The Lights of Holiness
Chanukah


One of the most common metaphors used to describe Divine emanation is that of light. There are many reasons for this: light is incorporeal; it is emitted from the luminary without ever becoming separated from it's source; light never changes, but is a single manifestation perceived differently according to the nature of the recipient. Above all, light gives meaning and clarity to all existence. In Jewish thought, exile, the state of dispersal and meaninglessness, is compared to night, while redemption and revelation are called day. Thus, of the final redemption, the verse states, "The nation that walks in darkness shall see a great light" (Isaiah 9:1).

Likewise, the Jewish people are appointed to be "a light unto the nations," with the role of leading all humanity to an acknowledgment of the One G-d. This is the purpose of light -- to shine outward. One does not strike a match to merely gaze at the flame. Rather, one finds one's way in the light that is generated. So too, a person who feels light in his heart must use it to inspire others. And if a person sees the light in the Torah, he must share this light with the entire world. This is the purpose of Torah and mitzvot, to illuminate the world with the light of G-d, as the verse says, "The mitzvah is a candle, and the Torah is light" (Proverbs 6:23).

However, there is one exception to this rule, one candle that is not used to shed light. That is the light of the Menorah. Thus we say in the short prayer that follows the kindling of the Chanukah lights:

"These lights we kindle upon the miracles, the wonders, the salvation, and the battles which You performed for our forefathers in those day at this season, through Your holy priests. During all eight days of Chanukah these lights are sacred, and we are not permitted to make use of them, but only to look at them, in order to express thanks and praise to Your great Name, for Your miracles, for Your wonders and for Your salvation."

Chassidus teaches us that everything in this world has a spiritual correspondent. What type of light is this that shines but does not illuminate?

The goal of Jewish spirituality is to produce human holiness. This is clearly implied in the blessings that precede the performance of each mitzvah, "Blessed are You, L-rd our G-d . . . Who has made us holy through His commandments . . ." The Hebrew word for holiness -- kedushah -- means "separation." G-d is called holy, for His essence completely transcends the world. The Jewish people are holy for they have been separated from the rest of the world to fulfill a divine purpose. Within the Jewish nation, the Kohanim, the priestly tribe, are subject to many laws that separate them from the rest of the people. All the more so, the High Priest, who is distinguished yet further. The most sacred place on earth, the Holy of Holies, is off-limits to almost all men at all times, except the High Priest on Yom Kippur, the holiest day of the year. The sacrifices that were brought in the Temple and the various utensils of their preparation were forbidden to be used for any personal benefit beyond the Temple service. Doing so profaned them, and incurred the transgressor a fine. The nature of holiness is that it defines life as G-d- centered, not man-centered. Seen solely in human terms, the world is profane, but when defined by G-d's laws, it enters the domain of the sacred.

Thus, when mystic sources refer to a level of Divinity beyond this world, they speak in terms of a light that utterly transcends creation, that existed before the world, that surrounds creation and is completely independent of it. This is the innermost light of creation, that is at the heart of all reality.

This light has its correspondence in the human soul. There are many levels of the soul, from the grossest, most animalistic level, to the subtlest, most spiritual. At this highest, innermost point, the soul exists in complete union with G-d. "Just as the soul sits in the innermost chamber [of the Being], so G-d sits in the innermost chamber," says the Talmud. In that innermost place, G-d and soul are one.

This inner light is the essence of who we are. It is this pure light that illuminates all of a person's actions, that can never be blemished, and from where the repair of the consciousness begins. One may not touch this light of the soul, just as one cannot touch the pure light of G-d, one may only gaze upon it. But in its illumination, one perceives how G-d's presence gives life and meaning to all creation.

We can describe this concept in another way. Every person has something in life that they consider sacred. Some point that they will not touch, a line that they will not cross. It may be a point of conscience or of inner knowledge. It is the place where the sacred manifests itself in our lives. This light must be preserved and sanctified. It is the precious inner secret of who we are, that is not open to disclosure. Perhaps, in our entire lifetime, we may share it with one other person, and even then, not necessarily all of it. To be truly human means to be aware of this holy point and to nurture it as a source of inspiration and light. When we live with an awareness of this inner potential, it becomes a source of personal rejuvenation and joy. If it becomes hidden from us, our lives become devoid of meaning; if we take it out and display it cheaply, we feel sullied and defiled.

