From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Chanukah and Rosh Chodesh: Turning From Evil, Renewed in Good
The Matteh Moshe reads shenasayim, “two years,” as a sign: the Chanukah lamp on the left, the mezuzah on the right. What do the two have to do with each other? And why did the Greeks, who outlawed Shabbos and milah, also outlaw Rosh Chodesh?
Name a tzaddik: tap for who he wasTitle a sefer
Bereishis 41:1
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל־הַיְאֹר
And it came to pass at the end of two years of days, that Pharaoh dreamed, and behold, he was standing by the river.
1“And it came to pass at the end of two years of days …” The sefer Matteh Moshe cites the Hagahos Mordechai: in most years Chanukah falls in the week of Parshas Mikeitz, and the sign for this is shenasayim, “two years,” read as the first letters of Smol Ner Tadlik, Yamin Mezuzah, “On the left light the lamp; on the right, the mezuzah.”1 We will explain this sign. Chazal also said: “The Chanukah lamp is placed on the left, so that the Chanukah lamp will be on the left and the mezuzah on the right.”2 What is the connection between the Chanukah lamp and the mezuzah?
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים (מא, א). בְּסֵפֶר מַטֵּה מֹשֶׁה (סימן תתקעט) הֵבִיא בְּשֵׁם הַגָּהוֹת מָרְדְּכַי, שֶׁבְּרוֹב שָׁנִים חֲנוּכָּה חָל בְּפָרָשַׁת מִקֵּץ, וְסִימָנְךָ ׳שְׁנָתַיִם׳ נוֹטָרִיקוֹן שְׂמֹאל נֵר תַּדְלִיק יָמִין מְזוּזָה, וְנָבוֹא לְבָאֵר דְּבָרָיו. גַּם אָמְרוּ חז״ל (שבת כב, א), נֵר חֲנוּכָּה מִשְּׂמֹאל, כְּדֵי שֶׁתְּהֵא נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה מִיָּמִין. וְיֵשׁ לְהָבִין מַה הַשַּׁיָּיכוּת שֶׁל נֵר חֲנוּכָּה לִמְזוּזָה.
In shortThe Matteh Moshe reads shenasayim as a hint to the Chanukah lamp on the left and the mezuzah on the right: how are the two connected?
2We must also understand what we find in Chazal, that the Greeks decreed against three mitzvos: Shabbos, milah and the sanctification of the new month.3 That they decreed against Shabbos and milah, circumcision, is understandable, for these are among the very foundations of the faith. But why did they decree against the new month?
גַּם יֵשׁ לְהָבִין אֶת מַה שֶׁמָּצִינוּ בחז״ל (מגילת אנטיוכוס), שֶׁהַיּוֹנִים גָּזְרוּ עַל שְׁלֹשָׁה מִצְוֹות שַׁבָּת מִילָה חוֹדֶשׁ, וְהִנֵּה מַה שֶׁגָּזְרוּ עַל שַׁבָּת וּמִילָה מוּבָן, לְפִי שֶׁהֵם מַמָּשׁ מִיְּסוֹדוֹת הַדָּת, אֲבָל צָרִיךְ לְהָבִין מַדּוּעַ גָּזְרוּ עַל חוֹדֶשׁ.
- Megillas Antiochus, the ancient scroll that tells the story of Chanukah. ↩
In shortShabbos and milah are foundations of the faith; but why did the Greeks also decree against the new month?
3Let us also consider the Musaf prayer of Rosh Chodesh, where we say: “May You establish a new altar in Zion; we will offer up the burnt offering of Rosh Chodesh on it, and we will prepare he-goats beratzon, willingly.” Why say “a new altar”? Of course the altar we await, which the Holy One, blessed be He, will build speedily, will be new. And what is meant by “we will prepare he-goats willingly”? We do not find this expression in the Musaf prayers of other days.
