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קול תורה Chanukah Edition 25 Kisleiv 5781 December 10, 2020 Vol. 30 No. 12

and miracles specified in Al HaNissim, for what then is the Victorious Miracles reference to our entering the Heichal of the Beit HaMikdash and By Tzvi Meister (’21) cleansing it, “kindling the lights….these eight days of Chanukah…” It is at this point that the Rav draws us away from As we enter the period of merriment that is Chanukah, the singular Al HaNissim of Chanukah and draws us into a we are asked, by Rabbinic decree, to insert and recite the comparative analysis of the supplication for Chanukah with that paragraph of known as Al HaNissim. Said but of . two times a year, this short addition to the “Grace After Meals” In the Al HaNissim of Purim, we find no mention of the (as well as the prayer) speaks of the manner in which actions taken by Mordechai and as expounded upon in the Hashem has graciously delivered us from absolute destruction, Megillah. We know of their immense sacrifice and character and has not only sanctified His own name, but has allowed us, despite the situation they faced, yet again, there is no mention of the Jewish people, to reenter His Sanctuary and praise and these two by name or even by the events that transpired, rather sanctify His name as well. There is, however, a question to be being “mentioned only as an indication of the period…” Where asked on the composition of the Al HaNissim supplication for the Megillah depicts the human aspects of the miracle that Chanukah: where is mention of the oil miracle? transpired, the Al HaNissim completely ignores them. However, Indeed, we very clearly mention the miracle of militarily the Al HaNissim of Chanukah does not shy away from defeating the Assyrian Greeks, reclaiming our faith from spiritual mentioning human action and reaction: “VeAchar Kein Ba’u annihilation, and the eight days of Chanukah designated for Banecha LeDevir Beitecha UPinu Et Heichalecha VeTiharu Et giving thanks to and praising Hashem. Yet nowhere in the text of Mikdashecha…” The contrast between the role of the Al HaNissim do we find mention of the miracle of the oil. In an Chashmonaim and that which Mordechai and Esther played is idea developed by Rav Soloveitchik, it is the placement of the thus clearly seen. supplication that establishes the core principle of emphasizing the From this, we understand the nature of war when it is miracle. Al HaNissim forms part of the Hoda’ah, thanksgiving, conducted in a spiritual manner. Though man is under the section of both the Amidah and Birkat HaMazon. These sections guidance of Hashem when spiritual survival is at stake, man is serve as a vehicle for our thanking Hashem for the material petitioned by Hashem to take initiative, and therefore his role is blessings of our lives and for His protection throughout our recorded. In questions of physical struggle alone, Hashem acts history. However, as the Rav notes, we do not include thanks for differently. In cases of physical menace or threat of physical purely spiritual miracles. Thus, in Al HaNissim we thank destruction, He uses the human hand as a mere instrument of His Hashem for vanquishing our enemy and physically protecting us; will, recruiting man to use his energy and resources to implement we do not include praise for the miracle of the light, for this was a the plan He has devised. However, there is a distinction noted miracle for the glory of the Beit HaMikdash (Harerei Kedem, Vol. here between spiritual and military achievements. Spiritual 1, p. 351). achievements are attributed to man, while military ones are “VeAchar Kein Ba’u Vanecha LeDevir Beitecha UPinu Et attributed to Hashem. In matters of human accomplishment “as Heichalecha VeTiharu Et Mikdashecha VeHidliku Neirot far as political and material achievements are concerned he BeChatzrot Kodshecha VeKave’u Shemonat Yemei Chanukah cannot attribute them to himself.” Therefore, on Purim, upon Eilu LeHodot ULHallel LeShimcha HaGadol,” “Your children celebrating a physical victory, Al HaNissim does not mention then entered the holiest part of Your House, cleansed Your Mordechai and Esther, for if the achievements are of a military or Temple, purified Your Sanctuary, kindled lights in Your holy material nature, then victory should be accordingly attributed to courts, and designated these eight days of Chanukah for giving Hashem (Days of Deliverance, pp. 121-124). thanks and praise