Chanukah: Hiskashrus cleanses from spiritual defilement

Hiskashrus cleanses from spiritual defilement

Rabbi Yehoishophot Oliver

“They found one flask of pure olive oil sealed with the imprint of the Cohen Gadol (the High Priest).”[1]

The physical defilement of the oil in the Beis HaMikdash was merely an external, physical manifestation of the inner malaise—the popularity that secular wisdom had gained among the Jewish people in general, and particularly among the Misyavnim, or Hellenists—the assimilationist Jews who had adopted Greek philosophy as their lifestyle.

This represents a certain kind of inner spiritual decline from which we can derive a lesson today.

Every Jew has a natural sensitivity to the refined spiritual explanations of G–d’s greatness, particularly as explained in the teachings of Kabbalah and Chassidus. This is found in the intellect of his Nefesh HoElokis, the Divine Soul.

A spiritually healthy Jew limits the intellect of the Nefesh HaSichlis, the Intellectual Soul (see here), and subjugates it to the ends of the Nefesh HoElokis.

However, when one becomes preoccupied with using one’s intellect in a way that lacks submission to the will of Hashem and of the Divine Soul, instead pursuing secular pursuits and studies for their own sake (as explained earlier here), the intellect of the Nefesh HaSichlis has become predominant.

This “defiles” the “pure olive oil”—the natural sensitivity to G–dliness of the intellect of the Divine Soul.[2] In this state, although the Jew is fully intellectually capable of grasping secular studies that discuss physical phenomena, he comes up against a dullness and resistance when he attempts to study spiritual concepts.

How can he possibly emerge from such a degenerate state? This is the lesson of Chanukah. There always remains “one flask of pure olive oil sealed with the imprint of the Cohen Gadol (the High Priest).”

To explain, it is stated of the Cohen Gadol: “His glory and beauty consist of sitting in the Beis HaMikdash all day. ... His house shall be in Yerushalayim, and he should never depart from there.”[3] Yerushalayim represents yirah shaleim,[4] complete fear of Hashem.

Thus, the Cohen Gadol represents the very core of the Jew’s soul, the Pinteleh Yid, the soul-level of Yechidah, a level that “never departs from Yerushalayim”—from complete fear of Hashem. This level is completely united with Hashem and can never be sullied by the person’s actions, although it can definitely be “asleep”—hidden and dormant in one who has fallen.

Now, the Yechidah may “wake up” when the Jew is faced with a test of faith, and inspire him to give up his life rather than deny Hashem. [5] However, that is an extreme circumstance. How does one awaken the Yechidah of oneself or others in the state described above, and bring it to fully illuminate the flame of the Neshamah[6]—which is compared to a flame, as it is written, “The Neshamah of a man is Hashem’s candle”—on all levels?

For this one must connect with the Cohen Gadol of the generation, a Jew who “sits all day in the Beis HaMikdash”—in an atmosphere of holiness and purity; moreover, he “never departs from Yerushalayim”—from a state of pure and complete fear of Hashem.

The Cohen Gadol, the Rebbe,[7] gives to all those who connect themselves with him a “flask of pure olive oil” with which to kindle and illuminate their own Neshamos despite its defilement and desecration.

However, just as on Chanukah, we are required to celebrate through both “Hallel vehoda’ah,” praise and acknowledgement, so is it with hiskashrus, bonding with the Rebbe. Hoda’ah, acknowledgement and faith are indeed necessary, but not sufficient. One must also engage Hallel, praise,[8] which represents investing intellectual effort to understand the greatness of Hashem (see here) as explained in Chassidus (which is compared to oil), thereby fulfilling the exhortation, “Know the G–d of your father”[9] until it illuminates every level of our souls with purity and holiness.

Adapted from the Rebbe’s Igros Kodesh, Vol. 2, pp. 277-278.

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[1] Shabbos 21b.
[2] For oil is compared to wisdom (Zohar 3:7b).
[3] Mishneh Torah, Hilchos K’lei HaMikdash, 5:7.
[4] Likkutei Torah, Rosh HaShanah 60b.
[5] Tanya ch. 19.
[6] Mishlei 20:27.
[7] Cf. Igros Kodesh, Vol. 5, p. 33.
[8] Shabbos ibid..
[9] I Divrei HaYomim 28:9.

• Dedicated by Reb Yitzchak Kruk and family in the memory of Aryeh ben Yitzchak.
• Dedicated by Yehoshua Solomon and family in the memory of Mrs. Molly Mitnick (Malah bas Elchanan).

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: The Anti-Religious Campaign of the Academics

Chanukah: The Anti-Religious Campaign of the Academics

Rabbi Yehoishophot Oliver

The[1] Greeks sought “to bring them [Jewish people] to forget Your Torah.”[2] The wording here is precise.

As is well-known, Greek culture valued intellect as the greatest good, and the Greeks were sophisticated intellectuals par excellence. This meant that they did not oppose Torah study per se; on the contrary, they recognized and were greatly impressed by the beauty, depth, and complexity of Torah, which they considered as on a par with their own wisdoms—as it is written of Torah, “it is your [the Jewish people’s] wisdom in the eyes of the nations.”[3] Hence, they held Torah study in high esteem as a most sublime intellectual pursuit and were willing to allow and even support the Jewish people to study Torah.

Rather, they opposed the Jews’ study of Torah with the belief that it is “Your Torah”—that it is divine. For our Torah is not just another wisdom among many. And it is more than even a highly advanced wisdom, more advanced than all others. Nor is Torah a tool for intellectual gratification and development, G–d forbid—although because it is so inherently great, it does carry that fringe benefit as well, along with many others.

