. Therefore
He abandoned Earth to the hands of planets and constellations. They in turn
bestow life-force and guidance from above. As the source of life and success is
dependent on these intermediaries, it is incumbent to worship them.
An error in logic is apparent from their very claims. The
heavens and the Earth are of comparative value to each other. While it's true
the Earth is but a grain compared to the universe, nevertheless, the two are
relatively equal.
Celestial objects, after all, influence the Earth. Sunlight
is necessary for life. It is thus equally “degrading” for G-d to lower Himself
to the Earth as it is to lower Himself to the heavens. Relative to Infinity,
all types of finitude, whether in the sky or on the ground, are equal.
On the other hand, non-Jews admit G-d indeed lowers Himself
to conduct affairs in heaven. It follows that G-d likewise supervises every
detail on Earth. This is especially evident regarding the Jews. The Jewish
People are compared to a lone sheep amongst seventy wolves. The fact they
remain intact is the most compelling proof G-d is personally involved in the
direction of Earthly affairs. C
Bowing to the sun finds expression even today. A person’s
mind can be totally consumed in making a living. His head, so to speak, bows
before the sun – a spiritual form of sun worship.
Pagans worship the sun because they consider it to be the
source of their well being. Therefore it becomes them to honor the sun. In
truth, their life-force comes from G-d. It’s just that G-d relegated the
planets and constellations as intermediaries -- an ax in the hands of someone
felling a tree. Just as it is ludicrous to praise an ax, so too to ascribe
power to the planets. But non-Jews consider the planets as their provider; so
they worship them. A person sunk in business affairs puts his whole mind to
his work. He considers his business to be the cause of his livelihood. In
truth, though, “G-d nourishes the world in His Goodness, Kindness, and Mercy.”
Business is but a vessel in which to receive G-d’s sustenance. It is unnecessary
to submerge his intellect into business; if he does, it is modern day sun
worship. Soul
Searching
The way to correct this problem is through soul searching.
Then a person won’t even desire unneeded possessions. This is because when he
recognizes his spiritual inadequacy, how could he possibly consider he deserves
something. How does one reach
this self-awareness? In order to be a
receptacle for G-d’s blessings a person has to refine his character until he
becomes devoid of extraneous desires. He must make himself into “an empty
vessel.” For a “full vessel” [already loaded with desires and pride] has no
room to receive. A person has to nourish his body with food and drink. Only
with a healthy body can one serve G-d. But the well being of his body isn’t
dependent on pleasure and desire in food. When a person contemplates his
preoccupation in satiating unnecessary desires, he realizes his unworthiness.
Now he is an empty vessel. Faith
Meditation
Liberation from spiritual sun worship can also be accomplished
by strengthening one’s faith. G-d, after all, provides sustenance for the
entire universe. G-d is likewise capable of providing his particular
livelihood. His anxiety concerning his livelihood is unnecessary. For G-d can
sustain him in an altogether different manner. Although he may not understand
from where this alternative source of income will materialize, nevertheless he
must strengthen his faith that this is truly the case. Primordial
Thought A person’s insufficient comprehension about G-d’s ways
needn’t weaken his faith. The Zohar writes, “No thought can grasp G-d.” This
“thought” refers to the primordial mind of Adam. In Kabbala, this thought is
the first manifestation of creation, albeit in potential. At the initial point
of creation, G-d created a vision which encompassed the totality of space and
time. Everything that would ever exist was contained in this first thought. Being that even this highest of all possible thoughts
can’t understand G-d, it isn’t at all surprising that an individual, possessing
but meager human intelligence, fails to understand G-d's ways. He should rather
strengthen his faith in the realization that
G-d can provide his needs in some other manner. In doing so he’ll escape
the tribulations of falling head over into business – modern sun worship. Ancient
Example The Greeks waged spiritual war against the Jews. Their aim
was to force the abandonment of Torah and mitzvahs. The Greeks, who worshiped
the sun shield, wished to eliminate G-d’s presence from the world. Victory was
attained due to the Hashmanites’ strengthened faith. Likewise in the battle
against spiritual sun worship – excessive reliance on one’s success in business
-- the solution is increased faith in G-d. D
King Solomon says in Proverbs, “The lips of the wise
adorn knowledge; but the hearts of the foolish do not” (15:7). The Midrash
identifies “the lips of the wise” as Israel [who embody the truth of the holy
Torah]. The
[secular members of the] world’s nations are “fools” because they consider the
world to be abtumtous. This Greek term translates as self-moving,
self-growing and spontaneous.
The Midrash
explains the end of Proverb’s verse, “do not.” Jews look upon every creature
and declare “It is thus.” G-d does create the world! [At the end of each
of the six days of Creation G-d said, "It is thus."] But when
secular-minded non-Jews view creation they posit, “It is not. Rather, the world
is abtumtous.” They regard the
universe as separate from G-d. [Even though G-d may have
originally created the universe, He is no longer involved. The world operates
independent of G-d, i.e. Nature.] “Foolishness” refers to the wisdom of the secular,
non-Jewish world. When the Greeks (the embodiment of this wisdom) entered the
Temple they deliberately defiled ritual olive oil. On a spiritual level, this
act implies the contamination of wisdom, which oil symbolizes. They Greeks
designed to replace Torah wisdom with their own. They and their successors do
possess wisdom. But Proverbs call it foolishness. King Solomon writes in Ecclesiastics, “I saw an advantage
of wisdom over nonsense.” The Zohar depicts this “nonsense” as the
Greek-type wisdom of the nations.
