From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Zos Chanukah: Teshuvah Out of Love
The holy sefarim say the time of forgiveness lasts until Zos Chanukah, and the Rokeach learns Chanukah’s eight days from Sukkos. Aharon was consoled for the dedication offerings with the Chanukah lamp and the Priestly Blessing, which seem to bring no atonement. Why is this time so suited to atonement?
Name a tzaddik: tap for who he wasTitle a sefer
Bamidbar 7:84
זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה
This was the dedication of the altar, on the day it was anointed, from the princes of Israel: twelve silver bowls, twelve silver basins, twelve golden spoons.
1“This was the dedication of the altar.”1 As is well known, the holy sefarim write that the time of forgiveness and atonement lasts until the eighth day of Chanukah, and that on this day the pitkin, the written decrees of the Days of Awe, are carried out.2 They found a hint to this in the verse “With this shall the iniquity of Yaakov be atoned.”3 Bezos, “with this,” points to Zos Chanukah, the day we read “Zos, this, was the dedication of the altar”: it is a time of atonement.4 But why is this time especially suited to forgiveness and atonement?
זֹאת חֲנוּכַּת הַמִּזְבֵּחַ (במדבר ז, פד). הִנֵּה יָדוּעַ מַה שֶׁכָּתְבוּ הַסְּפָרִים הַקְּדוֹשִׁים (דברים נחמדים (להבני יששכר) לחנוכה אות ד׳, ועיין בת עין בשם האריז״ל, זרע קודש מועדים צד, ב, מגן אברהם חנוכה) שֶׁעַד יוֹם ח׳ דַּחֲנוּכָּה הוּא זְמַן סְלִיחָה וְכַפָּרָה, וּבְיוֹם זֶה הוּא זְמַן קִיּוּם הַפִּתְקִין. וְהֵבִיאוּ רֶמֶז לָזֶה מֵהַכָּתוּב ״בְּזֹאת יְכוּפַּר עֲוֹן יַעֲקֹב״ (ישעיהו כז, ט), שֶׁבְּזֹאת חֲנוּכָּה שֶׁקּוֹרִין ״זֹאת חֲנוּכַּת הַמִּזְבֵּחַ״ (במדבר ז, פד) הוּא זְמַן כַּפָּרָה (הובא בספר בני בנימין בשם מהר״ד מדינוב). וְיֵשׁ לְהָבִין מַדּוּעַ זְמַן זֶה מְסוּגָּל בְּיוֹתֵר לִסְלִיחָה וְכַפָּרָה.
- This passage is read on the eighth day of Chanukah, which is therefore called Zos Chanukah. ↩
- Devarim Nechmadim (by the author of Bnei Yissaschar), Chanukah §4; see Bas Ayin, in the name of the Arizal; Zera Kodesh, Moadim 94b; Magen Avraham, Chanukah. ↩
- Yeshayahu 27:9. ↩
- Quoted in Bnei Binyamin in the name of R' Dovid of Dinov. ↩
Sources here
In shortZos Chanukah closes the season of forgiveness and atonement, hinted in “With this shall the iniquity of Yaakov be atoned”; but why this time?
2We also know that the Rokeach, R' Elazar of Worms, writes that the Torah sets the passage of the oil and the lamps right beside Sukkos: just as Sukkos is eight days, so too Chanukah is eight days.5 What connection does Sukkos have with Chanukah?
עוֹד יָדוּעַ דְּכָתַב הָרַב בַּעַל הָרוֹקֵחַ ז״ל (סימן רכ״ה) סָמַךְ שֶׁמֶן וְנֵרוֹת (ויקרא כד, א) לְסוּכּוֹת (שם כג, לג), מַה סוּכּוֹת שְׁמוֹנָה יָמִים, אַף חֲנוּכָּה שְׁמוֹנָה יָמִים. וְצָרִיךְ לְהָבִין מַה שַׁיָּיכוּת יֵשׁ לְסוּכּוֹת עִם חֲנוּכָּה.
- Rokeach §225; Vayikra 24:1; 23:33. Sukkos together with Shemini Atzeres makes eight days. ↩
In shortThe Rokeach learns Chanukah's eight days from Sukkos, which raises the question of what links the two festivals.