וְנַקְדִּים עוֹד, דְּהִנֵּה בִּתְפִילַּת מוּסָף דְּרֹאשׁ חוֹדֶשׁ אָנוּ אוֹמְרִים ׳מִזְבֵּחַ חָדָשׁ בְּצִיּוֹן תָּכִין וְעוֹלַת רֹאשׁ חוֹדֶשׁ נַעֲלֶה עָלָיו וּשְׂעִירֵי עִיזִּים נַעֲשֶׂה בְּרָצוֹן׳. וְיֵשׁ לְדַיֵּיק מַהוּ מִזְבֵּחַ ׳חָדָשׁ׳ בְּצִיּוֹן תָּכִין, דְּוַדַּאי שֶׁהַמִּזְבֵּחַ אֲשֶׁר אָנוּ מְצַפִּים שהקב״ה יִבְנֶה בִּמְהֵרָה, יִהְיֶה חָדָשׁ. גַּם מַה כַּוָּונַת הַלָּשׁוֹן וּשְׂעִירֵי עִיזִּים נַעֲשֶׂה ׳בְּרָצוֹן׳, שֶׁלֹּא מָצִינוּ כַּלָּשׁוֹן הַזֶּה בִּשְׁאָר מוּסָפִין.
Sources here
In shortWhy does the Rosh Chodesh Musaf ask for a “new” altar, and why only here do we say the offerings will be made “willingly”?
4We will explain all this by first citing the words of my holy father and teacher, zt"l, on the verse “When you light the lamps, toward the face of the Menorah …”4 He explained it in the spirit of the verses “A mitzvah is a lamp, and Torah is light”5 and “The lamp of Hashem is the soul of man”:6 the lamps allude to the souls of Israel. If you see that your soul is lowly, do not despair of yourself. For the lamps, which stand for the souls, give light “toward the face of the Menorah,” and as Chazal say, “The Menorah stood in the south.”7 [Facing it is the north.] So “toward the face of the Menorah” means toward the north, tzafon. This hints at something well known: hidden, tzafun, in the heart of every Jew is “a portion of God from Above,”8 and it must be revealed and raised up. By lighting the Menorah the Kohen raised up that hidden portion and made it shine. This was the service of Aharon the Kohen. Those are his holy words.
וּנְבָאֵר כָּל זֶה בְּהֶקְדֵּם אִמְרֵי קוֹדֶשׁ כ״ק אאמו״ר זצללה״ה, עַל מַאֲמַר הַכָּתוּב ״בְּהַעֲלוֹתְךָ אֶת הַנֵּרוֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה״ (במדבר ח, ב), וּפֵירֵשׁ שֶׁהוּא עַל דֶּרֶךְ ״נֵר מִצְוָה וְתוֹרָה אוֹר״ (משלי ו, כג), ״נֵר ה׳ נִשְׁמַת אָדָם״ (משלי כ, כז), שֶׁנֵּרוֹת רוֹמְזִים לִבְחִינַת נִשְׁמוֹת יִשְׂרָאֵל, וּבְאִם תִּרְאֶה עַצְמְךָ שֶׁנִּשְׁמָתְךָ נְמוּכָה, אַל תִּתְיָיאֵשׁ מֵעַצְמְךָ, כִּי הַנֵּרוֹת שֶׁהֵם בְּחִינַת הַנְּשָׁמוֹת, מְאִירִים ״אֶל מוּל פְּנֵי הַמְּנוֹרָה״, כִּדְאִיתָא (יומא לג, ב) מְנוֹרָה בַּדָּרוֹם, וְנִמְצָא שֶׁמּוּל פְּנֵי הַמְּנוֹרָה הַכַּוָּונָה לְצַד צָפוֹן, וּמְרוּמָּז בָּזֶה שֶׁצָּפוּן בְּכָל לֵב שֶׁל בְּנֵי יִשְׂרָאֵל חֵלֶק אֱלוֹקַּ מִמַּעַל כַּיָּדוּעַ, וּמֵהַצּוֹרֶךְ לְגַלּוֹתוֹ וּלְהַעֲלוֹתוֹ, וְעַל יְדֵי הַדְלָקַת הַמְּנוֹרָה הָיָה הַכֹּהֵן מַעֲלֵהוּ וּמְאִירוֹ, וְזֶה הָיָה עֲבוֹדַת אַהֲרֹן הַכֹּהֵן, עכד״ק.
In shortThe lamps are souls, the Rebbe's father taught; even a lowly soul hides “a portion of God from Above,” which the Kohen's lighting raised up.