Rather, although Torah study involves the intellect, it is fundamentally different—it is holy intellect.

It was this submission to the suprarational that the Greeks so vehemently opposed, and sought to contaminate. How did they seek to accomplish this? By systematically enticing the Jewish people to become preoccupied and passionately devoted to the study of secular wisdoms and to view amassing secular knowledge as a highly desirable pursuit of inherent value.

This was the root of the Greeks’ harmful influence. For Torah requires that the mundane always serve the holy, as our sages instruct us, “All your deeds should be for the sake of Heaven,”[4] and “In all your ways, know Him.”[5]

However, when one takes something mundane and puts it on the pedestal that should be reserved for the holy, this necessarily leads one to lose the reverence and awe that he had for the holy and treat it as mundane, may G–d save us.[6]

The same is true of Torah vis-à-vis secular wisdom.

It is not sufficient to study Torah with a focus on understanding it correctly, although of course, that is also vital. Rather, one should study Torah with a sense of awe at its holiness. Our sages teach that “Just as [at Sinai] there was awe, fear, trembling, and quaking, so should it be now as well: [One should study Torah] with awe, fear, trembling, and quaking.”[7] Chassidus explains that in fact, the Giving of the Torah is an ongoing event. Hashem is constantly giving us the Torah anew, and this is the reason that in the blessing upon the Torah we refer to Hashem as the “Giver of the Torah,” in present tense.[8] One who studies Torah with this awareness will also be helped by Hashem to reach a correct understanding of his studies.

In contrast, secular wisdom should be viewed as merely a tool. It has no inherent value; rather, its purpose is only fulfilled when it is used in a way that serves a holy purpose, such as for the sake of earning a living, to facilitate better understanding of certain Torah topics, and the like.[9] This knowledge should inform the attitude and feeling that one has while studying this wisdom, if and when it may be appropriate. One should always be conscious that this study is purely a means to an end, a handmaiden to the mistress of Torah and divine service.

Back to the story of Chanukah: The Greeks tragically succeeded in their campaign to influence many Jews to become enamored with secular wisdom, thereby treating it as on a par with Torah wisdom (lehavdil). This naturally corrupted the Jews’ view of Torah study, leading them to slowly but surely lose their sensitivity to the Torah’s inherent holiness, and view it as merely an intellectual pursuit, may G–d save us.

This answers a question one might ask. In normal warfare, the victors will plunder the wealth of their enemy, and take it as booty. Yet when the Greeks broke into the Beis HaMikdash, we find no mention of them taking any action to seize the fabulously precious silver and gold vessels kept there.

Rather, they made a point of contaminating all the oil that they could find. The deeper significance of this is that oil represents wisdom,[10] and the Greeks fought with all their might to contaminate the holy oil of Torah with the impurity of secular wisdom, and thereby influence the Jewish people to treat Torah as if it were no different from other wisdoms, G–d forbid.

The lessons from this for our personal lives are self-evident.

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[1] See Sefer HaMa’amarim 5741, pp. 59-60.
[2] Ve’al HaNissim liturgy.
[3] Devarim 4:6.
[4] Avos 2:12.
[5] Mishlei 3:6.
[6] This is perhaps analogous to our sages’ saying: “He who has compassionate upon the cruel, will ultimately be cruel to the compassionate” (Tanchuma, Metzora 1; Yalkut Shimoni, I Samuel, ch. 121).
[7] Berachos 22a.
[8] Shaloh 25a. Likkutei Torah, Tazria 23a.
[9] Tanya, end ch. 8.
[10] Zohar 3:7b.


This article was dedicated by haTomim Menachem Mendel ben Sarah lizchus a shidduch hogun bekorov.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Jacob Ostreicher (Yaakov Yehuda ben Shaindel), Alan Gross (Aba Chonah ben Hava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Self-sacrifice: Essence and permanence

(This post comes in continuation to the posts here, here, and here.)

How did the Maccabees respond to the influence of the Greeks, who desired to entice them to sin?

To preface, our sages say, “Dovid and Shlomo were anointed with a horn, and their kingdom continued. Sha’ul and Yehu were anointed with a jar, and their kingdom did not continue.”[1]

Chassidus explains[2] that the horn, which is above the head, represents serving Hashem with bittul and suprarational self-sacrifice, and this mode of divine service stems from the very essence of the Neshamah. Since Dovid and Shlomo displayed this self-sacrifice, their kingdom “continued,” i.e., it lasted in a permanent, eternal way, akin to a horn, which is solid and lasting. For since the essence of the Neshamah transcends change, by tapping into this energy, one brings permanence and eternity into one’s own divine service.

In contrast, Sha’ul personified Binah, understanding, for he had attained a sublime level of intellectual greatness. Now, of course intellect is vital in the service of Hashem; in particular, “The mind dominates over the heart.”[3] However, intellectual study only connects one with a level of G–dliness that is subject to change, and so Sha’ul’s kingdom did not last.

The difference between the kingdoms of Dovid and Sha’ul was not only apparent after time, once Hashem decreed that the kingdom of Dovid and Shlomo would last eternally,[4] while the kingdom of Sha’ul and Yehu ceased. Rather, the difference between their kingdoms was recognizable from the outset: Sha’ul and Yehu’s kingdom was based on reason and intellect, and therefore its end was inevitable, while the kingdom of Dovid and Shlomo was based on bittul and self-sacrifice, and therefore it was immediately apparent that it was destined to last.

