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| | Mitzvat Hanukkah (II)
Dear Haverim,
Last year, Dr. Avi Shmidman and I composed a "final stanza" for Ma'oz Tzur, adding the momentous miracle of Statehood to the praise - you can see the text along with footnotes at :https://sites.google.com/site/shmidman/Home/MaozTzur-thefinalstanza.pdf
Please include it in your Hanukkah celebration as we thank God for the miracles He has performed for us "Bayamim haHeim uvaZ'man HaZeh"
Enjoy and Hag Urim Sameach,
Yitzchak Etshalom
I
THE SUGYA
In last week's shiur, we analyzed the central sugya in the Gemara which presents the various levels of performing the Mitzvah of Hadlakat Ner Hanukkah:
Our Rabbis taught: The Mitzvah of Hanukkah is:
1) one *Ner* for a man and his household;
2) the *M'hadrin* (zealous - those who wish to beautify and enhance the Mitzvah) [kindle] a light for each member [of the household];
3) and the *M'hadrin min haM'hadrin*
a) Beit Shammai maintain: On the first day eight lights are lit and thereafter they are gradually reduced;
b) but Beit Hillel say: On the first day one is lit and thereafter they are progressively increased.
(BT Shabbat 21b)
As promised, this week we will share some insights of Rav Avraham Yitzchak haKohen Kook zt"l relating to this sugya. First, a few words of introduction to the writings of Rav Kook.
II
RAV KOOK AND THE 'EIN AYAH
Rav Kook, born in 1865 in Grieve, Latvia, made Aliyah at the beginning of this century to serve as Chief Rabbi of Tel-Aviv/Yaffo. He later ascended to the position of Chief Rabbi of Eretz Yisrael, a position he served with distinction until his passing in 1935. Among his many achievements as Halakhist ,theologian and communal leader, Rav Kook's greatest legacy is likely his prodigious literary output. Among the many works already published (there are many more still in manuscript form), "Ein Ayah", his commentary on the Aggadot of the Gemara (the collection known as Ein Ya'akov) is among the most insightful and profound. To date, only three volumes of the Ein Ayah commentary have seen the light of day. Fortunately for us, the third volume includes the discussion relating to Hanukkah in Massechet Shabbat - and it is from this work that we will quote Rav Kook's analysis on our sugya.
Rav Kook's many contributions to Jewish thought in this century are often overlooked, as he is the ideological father of modern Religious Zionism and most of his fame outside of the world of those Yeshivot which are guided and inspired by his weltanschauung is limited to this politically-oriented and hotly debated ideological position. Nonetheless, for those of us who have had the opportunity to be exposed to some of the breadth and depth of his writings, Rav Kook never fails to challenge, stimulate and inspire; engaging the mind as well as speaking to the heart.
It was Rav Kook who, while decrying the blatantly anti-religious sentiment present among the early Zionist leaders, understood the "Divine Spark" which motivated their zeal on behalf of the People and the Land. In a sense, he was the father of modern-day Outreach in that he was able to illuminate the glory in every Jewish soul, regardless of how far from tradition that person had strayed.
Most of the Ein Ayah was composed before Rav Kook made Aliyah, during his tenure as the Rav in Boisk, Lithuania. During that time, the ferment of political Zionism was felt throughout Europe and engaged the rabbinate - most of whom were ardent opponents of the nascent political movement. I believe that much of the commentary presented below (in abridged form - due to space limitations) reflects some of the divisions felt within the Orthodox community at the time. I will comment on this towards the end of this shiur.
One word about this presentation:
Rav Kook's writing is among the most difficult to translate, due to his lofty language and the many allusions and double-entendres which he employs. Instead of translating "loosely", this presentation will include a literal rendering (as much as is possible) of his essay, followed by an explanation and commentary. Although it would be easier to translate his frequent use of "Yisra'el" and "Yisra'eli" as "Jew" and "Jewish", respectively, I prefer to keep greater fidelity to the original.
Now…to the Ein Ayah.
III
NER ISH UVEITO
"The victory which God granted through His servants, the Kohanim [Hashmonaim] who overcame the Greeks - who desired not only to uproot Am Yisra'el from their material position but also to uproot the character of life which Yisra'el impact upon the world, which must be rooted in Torah, that purity and dignity should be the chief goal in family life and from there will follow all of the other Yisra'eli attitudes and traits. This is what the Greek nation abhorred, seeing in it an enemy and foe to their culture, wherein they raised the banner the enjoyment of life and the many physical and imaginary pleasures; therefore the hatred of the Greeks for Torat Yisra'el was very great. In the moderate way by which a Yisra'eli comports himself, even if he is not an extraordinary individual, nonetheless within family life, we recognize the 'Ivri' light, the purity and dignity, trustworthiness and all of the character traits which branch out from this for the good; these are easily see n in all of their glory in every Yisra'eli house which follows the way of Torah and Mitzvot - therefore, the obligation of Mitzvat Ner Hanukkah is 'Ner Ish uVeito.' "
Comment and Analysis:
The attempted Hellinization of Judea was the first time in our history that we had encountered a deliberate attempt to sway us from our national ethos - from the value system which informs the life of Torah commitment. Whereas we had fought wars against enemies who desired our land - or even our demise - this was the first real kulturkampf which we fought. The Greeks were not interested (for the most part) in Judaicide - rather in the Hellenization of all of the "barbaric peoples of the East". Rav Kook sees the fundamental celebration of Hanukkah as marking the cultural/spiritual defense against the onslaught of Hellenes.