3Let us also cite the words of , who quotes a teaching of Chazal.6 Aharon HaKohen was pained that he had brought no offering at the dedication of the Mishkan, as the princes of the tribes had. So the Holy One, blessed be He, gave him the mitzvos of the Priestly Blessing and the Chanukah lamp, which apply outside the Beis HaMikdash and for all generations. That is the gist of his words. But this is difficult. Surely offerings remain greater than other mitzvos, since they bring atonement. What consolation, then, did Aharon HaKohen find when Hashem gave him and his sons, the Kohanim, the mitzvos of the Chanukah lamp and the Priestly Blessing, which seem to bring no atonement at all?
וְנַקְדִּים עוֹד אֶת דִּבְרֵי הרמב״ן הַקָּדוֹשׁ שֶׁהֵבִיא מחז״ל (הובא במגילת סתרים לרבינו ניסים, ועיין תנחומא בהעלותך ה, ובמדבר רבה טו, ו) שֶׁאַהֲרֹן הַכֹּהֵן נִצְטַעֵר עַל שֶׁלֹּא הִקְרִיב לַחֲנוּכַּת הַמִּשְׁכָּן, וְנָתַן לוֹ הקב״ה מִצְוַות בִּרְכַּת כֹּהֲנִים וְנֵר חֲנוּכָּה, שֶׁמִּצְוָותָם נוֹהֶגֶת בְּגִבּוּלִין וּלְדוֹרוֹת, עכ״ד. וְקָשֶׁה, דְּלִכְאוֹרָה אַכַּתִּי עִנְיַן הַקָּרְבָּנוֹת גָּדוֹל מִשְּׁאָר מִצְוֹות, כֵּיוָן שֶׁהוּא בָּא לְכַפָּרָה, וְאִם כֵּן מַה מָצָא אַהֲרֹן הַכֹּהֵן לְהִתְנַחֵם בַּמֶּה שֶׁנָּתַן הקב״ה לוֹ וּלְבָנָיו הַכֹּהֲנִים מִצְוַות נֵר חֲנוּכָּה וּבִרְכַּת כֹּהֲנִים, שֶׁהֵם לִכְאוֹרָה אֵינָם בָּאִים לְכַפָּרָה.
- Ramban on Bamidbar 8:2, citing Megillas Setarim of Rabbeinu Nissim; see Midrash Tanchuma, Beha'aloscha 5; Bamidbar Rabbah 15:6 (the sefer has Bereishis Rabbah 15:6). ↩
In shortAharon was consoled for the dedication offerings with the Priestly Blessing and the Chanukah lamp; but offerings atone, and these seemingly do not.
4aWe may understand all this as follows. As is well known, the Days of Awe, Rosh Hashanah and Yom Kippur, are times of teshuvah out of fear, when people repent out of dread of the judgment. The days of Sukkos are times of teshuvah out of love. As the holy Zohar says, “Imma Ila'ah spreads her shelter over them like a mother over her children.”7 The words show the great love and affection between the Holy One, blessed be He, and Bnei Yisrael. In the days of Sukkos, by the special power of that time, Israel conducts its service as children of Hashem and serves its Creator out of love, as children do.
וּלְהָבִין כָּל זֶה אֶפְשָׁר לוֹמַר בְּדֶרֶךְ זֶה. דְּהִנֵּה יָדוּעַ שֶׁהַיָּמִים הַנּוֹרָאִים רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הֵם זְמַנֵּי תְּשׁוּבָה מִיִּרְאָה, שֶׁעוֹשִׂים בָּהֶם תְּשׁוּבָה מֵאֵימַת הַדִּין, אֲבָל יְמֵי סוּכּוֹת הֵם זְמַנֵּי תְּשׁוּבָה מֵאַהֲבָה, וְכִדְאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ (ח״ג רנה, ב) אִימָּא עִילָּאָה לִסְכָכָא עֲלַיְיהוּ כְּאִמָּא עַל בְּנִין, שֶׁהוּא מוֹרֶה גּוֹדֶל אַהֲבָה וְחִיבָּה בֵּין הקב״ה וּבְנֵי יִשְׂרָאֵל, שֶׁבִּימֵי חַג הַסּוּכּוֹת בְּכֹחַ סְגוּלַּת הַזְּמַן יִשְׂרָאֵל נוֹהֲגִים יִשְׂרָאֵל בַּעֲבוֹדָתָם בִּבְחִינַת בָּנִים לַה׳, וְעוֹבְדִים אֶת בּוֹרְאָם מִתּוֹךְ אַהֲבָה כְּמִנְהַג בָּנִים.