There is an episode in the books of the Prophets that symbolizes the relationship of this inner light to outer activity. The Torah relates in detail the construction of the Ark of the Covenant, wherein Moses placed the Tablets of the Commandments he received from G-d. This Ark accompanied the Jewish people throughout their desert wanderings. It entered the Land of Israel with Joshua, and was later placed in the Holy of Holies by King Solomon. It rested in the innermost sanctuary of holiness, where no man could enter, except the High Priest on Yom Kippur.

And yet, as other verses seem to indicate, there were times when the Ark was taken out into the battlefield to aid Israel in its fight against its enemies. The commentators explain that there were really two Arks. There was an ark made of wood which Moses built before he ascended Mount Sinai, and in which he placed the Tablets immediately after his descent. Later, when the Israelites were commanded to build the Tabernacle, a second, golden Ark was built. This became the permanent resting place of the Tablets of the Ten Commandments. It was the wooden ark that the Israelites took into battle, while the sacred ark remained in concealment. In essence, this wooden ark was an extension and representation of the Ark that rested in the Holy of Holies. The two worked together. As long as the Ark of the Covenant remained in the Sanctuary, the second ark brought blessing and success on the battlefield. However, on one occasion, the Israelites made a mistake and actually brought the Ark of the Covenant onto the battlefield. On that occasion the Ark was captured by the enemy and the Israelites defeated. For seven months it remained in the hands of the Philistines, until it was returned to Israel. (See I Samuel 4,5.)

So too on the personal level. Only when the inner spark of holiness is preserved can light and strength flow out and empower all our worldly activities. But if that inner point itself is revealed, it becomes cheapened and falls before the forces of negativity.

The goal of spiritual work, then, is to become as fully conscious and connected with this innermost point as possible, so that it enriches our lives and everything we do. How is this light revealed? It is only by overcoming challenges and difficulties in life that we touch this point. For the nature of a trial or test is that it reveals to the individual his truest potential -- strengths that were hidden from even his own awareness. The Hebrew word for trial, nesoyan, is related to the word nes, a banner. For a test raises a person up and reveals his inner abilities. This recognition becomes a banner that can lead him throughout life.

The word nes has another meaning: "a miracle." For a miracle is an event that reveals the inner presence of G-d beneath the surface of reality. A miracle is like a banner that proclaims the existence of a higher force in creation. Likewise, when a person stands up to a test, he reveals a potential in his soul that was previously hidden -- a miraculous revelation,

This brings us to the story of Chanukah. The events of Chanukah took place over twenty centuries ago, during the period of the Second Temple. The Greeks had conquered parts of Europe and the Middle East. Unlike the Babylonians and Persians who preceded them, or the Romans who followed, the Greeks did not seek to exile the Jewish people from their land, but they did seek to inculcate them with Greek values -- those values which we associate with ancient Greece: an aesthetic appreciation of beauty, a love of philosophical speculation, the aggrandizement of physical prowess. These ideas are not necessarily in contradiction to the Torah's world view, they are noble values which have their place. The difference between the Jewish and the Greek perspective, however, is the Judaism does not regard these things as ends in themselves. Beauty can be delightful and inspiring, but it is only ultimately valid when it is used in the service of the inner truth -- beauty for the sake of glorifying G-d, not man. Wisdom is given for the sake of understanding His Torah, not merely philosophical speculation. Strength is for the sake of performing His will, as the Mishnah says, "Be as bold as a leopard, light as an eagle, fast as a hind and strong as a lion to do the will of your Father in Heaven" (Pirkei Avot 5:24).

