Chanukah
Illuminated
The
Chanuka
lights
symbolically
represent
the
triumph
of
light
over
darkness.
This
is
the
motif
of
Joseph:
“He
sets
limits
to
darkness”.
The
Jewish
calendar
is
set
up
so
that
the
Sedra
of
Miketz
is
always
read
on
Chanuka,
when
the
nights
start
to
get
longer
and
the
days
shorter.
The
connection
here
between
the
festival
and
the
cycle
of
nature
makes
us
aware
of
the
profound
harmony
between
the
laws
governing
the
destiny
of
the
Jewish
people
and
those
establishing
the
Divine
order
of
creation.
The
Greek
empire
which
sought
to
assimilate
the
Jews
at
the
time
of
Chanuka
is
compared
to
darkness.
The
Greeks
were
famous
for
their
culture.
They
wanted
to
flood
us
with
their
theatres,
their
architecture
and
their
Olympics.
But
look
closely
-
how
do
we
watch
a
play
in
the
theatre?
We
sit
in
the
dark.
It’s
the
same
with
the
cinema
or
the
disco;
they’re
all
based
on
being
in
a
dark
atmosphere.
But
the
Greeks
(or
their
modern
equivalent)
will
never
have
power
over
Jacob,
who
is
compared
to
fire.
Besides
being
compared
to
darkness,
Greece
is
compared
to
the
rabbit.
Why?
Because
the
rabbit
has
a
symbol
of
kashrut
in
its
throat.
This
shows
us
that
the
Greek
culture
was
merely
external.
One
can
have
the
‘gift
of
the
gab’,
but
it
takes
more
than
that
to
make
a
true
lasting
impression.
The
people
of
Israel,
on
the
other
hand,
are
based
on
internal
values.
Rav
Yoel
Schwartz
of
Dvar
Yerushalayim
points
out
an
interesting
comparison.
He
says
that
whereas
the
Jews
are
called
“The
People
of
the
Book”,
the
rest
of
the
world
is
“The
People
of
the
Newspaper”.
What
do
we
do
after
we
finish
reading
a
newspaper?
We
throw
it
away.
A
paper
is
good
only
for
one
day.
A
book,
on
the
other
hand,
is
kept
on
a
shelf
and
re-read.
This
is
the
difference
between
the
Jews
and
the
rest
of
the
world.
Our
message
is
everlasting,
not
just
for
the
present.
After
Jacob
and
his
family
had
crossed
the
river
Jabok,
Jacob
returned
alone
to
see
if
he
had
forgotten
anything.
He
found
that
he
had
left
some
small
containers
of
oil.
Why
did
he
bother
to
risk
his
life
(he
was
by
himself)
for
such
seemingly
insignificant
pots
of
oil?
We
are
told
that
a
tzaddik
values
the
smallest
of
his
possessions
and
would
not
let
anything
go
to
waste,
as
each
of
his
belongings
has
been
acquired
honestly.
There
is
an
opinion
that
these
containers
were
the
pots
of
oil
that
lasted
for
eight
days,
that
comprised
the
miracle
of
Chanuka
in
the
Temple.
What
significance
is
olive
oil
to
the
Jewish
people,
apart
from
Chanuka
and
for
tasting
great
on
Israeli
salad?
Rabbenu
Bechaye
writes
that
it
says
in
Proverbs:
"Oil
and
incense
gladden
the
heart,
and
so
too
the
sweetness
of
a
friend's
wise
counsel".
This
verse
comes
to
teach
how
to
behave
towards
the
poor
amongst
us.
Food
is
likened
to
oil
and
incense
to
show
us
that
we
should
honour
the
poor
person
by
serving
him
delicacies
in
order
to
'gladden
his
heart'.
The
words
'sweetness
of
a
friend'
means
that
we
should
speak
sweetly
to
a
pauper,
just
as
if
he
were
a
close
friend
[this
of
course
also
applies
to
anyone
less
fortunate
than
ourselves].
We
should
speak
sincerely,
not
like
some
people,
who
with
cordial
phrases
invite
the
poor
to
come
and
eat,
but
do
not
really
mean
it.
The
oil
that
was
used
for
the
menorah
was
the
finest
olive
oil,
as
opposed
to
inferior
oils
such
as
sesame
or
nut
oil.
Only
the
first
pressing
was
used
-
the
remainder
was
used
for
the
mincha
sacrifice.
Regarding
this,
the
Midrash
says
that
the
oil
of
the
Temple
and
its
fragrant
incense
bring
as
much
joy
to
G-d
as
the
creation
of
the
world
did.
G-d
created
man
after
everything
else,
for
man
was
the
most
important
of
creations.
Similarly,
G-d
commanded
the
Kohen
Gadol
to
light
the
menorah
and
burn
the
incense
after
the
construction
of
the
Mishkan,
for
these
duties
were
the
most
important
of
all.
Think
about
that
-
a
simple
offering
can
equal
the
creation
charter.
Boy,
did
we
do
something
right!
The
commentary
Tzror
Hamor
writes
that
the
Jews
are
like
olive
oil.
The
Torah
which
they
learn
illuminates
their
way
like
the
light
of
burning
oil.
The
verse
says
that
the
Menorah
should
be
lit
"to
you"
to
show
that
G-d
says,
"I
have
no
need
for
light.
There
is
sufficient
light
in
heaven".
This
obviously
means
that
the
light
is
meant
for
our
benefit,
and
not
His.
This
can
be
explained
by
the
following
example:
A
person
leads
the
way
for
a
blind
man,
and
tells
him,
"Light
a
candle
for
me."
The
blind
man
retorts,
"I
took
you
to
light
my
way
and
lead
me
on
the
right
path,
and
YOU
want
ME
to
light
a
candle?!"
The
man
answers
him,
"I
want
you
to
light
the
candle
so
that
you
can
do
something
for
me,
too."
G-d's
people
are
like
the
blind
man
walking
in
the
dark,
with
G-d
lighting
their
way.
He
tells
them
to
light
a
candle
so
that
they
will
do
something
to
serve
Him,
and
as
a
result
they
will
be
found
worthy
of
receiving
many
blessings.
חנוכה
שמח
A
Lichtige
Chanuka