5[What emerges from his words is that the power of the Menorah stands ready to light up lowly souls and to renew their light. Accordingly, we will explain below that by the power of lighting the Menorah in the Beis HaMikdash all the lowly souls were set right, so that all the Hellenists, the Jews who had taken up Greek ways, were cleansed of their false beliefs. This power of the Menorah is present in the lighting of the Chanukah lamp as well, to bring renewal and to increase love of Hashem and Torah study.]
[הָעוֹלֶה מִדְּבָרָיו דְּכֹחַ הַמְּנוֹרָה עוֹמֶדֶת לְהָאִיר אֶת הַנְּשָׁמוֹת הַנְּמוּכוֹת וּלְחַדֵּשׁ אוֹרָם. וּלְפִי זֶה יְבוֹאַר לְהַלָּן דְּמִכֹּחַ הַדְלָקַת הַמְּנוֹרָה בְּבֵית הַמִּקְדָּשׁ נִתְקְנוּ כָּל הַנְּשָׁמוֹת הַנְּמוּכוֹת שֶׁנִּטְהֲרוּ כָּל הַמִּתְיַוְּנִים מִדֵּיעוֹתֵיהֶם הַכּוֹזְבוֹת, וְכֹחַ הַמְּנוֹרָה הַזֹּאת נִמְצֵאת גַּם בְּהַדְלָקַת נֵר חֲנוּכָּה לְהָבִיא הִתְחַדְּשׁוּת וּלְהוֹסִיף בְּאַהֲבַת ה׳ וּבְלִמּוּד הַתּוֹרָה].
In shortThe Menorah's power to renew lowly souls cleansed the Hellenists, and the Chanukah lamp carries that power of renewal still.
6To explain this further: complete avodas Hashem, the service of Hashem, means fulfilling “Turn from evil and do good.”9 This is the purpose of lighting the Chanukah lamp: its mitzvah points to “turn from evil.” In the days of the Chashmona'im, the Hasmoneans, many Jews had sunk low. As is well known, there were Hellenists among Bnei Yisrael who held false beliefs, and they first had to escape those beliefs and fulfill “turn from evil.” Through the lighting of the Menorah, its lamps influenced them, and they did escape and fulfill “turn from evil.” So too in our time, the Chanukah lamps, like the lamps of the Menorah, help us fulfill “turn from evil.”
וּבְיֶתֶר בֵּיאוּר אֶפְשָׁר לְבָאֵר כָּךְ, דְּהִנֵּה שְׁלֵימוֹת עֲבוֹדַת ה׳ הִיא לְקַיֵּים סוּר מֵרָע וַעֲשֵׂה טוֹב, וְזֶה הַכַּוָּונָה בְּהַדְלָקַת נֵר חֲנוּכָּה, שֶׁמִּצְוַת נֵר חֲנוּכָּה מוֹרֶה עַל עִנְיַן סוּר מֵרָע, כִּי בִּימֵי הַחַשְׁמוֹנָאִים הָיוּ רַבִּים מִבְּנֵי יִשְׂרָאֵל בְּשֵׁפֶל הַמַּצָּב, שֶׁכַּיָּדוּעַ הָיוּ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל מִתְיַוְּנִים אֲשֶׁר הָיוּ בָּהֶם דֵּיעוֹת כּוֹזְבוֹת, וְהָיוּ צְרִיכִים תְּחִילָּה לְהִמָּלֵט מֵאוֹתָם הַדֵּיעוֹת, וּלְקַיֵּים סוּר מֵרָע, וְעַל יְדֵי הַדְלָקַת הַמְּנוֹרָה הִשְׁפִּיעוּ עֲלֵיהֶם נֵרוֹת הַמְּנוֹרָה שֶׁנִּמְלְטוּ מֵהַדֵּעוֹת הַכּוֹזְבוֹת, וְקִיְּימוּ ׳סוּר מֵרָע׳. וּכְמוֹ כֵּן גַּם בַּזְּמַן הַזֶּה, נֵרוֹת הַחֲנוּכָּה גַּם הֵם מַשְׁפִּיעִים לְקַיֵּים סוּר מֵרָע, כְּמוֹ נֵרוֹת הַמְּנוֹרָה.
- Tehillim 34:15. ↩
In shortComplete service is “turn from evil and do good”; the Menorah helped the Hellenists turn from evil, and the Chanukah lamps still do.