- Zohar III 255b. Imma Ila'ah, the “Higher Mother,” is a Kabbalistic name for the sefirah of Binah. ↩
In shortTeshuvah out of fear belongs to the Days of Awe; Sukkos brings teshuvah out of love, when the Higher Mother shelters Israel like a mother over her children.
4bAnd Hashem, in His abundant kindness, extended this holy time of serving Him with love up to the days of Chanukah. For we find that at that time Bnei Yisrael were privileged to reach the level of “You are children to Hashem your God”8 in serving their Creator. So we say in the prayer Al HaNissim, “And afterward Your children came …” The holy sefer dwells on this:9 their service was one of love, the way of children. That is why they earned special affection from Hashem. The explains that no miracle was needed for them, since by law ritual impurity is permitted when the whole community is impure, and they could have lit with impure oil.10 Yet out of His affection for them, Hashem performed the miracle. This was measure for measure, because Bnei Yisrael too had reached the level of serving Hashem out of love. So even in our time, by the special power of the days of Chanukah, one can reach teshuvah out of love and the level of children, as Bnei Yisrael did then.
אוּלָם הקב״ה בְּרוֹב חֲסָדָיו הִרְחִיב אֶת הַזְּמַן הַקָּדוֹשׁ הַזֶּה שֶׁבּוֹ עוֹבְדִים אוֹתוֹ יִתְבָּרֵךְ בְּאַהֲבָה, עַד לִימֵי הַחֲנוּכָּה, כִּדְמָצִינוּ שֶׁאָז זָכוּ בְּנֵי יִשְׂרָאֵל לְהַגִּיעַ לִבְחִינַת ״בָּנִים אַתֶּם לַה׳ אֱלֹקֵיכֶם״ בַּעֲבוֹדַת בּוֹרְאָם, וְכַנּוּסָּח שֶׁאוֹמְרִים בִּתְפִילָּה ׳וְאַחַר כָּךְ בָּאוּ בָּנֶיךָ׳, וּכְמוֹ שֶׁעָמַד בָּזֶה בְּסֵפֶר הַקָּדוֹשׁ בְּנֵי יִשָּׂשכָר (כסלו טבת מאמר ד, פז פח פט), דְּהַיְינוּ שֶׁהָיְתָה עֲבוֹדָתָם בְּדֶרֶךְ אַהֲבָה וּכְמִנְהַג בָּנִים. וּמִטַּעַם זֶה מָצִינוּ שֶׁזָּכוּ לְחִיבָּה יְתֵירָה מֵאֵת ה׳, כַּמְּבוֹאָר בִּפְנֵי יְהוֹשֻׁעַ (שבת כא, ב) שֶׁלֹּא הָיוּ צְרִיכִים לֵיעָשׂוֹת לָהֶם נֵס כִּי טוּמְאָה הוּתְּרָה בְּצִיבּוּר, אֶלָּא מִתּוֹךְ חִיבָּתָן שֶׁל יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם עָשָׂה לָהֶם הַנֵּס, וְזֶה הָיָה מִידָּה כְּנֶגֶד מִידָּה מֵחֲמַת שֶׁגַּם בְּנֵי יִשְׂרָאֵל הִגִּיעוּ לְמַדְרֵגַת עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ בְּמִידַּת הָאַהֲבָה. וְלָכֵן אַף בַּזְּמַן הַזֶּה, בְּכֹחַ סְגוּלַּת יְמֵי הַחֲנוּכָּה, אֶפְשָׁר לְהַגִּיעַ לִתְשׁוּבָה מִתּוֹךְ אַהֲבָה וְלִבְחִינַת בָּנִים, כַּנִּזְכָּר.
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In shortHashem extended that time of love to Chanukah, when Israel served Him as children and He did the miracle out of affection; so these days still open teshuvah out of love.
5[In the days of the Chashmona'im, the Hasmoneans, love for the miracle done for them lifted them up, and they did teshuvah out of love.11 Chazal said that when Israel does the will of the Omnipresent, it is called “children.”12 Here, since they did teshuvah out of love, so that even their deliberate sins were counted for them as merits,13 they were by that very fact doing the will of the Omnipresent, and they counted as children. That is why the Sages instituted the words “And afterward Your children came.”]