This was the Maccabees’ response to the Greeks’ demand, “Write for yourselves on the horn of an ox that you have no portion in the G–d of Israel.”[5] Seeing that the Greeks sought to degrade the Jewish people to the “horn” of unholiness, as explained in the previous post, the Maccabees realized that they must respond in kind, with the “horn” as it exists in the realm of holiness—unyielding suprarational self-sacrifice that stems from the essence of the Neshamah.

Through this approach they were victorious, and they came to “thank and praise G–d’s great name,” which refers to Hashem’s very Essence. Since they served Hashem with the essence of their Neshamos, they were rewarded with a personal revelation of Hashem’s very Essence.

Likewise, in our time as well, the forces of secularism and hedonism “rise up against us to destroy us.”[6] They strive both overtly and subtly to lure us, G–d forbid, to abdicate our special, chosen role as Jews, to give up our precious Torah and Mitzvos, and to assimilate into the non-Jewish society.

The only response to this pressure is mesiras nefesh—to press ahead with uncompromising self-sacrifice, obedience, and devotion to practicing and disseminating Torah and Mitzvos despite all the difficulties that one may face.

Moreover, this approach should be more than merely one aspect of our divine service; it must be the very foundation of our divine service, such that it is recognizable from the very beginning. Only then can we be confident that our efforts will bear fruit that will last permanently.

Through this we will surely merit a miraculous victory over all negative forces in our time, and the ultimate divine salvation—the arrival of our righteous Moshiach, may he come NOW!

Based on Sefer HaMa’amarim 5729, p. 86 ff.

To read this essay in full, see the article on Scribd here.

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[1] Megillah 14a.
[2] Ohr HaTorah, Chanukah 301a.
[3] Cf. Tanya ch. 12.
[4] I Shmuel 15:29.
[5] Bereshis Rabba 2:9.
[6] Haggadah.

This post was dedicated in the merit of a refuah shelamah for Rabbi Yoseph Dov ben Freeda and Chanah Freeda bas Feiga Zelda.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

On the Greeks' demand that the Jews write heresy

(See my article concerning Hei Teves here.)

(This post comes in continuation to the posts here and here.)

This also sheds light on the Greeks’ demand of the Jewish people: “Write for yourselves on the horn of an ox that you have no portion in the G–d of Israel.”[1] Here, too, in the case of the Greeks’ agenda to force the Jewish people to write words of heresy, we see how their oppression of the Jewish people was primarily spiritual.

But what is the significance of “the horn of an ox,” and what led the Greeks, who were highly intelligent, to think that this act of coercion would somehow influence the Jews to give up their connection with the holiness of Torah and Mitzvos, G–d forbid?

The answer is related to the different supernal origins of the Jewish people and the nations.[2] There are four “faces” in the supernal divine chariot,[3] and the souls of the gentile nations stem from the level known as “the face of an ox.” More precisely, their souls are derived from the “horn” of this supernal ox. Just as a horn is considered secondary to the animal itself,[4] so does the horn represent the lower, external level of G–dliness from which the souls of the gentile nations (and the entire natural order, for that matter) are derived, which is related to the divine name of Elokim, which represents nature.[5]

In contrast, the souls of the Jewish people are derived from a transcendent or “internal” level of G–dliness, the name of Havayeh, as it is written, “For his nation remained the portion of Havayeh.”[6] This is alluded to in the verse, “And He [Hashem] blew into his [Adam’s] nose a soul of life.”[7] Vigorous blowing represents expending one’s inner strength.[8]

This is why the Greeks specifically wanted the Jewish people to write this statement on the horn of an ox. They wanted the Jews to degrade themselves to receive their sustenance from the same external[9] level of G–dliness from which the gentile nations derive their sustenance, the Name of Elokim, and in so doing they would forfeit their special bond with Hashem and his Torah and Mitzvos, which would lead them to assimilate with the non-Jews, G–d forbid.

Based on Sefer HaMa’amarim 5729, p. 86 ff. To be continued...

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[1] Bereshis Rabba 2:9.
[2] Torah Ohr, Vayeshev 30a. Ohr HaTorah, Chanukah 300a ff.
[3] Discussed in Yechezkel 1:1-3:27. Obviously, there is no physical chariot or ox in the higher spiritual realms, and these are anthropomorphisms, as is common in the Kabbalistic teachings.
[4] Chullin 117b.
[5] Cf. Tanya, Igeres HaTeshuvah ch. 4.
[6] Devarim 32:9.
[7] Bereshis 2:7. Since, as Kabbalah teaches, Adam possessed a Jewish soul, this verse sheds light on the nature of the Jew’s special soul.
[8] Tanya, beg. ch. 2.
[9] Likewise, the Greeks sought to influence the Jews to engage in secular studies, known as “chochmos chitzoniyus,” lit., “external wisdoms.”

This post was dedicated by Yerachmiel “Mitch” Belzer and family, as a merit for Malkah bas Neyereh. Also dedicated by Rabbi Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chayah Nechomoh).

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeitof a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: Only pure Torah study prevents assimilation

Only pure Torah study prevents assimilation

Rabbi Yehoishophot Oliver

As long as the Jewish people remain in exile, “in every generation, they [the gentile nations] rise up against us to destroy us.”[1] In some ages, our enemies sought to destroy us by slaying the Jewish body, G–d forbid. In the time of the Greeks, however, their method was to entice the Jewish people to adopt the Greek culture and assimilate into their society, with the ultimate goal of bringing them to cease to exist as a separate nation, G–d forbid.