7aChazal said that according to Beis Hillel one adds a light each night.10 That is, once a person reaches “turn from evil” by the power of the Chanukah lamps, he is privileged each day to be renewed, to keep adding, and to fulfill “do good” as well. This is hinted in Chazal's words, “the Chanukah lamp on the left and the mezuzah on the right.” “The Chanukah lamp on the left” hints that the Chanukah lamp has the power to move us to flee and turn away from the left, the side of evil. As is well known, evil corresponds to the left. “The mezuzah on the right” hints at “do good,” which corresponds to the right: adding and multiplying deeds of Torah and yiras Shamayim, the fear of Heaven. The mezuzah hints at this, for in it are written the themes of love of Hashem, Torah study and the doing of the mitzvos.11
וְהִנֵּה אָמְרוּ חז״ל (שבת כא, ב) שֶׁבֵּית הִלֵּל אוֹמְרִים מוֹסִיף וְהוֹלֵךְ, הַיְינוּ שֶׁאַחֲרֵי שֶׁבָּאִים לִבְחִינַת ׳סוּר מֵרָע׳ מִכֹּחַ נֵרוֹת חֲנוּכָּה, זוֹכִים בְּכָל יוֹם לְהִתְחַדֵּשׁ וּלְהוֹסִיף וּלְקַיֵּים גַּם ׳וַעֲשֵׂה טוֹב׳. וְזֶה מְרוּמָּז בְּאָמְרָם ז״ל ׳נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה מִיָּמִין׳, ׳נֵר חֲנוּכָּה מִשְּׂמֹאל׳ רוֹמֵז שֶׁבְּכֹחַ הַנֵּר חֲנוּכָּה לְהַשְׁפִּיעַ עָלֵינוּ לִבְרוֹחַ וְלָסוּר מִן הַשְּׂמֹאל דְּהַיְינוּ מִצַּד הָרַע שֶׁהוּא בְּחִינַת שְׂמֹאל כַּנּוֹדָע, ׳וּמְזוּזָה מִיָּמִין׳ רוֹמֵז לִבְחִינַת ׳עֲשֵׂה טוֹב׳ שֶׁהוּא בְּחִינַת יָמִין, לְהוֹסִיף וּלְהַרְבּוֹת פְּעָלִים לַתּוֹרָה וּלְיִרְאַת שָׁמַיִם, וְעִנְיָן זֶה מְרוּמָּז בִּמְזוּזָה, דְּבִמְזוּזָה כָּתוּב עִנְיְנֵי אַהֲבַת ה׳ לִמּוּד הַתּוֹרָה וַעֲשִׂיַּית הַמִּצְוֹות.
- Shabbos 21b. ↩
- The mezuzah holds the passages of the Shema and Vehayah im shamoa (Devarim 6:4–9; 11:13–21). ↩
In shortBeis Hillel’s adding a light each night is the renewal that follows “turn from evil”: the lamp on the left turns us from evil, the mezuzah on the right moves us to do good.
7bThere is more. To do mitzvos at the level of “do good,” one needs constant renewal and vitality, and one reaches this through the power of the Torah. For of the Torah Chazal said, “Every day they should be in your eyes as new.”12 The Torah has a special power to bring renewal, so that its words are always new. One gains this through the mezuzah, in which it is written, “And these words that I command you today shall be upon your heart,” and Chazal expounded that they should be in your eyes as new.13 That is why Chazal said, “the Chanukah lamp on the left and the mezuzah on the right”: through these two mitzvos together one is privileged to be complete in avodas Hashem, turning from evil and doing good, as we have seen.