*[דְּבִימֵי הַחַשְׁמוֹנָאִים מֵאַהֲבַת הַנֵּס שֶׁנַּעֲשָׂה לָהֶם, הִתְעַלּוּ וְעָשׂוּ תְּשׁוּבָה מֵאַהֲבָה. וְיָדוּעַ מַה שֶׁאָמְרוּ חז״ל (בבא בתרא י, א. שמות רבה כד, א) שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם נִקְרָאִים בָּנִים, וְהִנֵּה כָּאן כֵּיוָן שֶׁעָשׂוּ תְּשׁוּבָה מֵאַהֲבָה עַד שֶׁגַּם הַזְּדוֹנוֹת נֶחְשְׁבוּ לָהֶם כִּזְכוּיוֹת, מִמֵּילָא הֵם בִּבְחִינַת עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, וְנֶחְשָׁבִים לִבְחִינַת בָּנִים, וְלָכֵן תִּיקְּנוּ לוֹמַר וְאַחַר כָּךְ בָּאוּ ׳בָּנֶיךָ׳].
- The sefer's note: An addition from another place. ↩
- Bava Basra 10a; Shemos Rabbah 24:1. ↩
- See Yoma 86b. ↩
In shortThe Chashmona'im's teshuvah out of love turned even their sins into merits, so they did Hashem's will and Al HaNissim calls them “Your children.”
6This lets us explain a Midrash: “‘The mandrakes give off fragrance’: this is Reuven. ‘And at our doorways are all choice fruits’: these are the Chanukah lamps.”14 What connection is there between Reuven and Chanukah? We know that Reuven was the very first to begin the way of teshuvah, as the Midrash says, “You have opened with teshuvah first.”15 And Chanukah too, as we have seen, is a time especially suited to teshuvah. That is the connection between Reuven and Chanukah.
וְעַל פִּי זֶה יֵשׁ לְבָאֵר מַה דְּאִיתָא בַּמִּדְרָשׁ (מדרש פליאה לא) ״הַדּוּדָאִים נָתְנוּ רֵיחַ״ (שיר השירים ז, יד) זֶה רְאוּבֵן, ״וְעַל פְּתָחֵינוּ כָּל מְגָדִים״ זֶה נֵרוֹת חֲנוּכָּה, וְלִכְאוֹרָה מַה שַׁיָּיכוּת יֵשׁ בֵּין רְאוּבֵן לַחֲנוּכָּה. אֶלָּא יָדוּעַ דִּרְאוּבֵן הָיָה רֹאשׁ וְרִאשׁוֹן שֶׁהִתְחִיל בִּתְשׁוּבָה, כִּדְאִיתָא בַּמִּדְרָשׁ (בראשית רבה פד, יט) ׳אַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִילָּה׳, וְגַם חֲנוּכָּה הוּא זְמַן מְסוּגָּל בְּיוֹתֵר לִתְשׁוּבָה וּכְמוֹ שֶׁאָמַרְנוּ, וְזֶהוּ הַשַּׁיָּיכוּת שֶׁל רְאוּבֵן לַחֲנוּכָּה.
- Midrash Pli'ah §31; Shir HaShirim 7:14. Reuven was the one who found the mandrakes, duda'im, in the field (Bereishis 30:14), and the Chanukah lamps are placed at the doorway. ↩
- Bereishis Rabbah 84:19. ↩
In shortThe Midrash pairs Reuven with the Chanukah lamps because he opened the way of teshuvah, and Chanukah is a time especially suited to it.
7aThis also explains what cited: that the Holy One, blessed be He, consoled Aharon with the mitzvos of the Chanukah lamp and the Priestly Blessing. Just as offerings bring a person to teshuvah and atonement, so the kindling of the Chanukah lamps also awakens teshuvah and atonement and draws them down, as we have explained. This is in the spirit of “in those days, at this time”:16 [what happened then is awakened now]. The Priestly Blessing, which Hashem gave Aharon so that he would bless Israel, is also meant to awaken people and bring them to teshuvah and atonement.
וּבָזֶה גַּם מוּבָן מַה שֶׁהֵבִיא הרמב״ן ז״ל, שֶׁנִּיחֲמוֹ הקב״ה לְאַהֲרֹן בְּמִצְוֹות נֵר חֲנוּכָּה וּבִרְכַּת כֹּהֲנִים, כִּי כְּשֵׁם שֶׁהַקָּרְבָּנוֹת מְבִיאִים לַתְּשׁוּבָה וְכַפָּרָה, כְּמוֹ כֵן הַדְלָקַת נֵרוֹת חֲנוּכָּה גַּם הִיא מְעוֹרֶרֶת וּמַשְׁפִּיעָה תְּשׁוּבָה וְכַפָּרָה, וּכְמוֹ שֶׁבֵּיאַרְנוּ, בִּבְחִינַת ׳בַּיָּמִים הַהֵם וּבַזְּמַן הַזֶּה׳. וְגַם עִנְיַן בִּרְכַּת כֹּהֲנִים שֶׁנָּתַן לוֹ הקב״ה לְבָרֵךְ אֶת יִשְׂרָאֵל, הוּא גַּם עַל מְנָת לְעוֹרֵר וּלְהָבִיא לִתְשׁוּבָה וְכַפָּרָה.
