For Shabbos Chanukah
This vort for Chanukah was written by the Divrei Chaim for Kallah Magazine about a decade ago. It remains posted, along with some other timeless divrei Torah here: https://kallahmagazine.weebly.com/divrei-torah.html
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Beauty is Truth, truth beauty” Shalom, Emes, and the Chanukah story
“Beauty is Truth, truth beauty” is the declaration of the Grecian urn in John Keats’ famous ode. Whether or not that statement can be taken at face value is not just the subject of poetry, but underlies the story of Chanukah. The urn reflects the culture of Greece, the veneration of beauty as an end in itself. The Hellinists thought that the culture of Greece and the culture of Judaism could live in peace; the underlying conflict of values could be smoothed over and a superficial beauty would replace the inner truth. But the Hasmonaim saw through the falseness of this position and declared that the fundamental conflict of values could not be smoothed over with an appealing façade. Supreme beauty can only be found in a peace based on inner truth, as represented by the word shalom.
Two Elements of Shalom
We usually invoke the concept of shalom after a disagreement has been felt and the two sides seek reconciliation - the personification of shalom bayis is the husband who rushes home with a bouquet of flowers after a disagreement with his wife. We like to view the world as naturally in a state of harmony where shalom is called on only as a bandage to repair the breaches and gaps of discord. The Maharal (Nesiv haShalom ch 2), however, suggests that perhaps the contrarian view is true – the world exists in a state of discord and disharmony, and without our constant efforts to create and promote shalom, there would be no peace. The Midrash (VaYikra Rabbah 25) notes that most mitzvos are expressed in terms of happenstance – “ki yifga”, “ki yirake,” etc., - when some circumstance occurs, the halacha obligates a certain reaction. Shalom is the exception to this rule. The Torah demands “bakesh shalom”, to pursue and create peace, not simply to invoke shalom as a value after the happenstance of machlokes.
The word shalom shares the same root as shelimus, perfection and wholesomeness. Being whole means not just appreciating one’s own viewpoint and excluding all others, but integrating the “other”s point of view into our own understanding with respect and appreciation. The husband who responds with flowers only after disagreement appreciates only the first aspect of shalom, but fails to fulfill the charge of bakesh shalom. Shalom is built before the argument occurs, by creating an environment of sympathetic understanding and unity.
Shalom and Emes: Ya’akov Avinu
These two levels of shalom underlay the differences in outlook between Ya’akov Avinu and his brother Eisav. Although Ya’akov is said to personify the trait of emes, truth, there is a value which Ya’akov personified which is yet even greater than truth. The halacha is that mutar leshanos mipnei hashalom, for the purpose of creating peace a white lie is permitted. Shalom -- peace --trumps the value of emes -- truth. We find repeatedly Ya’akov described as an ish shalom, a man of peace and shleimus. The Torah describes Ya’akov coming to the city of Shchem “shaleim,” complete and whole, after his battle with the Angel of Eisav (Beraishis 33:18); Ya’akov’s children are called “shleimim” by Chamor and Shchem (34:21); Ya’akov tells Yosef to go seek “shlom achecha v’shlom ha’tzon” (37:14), the peace and welfare of his brothers; Rashi (37:2) writes that “bikesh Ya’akov la’sheves b’shalvah,” Ya’akov desired to live out his days in peace. Ya’akov did not simply desire relaxation from the travails of life, an end to mending machlokes. Ya’akov aspired to the higher level of shalom which defines shleimus, perfection and completion of character through incorporating and synthesizing the viewpoint of the “other” into one’s own experience. On the deepest level, the greatest discord in creation is the breach between the experience and personality of mankind and the will of Hashem. Perhaps this was the peace that Ya’akov sought after – the realization of an self that was truly one with G-d.
This level of shalom that calls for constant effort stands in sharp contrast to the world of Eisav. After meeting Ya’akov journeying from Lavan’s house, Eisav tried to convince Ya’akov to continue the journey with him. Eisav fundamentally did not share any of Ya’akov’s values or outlook, but that in Eisav’s mind did not pose an obstacle so long as overt conflict was averted. In this regard, shalom is the fullest realization of emes – a false and superficial overlooking of conflict is replaced by a joint search for true shared vales. Parshas Noach describes the blessing Noach gave his two sons Shem and Yefes, “Yaft Elokim L’Yefes v”yishkon b’ohalei Sheim” – Hashem should give beauty to Yefes, but dwell in the tent of Shem. Superficial beauty with no inner core, peace that avoids conflict but does not lead to a merging of inner values, is the hallmark of Yefes, the valuing of the aesthetic over the ethical which is the hallmark of Eisav and Edom. Ya’akov, however, seeks the inner peace of a shared ethic. R’ Nachman Breslov (Likutei Moharan I:1) contrasts the chein, the beauty of Ya’akov, which results from this inner commitment to shared values of Torah, with the superficial chein presented by Eisav. The latter represents the beauty that is hollow, with a surface harmony that belies its essence. Ya’akov tells his brother “chanani Elokim,” Hashem has given me chein. This can also be read as meaning “my chein stems from Elokim,” a beauty that reflects deep seated values, and not just temporary conflict resolution.
