Parshat Mikeitz
Rabbi Jablinowitz
The Gemara in Shabbos teaches us a very unique halacha concerning the mitzvah of Chanukah. The Gemara states (Shabbos 23A and Succah 46A) one who sees a Chanukah light should make a blessing upon seeing the light. The Shulchan Aruch concludes that this applies to someone who hasn't lit, is not going to light, and has no one to light for him that night in his house. Tosfos in Succah points out that we don't find a requirement for one to make a bracha upon seeing a lulav or for seeing a Succah. Why then do we have such a requirement by Chanukah?
Tosfos answers two answers. One is that this requirement is a result of the "Chavivus Hanes", the affection that we have for the miracle of Chanukah. The second answer given is that since Chanukah is an obligation contingent upon having a home, Chazal established a mitzvah for those who don't have a home in which to light. This answer is then rejected since the mitzvah of Mezuzah is also only for those with a home, and yet there is no obligation for one without a home to make a blessing when he sees a Mezuzah.
The conclusion of Tosfos is that since there is such affection for the miracle of Chanukah Chazal instituted a bracha just for seeing the light of Chanukah. The Sfas Emes concludes from this halacha that the light of the miracle of Chanukah is contained within the lights of Chanukah and this is what we are making the blessing on. This light of Chanukah is the end result of defeating the Greeks and their supporters. The pasuk in Koheles states (Chapter 2, Pasuk 13), K'Yisron Ha'Ohr min HaChoshech, light is greater than darkness. But the Sfas Emes learns this pasuk to teach that a light remains from the darkness. Chazal refer to the kingship of Greece as one of darkness. And when Hashem enabled us to miraculously defeat the darkness of Yavan, we were left with the light of the miracle.
We say in Maoz Tzur, U'Minosar Kankanim Na'aseh Nes La'Shoshanim. From the remnants of the oil jugs a miracle was done for Yisrael. The Sfas Emes learns that the word Kankanim is to be understood as the Mishnah in Avos teaches (Chapter 4, Mishnah 27) in the name of Rabbi Meir, Al Tistakel Ba'Kankan Elah B'Mah Sheyosh Bo, Don't look at the jug but rather see what is inside it. The Kankan is the outside appearance, the physical world. The Mishnah teaches us to not look at the outside, physical appearance but rather search for the Penimiyus; look for the deeper, spiritual holiness contained within the physical. The Greeks worshipped the human body, the external form. The words U'Minosar Kankanim teach that the remnant of defeating the culture of the outside appearance was the light of the miracle of Chanukah, Na'aseh Nes La'Shoshanim, K'Yisron Ha'Ohr min HaChoshech. It is this light, the light of Torah and the light of Kedushah, that we bless when we don't have an opportunity to actually light the lights of Chanukah.
The Sfas Emes adds that just as on a national level, whenever we are freed from the shackles of servitude to other nations we are left with greater light, the same is true for each Jew on a personal level. Every time we overcome our own struggles with temptation and desire for the physical world, we are left with light. When we succeed in our own battles we are left on a higher spiritual plane. This is the remnant of light which remains after the darkness. And therefore on Chanukah we attempt to strengthen ourselves in our resolve to reach a higher spiritual plane and find the holy and the meaningful in the profane. And through this resolve we merit our own miracles and salvation in our lives. U'Minosar Kankanim Na'aseh Nes La'Shoshanim.
Good Shabbos, Good Chodesh, and Chanukah Sameach
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