to Your great name.” We now come to a bump Chanukah presents a different story by the convention of in the road when analyzing the nature of our citing the triumphs its victory. Antiochus aspired to destroy the Jews spiritually, and when the menace is thus of a spiritual nature, the initiative belongs to man alone. It is because of this aspiration that we recall Kol Torah is a community wide publication that relies on the Chashmonaim’s efforts when commemorating their victory generous donations from our friends and family in the on Chanukah, for we have actualized the ideals of taking community for its continuous existence. To sponsor an issue in initiative in a task we are invited to partake in by Hashem memory of a loved one, in honor of a joyous occasion, or for a Himself. For this, we cite the miracle of the Hasmonean victory Refu’ah Sheleimah, please contact: [email protected] on Chanukah in our Al HaNissim supplication, which serves as

K the backbone of Jewish continuity despite threatened even encouraged. Instead, Hashem performed this miracle with spiritual ruin. the Tahor oil to show that we must remain as our own people, on O our own path, separate from the rest of the world. Only then will In Need of an Oil Change the Shechinah reside with Bnei Yisrael. L By Aidan Samet and Ezra Lebowitz (‘22) We must use the lights of our Chanukiyot to remind us that we are the chosen nation of Hashem and must differentiate ourselves as such, to be an Or LaGoyim. Soon we will bear The miracle of Chanukah is well known. Once we witness to the lighting of the Menorah at the Beit HaMikdash, and defeated the Yevanim, there was no Tahor oil for the T Hashem’s presence will be clearer than ever before! Menorah aside from one small jar containing enough oil to O light for one day; the miracle was that Hashem caused it to last for eight. However, there’s a nuanced detail in the Rage (or Don’t) Against the Dying of the Light R Halachot of lighting the Menorah that states if there’s no By Noam Barenholtz (‘21) Tahor oil, one can use oil that is Tamei Meit (See Rambam A Hilchot Temidin U’Musaffin 3:10). The reason for this is Chanukah is widely celebrated as a holiday of resistance, because it is comparable to a SheZemano Kavua where the Jews refused to accept Syrian-Greek sovereignty. For H (Korban with a set time), which one can bring while Tamei proof, look no further than Al HaNissim, the prayer we insert because it has a set time that is integral to its performance. into the Chanukah Tefillah. According to it: This gives rise to the question: why was the miracle of the You [Hashem] delivered the mighty into the hands of the C oil needed? It would’ve been perfectly fine for the Tahor oil week, the many into the hands of the few, the impure to be used up in one day, and to use the Tamei oil thereafter. into the hands of the pure, the wicked into the hands of H The Chatam Sofer ( 21b:4) explains that the the righteous, and the degenerates into the hands of reason we were not able to use the oil for lighting was those who cling to your Torah. And you made for A because it had been desecrated by gentiles, and gentiles yourself a great and holy name in your world, and carry an assumption of Tumat Zav. The lighting of the performed a great salvation and miracle for your people N Menorah is only able to be done with oil that has Tumat Israel, as you do today. And afterward, your children Meit, not Tumat Zav. In fact, Rashi’s comment (BeMidbar came to the Holy of Holies in your House, and they U 5:2 s.v. VaYishalchu Min HaMachaneh), teaches that while a cleansed your Palace and purified your Temple and they K Zav has to leave the inner two camps of Bnei Yisrael, a kindled lights in the courtyard of your Sanctuary and Tamei Meit only has to leave the innermost camp, showing they established these eight days of Chanukah to give A the stringency added to the Tumat Zav over the Tumat Meit. thanks and to praise your great name. (Translation from The Penei Yehoshua (Shabbat 21b:6) writes that this myjewishlearning.com) H miracle was purely an expression of Hashem’s love for Bnei All of this is true, but it is worth considering the history of this Yisrael. The Yevanim put the Jews in a situation that caused holiday and the people and empires surrounding it, which can many of them to lose faith in Hashem. They didn’t need the hopefully bring us to a more nuanced understanding of it. oil to be Tahor, they just needed Hashem’s love