Superficial Beauty vs. Lasting Value
The Greeks shared Eisav’s vision of form without substance, superficial beauty without meaning. The battle of Chanukah between the Chashmonaim and the Greeks parallels the great war between Ya’akov and Eisav. We find numerous hints to the Chanukah story in Ya’akov’s meeting with his brother Eisav. Ya’akov crosses the river to retrieve “pachim ketanim” -- small jugs – a hint to the “pach” of oil found to light the menorah. Ya’akov splits his camp into “machanos,” a word which seperates the letters “m-s” (death) with the letters “chanu”, the root of Chanukah (Tiferes Shlomo). The word Chanukah itself begins with the letters “chein,” beauty. The Tiferes Shlomo writes that Ya’akov transported his family across the “nachal,” a river, which is spelled with the same letters as make up the initial letters of the words “L’hadlik Ner Chanukah.” The Chashmonaim clung to the concept of shalom Ya’akov personified.
Ya’akov hoped to see his vision of shalom as the source for emes culminate in the relationship between Yosef and his brothers. Yosef was beautiful; he is described as “mesalsel b’sa’aro,” twirling his hair, reminiscent of Eisav, who was described as an “ish sa’ir” -- a man of hair. He also attracts the attention of the wife of Potifar. Yet, unlike Eisav and the Greek model of skin deep beauty, the beauty and chein of Yosef was a result of his personifying the inner shalom Ya’akov cultivated – Eileh toldos Ya’akov, Yosef, the offshoot of Ya’akov was typified by Yosef. Despite the great hopes of Ya’akov, Yosef and his brothers never did achieve the united shalom and shleimus as a family which Ya’akov as an individual aspired to. It is no coincidence that the story of Yosef and his brothers is read around the same time of year Chanukah annually occurs – the failure of shalom marked by emes to take root is the source of galus, the source of the ideology of Yavan and the Hellinists, the source of the usurping of the chein of Torah with other false ideologies.
Aharon haKohein – Rodef Shalom and the Menorah
The mitzvah of lighting the menorah in the Mishkan is written immediately after the description of the gifts given by each Nasi for the dedication of the Mishkan. Even though a zar, one who is not a kohein, is permitted to light the menorah, the mitzvah of menorah is written in the Torah as being part of the role of Aharon. The Ramban comments that this mitzvah of menorah carried with it a hint to the future dedication of the Mikdash by the Chashmonaim. Although Ahron did not have the opportunity to give a gift for the Mishkan’s dedication, the Midrash records that he was consoled through the mitzvah of menorah which endures as part of our Chanukah celebration long after we have lost the Mikdash. Why was Ahron singled out for this mitzvah of menorah? Perhaps it is only Ahron, known as an ohev shalom v’rodef shalom, one who pursued and sought peace, who could fulfill the chanukas haMishkan through menorah. While each Nasi’s gift given with individual attention to detail was important, the Mishkan also needed a unifying force to bind the shevatim together – without Ahron, the Mishkan lacked shalom, and hence lacked shleimus, completion. The Midrash Tanchuma in parshas Shmos teaches that in the merit of Ahron going out to greet his brother and rejoicing in his election he merited to wear the Urim vTumim garments of the kohein gadol. The lost peace between brothers that Yosef and the shevatim were missing could be restored only by a true lover and pursuer of peace like Ahron haKohein.
The length of time Chanukah candles must burn is defined by the gemara as “ad she’tichleh regel min hashuk”, literally “until the feet [of passers-by] can no longer be found in the marketplace”. The ARI z”l explains that the odd use of the word regel, hints to the charge of “meraglim atem”, “you are spies”, which Yosef leveled against his brothers. The Chanukah candles must burn until we have absorbed the lesson of creating true shalom between ourselves and our brothers and removed the misunderstandings and discord that separated Yosef from his brothers.