Thus, the Medrash relates[2] that the nations came to their wise man, Avnimos, and asked him whether they could prevail upon the Jewish people to assimilate with them. Avnimos replied: “Go and frequent their houses of pray and houses of study. If you find children chirping with their voice [in Torah study], you will not be able to defeat them. But if not, you will be able to defeat them.”

However, teaching children Torah only has the power to protect Jews from such harm if it is taught in a pure, uncompromised manner, permeated with fear of Hashem. Such an education will bring the Pinteleh Yid, the core of the Jewish children’s pure Neshamos, to be revealed in their hearts, endowing them with the inner fortitude to be faithful to Hashem and His Torah for their entire lives.

May we draw strength and inspiration from Chanukah to each do our part to promote a pure, uncompromising Torah education for every single Jewish child throughout the entire year!

Adapted from the Previous Rebbe's Sefer HaMa’amarim 5689, pp. 115-116.

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[1] Haggadah.
[2] Yalkut Shimoni, remez 115.

Countering the Greeks’ agenda to secularize Mitzvah observance

Countering the Greeks’ agenda to
secularize Mitzvah observance

Rabbi Y. Oliver

(This post comes into continuation to the previous post.)

The same was true of the Greeks’ approach to Mitzvos: They sought “to lead them astray from the Chukim of Your will.”[1] Now, there are three kinds of Mitzvos:

· Eidos: Mitzvos that were established to commemorate a specific event, e.g., Shabbos, Pesach, or Sukkos. On its own, human intellect wouldn’t realize how important these Mitzvos are, but once Hashem commanded us to keep them, we can come to understand and accept the reason behind them.

· Mishpatim: Mitzvos that human intellect can appreciate on its own, such as honoring one’s parents, giving charity, and so on.



· Chukim: Laws that have no rationale, and that we perform simply because Hashem so commanded us. Of these laws it is said: “The Satan and the nations ridicule the Jewish people, saying, ‘What is this Mitzvah, and what rationale does it have?’”[2]



The Greeks didn’t mind the first two categories of Mitzvos, Eidos and Mishpatim, because they can be explained rationally. But they vehemently opposed the observance of “the Chukim of Your will,” because the Chukim are suprarational.

This can be explained on a deeper level. As discussed, the essence of the conflict between the Jewish people and the Greeks lay in a titanic struggle between faith and reason. We explained this above vis-à-vis the struggle over how to view Torah, and the same conflict existed in how to view Mitzvos. The Greeks sought to bring even the suprarational Mitzvos to conform with reason, while the Jews fought to make pure faith permeate all the Mitzvos, to have even the rational Mitzvos performed in a way that transcends reason.

To explain, the Greeks would even have allowed the Chukim if they could be kept in a rational manner. But if the Chukim have no reason, how could they be fulfilled rationally?

This would be a kind of “argument from authority.” An intelligent person can accept the advice of a renowned world-class expert even if he doesn’t personally understand the expert’s rationale. He realizes that in order to understand the topic to the degree of depth that the expert has attained, he would have to spend many years of in-depth study, for “many years inform one with wisdom,”[3] and so in this case, it is only rational for him to rely upon the expert’s vastly superior knowledge. All the more so, an intelligent person can accept that since Hashem created the universe, and His intellect is infinitely greater than ours, it is perfectly reasonable for me, a puny human, to obey the Creator’s instructions even when I do not understand them, and even when my mind tells me the opposite.

This is the meaning of the precise wording of the Ve’al HaNissim prayer, which states that the Greeks sought “to lead them [the Jewish people] astray from the Chukim of Your will.” The Greeks would have allowed the Chukim if they had been kept in a rational manner, as explained. What they opposed was the Jews’ stubborn performance of the Chukim on account of “Your will”—without any reason at all, nor even the reason that Hashem knows better, but simply because Hashem so commanded.



While the Greeks sought to make even the Chukim intellectually agreeable, the Jewish people strove to promote the exact opposite approach—to bring even the rational laws, the Eidos and Mishpatim, to be performed like the Chukim.[4]



Yes, we ought to use our intellect to study and internalize the logical reasons behind the Eidos and Mishpatim. However, we should not do so because intellect itself so dictates. Likewise, Hashem is not instructing us to follow intellect because it has some kind of inherent value, G–d forbid. Rather, even when we use our intellect, as in the performance of these Mitzvos (and in Torah study, and so on), we ultimately do so simply because Hashem commanded us. Thus, at their essence, even the rational Mitzvos are suprarational. And therefore, had Hashem commanded us to do something else to serve Him—even something totally non-intellectual, like chopping wood—we would have done so with the same enthusiasm.[5]



Put differently, in every act of performing a Mitzvah, one should submit oneself to Hashem with two intentions:[6]

The individual intention: One should delve into the significance behind each individual Mitzvah, and remind oneself of its reasons and become inspired by them as one performs the Mitzvah. This is the external aspect of the Mitzvah.

The general intention: As one performs the Mitzvah, one should be mindful that one is performing a divine command. This command is the essential core of the Mitzvah that is common to all Mitzvos—Eidos, Mishpatim, and Chukim alike; positive and negative commandments alike.[7] Since this involves obeying without (or before) understanding, this intention involves a certain self-sacrifice, a surrender of the ego and self that goes against human nature. This is the “Chok” aspect of every Mitzvah, which makes all the Mitzvos essentially suprarational. Although it may be difficult, a Jew is capable of this self-transcendence because of the natural love of Hashem (ahavah mesuteres) that flows from his Jewish Neshamah. Thus, all our observance of Torah and Mitzvos depends upon the foundation of suprarational self-sacrifice—an ability that enables the Jew to give up his life when faced with the challenge of dying al kiddush Hashem.[8]

It was this inner core that came to the fore in the resistance of the Maccabees. The Jews understood that the only way to fight against the Greeks’ war against faith was by intensifying their devotion in the very area that the Greeks sought to eradicate—by arousing their own inner potential for suprarational self-sacrifice.

