Blessings 1 & 2

The word “Chanukah” is rooted in several different, yet related, sources. It comes from “kah,” the Hebrew equivalent of 25, and “chanu,” meaning rest. It is also connected with the words “inauguration” (chanukat) and “education” (chinuch).
On the 25th day of the Hebrew month of Kislev, the Maccabees rested from their battle. They marched victoriously into the holy Temple in Jerusalem, ready to reinaugurate the holy service. They would forever serve as role models, or educators, to future generations.

Blessings 1 & 2

What does a soul look like? Look at the flame of a candle. A flame is bright, jumping, never resting; the natural desire of a soul is to “jump up” to G-d, to break free of physical limitations. The wick and candle anchor a flame; a physical body grounds the soul, forcing the soul to do its job, to give light and warmth. The human body, precious and holy, is likened to the holy Temple. The Baal Shem Tov, founder of Chassidism, always advised against asceticism, fasts and hurting the body. Better, he would say, to use your body to perform a deed of kindness.
Kindness is contagious. When our soul tells our body to do a kind deed, both the soul and body are affected. Even more, other souls around us awaken and influence their bodies to do the same. Before long, we can create an international epidemic of kindness. This is one reason why the Chanukah menorah is placed where it can be seen from the street, either in the doorway across from the mezuzah or in the window, reminding us of our duty to share the spiritual light of warmth and wisdom with our surroundings.

Victory turned bittersweet when the Maccabees found that the Temple was desecrated and the pure oil needed to light the menorah was defiled. Miraculously, the Maccabees discovered a single jar of pure oil, with the seal of the Kohen Gadol (Jewish high priest) intact. With this oil, the holy Temple was reinaugurated.
Why didn’t the Seleucids just destroy the oil, as opposed to defiling it? Oil is a symbol for holiness. It can permeate anything, yet when placed in water, it rises to the top. Defiled, not destroyed, oil is exactly what Antiochus IV wanted. He felt that the Jews could adhere to their culture and keep their laws, as long as it was “touched” by the Greek ideals and philosophy.

Blessings 1 & 2

Chassidic teachings explain that despite any entity that tries to sever our connection to G-dliness, the essence of a soul can never be defiled. This spark of holiness continuously burns and longs to be fanned into a great flame. The universe was created to perpetuate light, and it is inherently good (Genesis). But there are times when darkness invades G-d’s world. At such times, we search for the hidden “single jar of pure oil” (Chanukah liturgy), the pure and indestructible spark of Creation, which radiates goodness and holiness.

The Maccabees had done all that was physically possible, but the small jar of oil was only enough to light the candles of the menorah for one day. To prepare more oil would require a process of at least seven days. After defeating the world’s most powerful army and gaining religious freedom for generations to come, the Maccabees were not about to give up. They lit the menorah with the little oil they found, and miraculously, the menorah shone for eight days, plus 2000 years, as Chanukah continues to illuminate our home and world today.

Blessings 1 & 2

However miraculous their victory, some would attribute the Maccabean military success to their superior strategy. The last night of the holiday is called Zot Chanukah, “This is Chanukah.” Our Sages explain that “zot” refers to something when it is revealed and tangible, “when it can be pointed to with a finger.” When the Jewish people witnessed a scientific impossibility, the miracle of the oil, there was no denying G-d’s Presence.
Why does G-d perform miracles? Without “miracles,” such as the oil found in the holy Temple, one might believe that the laws of physics define reality. However, once we see the inexplicable, we witness a transcendent reality and attain a higher consciousness. We can then look back at physics, point with our finger and realize, “This too is a miracle.” The Baal Shem Tov said, “The difference between nature and a miracle is the frequency.”
The Kabbalah, Jewish mysticism, teaches that the ultimate miracle is not the splitting of the sea, manna from heaven, or the sun standing still. It is described as the subtle and, at the same time, dramatic transformation of the universe that will occur with the arrival of Moshiach. At that time, nature itself will uncover its miraculous essence. What is now perceived as a wall between the physical and spiritual will be revealed as a bridge. How can we bring about this miracle? With the light of our collective mitzvot.
Alexander the Great was the leader of the Greek Empire who by the age of 21 had conquered most of the known world. He respected the Jews. He didn’t want to wage war against tiny Judea; he only required heavy taxes. The Talmud details many conversations that young Alexander had with the Jewish Sages, many of whom traveled to Greece to tutor royalty.
Alexander’s death in 165 B.C.E. split the Greek empire into three territories: Greece, Egypt and Syria. Ten years later, in 175 BCE, Antiochus IV rose to power over the Syrian territories, which included Israel. The Syrian Greeks, called Seleucids, were not interested in co-existence, but in assimilation.
In the Talmud, the Book of the Maccabees, Josephus and other works detail the events of Chanukah. Antiochus IV sent his ministers to force Greek culture on the people of Israel. Most Jews conformed. What else could they do against the might of the empire? The Zohar says of this period: “The Greeks darkened the eyes of Israel with their decrees.”