וְעוֹד, דְּהִנֵּה לָבוֹא לַעֲשִׂיַּית מִצְוֹות בְּחִינַת ׳עֲשֵׂה טוֹב׳ נִצְרָךְ הִתְחַדְּשׁוּת וְחַיּוּת תְּמִידִית, וְלָבוֹא לָזֶה הוּא בְּכֹחַ הַתּוֹרָה, כִּי בְּעִנְיַן הַתּוֹרָה מָצִינוּ שֶׁאָמְרוּ ׳בְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים׳ (פסיקתא זוטרתא דברים ו, ו), הַיְינוּ שֶׁבְּכֹחַ סְגוּלַּת הַתּוֹרָה לְהָבִיא לְהִתְחַדְּשׁוּת, שֶׁיִּהְיוּ דִבְרֵי תוֹרָה כַּחֲדָשִׁים. וְעִנְיָן זֶה זוֹכִים עַל יְדֵי מְזוּזָה, שֶׁבָּהּ כְּתִיב (דברים שם) וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ ׳הַיּוֹם׳, וְדָרְשׁוּ חז״ל (שם) שֶׁיִּהְיוּ בְּעֵינֶיךָ כַּחֲדָשִׁים. וְעַל כֵּן אָמְרוּ חז״ל נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה בְּיָמִין, כִּי עַל יְדֵי שְׁנֵי מִצְוֹות אֵלּוּ יַחְדָּו זוֹכִים לִשְׁלֵימוּת בַּעֲבוֹדַת ה׳, לָסוּר מֵרָע וְלַעֲשֵׂה טוֹב, כַּנִּזְכָּר.
In shortDoing good needs constant renewal, which comes from the Torah, new every day; the mezuzah’s “today” brings it, so the two mitzvos together make one’s service complete.
8[This also explains how the acronym shenasayim, cited above, fits the verse “And it came to pass at the end of two years of days.” The word yamim, “days,” hints at renewal in serving Hashem through the Torah, in the spirit of Chazal's teaching on the word “today”: “Every day they should be in your eyes as new.” For renewal comes through the Torah, which has the power to bring new vitality into one's learning and mitzvos, as we saw with the mezuzah. And through this we fulfill “the Chanukah lamp on the left and the mezuzah on the right”: turning from evil and doing good.]
[וּבָזֶה יִתְבָּאֵר גַּם שַׁיָּיכוּת הַנּוֹטָרִיקוֹן שנתי״ם הַנִּזְכָּר לְעֵיל לְפָסוּק וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים, שֶׁ׳יָמִים׳ רוֹמֵז לְהִתְחַדְּשׁוּת בַּעֲבוֹדָתוֹ יִתְבָּרֵךְ עַל יְדֵי הַתּוֹרָה, וְעַל דֶּרֶךְ מַאֲמַר חז״ל עַל תֵּיבַת ׳הַיּוֹם׳ בְּכָל יוֹם יִהְיוּ בְעֵינֶיךָ כַּחֲדָשִׁים, אֲשֶׁר הַהִתְחַדְּשׁוּת בָּאָה עַל יְדֵי הַתּוֹרָה, שֶׁבְּכוֹחָהּ לְהָבִיא חַיּוּת חֲדָשָׁה בַּתּוֹרָה וּבַמִּצְוֹות כַּנִּזְכָּר, וּבָזֶה מִתְקַיֵּים עִנְיַן נֵר חֲנוּכָּה מִשְּׂמֹאל וּמְזוּזָה מִיָּמִין, סוּר מֵרָע וַעֲשֵׂה טוֹב].
In shortShenasayim points to the Chanukah lamp and the mezuzah, and yamim, “days,” to the daily renewal the Torah brings.
9aThis lets us understand why the Greeks decreed against Rosh Chodesh. About the war with Amalek it says, “And Amalek came and fought with Israel in Refidim,” and Chazal expounded Refidim as rafu yedeihem: Bnei Yisrael's hands grew slack in the words of Torah.14 This is what we said: without Torah there is no vitality in doing the mitzvos. So when Bnei Yisrael sinned in this, Amalek came at once. Amalek's essence is coldness and slackness, as in “who cooled you on the way,”15 and he fought so that Bnei Yisrael would have no warmth for avodas Hashem.
וּבָזֶה יוּבָן לָמָּה הַיּוֹנִים גָּזְרוּ עַל רֹאשׁ חוֹדֶשׁ, דְּהִנֵּה מָצִינוּ בְּעִנְיַן מִלְחֶמֶת עֲמָלֵק (מכילתא בשלח יז, ח) וַיָּבוֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִים, וְדָרְשׁוּ חז״ל שָׁם ׳רְפִידִים׳ עַל שֶׁרָפוּ יְדֵיהֶם מִדִּבְרֵי תּוֹרָה. וְהוּא כַּאֲשֶׁר אָמַרְנוּ, כִּי בְּלִי תּוֹרָה אֵין חַיּוּת בַּעֲשִׂיַּית הַמִּצְוֹות, וּלְכָךְ כַּאֲשֶׁר חָטְאוּ בָּזֶה מִיָּד בָּא עֲמָלֵק, שֶׁעִנְיָינוֹ הוּא הַקְּרִירוּת וְהָרִפְיוֹן, ״אֲשֶׁר קָרְךָ בַּדֶּרֶךְ״ (דברים כה, יח), שֶׁנִּלְחַם שֶׁיִּהְיוּ יִשְׂרָאֵל בְּלִי חֲמִימוּת לַעֲבוֹדַת ה׳.
