|
 |
|
|
Shabbat Shalom: Parshat Miketz Hanukkah Genesis 41:1-44:17
By Shlomo Riskin
Efrat, Israel - It has justly been said that the Hebrew word mazal,which
literally means the astrological zodiac sign or the luck whichcomes from the
stars, is in actuality a mnemonic for three Hebrew words:makom, z'man,
limmud, being at the right place at the right time andknowing how to take
proper advantage of an opportune confluence ofcircumstances. This is
precisely what Joseph does when he is taken outfrom his dungeon prison and
brought before Pharoah to interpret hisdreams; not only does he provide the
interpretation itself, but he goeson to suggest to Pharoah that he appoint
"an intelligent and wise man"to sequester grain during the years
of plenty and dispense it during theyears of famine - in effect, to appoint
him Grand Vizier (Genesis41:33-46). Individual initiative must always
augment the G-d-givenopportunities which come our way.
This is likewise the crucial message which emanates from Hanukkah,
aRabbinically enacted festival which generally falls out during the weekof
this Torah reading. Hanukkah is called the Festival of Lights, HagUrim by
the great second commonwealth historian Josephus. One of themost fundamental
reasons for this appellation is a Talmudic passageabout Adam, the very first
human being:
"When Adam the first saw that the day was becoming smaller andsmaller,
he said, 'Woe unto me, lest, because I sinned, the world isdarkening because
of me and is returning to emptiness and void (tohu andbohu) ;... But then
when he saw that the day began to grow longer, herealized that the
comparative length of night and day was part of theimmutable order of the
world. He then went and established eight daysof Festival. The next year two
types of Festivals for eight days wereheld at that time, with one group
giving praise to G-d and the othergroup giving praise to idols..." (B.T.
Avodah Zarah 8a).
This passage is apparently making reference to an ancient Festival oflights
which celebrated the beginning of the yearly lengthening of thedays, when
the frightening night began to lessen in time and give wayto the optimistic
daylight which began to grow longer. The lights ofthe menorah which were
kindled in the Holy Temple and which are kindledin our homes at the same
time of year represents the importance of thehuman addition to the Divine
gift of light, the human kindling of thelight of Torah which will eventually
lead the world to peace andredemption.
This theme of the importance of human intervention, augmentation andeven
initiation is fundamental to the festival of Hanukkah from manydifferent
perspectives. According to the Sixteenth Century Code ofJewish Law (Shulhan
Arukh), the laws of Hanukkah are discussed beforethe laws of Purim, a
logical progression from the one to the other,because Hanukkah falls out
before Purim in the Hebrew calendrical year.Maimonides, however, in his 13th
Century Mishneh Torah compendium ofJewish Law, discusses the laws of Purim
before the laws of Hanukkah.Why? Historically, chronologically Purim
(536-516 B.C.E.) comes beforeHanukkah (165 B.C.E.). But my teacher and
mentor, Rav Joseph B.Soloveitchik, provided a brilliant additional insight.
If it were notfor Purim, the first Rabbinically added Festival based upon
QueenEsther's Megillah which she requested be included within the twenty-fourBooks
of the Bible, we would never know that we in post Biblical timeshave the
right to initiate a Festival like Hanukkah! It is only afterthe precedent of
Megillat Esther has been established that we recognizethe rights of later
generations to initiate a Festival like Hanukkah(and Yom Haatzmaut). And
from this perspective, both Purim and Hanukkahteach us the importance of
rabbinic additives of decrees, enactments andcustoms to the Torah of the
Almighty, how we human students of Torahmust enhance the treasure trove of
Torah in each generation. The DivineTorah is G-d's gift to us; Rabbinic
additions - be they added holidays,decrees or customs - are our gift to G-d
and to future generations...
Finally, I would like to strengthen the decision of Rav Joseph Karo,compiler
of the Shulhan Arukh, for his having codified the laws ofHanukkah before the
laws of Purim in accordance with the calendricalyear and despite the
historical chronology the other way. From myperspective, Hanukkah deserves
to come first - because Hanukkah is aFestival of Israel whereas Purim is a
Festival of the galut (exile) ofPersia.
According to most chronologies of the midrash, Purim occurred afterCyrus
King of Persia gave permission to the Jews exiled to Babylon -Persia to
return to Judea. The majority opted to remain in Persia - foreconomic and
security considerations. Tragically, they suffered thetwin dangers of exilic
Jewry: assimilation (the "entire" Jewishcommunity went to
Ahasueros' open Palace feast, despite the lack ofKashrut certification) and
anti-Semitism (Haman). At the end of the dayall they can do is defend their
own lives and hope for survival; ourSages do not even ordain the recitation
of Hallel (Psalms of Praise) onPurim because "we are still slaves of
Ahasueros" in Persia.
Hanukkah, on the other hand, occurs in Judea, where we not only defendour
lives but we dare to re-dedicate the Holy Temple of world peace. OnHanukkah
we recite Hallel for eight days - because in Israel we are notenslaved, in
Israel we can re-establish Jewish sovereignty, as we didthen for more than
two - hundred years. Despite the fact that theHasamoneans ultimately failed
in their mission, fell prey to internecinestruggle and assimilation,
nevertheless Hanukkah is a complete holiday -because in Israel we reach out
not only for survival but even forredemption. And since redemption can only
take place when the Jewsreturn to the land of Israel and the Torah of
Israel, since redemptionrequires human initiative and human action in
accordance with G-d'swill, the paradigm for redemption is Hanukkah: human
augmentation ofG-d's hand in history!
Shabbat Shalom and Hanukkah Sameah.
Return to Ohr Torah Stone
|