Wisdom
Refines Non-Jewish secular wisdom produces division whereas Torah
wisdom engenders nullification. The Torah informs us how everything in the
universe is continuously recreated. Not
only does a spiritual light from G-d first bring objects into existence, their continued
state of existence is also animated by this light. Should the light be
withdrawn for only an instant, the object would vanish into thin air. The very
existence of the object is in fact the light. That’s why the wisdom of Torah induces nullification. The
object knows it is completely dependent on G-d for its very existence. This
realization not only informs and subsequently humbles the intellect, it acts on
emotions as well. Emotions usually feel themselves as independent powers. A
person who experiences love would say, “I love.” Nevertheless, Torah wisdom also
refines and nullifies one’s feelings. High-brow
Debauchery The exact opposite is true for secular non-Jewish wisdom.
Their knowledge examines a creation devoid of a sustaining spiritual light. The
world is seen as a separate existence not dependent on G-d. They just see the
world. Its components are broken down and analyzed into smaller and smaller
parts. The subject of their wisdom is a self-existing existence. The greater
their wisdom, greater is their own self-existence. This methodology influences their already self-feeling
emotions to become utterly narcissistic and ultimately evil. Many intellectual
giants of the non-Jewish world were not only immoral, but also wicked. Their
vast knowledge couldn’t help them. The explanation is that non-Jewish wisdom
increases ego and separation from spirituality. King Solomon quotes their approach in his Proverbs. When
beholding the world, they declare “It is not!” There is no G-d who sustains
creation. It is their very thought process which forces this conclusion. That’s
why Solomon called them fools. In constant, Torah wisdom beholds the spiritual light
continuously recreating the world. It effects a humbling self-nullification
toward G-d. The unity of G-d and all of creation is understood. Soul
Glitter An intellectual appreciation of G-d, though, is
insufficient. One can comprehend G-d’s constant presence in the world. But spirituality
isn’t actually seen. It can’t be. In the Future Era this light will be
revealed for all to behold. For the time being, though, it can’t possibly be
perceived by finite beings. That’s why Solomon said, “The lips of the wise crown
knowledge.” A crown encompasses the head from above. Wisdom resides in
the brain. Crown refers to the spiritual capacity which operates above intellect.
Jewish souls possess an innate faculty whose boundlessness forestalls its
entering the body. This trait, distinct to Jews, is called faith. [Jewish souls originate
from the vessels of the World of Emanation. This world is above the source of
creation. Souls descend from there to enter physical bodies. Only the “finite”
properties of the soul make the plunge. The “infinite” properties, so to speak,
stay behind. They influence the body from above. As this aspect of the soul
remains in its original position – a place above the source of creation – it
observes the continuous act of recreation taking place below it. This
perception is above finite letters of thought. It is cognizant, though, as
faith.] One can become muddled in private affairs to the extent
that G-d disappears from the picture. A person could deduce his success or
failings are the consequence of his personal ability, shortcomings or luck.
He’ll forget the fact G-d directs everything that happens to him. Solomon advises, “adorn knowledge”: strengthen your faith.
Meditate on the process of continuous re-creation. [The Hebrew word for faith
translates as “practice”; that is, repeat the meditation. Gradually, the crown
of the soul above will succeed in its task: its direct perception of G-d will
sparkle below into the person’s consciousness.] Faith then is both a necessity
in general and a remedy for those befuddled by the Greek outlook. E Starlight
This explains why Chanukah candles are lit after sunset.
The lights strengthen one’s faith in G-d. Faith, in turn, causes “the setting
of the sun:” the abandonment of the erroneous Greek tenet that the universe
exists independent of G-d. For eight days the menorah radiates light. This is
identical to the holiday of Succoth, which also lasts eight days. A succah isn’t kosher if more sunlight penetrates the roof
than shade. Elimination of sunlight is analogous to the spiritual effect to
Chanukah. The roof’s
branches, though, must be sufficiently thin to allow starlight to shine between
them. Stars are embedded in the eighth firmament, illustrating a level which
transcends the world. [The seven days of the week correspond to the seven sefirahs
which enact creation.] In a Jewish soul, this eighth level is the crown of
faith. Faith causes the sun to set. That’s why both Succoth and Chanukah last
eight days.
Chanukah
Messiah
By observing these mitzvahs which embody the transcendence
of reality, the ultimate transcendence of G-d’s Essence is revealed. In the
merit of strengthening one’s faith, the Messiah will arrive. The Messiah
himself is called the “unique one” in relation to the Eight Shepherds of
Israel. Then he will consummate G-d’s desire to be revealed in this world.B
Contemporary
Sun-Worship
Foolish Greeks