In shortRefidim, where Amalek struck, means hands grown slack in Torah: without Torah the mitzvos lose their life, and Amalek’s essence is coldness.
9bThe war of the Greeks was the same: they wanted to bring coldness into Israel, so that its avodah would have no vitality. Rosh Chodesh is the opposite: it stands for renewal and vitality in avodas Hashem. We find in Chazal that some Amoraim, the sages of the Gemara, made a practice of reviewing their learning every month,16 and Chazal also said that one should go to greet one's teacher every Rosh Chodesh.17 This shows that Rosh Chodesh is a time for renewal in the service of Heaven and in Torah. That is what the Greeks wanted to abolish, the vitality of avodas Hashem, and so they decreed against Rosh Chodesh.
וּכְמוֹ כֵּן הָיָה גַּם מִלְחֶמֶת הַיּוֹנִים שֶׁרָצוּ לְהַכְנִיס קְרִירוּת בְּקֶרֶב יִשְׂרָאֵל, שֶׁיִּהְיֶה עֲבוֹדָתָם בְּלִי חַיּוּת. וְהִיפֵּךְ זֶה הוּא עִנְיַן רֹאשׁ חוֹדֶשׁ, שֶׁמּוֹרֶה עַל הִתְחַדְּשׁוּת וְחַיּוּת בַּעֲבוֹדַת ה׳, כְּמוֹ שֶׁמָּצִינוּ בחז״ל (פסחים סח, ב. ראש השנה לה, א לפירוש רש״י שם. חולין פו, ב. כריתות כז, א) שֶׁהָיוּ אֲמוֹרָאִים שֶׁהָיָה דַּרְכָּם לַחֲזוֹר עַל תַּלְמוּדָם כָּל חוֹדֶשׁ, וְאָמְרוּ עוֹד (ראש השנה טז, ב) שֶׁבְּכָל רֹאשׁ חוֹדֶשׁ מִיבְּעֵי לֵיהּ לְמֵיזַל לְהַקְבִּיל פְּנֵי רַבּוֹ, שֶׁמְּבוֹאָר מִזֶּה שֶׁרֹאשׁ חוֹדֶשׁ הוּא עֵת לְהִתְחַדְּשׁוּת בַּעֲבוֹדַת שָׁמַיִם וּבַתּוֹרָה, וְזֶה אֲשֶׁר רָצוּ הַיּוֹנִים לְבַטֵּל, אֶת הַחַיּוּת בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרֵךְ, וּלְכָךְ גָּזְרוּ עַל רֹאשׁ חֹדֶשׁ.
- Pesachim 68b; Rosh Hashanah 35a, as Rashi explains there; Chullin 86b; Kerisos 27a. ↩
- Rosh Hashanah 16b. ↩
In shortThe Greeks also wanted a cold Judaism; Rosh Chodesh stands for renewal, as the Amoraim’s monthly review of their learning and the visit to one’s teacher show, so they decreed against it.
10This explains the words of Chodesh prayer that we looked at. “May You establish a new altar in Zion”: the altar hints at avodas Hashem [see the , which writes that a person's drawing himself near to the Creator is like an offering and is called an “altar”],18 and this service must always come with renewal. So we ask, “May You establish a new altar in Zion”: that Hashem help us serve Him with renewal. Through the renewal, “we will offer up the burnt offering of Rosh Chodesh on it.” On Rosh Chodesh, the time of renewal in avodas Hashem, through us the service of every day of the month will be raised up and keep growing from day to day. As a result, “we will prepare he-goats beratzon, willingly.” For anything done without vitality and renewal is done without will and without love; but, as is well known, when something is done with the power of renewal, it is naturally done willingly and with love. This is the meaning of ratzon, “will,” here.