to be The conventional story of Chanukah has the E reinforced. Though there was just a great miracle in their ridding the land of Hellenism and Seleucid control, re- victory against the much larger army, the psychological establishing Jewish sovereignty, and instituting Chanukah as a D effect of the Yevanim might still have caused Bnei Yisrael to celebration of the great miracles they experienced. This story can I have doubts about whether Hashem would stay with them. perhaps best be summarized by the Passuk, “Eit La’asot LaHashem Chazal teach (Menachot 86b) that the light emanating from Heifeiru Toratecha,” “It is time to act for Hashem, for they have T the Menorah was a testament to Bnei Yisrael that the desecrated Your Torah” (Tehillim 119:126). Dylan Thomas Shechinah was with them. By Hashem performing this inadvertently described this viewpoint pretty well: “Do not go I miracle, it showed Bnei Yisrael that he was still with them gentle into that good night,” the Maccabees said, “Rage, rage even after this dark time. against the dying of the light.” O Based on the Penei Yehoshua, there is still one The historical account is slightly more complicated. The lingering question; why did we specifically need to use beginning chronology generally follows the basic Chanukah N Tahor oil? Hashem could have just performed the miracle story. Antiochus became king, persecuted the Jews, and with the Tamei oil! We suggest a possible second reason for desecrated the Beit HaMikdash. However, it becomes more the miracle: the miracle was done to dissuade the complicated after that. The Maccabees did restore the Beit Mityavnim - the Jews who assimilated into Greek culture - HaMikdash and gain religious freedom, but they were not from persisting. The Chatam Sofer’s answer that it was sovereign: the Seleucids still had influence in Judaea. The Tumat Zav, not Meit, strengthens this idea. If we come into Chashmonaim were forced to recognize the Seleucids as at least the Beit HaMikdash and use the very same oil that is nominal rulers of Judaea, and were still subject to invasions by infected with Tumat Zav, one might jump to the conclusion Antiochus’ successors. Full autonomy was gained only under that mimicking Greek culture is not so bad, and maybe it is Yochanan Hyrcanus, who himself was forced, at first, to accept

Seleucid sovereignty over Judaea. This entire process took over light the Menorah. He says that Aharon complained ק fifty years, and involved victories, setbacks, intrigue, and that his Shevet, Shevet Levi, was not able to involvement from the major powers of the day, including the participate in the Chanukat HaMishkan. Hashem Roman Republic and Parthian Empire. consoled him by saying that the Chanukat ו None of this is meant to minimize Chanukah. Far from HaMishkan happened only once, but the that, it comes to show just how important of a holiday Chanukah commandment to light the Menorah will happen really is. Of course, Chanukah is the holiday of Jewish resistance, every day in the Mishkan, and then in the Beit ל ,and of course, it is the holiday of Jewish sovereignty, but it also HaMikdash, and then even after the Churban Bayit shows that complete victories do not come in a day, and every year on Chanukah (Ramban BeMidbar 8:2 s.v. occasionally, a slow approach is best. The lesson of Chanukah is BeHa’alotecha, explaining Rashi). that achieving goals of peace and power may involve working 5. The last word in Parashat Terumah is “Nechoshet,” with the enemy (and sometimes not). The end period of the Beit “copper” (Shemot 27:19). The next Pasuk, the first ת HaMikdash is full of events like these, where inviting too much Pasuk in Parashat Tetzaveh, is “Ve’Atah Tetzaveh Et foreign influence led to disaster, and rejecting it too harshly, Bnei Yisrael YeYikchu Eilecha Shemen Zayit Zach Katit likewise, led to disaster. Roman intervention in the Chashomana’i LaMa’or LeHaalot Neir Tamid,” “You shall further ו civil war between Hyrcanus and Aristobolus helped Judaea instruct the Israelites to bring you clear oil of beaten become a province of the nascent Roman Empire. But spurning olives for lighting, for kindling lamps regularly” (ibid. the Roman Empire also proved disastrous: one need look no 20). What is the connection between copper and the ר further than the three Jewish-Roman wars. Each situation commandment to make oil for the Menorah? Here are presents its own challenges, Chanukah shows, and each challenge are two