Shabbos and Chanukah – a Double Dose of Shalom
The focus of much of the halachos of Chanukah is on the mitzvah of lighting the menorah in our homes, a reenactment of the lighting of the menorah of the Mikdash by the Chashmonaim after finding one pure jug of olive oil. We might have expected the laws of lighting the menorah to appear in the Talmud amidst a discussion of the laws of the Temple or perhaps in a discussion of the oil used in Menachos; surprisingly, though, as R’ Tzadok haKohein (Pri Tzadik Chanukah 1) notes, we find the laws of Chanukah in Tractate Shabbos amidst a discussion of Shabbos candles. The question is what relationship beyond the act of lighting candles exists between the two?
The completion of the act of Creation brought shleimus and shalom to the world through Shabbos. We greet each other on Friday night saying “Shabbat Shalom”, we sing Shalom Aleichem to welcome Shabbos, we light Shabbos candles to increase shalom bayis by making the home comfortable and bright to inaugurate Shabbos. The sanctity of time which we celebrate through Shabbos sees its counterpart in the sanctity of place the Mikdash represented, also inaugurated through the candles of menorah, symbol of shalom. To return to the question of R’ Tzadok haKoehin, Chazal placed the laws of Chanukah precisely in the context of the laws of Shabbos candles to reflect the common theme of these mitzvos – the element of shalom imbued in Creation through Shabbos and the element of shalom we can introduce to creation through our own efforts at sanctifying the world. Although we no longer have a Mikdash, the lights of the menorah still burn brightly in our homes. Especially for the new chosson and kallah, she lighting the Shabbos candles, he lighting the menorah, these two mitzvos on Shabbos Chanukah serve as an act of inauguration of a new bayis ne’eman b’yisrael, filled with both shalom and shleimus, not just of superficial beauty, but of the deep sharing of values that is the true peace of Ya’akov Avinu, Ahron haKohein, and the victorious Chashmonaim.
Rabbi Chaim Brown's divrei Torah can also be read at divreichaim.blogspot.com
Related posts: http://kallahmagazine.blogspot.com/2009/12/hilchos-chanukah-and-shalom-bayis.html
http://kallahmagazine.blogspot.com/2009/11/hillels-approach-for-chanukah-and-for.html
http://kallahmagazine.blogspot.com/2014/12/zos-chanukah.html
https://kallahmagazine.blogspot.com/2017/12/what-does-your-threshold-say-about-you.html
Like and follow on Facebook https://www.facebook.com/KallahMagazine/
.jpg)
Beauty is Truth, truth beauty” Shalom, Emes, and the Chanukah story
“Beauty is Truth, truth beauty” is the declaration of the Grecian urn in John Keats’ famous ode. Whether or not that statement can be taken at face value is not just the subject of poetry, but underlies the story of Chanukah. The urn reflects the culture of Greece, the veneration of beauty as an end in itself. The Hellinists thought that the culture of Greece and the culture of Judaism could live in peace; the underlying conflict of values could be smoothed over and a superficial beauty would replace the inner truth. But the Hasmonaim saw through the falseness of this position and declared that the fundamental conflict of values could not be smoothed over with an appealing façade. Supreme beauty can only be found in a peace based on inner truth, as represented by the word shalom.
Two Elements of Shalom
We usually invoke the concept of shalom after a disagreement has been felt and the two sides seek reconciliation - the personification of shalom bayis is the husband who rushes home with a bouquet of flowers after a disagreement with his wife. We like to view the world as naturally in a state of harmony where shalom is called on only as a bandage to repair the breaches and gaps of discord. The Maharal (Nesiv haShalom ch 2), however, suggests that perhaps the contrarian view is true – the world exists in a state of discord and disharmony, and without our constant efforts to create and promote shalom, there would be no peace. The Midrash (VaYikra Rabbah 25) notes that most mitzvos are expressed in terms of happenstance – “ki yifga”, “ki yirake,” etc., - when some circumstance occurs, the halacha obligates a certain reaction. Shalom is the exception to this rule. The Torah demands “bakesh shalom”, to pursue and create peace, not simply to invoke shalom as a value after the happenstance of machlokes.
The word shalom shares the same root as shelimus, perfection and wholesomeness. Being whole means not just appreciating one’s own viewpoint and excluding all others, but integrating the “other”s point of view into our own understanding with respect and appreciation. The husband who responds with flowers only after disagreement appreciates only the first aspect of shalom, but fails to fulfill the charge of bakesh shalom. Shalom is built before the argument occurs, by creating an environment of sympathetic understanding and unity.