וּבָזֶה יִתְפָּרְשׁוּ הַלְּשׁוֹנוֹת בִּתְפִילַּת רֹאשׁ חֹדֶשׁ שֶׁדִּקְדַּקְנוּ בָּהֶם, ׳מִזְבֵּחַ חָדָשׁ בְּצִיּוֹן תָּכִין׳, ׳מִזְבֵּחַ׳ רוֹמֵז לַעֲבוֹדַת ה׳ [יְעוּיַּין בְּנוֹעַם אֱלִימֶלֶךְ (פרשת משפטים) דְּכָתַב, דְּמַה שֶׁהוּא מְקָרֵב עַצְמוֹ אֶל הַבּוֹרֵא בָּרוּךְ הוּא הוּא כְּעִנְיַן הַקָּרְבָּן, וְנִקְרָא בְּשֵׁם מִזְבֵּחַ], אֲשֶׁר צָרִיךְ לִהְיוֹת תָּמִיד מִתּוֹךְ הִתְחַדְּשׁוּת, וְלָזֶה אָנוּ מְבַקְּשִׁים מִזְבֵּחַ ׳חָדָשׁ׳ בְּצִיּוֹן תָּכִין, שֶׁיַּעַזְרֵנוּ הַשֵּׁם יִתְבָּרַךְ שֶׁנּוּכַל לַעֲבוֹד אוֹתוֹ יִתְבָּרֵךְ מִתּוֹךְ הִתְחַדְּשׁוּת, וְעַל יְדֵי הַהִתְחַדְּשׁוּת אֲזַי ׳וְעוֹלַת רֹאשׁ חוֹדֶשׁ נַעֲלֶה עָלָיו׳, שֶׁבְּרֹאשׁ חוֹדֶשׁ שֶׁהוּא הָעֵת לְהִתְחַדְּשׁוּת בַּעֲבוֹדַת ה׳, יִתְעַלֶּה עַל יָדֵינוּ עֲבוֹדַת ה׳ שֶׁל כָּל יְמֵי הַחוֹדֶשׁ לִהְיוֹת מוֹסִיף וְהוֹלֵךְ, וְעַל יְדֵי זֶה מִמֵּילָא ׳שְׂעִירֵי עִיזִּים נַעֲשֶׂה בְּרָצוֹן׳, כִּי כָּל דָּבָר שֶׁעוֹשִׂים בְּלִי חַיּוּת וְהִתְחַדְּשׁוּת הוּא בְּלִי רָצוֹן וְאַהֲבָה, אֲבָל בְּאִם עוֹשִׂים דָּבָר בְּכֹחַ הִתְחַדְּשׁוּת מִמֵּילָא הוּא נַעֲשֶׂה בְּרָצוֹן וּבְאַהֲבָה כַּיָּדוּעַ, וְזֶהוּ עִנְיַן ׳רָצוֹן׳ הָאָמוּר כָּאן.
- Noam Elimelech, Mishpatim. ↩
In shortThe Musaf asks for a “new altar,” service renewed; Rosh Chodesh raises the whole month, and renewal makes the service willing and loving.
11From Chanukah we must take a lesson for ourselves: to strive for renewal in the service of Heaven and in Torah, in the spirit of “the kindling makes the mitzvah.”19 That is, when a person does a mitzvah, it must be like “kindling”: done with holy fire. And this is also the meaning of the other view, “the placing makes the mitzvah”: even at the “placing,” after the mitzvah has been done, an impression of holiness should remain, and the mitzvah's renewal and vitality should not cease.
וּמֵחֲנוּכָּה אָנוּ צְרִיכִים לִיקַּח לִימּוּד לְנַפְשֵׁנוּ, לְהִשְׁתַּדֵּל לָבוֹא לְהִתְחַדְּשׁוּת בַּעֲבוֹדַת שָׁמַיִם וּבַתּוֹרָה, בִּבְחִינַת ׳הַדְלָקָה עוֹשָׂה מִצְוָה׳ (שבת כב, ב), פֵּירוּשׁ, בִּזְמַן שֶׁעוֹשִׂים ׳מִצְוָה׳ צָרִיךְ לִהְיוֹת בִּבְחִינַת ׳הַדְלָקָה׳ הַיְינוּ לַעֲשׂוֹתָהּ בְּאֵשׁ קוֹדֶשׁ, וְזֶהוּ גַּם ׳הַנָּחָה עוֹשָׂה מִצְוָה׳, פֵּירוּשׁ אֲפִילּוּ בְּ׳הַנָּחָה׳ הַיְינוּ אַחֲרֵי עֲשִׂיַּית הַמִּצְוָה, שֶׁגַּם אָז יִשָּׁאֵר רְשִׁימָא דִּקְדוּשָּׁה, וְלֹא יִפָּסֵק הַהִתְחַדְּשׁוּת וְהַחַיּוּת שֶׁל הַמִּצְוָה.