And so the Jews started a war of the few against the many and the weak against the mighty.[9] Since the Jews’ chances of winning in this insurrection were so minuscule, their behavior was not rational; some would call it a suicide mission. Rather, it was an expression of suprarational faith, and so it was the fit response to the Greeks’ efforts to eradicate the suprarational.

Based on Sefer HaMa’amarim 5729, p. 86 ff. To be continued...

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[1] Ve’al HaNissim liturgy.
[2] Rashi on Bamidbar 19:2.
[3] Cf. Iyov 32:7.
[4] Sefer HaMa’amarim 5698, p. 175.
[5] Likkutei Torah, Shelach 40a. Sefer HaMa’amarim 5666, p. 54.
[6] Likkutei Torah, ibid.
[7] Tanya ch. 30.
[8] Cf. ibid. end ch. 25.
[9] Ve’al HaNissim liturgy.



This post was dedicated by Reb Kasriel and Zippi Oliver in honor of 30th yahrtzeit of Shmuel ben Yosef Tzvi on 18 Kislev.

Also dedicated by Rabbi Levi and Chani Kurinsky in honor of the tenth wedding anniversary of Levi Yitzchok Halevi ben Chana Brocha and Chana Bas Yocheved Rivkah on the 1st night of Chanukah, and the birthday of Chana Bas Yocheved Rivkah on the 5th night of Chanukah.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Countering the Greeks' Agenda to Secularize Torah (G-d forbid)

Countering The Greeks’ Agenda to Secularize Torah, G–d forbid

Rabbi Yehoishophot Oliver

The Greeks sought “to bring them [Jewish people] to forget Your Torah.”[1]

The wording here is precise: The Greeks did not oppose Torah study per se; on the contrary, since Greek culture valued intellect as the greatest good, and they recognized the beauty, depth, and complexity of Torah—as it is written, “for it is your wisdom in the eyes of the nations”[2]—they held Torah study in high esteem as a most sublime, profound intellectual pursuit. In this sense, they were willing to allow and even encourage the Jewish people to study Torah.

Rather, they opposed Torah study with the belief that it is “Your Torah”—that it is divine. Torah is not just another wisdom among many; it is more than even a very advanced wisdom, more advanced than all others. Likewise, Torah is not a tool for intellectual gratification and development, G–d forbid—although it does carry those fringe benefits as well.

Rather, although it involves the intellect, Torah is fundamentally different—it is holy intellect. In these ostensibly intellectual teachings, Hashem reveals to us His will and wisdom, which are infused with a sublime level of G–dliness that transcends intellect altogether. And so by studying Torah, the Jew is able to unite with Hashem, as it is written, “Three knots are tied to one another: The Jewish people to Torah, and the Torah to Hashem.”[3] This means that by grasping the technical details of Torah,[4] the Jew fuses his mind and soul with a level of pure G–dliness that completely transcends intellect.

It was this submission to the suprarational that the Greeks so vehemently opposed, and which they sought to prevail the Jewish people to forget—even, if necessary, through brute force.

But before they resorted to force, how did they seek to contaminate the Jews’ Torah study? By systematically enticing them to become preoccupied with secular wisdoms and to view amassing secular knowledge as a highly desirable pursuit of inherent ethical value.

In this way, the Jews came to treat these wisdoms as on a par with the wisdom of Torah (lehavdil). Once Torah wisdom is treated as the equal of secular wisdom, the student loses the sensitivity to the Torah’s inherent holiness, and views it as a purely intellectual pursuit, may G–d save us.

This is the deeper reason that when they broke into the Beis Hamikdash, the Greeks made a point of contaminating all the oil that they could find. Oil represents wisdom,[5] and the Greeks fought with all their might to contaminate the holy oil of Torah with the impurity of secular wisdom, and thereby influence the Jewish people to treat Torah as if it were no different from other wisdoms, G–d forbid.

The Greeks’ success at contaminating the pure oil in the Beis Hamikdash represented the fact that unfortunately, they had been largely successful at their mission of secularization, and many Jews in that time succumbed to the intensely powerful lure of Greek wisdom. At first they studied it as outwardly religious Jews, and then they dropped Jewish observance altogether, defecting to the ranks of the anti-religious Jewish Hellenists, who eagerly took up the battle-cry of the Greeks to “modernize” the “old-fashioned” and “superstitious” Jews (G–d forbid).[6]

However, it is written, “one nation will prevail over another nation”[7]—“when one rises, the other falls.”[8] Although in context, this verse is discussing the conflict between Yaakov and Esav, the same principle can be applied to other spiritual conflicts. Thus, when the Maccabees fought vigorously back and promoted Torah study, they prevailed over the Greeks and the insidious infiltration of Greek wisdom in the Jewish community.

Of course, the Maccabees did not merely promote Torah study—they promoted Torah study permeated with pure faith in Hashem, the Giver of the Torah, and it was this Torah study that dispelled the corrupt influence of the wisdom of Kelipah.