- From the blessing over the Chanukah lamps: “Who performed miracles for our fathers in those days, at this time.” ↩
In shortLike the offerings, the Chanukah lamps awaken and draw down teshuvah and atonement, and so does the Priestly Blessing; this is how Hashem consoled Aharon.
7bFor about the Priestly Blessing it is written, “and I will bless them.”17 Who, then, gives the blessing: the Kohanim or the Holy One, blessed be He? Indeed, the Priestly Blessing itself, at first glance, raises a question: how can blessing come to a Jew if he is not worthy of it? The answer is that the Kohen is commanded to make the one being blessed into a fitting vessel to receive the blessing. He does this by bestowing on him a spirit of purity and teshuvah, and then the person receives the blessings, as a matter of course, from their Source on high. So the blessings depend on the Kohen's work of making the person fit to receive them, yet the blessing itself flows from Hashem. That is why it is written, “and I will bless them.” It follows that the Chanukah lamp and the Priestly Blessing both carry atonement, like the offerings. Now it is clear why Aharon HaKohen found consolation in these mitzvos for not having brought offerings at the dedication with the princes: they too were given for atonement, just like the bringing of offerings.
דְּהִנֵּה בְּבִרְכַּת כֹּהֲנִים כְּתִיב (במדבר ו, כז) ״וַאֲנִי אֲבָרְכֵם״, וְצָרִיךְ לְהָבִין מִי הוּא הַמְּבָרֵךְ, הַאִם הַכֹּהֲנִים אוֹ הקב״ה. אָכֵן יֵשׁ לוֹמַר, דְּבֶאֱמֶת לִכְאוֹרָה צָרִיךְ בֵּיאוּר מַהוּ בִּכְלָל עִנְיַן בִּרְכַּת כֹּהֲנִים, דְּהֵיאַךְ תָּבוֹא בְּרָכָה לְאִישׁ מִיִּשְׂרָאֵל בְּאִם אֵינוֹ רָאוּי אֵלֶיהָ. אֶלָּא הָעִנְיָן הוּא, שֶׁהַכֹּהֵן מְצֻוֶּה לַעֲשׂוֹת אֶת הַמִּתְבָּרֵךְ כְּלִי מוּכְשָׁר לְקַבֵּל הַבְּרָכָה, עַל יְדֵי שֶׁיַּשְׁפִּיעַ עָלָיו רוּחַ טָהֳרָה וּתְשׁוּבָה, וְעַל יְדֵי זֶה מִמֵּילָא יְקַבֵּל הָאָדָם אֶת הַבְּרָכוֹת מִמָּקוֹר עֶלְיוֹן. נִמְצָא שֶׁהַבְּרָכוֹת תְּלוּיוֹת בִּפְעוּלַּת הַכֹּהֵן לְהַכְשִׁיר הָאָדָם לְקַבֵּל הַבְּרָכָה, וּמִכָּל מָקוֹם הַבְּרָכָה עַצְמָהּ נִשְׁפַּעַת מהשי״ת, וְלָזֶה כְּתִיב ״וַאֲנִי אֲבָרְכֵם״. נִמְצָא שֶׁבֵּין עִנְיַן נֵר חֲנוּכָּה וּבֵין בִּרְכַּת כֹּהֲנִים, יֵשׁ בָּהֶם עִנְיָן שֶׁל כַּפָּרָה כְּמוֹ הַקָּרְבָּנוֹת, וּמְבוֹאָר לְנָכוֹן מַה שֶׁבַּמִּצְוֹות אֵלּוּ מָצָא אַהֲרֹן הַכֹּהֵן נֶחָמָה עַל מַה שֶׁלֹּא הִקְרִיב בַּחֲנוּכַּת הַנְּשִׂיאִים, שֶׁכֵּן גַּם הֵם נִיתְּנוּ לְכַפָּרָה כְּמוֹ הַקְרָבַת הַקָּרְבָּנוֹת.