answers. The Bnei Yissaschar explains that ה requires its own approach. this is connected to a story in Daniel. Nevuchadnetzar It also teaches a valuable lesson about gratitude. The had a dream of a figure with a gold head, silver arms, miracle of the Menorah and the return to religious autonomy copper stomach and thighs, and iron legs. The figure could have been obscured by the narrative of “Akati Avdei then crumbled. Daniel interpreted the dream to mean Achashveirosh Anan,” “We are still the slaves of Achashveirosh” that the figure represented the four nations who (Megillah 14a). But we choose, not to be bogged down in the conquered the Jews: the golden head was ח incomplete success of their initial rebellion. We focus instead on Nevuchadnetzar and the Babylonians, the silver arms the miracles Hashem performed for us, allowing us to return to were the Persians, the copper stomach and legs were נ the Beit HaMikdash and to defeat, at least partially, an empire the Greeks, and the iron legs were Rome. All these that was much stronger than us. Chanukah has a long and nations crumbled before Hashem. The Pasuk was complicated history, but its essence is encapsulated in Al hinting to us that because of the Greeks, Nechoshet in ו HaNissim: “LeHodot U’LeHallel LeShimcha HaGadol,” “to give Daniel’s dream, there would be a special need to thanks and to praise your great name,” remaining eternally prepare oil for the Menorah. The Mateh Moshe, along grateful to Hashem for allowing us to worship Him. with the Rokeach and the Hagahot Mordechai כ HaChadash says that the word Nechoshet is actually Chanukah in the Torah an acronym for some of the Halachot of Chanukah. ה By Kivi Davis (’23) Nechoshet stands for “Neir Chanukah Sham Tadliku,” “Neir Chanukah Semol Tadlik,” and “Neir Chanukah Shamash Tadlik”. Nechoshet is reminding Chanukah is never written outright in the Torah (probably us that no matter where we are (Sham), we are because the Chanukah story happened approximately 164 B.C.E., supposed to light the Menorah on the left of the door over a century after the death of Moshe Rabbeinu ZT”L), but (Semol), and with a Shamash. there are many hints to it. Here are some of them: These are just some of them of the allusions in the Torah, but 1. The twenty-fifth word of the Torah is the word “Or,” there are many more. Chag Sameiach! “Light” (BeReishit 1:3). This hints to the lights that we light every year starting on the 25th day of Kislev.

2. In Parashat Masei, when recounting the places Bnei Yisrael camped, the twenty-fifth place they stopped was Chashmona. This hints to the Chashmona’im who fought Electricity for Chanukah Lights in the battle of Chanukah, and rested from fighting on By Rabbi Chaim Jachter the twenty-fifth of Kislev. 3. The commandment to light the Menorah is juxtaposed Editor’s Note: This article was printed in a previous edition of with all the Chagim in Parashat Emor. This hints that Kol Torah. there is a holiday connected to lighting the Menorah. There is a very strong consensus forbidding the use of 4. Ramban comments on the juxtaposition of the Chanukat electricity for Chanukah lights. Posekim over the past HaMishkan and the instructions to Aharon on how to centuries have offered a wide variety of reasons why electric

lights are not suitable for Chanukah lighting. Rav Faitel Levin’s 4:38) and Rav Gavriel Zinner (Nitei Gavriel, Hilchot Chanukah essay in Techumin (9:317–340) presents a very thorough review of 18:23, note 35 in the revised edition) comment that Rav the many approaches. Schmelkes' objection should not apply to electric Menorahs that A Torch were clearly built specifically for Chanukah. Rav Eliezer Waldenberg (Teshuvot Tzitz Eliezer 1:20:12) Someone Unable to Light Chanukah Candles questions whether an incandescent bulb may be used for Rav Chaim David HaLevi (Aseih Lecha Rav 6:57) writes Chanukah since its filament is shaped like an arc rather than a that one who cannot light Chanukah candles (such as an airplane straight wick. Thus, an electric bulb resembles a torch, whereas passenger or hospital patient) should light a flashlight without Chanukah candles must contain one single wick each (see reciting a Berachah (they may also shine the light in their Shulchan Aruch Orach Chaim 671:4). The Kaf Hachaim (O.C. smartphones for a half an hour). Rav Yosef Shalom Eliashiv 673:19) similarly writes that a light bulb constitutes a torch (cited in Mitzvat Ner Ish U’Veito 7:12, note 