- Shabbos 22b. The Gemara asks whether the mitzvah of the Chanukah lamp is done by lighting it or by setting it in its place. ↩
In shortChanukah teaches us to do each mitzvah with holy fire and to let its warmth remain once the mitzvah is done.
12May Hashem grant that we be privileged to do this in the merit and by the power of the Chanukah lamps, fulfilling “the kindling makes the mitzvah,” as we have explained. And may we bring near the keitz, the end of the exile, as it says, “And it came to pass mikeitz,” which explains as “at the end.”20 This also hints at the verse “The end of the matter, when all has been heard: fear God.”21 “The end of the matter” means the days of Moshiach, and then the only thing heard will be “fear God.” For by fulfilling shenasayim yamim, in all the ways we have explained, we will fulfill “And it came to pass mikeitz”: we will bring near the coming of Moshiach. Amen, may it be His will.
יִתֵּן ה׳ שֶׁנִּזְכֶּה לָזֶה בִּזְכוּת וּבְכֹחַ נֵרוֹת חֲנוּכָּה, לְקַיֵּים הַדְלָקָה עוֹשָׂה מִצְוָה כַּנִּזְכָּר, וּנְקָרֵב אֶת הַקֵּץ, כְּדִכְתִיב ״וַיְהִי מִקֵּץ״ וּפֵירֵשׁ רש״י ז״ל מִסּוֹף, וּמְרוּמָּז בָּזֶה עִנְיַן הַכָּתוּב (קהלת יב, יג. יעויין בספר הקדוש קדושת היהודי גלות וגאולה אות נז) ״סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלוֹקִים יְרָא״, ׳סוֹף דָּבָר׳ הַכַּוָּונָה לִימוֹת הַמָּשִׁיחַ, אָז יִהְיֶה ׳הַכֹּל נִשְׁמָע׳ רַק ׳אֶת הָאֱלֹקִים יָרֵא׳, שֶׁעַל יְדֵי שֶׁנְּקַיֵּים בְּחִינַת ׳שנתי״ם יָמִים׳ כְּכָל הַנִּזְכָּר לְעֵיל, יִתְקַיֵּים ׳וַיְהִי מִקֵּץ׳ שֶׁנְּקָרֵב אֶת בִּיאַת הַמָּשִׁיחַ, אָמֵן כֵּן יְהִי רָצוֹן:
In shortThe Rebbe prays that the Chanukah lamps and renewed service bring near the end, the days of Moshiach, when only “fear God” is heard.
The Rebbe asks what links the Chanukah lamp to the mezuzah, why the Greeks decreed against Rosh Chodesh, and why the Rosh Chodesh Musaf asks for a “new” altar and offerings made “willingly.” He begins with the teaching of his father, R’ Yechiel Yehoshua of Biala, that the Menorah’s lamps are souls, and even a lowly soul hides a portion of God that the Kohen’s lighting raised up. Complete service is “turn from evil and do good.” The Menorah helped the Hellenists turn from evil, and the Chanukah lamp on the left still does; the mezuzah on the right carries the Torah’s daily renewal, the strength to do good. The Greeks, like Amalek, wanted a cold, lifeless Judaism, so they struck at Rosh Chodesh, the time of renewal. Service that is renewed is done willingly and with love; so a mitzvah should be kindled with holy fire and leave its warmth behind.
Takeaway
The Greeks attacked Rosh Chodesh because their real aim was a Judaism kept but cold. The Chanukah lamp gives us the strength to turn from evil, and the mezuzah's “today” reminds us that Torah should feel new every day, so that we do good with vitality and love. A mitzvah should be kindled with holy fire and leave its warmth behind, and no one should despair of a lowly soul, for the Menorah's light is meant to raise exactly such souls.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.