Chanukah 5772

The Talmud in Maseches Shabbos cites a dispute between Bais Hillel and Bais Shammai as to the proper procedure for lighting the Chanukah candles. According to Bais Hillel, we kindle one light on the first night, two on the second, adding on each successive night; according to Bais Shammai we kindle eight lights on the first night, seven on the second, and so on, reducing the number of lights on each successive night. The rationale of Bais Hillel, continues the Talmud, is the well-established principle of Ma’alin B’kodesh – in matters of holiness we always ascend from the lower level to the higher. Bais Shammai, on the other hand, follows the precedent of the seventy Parei Hachag – the Mussaf offerings of Succos in the Bais HaMikdosh – where thirteen bulls were brought on the first day, twelve on the second, etc. Although the Halacha is decided in favor of Bais Hillel, an analysis of the contrary position may provide perspective and insight.

The Sfas Emes suggests that fire – the essence of the Chanukah lights – has two aspects: it consumes and it illuminates. These two aspects correspond to two different strategies that we may employ in dealing with the challenges of foreign culture, which of course was the underlying issue in the original conflict between the Hellenist Greeks and Yisrael.

When confronted by alien ideologies – the “isms” of various types – we may attempt to refute them and dispute their validity. In this case we are employing the light of Torah to “consume” and destroy anything that is antithetical. In this approach we begin with all the different “isms” and eliminate them one by one until we are left with pure, authentic, unadulterated Jewish values. Just as a ten story building which is set ablaze is ultimately reduced to rubble, so is the entire structure of foreign belief reduced. To symbolize this, Bais Shammai kindles the Chanukah lights in a manner that reflects this ongoing reduction just as the seventy Parei Hachag, corresponding to the seventy nations, will be diminished in the Messianic Age.

There is, however, a second approach. Rather than attacking the foreign ideologies directly, we may opt to focus on the study and integration of Torah values, adding a bit more light every day. Ultimately the darkness is dispelled by the increasing light. (I once heard that bank tellers are trained to recognize counterfeit currency by handling real money, not by studying the counterfeit bills and recognizing their flaws.) This is the approach of Bais Hillel and is symbolized by his method – which is the normative practice according to the Halacha – of kindling the Chanukah lamps.

The Michtav M’eliyahu offers another explanation. The Midrash suggests that the pattern of the Parei Hachag is analogous to a host who welcomed a guest into his home. The first night of the guest’s stay he is served a lavish meal; on subsequent nights the fare becomes simpler and simpler until ultimately it is actually quite meager. While we would have hoped that the Temple service could be performed in a manner that avoids this loss of enthusiasm over time, Bais Shammai recognized the reality of human nature, and in his uncompromising commitment to truth declared that our Chanukah observance must be a refection of reality. As much as we would wish otherwise, we are most excited on the first night of Chanukah and it is downhill from there.

Bais Hillel proposes – and again, the Halacha adopts his view – that we can perform a Mitzvah in the way we would want it to be in the ideal world. There, our excitement and enthusiasm would grow from day to day, as our understanding and appreciation would deepen. To aim for the highest goals, even if the frailty of human nature seems to preclude them, is to be commended and is thus symbolized in the ascending pattern of the Chanukah lights.