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December 22, 2000/Kislev 25, 5761, Vol. 53, No.13
Hanukkah calls for partnership with God
Torah Study
RABBI SHLOMO RISKIN
Vayeshev/Genesis 37:1-40:23
Is our God primarily creator of the universe, lord of nature and the cyclical seasons of the calendar, or is God primarily the invisible director of historical events, guardian of Israel who is the eventual redeemer? It's timely to raise questions based upon Maimonides' - the Rambam's - laws of Hanukkah - and at the same time answer this question.
First, toward the end of the Festival portion of Maimonides' Mishneh Torah, we find a combined section covering the laws of Purim and Hanukkah - but strangely enough, the laws of Purim precede those of Hanukkah, even though Hanukkah falls before Purim when we look at the calendar. Why does Maimonides change the natural and logical order?
Second, everyone wants to know why candles are lit for eight days during Hanukkah. Since the pure and undefiled cruse of oil contained sufficient oil for just one day, then the miracle of Hanukkah was only seven days long. Why do we commemorate an eight-day miracle?
These questions can be answered by understanding how we view the divine role in the universe.
As to the first question, take three major festivals described in the Torah: Passover, Shavuot and Sukkot. Although each certainly has a historical significance - the Exodus from Egypt, the revelation at Sinai, the booths in the desert - the Torah primarily defines them in agricultural/seasonal/natural terms. Passover is the spring festival at which the barley harvest begins; Shavuot, the festival of first fruits, especially wheat; and Sukkot, the fall feast of the harvest, the ingathering of the grain.
On each one of these occasions, our thanks to God is two-fold: the manifestation of God in history but primarily the God of nature and seasons. Hence the accepted Code of Jewish Laws lists the laws of Hanukkah before Purim because this reflects the seasonal flow of the year, winter before spring.
However, the Rambam wants to teach us that Hanukkah and Purim are unique festivals primarily because they are exclusively concerned with historical miracles, the agricultural-seasonal elements playing no role whatsoever. Maimonides codifies these laws not on the basis of which comes first on the calendar but rather which occurred first in history.
From this perspective, it becomes clear why Maimonides uniquely begins the laws of Hanukkah with an historical outline: The entire significance of the festival is God's manifestation of his miraculous hand in guiding historical events. Appreciating God in history is the essence of the laws of Hanukkah.
As to the second question: Why do we kindle lights for eight days instead of seven days? The history of the Jewish people recognizes a partnership between God and man. We have to start the process, if we anticipate that God will help us.
The Maccabees were a small group of rebels, the Greek-Syrians a mighty empire. God led us to victory only after Judah the Maccabee took the first step and initial risk.
In this week's portion of Vayeshev, Joseph interprets dreams, and all along he claims that the interpretation comes from God. Indeed it does, but Joseph himself is certainly involved in the divine communication.
Joseph was in the right place and at the right time, events unfolding under the guidance of God. Hanukkah and Joseph teach us that God effectuates miracles in history - but not without the human initiative of God's very special partners without whom nothing of significance will occur.
Rabbi Shlomo Riskin is spiritual leader of Efrat, Israel.
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