The key to approaching the Torah with such faith is cultivating bittul, humility. Of the Torah it is written, “It is not in the heavens, nor across the sea.”[9] The Talmud interprets: “The Torah will not be found among the arrogant and in one who expands his mouth upon it.”[10] No matter how much Torah an arrogant, egotistical person studies, the light of Torah cannot enter him. Only when the student of Torah sincerely humbles himself to Hashem and to the holiness in His Torah is he a fit vessel for the Torah’s light.

And when one studies Torah with bittul, he is also able to study secular studies for the sake of Heaven. He views these studies as fundamentally subordinate to Torah, as having no inherent value, and as serving as nothing but a means to an end (to earn an ample livelihood or as a tool to understand a concept in Torah, and so on[11]). Then his Torah study will remain pure and untainted, and he will not be adversely affected by studying these wisdoms. Thus, we find that many of our greatest sages, notably the Rambam and the Ramban, attained great erudition in secular wisdom.[12] Their bittul to G–dliness was so sublime that they were able to use secular wisdoms themselves for the sake of Torah and divine service.

Based on Sefer HaMa’amarim 5729, p. 86 ff. See the continuation here.

__________________________________________________________
[1] Ve’al HaNissim liturgy.
[2] Devarim 4:6.
[3] Cf. Zohar 3:73a.
[4] Chassidus refers to this as “levushei hasagah”—“garments of understanding.”
[5] Zohar 3:7b.
[6] Similarly, in more recent times, the Jewish department of the Communist party, the Yevsektsia, which consisted largely of ex-Yeshiva students, were infamous for their ruthless persecution of religious Jews and their tireless efforts to uproot Jewish observance, far outdoing their non-Jewish comrades in their ideological zeal.
[7] Bereshis 25:23.
[8] Ibid., Rashi.
[9] Devarim 30:12.
[10] Eruvin 55a.
[11] Cf. Igros Kodesh, Vol. 3, p. 123 ff.
[12] Tanya end ch. 8.


This post was dedicated by Reb Kasriel and Zippi Oliver in honor of the birthday of Yehudis Fraida Tsap (Yehudis Fraida bas Hindeh Zeldah Bracha) on 8 Kislev. Also dedicated by Rabbi Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh). May we be immediately reunited with the Rebbe!


Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: A Titanic Conflict of Wisdoms

Chanukah: A Titanic Conflict of Wisdoms

Rabbi Yehoishophot Oliver

Oil represents wisdom,[1] and so the oil of the Holy Temple represents the wisdom of Torah, while the Greeks’ efforts to contaminate this oil represents their efforts to bring secular wisdom to be dominant. Thus, the struggle between the Maccabees and the Greeks was essentially a struggle between two kinds of wisdom, each of which seeks total domination.

Although secular wisdom can be very profound, Torah wisdom is so vastly superior to it that the Zohar comments[2] on the verse, “And I saw that there is an advantage to wisdom over foolishness”[3] that King Solomon was describing the greatness of “wisdom”—Torah, over “foolishness”—secular wisdom.

Thus, secular wisdom is associated with the evil inclination, which is called an “old and foolish king,” while wisdom of Torah is associated with the good inclination, which is called an “unfortunate, wise child.”[4]

To explain, wisdom of holiness engenders bittul—self-effacement and humility, while wisdom of Kelipah engenders yeshus—egotism and arrogance. This also translates itself into one’s interaction with others: yeshus leads to conflict and division, while bittul fosters harmony and unity. The reason for this difference is as follows:

The underlying purpose of wisdom of holiness, Torah, is to explain how the universe was created yesh mei’ayin, something from “nothing”—i.e., from pure G–dliness. Moreover, even after being created, everything in the universe depends absolutely upon this G–dliness for its ongoing existence, and so even now, the true reality of the universe is G–dliness.[5] The awareness of our total dependence upon G–d permeates everything we do with faith in Divine Providence. Likewise, since this wisdom focuses on bittul, studying it imbues one with bittul—with the willingness to nullify oneself, i.e., humility. Thus, Torah wisdom is indeed true wisdom.

In contrast, wisdom of Kelipah, secular wisdom, explains not the ayin, pure transcendent G–dliness, but the yesh, the egotistical world that feels itself to be independent from its source in G–dliness and self-sustaining, G–d forbid. Since this wisdom focuses on yeshus, on the universe as it feels itself independent from G–d, studying it imbues one with yeshus—with arrogance and a sense that one does not truly need G–d (G–d forbid). Ultimately, this leads to heresy—total denial of G–d and rejection of His providence, may G–d save us. Thus, secular wisdom is indeed true foolishness.

This manifests itself in the different impact of these wisdoms on the student’s intellect and emotions. In general, intellect seeks to transcend personal bias and focus on the topic at hand in an objective way, which is the idea of bittul, while emotions focus on subjective, self-centered considerations, which is the idea of yeshus.

Since Torah engenders bittul, it imbues an even greater measure of bittul in the intellect, bringing one to true objectivity, and it even elevates the self-focused emotions to a state of bittul.

Conversely, secular wisdom, which engenders yeshus, brings the emotions to be even more self-focused than they would have been otherwise—i.e., it fosters coarseness and wicked character traits. What’s worse, it even corrupts the otherwise truth-seeking intellect to a state of selfishness and arrogance.

This is the reason that many great gentile sages were notorious for being extremely corrupt and decadent. Their wisdom did not translate itself into more refined behavior; on the contrary, they were more immoral than others of average intellect. The reason is, as explained, that secular wisdom instills and bolsters coarseness and arrogance.