Shalom and Emes: Ya’akov Avinu
These two levels of shalom underlay the differences in outlook between Ya’akov Avinu and his brother Eisav. Although Ya’akov is said to personify the trait of emes, truth, there is a value which Ya’akov personified which is yet even greater than truth. The halacha is that mutar leshanos mipnei hashalom, for the purpose of creating peace a white lie is permitted. Shalom -- peace --trumps the value of emes -- truth. We find repeatedly Ya’akov described as an ish shalom, a man of peace and shleimus. The Torah describes Ya’akov coming to the city of Shchem “shaleim,” complete and whole, after his battle with the Angel of Eisav (Beraishis 33:18); Ya’akov’s children are called “shleimim” by Chamor and Shchem (34:21); Ya’akov tells Yosef to go seek “shlom achecha v’shlom ha’tzon” (37:14), the peace and welfare of his brothers; Rashi (37:2) writes that “bikesh Ya’akov la’sheves b’shalvah,” Ya’akov desired to live out his days in peace. Ya’akov did not simply desire relaxation from the travails of life, an end to mending machlokes. Ya’akov aspired to the higher level of shalom which defines shleimus, perfection and completion of character through incorporating and synthesizing the viewpoint of the “other” into one’s own experience. On the deepest level, the greatest discord in creation is the breach between the experience and personality of mankind and the will of Hashem. Perhaps this was the peace that Ya’akov sought after – the realization of an self that was truly one with G-d.
This level of shalom that calls for constant effort stands in sharp contrast to the world of Eisav. After meeting Ya’akov journeying from Lavan’s house, Eisav tried to convince Ya’akov to continue the journey with him. Eisav fundamentally did not share any of Ya’akov’s values or outlook, but that in Eisav’s mind did not pose an obstacle so long as overt conflict was averted. In this regard, shalom is the fullest realization of emes – a false and superficial overlooking of conflict is replaced by a joint search for true shared vales. Parshas Noach describes the blessing Noach gave his two sons Shem and Yefes, “Yaft Elokim L’Yefes v”yishkon b’ohalei Sheim” – Hashem should give beauty to Yefes, but dwell in the tent of Shem. Superficial beauty with no inner core, peace that avoids conflict but does not lead to a merging of inner values, is the hallmark of Yefes, the valuing of the aesthetic over the ethical which is the hallmark of Eisav and Edom. Ya’akov, however, seeks the inner peace of a shared ethic. R’ Nachman Breslov (Likutei Moharan I:1) contrasts the chein, the beauty of Ya’akov, which results from this inner commitment to shared values of Torah, with the superficial chein presented by Eisav. The latter represents the beauty that is hollow, with a surface harmony that belies its essence. Ya’akov tells his brother “chanani Elokim,” Hashem has given me chein. This can also be read as meaning “my chein stems from Elokim,” a beauty that reflects deep seated values, and not just temporary conflict resolution.
Superficial Beauty vs. Lasting Value
The Greeks shared Eisav’s vision of form without substance, superficial beauty without meaning. The battle of Chanukah between the Chashmonaim and the Greeks parallels the great war between Ya’akov and Eisav. We find numerous hints to the Chanukah story in Ya’akov’s meeting with his brother Eisav. Ya’akov crosses the river to retrieve “pachim ketanim” -- small jugs – a hint to the “pach” of oil found to light the menorah. Ya’akov splits his camp into “machanos,” a word which seperates the letters “m-s” (death) with the letters “chanu”, the root of Chanukah (Tiferes Shlomo). The word Chanukah itself begins with the letters “chein,” beauty. The Tiferes Shlomo writes that Ya’akov transported his family across the “nachal,” a river, which is spelled with the same letters as make up the initial letters of the words “L’hadlik Ner Chanukah.” The Chashmonaim clung to the concept of shalom Ya’akov personified.
Ya’akov hoped to see his vision of shalom as the source for emes culminate in the relationship between Yosef and his brothers. Yosef was beautiful; he is described as “mesalsel b’sa’aro,” twirling his hair, reminiscent of Eisav, who was described as an “ish sa’ir” -- a man of hair. He also attracts the attention of the wife of Potifar. Yet, unlike Eisav and the Greek model of skin deep beauty, the beauty and chein of Yosef was a result of his personifying the inner shalom Ya’akov cultivated – Eileh toldos Ya’akov, Yosef, the offshoot of Ya’akov was typified by Yosef. Despite the great hopes of Ya’akov, Yosef and his brothers never did achieve the united shalom and shleimus as a family which Ya’akov as an individual aspired to. It is no coincidence that the story of Yosef and his brothers is read around the same time of year Chanukah annually occurs – the failure of shalom marked by emes to take root is the source of galus, the source of the ideology of Yavan and the Hellinists, the source of the usurping of the chein of Torah with other false ideologies.
