Shabbos Chanuka
Rabbi Jablinowitz
The Mishnah in the second perek of Shabbos teaches which oils and wicks are permitted for use as Shabbos candles. Only those oils and wicks which produce a good flame may be used. This is because we are afraid that while benefitting from the lights of Shabbos one may inadvertently fix the flame if it isn't producing a proper light. The Gemara in Shabbos 21B teaches in the name of Rav that the oils and wicks which are prohibited for use for Shabbos candles may be used to light the lights of Chanukah. The reason, explains Rabbi Yirmiyah, is because one may not use the lights of Chanukah and if the lights go out, one is not obligated to relight them. Since one may not use the lights of Chanukah, we are not concerned one might come and fix a weak flame on Shabbos. And even during the week, a weak flame which goes out is not a cause for concern since one is not obligated to relight an extinguished light.
The Sfas Emes sees great significance in this halachic distinction between oils and wicks on Shabbos and on Chanukah. The word "Nefesh", which means soul, is an acronym for Ner, Pesilah, and Shemen, which means candle, wick, and oil. There are those Jews who don't have a spiritual upswing on Shabbos. They are unable to connect to the holiness and the meaning of the day. But even those who can't produce a flame, a connection of enthusiasm, on Shabbos are able to do so on Chanukah.
The reason certain wicks are prohibited on Shabbos is because the wick doesn't act as a proper conductor from the oil in order to produce a strong and vibrant flame. Similarly, every Jew has within his soul a place of connection to Torah and mitzvoth, but he doesn’t know how to connect with that place within himself. He needs to take that place deep within himself and bring it out and spread it throughout his entire being. This is the process of lighting the candles of Chanukah.
How does one achieve this on Chanukah? The purpose of Chanukah is Lehodos U'Lehallel, to give thanks and praise to Hashem. Giving praise to Hashem is for those who are on a relatively high level spiritually. As the pasuk in Tehillim states (Chapter 135, Pasuk 1), Hallelu Avdei Hashem,Give praise servants of Gd. The pasuk is speaking to those who are already servants of Hashem. But to give thanks is possible for all, particularly for those who are further away. The word to give thanks also means to admit and confess. The Gemara teaches that when we read that one halachic position admits to another, it implies that otherwise they argue, Modim Michlal D'Pligi. Similarly, despite one's battles and struggles in life, one can still admit and give thanks to Hashem for the miracles in his life. This is what one needs to do on Chanukah; give thanks to Hashem despite his distance from Him and produce a beautiful flame, regardless of his wicks or oils, by finding the source of light within him.
Chanukah comes from the word Chinuch which means to appoint and establish one's task. Chanukah is about the rededication of the Beis Hamikdash and is an opportune time for all of us to rededicate ourselves to fulfill our task of connecting to our innate holiness and to the holiness of the Torah. And it's particularly meaningful that we have Rosh Chodesh on Chanukah, usually two days, which strengthens the notion of Hischadshus and renewal. And we achieve this by giving thanks to Hashem for all the miracles in our life and by living our life with excitement and enthusiasm as expressed by the fire of the Chanukah lights.
Good Shabbos, Chanukah Sameach, and Chodesh Tov
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