(It should be noted that the above explains the natural impact of each of these wisdoms. However, if one learns Torah without fear of Hashem, G–d forbid, it may become an “elixir of death,” having a very negative effect on the person[6]; conversely, if one is strong in one’s fear of Hashem and studies secular wisdoms in the appropriate way, with the right intentions, they can be beneficial.[7])

Based on Toras Menachem 5714, Vol. 1, p. 300 ff.

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[1] Zohar 3:7b.
[2] ibid. 3:47a.
[3] Koheles 2:13.
[4] Ibid. 4:13. Koheles Rabba, ibid.
[5] Cf. Tanya, Sha’ar HaYichud VehaEmunah, chs. 1-3.
[6] Yoma 72b.
[7] Cf. Tanya, end ch. 8.

This post was dedicated by Reb Kasriel and Zippi Oliver in honor of the birthday of Sara Rochel Tsap (Sara Rochel bas Hindeh Zeldah Bracha) on 11th Cheshvan. Also dedicated by Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh). Also dedicated lizchus Rabbi Yossi Soble (Yosef Yitzchok ben Menucha Chaya) and family. May we be immediately reunited with the Rebbe!

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Where does our heart lie? I

The Talmud says[1] that the time for the Mitzvah of kindling the Chanukah lights is “from when the sun sets until passers-by cease from the marketplace.” The Talmud explains that this time extends “until the steps of the people of Tarmuda’i cease.” Rashi explains that the people of Tarmud, who would sell wood in the market-place, were always the last to leave. Every night they would wait until everyone else had gone home, in case they needed wood for their fires.

On a deeper level, the word Tarmudai is etymologically related to the word meridah, rebellion, and represents rebellion against Hashem (may He save us). This is analogous to the moredes, “insubordinate wife,” a woman who refuses to engage in marital relations. The husband-wife relationship is fundamentally one of giver and recipient; the husband is the giver, and the wife is the recipient or “vessel” for what the husband gives. In a proper marriage, through the first act of intimacy, the husband forges a deep emotional bond with his wife that makes the wife desire to act as a mekabel, a recipient from him. An insubordinate wife, however, does not desire to receive from her husband.

Likewise, the Jewish people are compared to Hashem’s wife (this is the basis of the entire book of Shir Hashirim). We are also referred to a vessel, as King David said, “I will lift a cup of salvation.”[2] The Jewish people are likened to a “cup” that receives Hashem’s blessings of salvation. This implies that they should yearn to receive from Hashem alone, from holiness, and that when they do, they are living as they ought to, as they were meant to.

This concept is not only true of the Jewish people as a collective; it also applies to each individual Jew. A Jew’s desire and yearning should be to receive only from Hashem. This means that the Jew’s bond with Hashem is not just about following the Shulchan Aruch, the Code of Jewish Law. It is about where his heart lies.

If a Jew fulfills the Shulchan Aruch meticulously, but sets his heart, dreams, and strivings elsewhere, his bond with Hashem is fundamentally lacking. Every desire that a Jew has for something independent of the framework of serving Hashem is a kind of inner rebellion against Hashem, a kind of subtle infidelity in this personal relationship with Hashem. Chanukah represents refining the inner self of the Jew to the point at which all his desires and yearnings are related to serving Hashem.
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[1] Shabbos 21b.
[2] Tehillim 116:13.

Adapted from Sefer HaMa’amarim 5713, Misheteshka hachamah.
See also the follow-up post here.

Don't Distort the Message of Chanukah

Don't Distort the Message of Chanukah

Rabbi Yehoishophot Oliver

These gems of wisdom below (and others like it in many locations worldwide) ...

From "Governer Tweets From Lighting":

"The United States allows freedom of relgion and not freedom from religion. Chanukah delivers the message of religous freedom, where the few believers won over the many oppressors."

From "Arizona Gov. Shows Soft Side":

"The menorah serves as a symbol of Arizona's dedication to preserve and encourage the right and liberty of all its citizens to worship God freely."

... impel me to draw my readers' attention to these past posts: The true message of Chanuka and Chanukah: Absolute truth, not pluralism!


I applaud all those who did not succumb to the temptation to follow this trend, choosing instead to speak words of pure, uncompromised faith. 


Instead of twisting Chanukah into an American holiday celebrating the secular American values of pluralism and freedom of religion, the speakers at these events should have followed the Rebbe's directive to use this opportunity to promote awareness and observance of the Noahide laws out of a pure belief in the Torah:

There is another matter of primary importance in connection with the public Menorah lighting—influencing non-Jews. Lighting the Menorah “in the entrance of the home, on the outside”[1] affects all those on the outside, including non-Jews. ... Therefore the opportunity of the Menorah lighting, which should be held in the most public, central places, should be utilized in order to inspire non-Jews to observe the Noahide Code. It should be stressed that they should fulfill these laws “because G–d commanded them [these laws] in the Torah.”[2] This abolishes rebellion against G–d, which is the theme of the lights of Chanukah.


[1] Shabbos 21b. [2] Mishneh Torah, Laws of Kings, 8:11.

Hisva’aduyos 5747, Vol. 2, p. 133.

Note that the Rebbe says that the message of the lights of Chanukah is the abolition of rebellion against G–d. It is clear that other religions, which reject Torah in one way or another, constitute rebellion against G–d and His Word. Although it is likely counter-productive to attempt to abolish this rebellion through a "frontal attack" of outright condemnation, the desire to avoid doing so does not justify uttering a falsehood. Declaring that Chanukah itself represents some sort of endorsement of the legitimacy of other religions, or using any similar language, G-d forbid, is a hideous distortion of Chanukah into its diametric opposite.