The Torah addresses all reality. There is nothing beyond its realm of concern: not beauty, emotions or wisdom. Only, it seeks to reveal in these attributes the inner truth -- the point of Divine Will inherent in all things of the world. When wisdom becomes divorced from its inner source, it becomes chochmat chitzoniut, in the words of the Sages -- superficial knowledge. Any system of thought that does not recognize G-d as the source of creation is only external. It is like a garment that conceals its wearer, not graces him. This was the philosophy that the Greeks sought to impose upon Israel. It is for this reason that Greek wisdom is compared to darkness: "In the beginning G-d created the heaven and the earth. And the earth was without form and void, and darkness was on the face of the deep" (Genesis 1:2). "Darkness" refers to the Greek exile, says the Talmud. For the Greeks denied the inner light of creation. But to the Jewish mind, what remained, the outer form, was dark and concealing.

Thus, the war against the Greeks was waged by the Chashmonaim -- a priestly family. It was the Kohanim, the priests, who had entered into the inner sanctuary and perceived the pure light of G-d hidden within, who fought against this culture devoid of true content. They had beheld the spiritual heart of creation and rejected the Greek's philosophy. Although the odds were against them, they waged war against their oppressors and won. They were faced with a nesoyan, but stood in the test, thus they merited to behold a nes, the pure oil that burned for eight days. In the symbolism of Kabbalah, eight always represents the spiritual realm, one step above the seven days in which the natural world was created.

Thus, on Chanukah, we celebrate the victory of the Chashmonaim, and miracle of the Menorah -- recalling their self-sacrifice and the innermost light of the spirit that was then revealed. This same spirit burns within us. Therefore, we do not make use of the holy light of the Menorah, but only look at it, and remember that this same light burns in our own deepest selves as well.

This light of Chanukah is also the light of the future, for in the time of the redemption, all the forces that previously obscured G-d's presence will fall away. Nature, as we know it, will no longer exist, and G-d's providence will be perceived as the sole directing force of all reality. Like Chanukah, it will be a time of praise, for all life will finally reflect the innermost truth of reality.

". . . And thou shalt know that I the L-rd have saved thee, and the mighty One of Jacob has redeemed thee . . . . I will make thy officers peace and thy taskmasters, righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy Gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give thee light, but the L-rd shall be to thee an everlasting light, and thy G-d thy glory."


-- Isaiah 60:16-19


Chanukah Practices


-- This year, Chanukah begins Tuesday night, December 23rd and continues for eight days, until Wednesday, December 31th. The ideal way to perform the mitzvah of the Menorah is with olive oil. Besides serving as a remembrance of the original miracle, oil represents pure Torah wisdom; for oil is the essence of all things and permeates all things. It rises to the top of other liquids, as Torah knowledge rises to the top of other systems of thought. And it produces light, as does the Torah.

-- Although the halacha states that the Menorah should ideally be placed outside the house, adjacent to the front door or gate, it is the custom today to light the Menorah inside. Even in locations where it is safe to leave the Menorah outside, the custom of lighting it indoors is followed by Chassidim, who stress the aspect of the inner light of the festival.

-- It is forbidden to make use of the Chanukah lights. One may not read or do any work by them. Thus, it is customary to light an additional candle, the shamash, and place it besides the Menorah. In the event that we accidentally do use the Chanukah lights, we can then say we are only using the light of the shamash, not the Menorah itself.

-- The prohibition against using the lights for personal benefit also extends to the oil. That is, one may not make use of the oil leftover in the Menorah once the wick has been extinguished. (The oil in the bottle is permitted throughout and after the holiday). It is customary to burn the remaining oil and used wicks on the eighth day of Chanukah, so that no personal use may be made of them.

-- One of the most beautiful and important aspects of the mitzvah of Menorah lies in simply sitting and watching the lights. One should not just light the Menorah and walk away. Ideally, a person should sit for half an hour (the minimum time necessary for the lights to burn) and gaze into the Chanukah lights, singing songs or reciting Psalms. The lights have the power to awaken deep energies of the soul. They can heal a person's consciousness and inspire one in the service of G-d.

-- For a comprehensive guide to the laws of Chanukah, please see the appropriate section in The Concise Guide of Jewish Law, by Louis Ganfried.


This article originally appeared as a holiday supplement in A Still Small Voice, a correspondence course in Jewish Wisdom.


(C) Eliezer Shore, Bas Ayin


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