- Bamidbar 6:27. ↩
In shortThe Kohen makes a person a fitting vessel through a spirit of purity and teshuvah, and Hashem gives the blessing, “and I will bless them”; so both mitzvos atone like offerings.
8This shows the connection between the eight days of Sukkos and the eight days of Chanukah. The days of Sukkos are days of teshuvah out of love, and so is the time that continues until Zos Chanukah. These are the days most suited to teshuvah out of love.
וּבָזֶה מוּבָן הַשַּׁיָּיכוּת שֶׁל שְׁמוֹנַת יְמֵי סוּכּוֹת לִשְׁמוֹנַת יְמֵי חֲנוּכָּה, שֶׁכְּמוֹ שֶׁיְּמֵי סוּכּוֹת הֵם יְמֵי תְּשׁוּבָה מִתּוֹךְ אַהֲבָה, כְּמוֹ כֵן נִמְשַׁךְ זֹאת עַד זֹאת חֲנוּכָּה, שֶׁהַיָּמִים הָאֵלֶּה הֵם יָמִים הַמְּסוּגָּלִים בְּיוֹתֵר לִתְשׁוּבָה מֵאַהֲבָה.
In shortThe eight days of Sukkos and of Chanukah are linked as one stretch of teshuvah out of love, running until Zos Chanukah.
9That is why we find that for the tzaddikim the days of Chanukah were days of cheshbon hanefesh, taking an honest accounting of one's soul, and a time of teshuvah. This was especially so when the lamps were kindled, for then the hidden light of King Moshiach is revealed, as the holy Rebbe R' Pinchas of Koritz, zt"l, said.18 His words can be explained simply in light of what we have said. Kindling the Chanukah lamp draws down a spirit of purity and teshuvah, and so it will be in the days of Moshiach. The Rambam writes that in the days of Moshiach there will be “neither famine nor war … and the occupation of the whole world will be only to know Hashem.” So far his words.19 As a result, [with the whole world occupied in knowing Hashem,] every Jew will return to Him. Chazal also said, as records, that Israel is redeemed only through teshuvah.20 This spirit of purity and teshuvah is the hidden light revealed when the Chanukah lamp is kindled.
וְעַל כֵּן מָצִינוּ שֶׁיְּמֵי הַחֲנוּכָּה הָיוּ אֵצֶל הַצַּדִּיקִים יְמֵי חֶשְׁבּוֹן הַנֶּפֶשׁ וּזְמַן תְּשׁוּבָה, וּבְיִחוּד בִּזְמַן הַדְלָקַת הַנֵּרוֹת, שֶׁאָז מִתְגַּלֶּה אוֹר הַגָּנוּז שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וּכְמַאֲמַר הרה״ק רַבִּי פִּנְחָס מקוריץ זצללה״ה (מדרש פנחס אות א׳). וְיֵשׁ לְבָאֵר דְּבָרָיו בִּפְשִׁיטוּת עַל פִּי דְּבָרֵינוּ, שֶׁכֵּן עַל יְדֵי הַדְלָקַת נֵר חֲנוּכָּה נִשְׁפָּע רוּחַ טָהֳרָה וּתְשׁוּבָה, וְכֵן יִהְיֶה בִּימוֹת הַמָּשִׁיחַ, כְּמוֹ שֶׁכָּתַב הרמב״ם ז״ל בְּהִלְכוֹת מְלָכִים (פי״ב ה״ה), שֶׁבִּימוֹת הַמָּשִׁיחַ לֹא רָעָב וְלֹא מִלְחָמָה וְכוּ׳, וְלֹא יִהְיֶה עֵסֶק כָּל הָעוֹלָם אֶלָּא לָדַעַת אֶת ה׳ בִּלְבַד, עכ״ל, וּמִמֵּילָא יָשׁוּבוּ כָּל אִישׁ יִשְׂרָאֵל אֵלָיו יִתְבָּרֵךְ. עוֹד אָמְרוּ ז״ל (רמב״ם הלכות תשובה פ״ז ה״ה. והוא עפ״י סנהדרין צז, ב וכפירוש מהרש״א שם) אֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא מִתּוֹךְ הַתְּשׁוּבָה. וְרוּחַ הַטָּהֳרָה וְהַתְּשׁוּבָה הַלָּלוּ, הֵם הָאוֹר הַגָּנוּז הַמִּתְגַּלֶּה בִּשְׁעַת הַדְלָקַת נֵר חֲנוּכָּה.