Aharon haKohein – Rodef Shalom and the Menorah
The mitzvah of lighting the menorah in the Mishkan is written immediately after the description of the gifts given by each Nasi for the dedication of the Mishkan. Even though a zar, one who is not a kohein, is permitted to light the menorah, the mitzvah of menorah is written in the Torah as being part of the role of Aharon. The Ramban comments that this mitzvah of menorah carried with it a hint to the future dedication of the Mikdash by the Chashmonaim. Although Ahron did not have the opportunity to give a gift for the Mishkan’s dedication, the Midrash records that he was consoled through the mitzvah of menorah which endures as part of our Chanukah celebration long after we have lost the Mikdash. Why was Ahron singled out for this mitzvah of menorah? Perhaps it is only Ahron, known as an ohev shalom v’rodef shalom, one who pursued and sought peace, who could fulfill the chanukas haMishkan through menorah. While each Nasi’s gift given with individual attention to detail was important, the Mishkan also needed a unifying force to bind the shevatim together – without Ahron, the Mishkan lacked shalom, and hence lacked shleimus, completion. The Midrash Tanchuma in parshas Shmos teaches that in the merit of Ahron going out to greet his brother and rejoicing in his election he merited to wear the Urim vTumim garments of the kohein gadol. The lost peace between brothers that Yosef and the shevatim were missing could be restored only by a true lover and pursuer of peace like Ahron haKohein.
The length of time Chanukah candles must burn is defined by the gemara as “ad she’tichleh regel min hashuk”, literally “until the feet [of passers-by] can no longer be found in the marketplace”. The ARI z”l explains that the odd use of the word regel, hints to the charge of “meraglim atem”, “you are spies”, which Yosef leveled against his brothers. The Chanukah candles must burn until we have absorbed the lesson of creating true shalom between ourselves and our brothers and removed the misunderstandings and discord that separated Yosef from his brothers.
Shabbos and Chanukah – a Double Dose of Shalom
The focus of much of the halachos of Chanukah is on the mitzvah of lighting the menorah in our homes, a reenactment of the lighting of the menorah of the Mikdash by the Chashmonaim after finding one pure jug of olive oil. We might have expected the laws of lighting the menorah to appear in the Talmud amidst a discussion of the laws of the Temple or perhaps in a discussion of the oil used in Menachos; surprisingly, though, as R’ Tzadok haKohein (Pri Tzadik Chanukah 1) notes, we find the laws of Chanukah in Tractate Shabbos amidst a discussion of Shabbos candles. The question is what relationship beyond the act of lighting candles exists between the two?
The completion of the act of Creation brought shleimus and shalom to the world through Shabbos. We greet each other on Friday night saying “Shabbat Shalom”, we sing Shalom Aleichem to welcome Shabbos, we light Shabbos candles to increase shalom bayis by making the home comfortable and bright to inaugurate Shabbos. The sanctity of time which we celebrate through Shabbos sees its counterpart in the sanctity of place the Mikdash represented, also inaugurated through the candles of menorah, symbol of shalom. To return to the question of R’ Tzadok haKoehin, Chazal placed the laws of Chanukah precisely in the context of the laws of Shabbos candles to reflect the common theme of these mitzvos – the element of shalom imbued in Creation through Shabbos and the element of shalom we can introduce to creation through our own efforts at sanctifying the world. Although we no longer have a Mikdash, the lights of the menorah still burn brightly in our homes. Especially for the new chosson and kallah, she lighting the Shabbos candles, he lighting the menorah, these two mitzvos on Shabbos Chanukah serve as an act of inauguration of a new bayis ne’eman b’yisrael, filled with both shalom and shleimus, not just of superficial beauty, but of the deep sharing of values that is the true peace of Ya’akov Avinu, Ahron haKohein, and the victorious Chashmonaim.
Rabbi Chaim Brown's divrei Torah can also be read at divreichaim.blogspot.com
Related posts: http://kallahmagazine.blogspot.com/2009/12/hilchos-chanukah-and-shalom-bayis.html
http://kallahmagazine.blogspot.com/2009/11/hillels-approach-for-chanukah-and-for.html
http://kallahmagazine.blogspot.com/2014/12/zos-chanukah.html
https://kallahmagazine.blogspot.com/2017/12/what-does-your-threshold-say-about-you.html
Like and follow on Facebook https://www.facebook.com/KallahMagazine/
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