One of the hallmarks of Hellenistic culture was the focus on personal excellence - in a word, you were only as good as the latest achievement you had demonstrated. This performance could be athletic in nature, or in the marketplace of ideas and wisdom. Whether in art, science, battle or philosophy, the Greeks introduced us to the notion of personal excellence. This focus was rooted, however, in a fundamental lack of respect for the human being per se - you were nothing if you had not achieved, in a measurable way, something grand and impressive.
Much as we hail the achievements of great individuals (especially in the battleground of the Beit Midrash, but also in the laboratory and on the battlefield), this does not diminish our regard for every person, even those who are far from excellent.
The Greeks used to "dispose" of disabled children and send their invalid old away to die (an approach adopted by our tormentors of two generations past). The innate dignity which we, contradistinctively, accord each person, is the product of our recognition of the image of God which is the stamp of each human.
Greek excellence was an external demonstration, in the arena, marketplace and theater. Jewish excellence begins, first and foremost and most critically, within the four walls of our homes. We recognize bravery as being proved in restraint as much - if not more - than in conquest. "Who is mighty?" ask Haza"l, "He who conquers his own urges". (Avot 4:1). The respect which we show towards each of our loved ones, the intense care we have for family is a reflection of that understanding of sanctity. The concentration of Jewish excellence is found in the private, personal lives of regular people, restraining their anger when a loved one errs, restraining their passions when a loved one requests privacy and controlling their appetites when consumption is outside of the bounds of sanctity.
All of this said, it was the Jewish home - i.e. the way that Jewish families demonstrated courage and sanctity in the private domain of average individuals - that irked the Greeks and was a thorn in their side. It challenged the entire Hellenistic enterprise. As such, the first and most fundamental battleground in the kulturkampf was the Jewish home. That being the case, it is the Jewish family upon whom the most fundamental celebration of this victory devolves - hences, the basic Mitzvah is "Ner Ish uVeito."
By the way, although far from the original intent of Rav Kook's words, we can even see this phenomenon among relatively non-observant Jews today. Many of our brothers and sisters who are not scrupulous about Kashrut in their own lives, insist on maintaining a Kosher home. So many "lines in the sand" drawn in contemporary Jewish life are defenses of the Jewish home and family - even among those who are still far from personal observance.
A note on Rav Kook's very sensitive use of words. Although he usually uses "Yisra'el" here, when describing the "light" which emanates from the Jewish home, Rav Kook refers to "the Ivri light". As we pointed out in an earlier shiur (in the Yonah series), the word "Ivri" is always used in T'nakh to describe us from the perspective of our separateness from pagan nations and our affiliation with the universal God. Since Rav Kook is referring to this light as it permeates the outside (more on this later), he makes mention of the "Ivri" light.
IV
MEHADRIN
"The extraordinary individuals in Yisra'el, whose lives themselves stand ready to experience the Divine sanctity which the complete Torah has imprinted on them - it is appropriate that such people be of the 'Mehadrin - [that have] one candle per person'. Even in the individual life, the glow, splendor and light of Torah which accompanies him in all of his paths will be recognized, as long as he is very careful to guard his ways according to the Torah, then he will experience the fulfillment of 'and all of the peoples of the earth shall see that Hashem's Name has been proclaimed over you and they shall stand in fear of you.' (D'varim 28:10)."
Comment and Analysis:
Whereas every Jewish home, regardless of the stature of its constituent members, reflects the light of Torah (as long as it operates according to the ethos of Torah), by dint of the holiness expressed in the mode of interpersonal relationships therein - the extraordinary individual carries this light with him wherever he goes. Although individual sanctity may have its drawbacks, from a perspective of cultural interaction and social impact, the person who can carry the light with him at all times is clearly positioned to impact more intensely and consistently on his surroundings. Thus, such a person should be represented by his own individual light. | |
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| Mikra, Copyright © 2011 by Rabbi Yitzchak Etshalom and Torah.org. The author is Educational Coordinator of the Jewish Studies Institute of the Yeshiva of Los Angeles. |
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