27), though, questions because the entire bulb lights up. the very idea of lighting Chanukah candles in an airplane, Resembling the Original Menorah because flights end quickly enough that the airplane cannot be Rav Shlomo Zalman Auerbach (Me’orei Eish 5:2) and considered a residence. Rav Ovadia Yosef (Teshuvot Yabia Omer, O.C. 3:35, and The Israel Defense Forces’ Siddur (p. 693) similarly advises that Teshuvot Yechaveh Da’at 4:38) contend that electric lights, soldiers who find themselves in situations where they cannot though they meet the Halachic definition of fire, differ light proper Chanukah candles should turn on their flashlights significantly from the Menorah in the Beit HaMikdash (Temple), outside their doors without reciting a Berachah. If the which Chanukah candles should commemorate (Ramban opportunity to light oil or wax candles presents itself later, Rav (BeMidbar 8:2) and Ba’al HaMa’or, Shabbat 9a in Rif’s pages, HaLevi and Rav Ovadia Yosef (Yechaveh Da’at 4:38) require develop the idea that Chanukah candles commemorate the lights doing so with the appropriate Berachot. that the Kohanim lit in the Temple). They note that electric lights It is interesting to note, though, that Rav Ovadia Yosef is contain a glowing filament but lack an actual flame, a key element generally known for his staunch opposition to risking the of the lights in the Beit HaMikdash (see Rashi, BeMidbar 8:2). recitation of a Berachah in vain even when the slightest concerns Moreover, conventional candles contain both a wick and a fuel exist. Nevertheless, he rules that a Berachah should be recited in source. this case, assuming the view of those Poskim who permitted the Dr. Joel Berman further notes that, from a scientific use of electric Menorahs has been rejected. perspective, candles and electric bulbs generate light in different Conclusion manners. Regarding candles, a chemical process of oxidation For a myriad of reasons, the overwhelming majority of produces light. A filament, on the other hand, produces light Halachic authorities object to lighting electric Menorahs as through black body radiation, a process that involves no chemical Chanukah candles. Nevertheless, one who lacks any access to change. proper candles whatsoever, such as an airplane passenger, a Though wax candles do not precisely correspond to the lights in hospital patient, or an active soldier, should light an incandescent the Beit HaMikdash (which burned olive oil), they may Menorah—or even a flashlight—without reciting a Berachah. One nonetheless be used on Chanukah because they include the basic should consult a competent Rav regarding such situations in structure of a wick and fuel. Incandescent bulbs, by contrast, order to determine in each case whether it is preferable to light a clearly lack a combustible fuel source to parallel oil. Rav Ovadia flashlight in their current location or to have someone else light even questions whether the filament parallels a wick. proper candles on their behalf in their regular home, or both. The Fuel Source Rav Shlomo Zalman further comments that electric lights Editors-in-Chief: Noam Barenholtz, Harry Meister, lack the required amount of fuel to last at least one half-hour (see and Eitan Mermelstein Shulchan Aruch, O.C. 672:2). They continue to burn only because they receive more power from an outside source (via power Publishing Managers: Ezra Luber, Daniel Kroopnick, lines), whereas a candle’s wick consumes adjacent oil or wax. One and Asher Rauzman might overcome this obstacle by using a flashlight or a battery- Publication Editors: Kivi Davis, Ezra Lebowitz, and operated Menorah. Aidan Samet Publicizing the Miracle Communications: Elan Agus Rama (O.C. 571:7) writes that one should not light Business Manager: Ezra Ratner Chanukah candles in the same location where one lights ordinary Rabbinic Advisor: Rabbi Chaim Jachter candles during the year, because candles in their regular location Questions, comments? Contact us at: do not stand out and therefore fail to publicize the miracle of Kol Torah Chanukah. Based on Rama's position, Rav Yitzchak Shmelkes c/o Torah Academy of Bergen County (Teshuvot Beit Yitzchak, Yoreh Deah 1:120) objects to using 1600 Queen Anne Road Teaneck, NJ 07666 electric lights for Chanukah candles. Rav Shmelkes argues that Phone: (201) 837-7696 electric lights fail to publicize the miracle because people use [email protected] them frequently. However, Rav Ovadia Yosef (Yechaveh Da’at