- Midrash Pinchas §1. ↩
- Rambam, Hilchos Melachim 12:5. ↩
- Rambam, Hilchos Teshuvah 7:5, based on Sanhedrin 97b as the Maharsha explains it there. ↩
In shortMoshiach's hidden light, revealed at the Chanukah lighting, is a spirit of purity and teshuvah; so for tzaddikim these were days of cheshbon hanefesh.
10So now, on the day of Zos Chanukah, comes the last chance in these holy days to be stirred to teshuvah out of love. That is what the holy sefarim meant when they wrote that this day is suited to forgiveness and atonement, as the verse hints: “With this shall the iniquity of Yaakov be atoned.”21 Through all the days of Chanukah a spirit of purity and of teshuvah out of love is drawn into the hearts of Israel. On this last day, then, the love between the Holy One, blessed be He, and Israel is gathered in from all eight days of Chanukah, and the day is especially suited to teshuvah out of love.
וְנִמְצָא שֶׁעַתָּה בְּיוֹם זֹאת חֲנוּכָּה, הוּא הַזְּמַן הָאַחֲרוֹן מֵהַיָּמִים הַקְּדוֹשִׁים הַלָּלוּ לְהִתְעוֹרֵר לִתְשׁוּבָה מִתּוֹךְ אַהֲבָה, וְזֶהוּ שֶׁכָּתְבוּ בַּסְּפָרִים הַקְּדוֹשִׁים שֶׁיּוֹם זֶה מְסוּגָּל לִסְלִיחָה וְכַפָּרָה, וּכְנִרְמַז בַּפָּסוּק (ישעיהו כז, ט) ״בְּזֹאת יְכוּפַּר עֲוֹן יַעֲקֹב״. דְּאַחַר שֶׁבִּימֵי הַחֲנוּכָּה נִשְׁפָּע רוּחַ טָהֳרָה וּתְשׁוּבָה מֵאַהֲבָה בְּלִבּוֹת יִשְׂרָאֵל, אִם כֵּן בָּזֶה הַיּוֹם נִתְאַסֵּף מִכָּל שְׁמוֹנַת יְמֵי חֲנוּכָּה מִידַּת אַהֲבָה בֵּין הקב״ה וְיִשְׂרָאֵל, וּמְסוּגָּל בְּיוֹתֵר לַעֲשׂוֹת בּוֹ תְּשׁוּבָה מִתּוֹךְ אַהֲבָה.
- Yeshayahu 27:9. ↩
In shortZos Chanukah gathers the love of all eight days, so it is the day most suited to atonement through teshuvah out of love.
11[This explains why the day is called Zos Chanukah.22 The name also alludes to the verses “With this shall Aharon come into the holy place,”23 said of the Kohen Gadol on Yom Kippur, and “With this shall the iniquity of Yaakov be atoned,” verses that speak of teshuvah and atonement. This time was set aside for Israel's teshuvah after the Days of Awe, since some people have not yet been privileged to do teshuvah out of love. For their sake the time of teshuvah was made to last until Chanukah. For on Chanukah the power of “in those days, at this time” is awakened. Just as at the time of the miracle they were privileged to see Hashem's power revealed, so that they came to teshuvah out of love, so these days are suited for us, too, to reach teshuvah out of love. The last day of Chanukah closes these days of teshuvah, and that is the meaning of the name Zos Chanukah, after “With this shall the iniquity of Yaakov be atoned.”]
*[וּבָזֶה יוּבָן מַדּוּעַ נִקְרָא יוֹם זֶה בְּשֵׁם ׳זֹאת חֲנוּכָּה׳, וְהוּא עַל שֵׁם הַכָּתוּב ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקּוֹדֶשׁ״ וּ״בְּזֹאת יְכוּפַּר עֲוֹן יַעֲקֹב״, שֶׁהֵם פְּסוּקִים הַמּוֹרִים עַל תְּשׁוּבָה וְכַפָּרָה. דְּנִתְקַן לָהֶם לְיִשְׂרָאֵל הַזְּמַן הַזֶּה לִתְשׁוּבָה אַחַר הַיָּמִים הַנּוֹרָאִים, שֶׁכֵּן יֶשְׁנָם כְּאִלּוּ שֶׁעֲדַיִין לֹא זָכוּ לַעֲשׂוֹת תְּשׁוּבָה מֵאַהֲבָה, וּבִשְׁבִילָם קָבְעוּ שֶׁזְּמַן הַתְּשׁוּבָה יִימָּשֵׁךְ עַד חֲנוּכָּה, כֵּיוָן שֶׁבַּחֲנוּכָּה עַל יְדֵי שֶׁמִּתְעוֹרֵר בְּחִינַת ׳בַּיָּמִים הַהֵם וּבַזְּמַן הַזֶּה׳, אֲזַי כְּשֵׁם שֶׁאָז בִּזְמַן הַנֵּס זָכוּ לְהִתְגַּלּוֹת כֹּחַ הַשֵּׁם יִתְבָּרַךְ עַד שֶׁבָּאוּ לִבְחִינַת תְּשׁוּבָה מֵאַהֲבָה, כֵּן גַּם בַּיָּמִים הַלָּלוּ הַזְּמַן הַזֶּה מְסוּגָּל גַּם לָנוּ לְהַגִּיעַ לִידֵי תְּשׁוּבָה מֵאַהֲבָה, וּבְיוֹם אַחֲרוֹן שֶׁל חֲנוּכָּה הוּא סִיּוּם יְמֵי תְּשׁוּבָה אֵלּוּ, וְזֶה עִנְיַן הַשֵּׁם ׳זֹאת חֲנוּכָּה׳, עַל שֵׁם ״בְּזֹאת יְכוּפַּר עֲוֹן יַעֲקֹב״ (ישעיהו כז, ט)].
In shortZos Chanukah, named for the atonement verses beginning bezos, closes the time of teshuvah extended for those not yet privileged to return out of love.
12May Hashem help us use this holy time to reflect and to do teshuvah. May He grant that we be privileged to return to Him in truth and wholeheartedly, out of love for the miracle. In this merit may we see the hidden light revealed with the coming of the Redeemer, as Chazal said: “Great is teshuvah, for it brings the redemption, as it is said, ‘A redeemer shall come to Zion, and to those in Yaakov who turn back from transgression.’”24 Amen, may it be His will.
ה׳ יַעַזְרֵנוּ, שֶׁנְּנַצֵּל אֶת הַזְּמַן הַקָּדוֹשׁ הַזֶּה לְהַרְהֵר וְלַעֲשׂוֹת תְּשׁוּבָה, וְיִתֵּן ה׳ שֶׁנִּזְכֶּה בֶּאֱמֶת וּבְתָמִים לָשׁוּב לְפָנָיו יִתְבָּרֵךְ מֵאַהֲבַת הַנֵּס, וּבִזְכוּת זֶה נִזְכֶּה לְהִתְגַּלּוֹת אוֹר הַגָּנוּז בְּבִיאַת גּוֹאֵל, וּכְמוֹ שֶׁאָמְרוּ (יומא פו, ב) גְּדוֹלָה תְּשׁוּבָה שֶׁמְּבִיאָה אֶת הַגְּאוּלָּה, שֶׁנֶּאֱמַר (ישעיהו נט, כ) ״וּבָא לְצִיּוֹן גּוֹאֵל וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב״, אָמֵן כֵּן יְהִי רָצוֹן.
- Yoma 86b; Yeshayahu 59:20. ↩
In shortMay we use these days to return to Hashem out of love for the miracle, and see the hidden light revealed with the Redeemer's coming.
The Rebbe begins with three puzzles: why the days until Zos Chanukah are a time of atonement, what links Chanukah’s eight days to Sukkos, and how the Chanukah lamp and the Priestly Blessing could console Aharon for the offerings, which atone. His key is teshuvah out of love. The Days of Awe bring teshuvah out of fear; Sukkos, when the Higher Mother shelters Israel like a mother over her children, brings teshuvah out of love, and Hashem extended that time to Chanukah, when Israel served Him as children and He did the miracle out of affection. The lamps still draw down a spirit of purity and teshuvah, the hidden light of Moshiach, and the Kohen’s blessing makes a person a fitting vessel through teshuvah, so both atone like offerings. Zos Chanukah gathers the love of all eight days.
Takeaway
The Days of Awe move us through fear of the judgment, but Chanukah opens another door: returning to Hashem as children who love their Father. The miracle of the oil was an act of pure affection, and the lamps we kindle still draw down a spirit of purity and teshuvah. Zos Chanukah gathers the love of all eight days, a real chance to finish the teshuvah that the Days of Awe began.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.