The sins of befriending non-Jews and learning their culture

Torah study—“Our life and the length of our days;
we will meditate (on its words) day and night" (Evening liturgy)”

The sins of befriending non-Jews and learning their culture

Rabbi Yehoishophot Oliver

“The sins of the Jewish people in the time of the Greeks were: befriending the Greeks, learning their culture ... ”[1]

Just a minute, an outsider might ask. It’s a sin to befriend a non-Jew?! Isn’t Judaism a religion of peace and love? If anything, that should be considered a Mitzvah, no?

Well, no. Jews should not be “buddy-buddy” with non-Jews. It’s not that we dislike them. We just know that we ought to ... keep a distance from them. Ours is “a nation that dwells alone.”[2] We have our role in the cosmos, and they have theirs. When we draw too close, those lines become blurred.

A friendship is a two-way relationship. You influence him, but he also influences you. A non-Jewish friend will naturally share his values and feelings with you, and precisely because he is your friend, his company will influence you with his non-Jewish attitudes and culture. We don’t want this because it may weaken the Jew’s devotion to Torah, and even bring him to abandon it altogether, G–d forbid. Thus, we find a concern in Halacha that a close friendship between a Jew and a non-Jew may lead the two to make a deal to marry off their children to each other (known as “chasnus”), which the Torah considers a normal outcome of a very close friendship. (Along similar lines, a religious Jew should even take care not to overly befriend a not-yet-observant Jew—see here.)

In general, although he may do business with non-Jews, a regular ehrleche (fine) Jew is not tempted to befriend non-Jews, and the reason is not just that that he can’t discuss Tosafos with them. He simply can’t relate to them, because he doesn’t live in their world. The cross-cultural divide is too great, and that is a good thing.

However, this is not to say that a Jew should act in an unfriendly or rude manner toward non-Jews, G–d forbid. On the contrary, since non-Jews are created in the image of Hashem, they deserve to be accorded the utmost respect, and even cherished.[3] This is also not to say that one should not have any form of contact with non-Jews; rather (in addition to maintaining contact for the purpose of shared business interests, or the like), one should do so where necessary, but with a clear awareness of the purpose of the interaction in mind. The nature of the relationship between Jew and non-Jew is one of teacher and student, with the Jew inspiring the non-Jew indirectly through his fine moral conduct and wholesome family life, or directly, by teaching him the Noahide laws.

However, the second item mentioned in HaYom Yom, learning secular culture, is a temptation that is lamentably all too common in our times.

Many frum people feel that they must read the newspaper every day, follow the sport, politics, and even gossip, and generally be “up with the latest” amongst the non-Jews. Many immerse themselves in study of secular topics purely for the sake of knowing them, and send their children to schools with a very good record in secular studies even if the Torah studies there are poor; they then insist that their children go to college, and not just in order to earn a good living (despite the severe dangers that their children are exposed to there), but in order to “be a man amongst men” by being au fait with the culture of the western world, finding their prestige from secular academic recognition and titles, and the like. Many indulge in “entertainment” by exposing themselves to supposedly “neutral” novels, television shows, and movies, despite the fact that doing so involves violating the prohibitions of exposing oneself to heresy or immorality). And so on.

The numbers of such people are not small, and probably greater than we estimate. And although not all of the behaviors listed above are necessarily strictly forbidden (except when they involve consciously exposing oneself to heresy or immorality, as above), they are sins in the sense that these are not befitting behaviors for Jews.

“But,” the advocates of “normalcy” clamor, “what’s so terrible with it? Why are you being so fanatic? It’s harmless!”

But it’s not. These influences are saturated with subtle and not-so-subtle inappropriate messages that desensitize us to holiness, true refinement, and actualizing our spiritual potential. They may lead one to start adopting certain typically non-Jewish behaviors, which is in itself forbidden. Ultimately, when imbibed frequently and for a lengthy duration, such influences may entice the Jew to give up Yiddishkeit altogether, may G–d save us.

And above all, preoccupation with the non-Jewish culture, even the most supposedly harmless cartoon, distracts the Jew from what he should be really focused on if he has any free time—Torah study. The Torah is Hashem’s timeless wisdom. It is a priceless gift from Above. A Jew has the constant obligation and privilege to study it, and neglecting it is considered a severe sin.

As the Mishnah exhorts us: “Ben Bag-Bag used to say of the Torah: Turn it and turn it again, for everything is in it. Pore over it, and wax gray and old over it. Stir not from it, for you can have no better rule than it.[4] Everything a Jew could want to know is in the Torah, and it is what should preoccupy him whenever he has a “spare” moment.

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[1] HaYom Yom, 29 Kislev.

[2] Bamidbar 23:9.

[3] Avos 3:14.

[4] See Mishneh Torah, Laws of Idolatry, 11:1—

One may not follow the rites of idolaters, nor imitate them in dress, hairstyle, and the like. As the verses say: “And you shall not follow the rites of the nation that I evict from before you”;[a] likewise, “And do not follow their rites”;[b] “Beware lest you be lured by [their ways].”[c] The import of all these verses is the same: We are warned not to imitate [non-Jews]. Rather, a Jew must be separate from them and distinguished in his dress and in his other affairs, just as he is different in his doctrines and beliefs. As the verse says, “I have separated you from the nations.”[d]

[a] Vayikra 10:23.
[b] Ibid.18:3.
[c] Devarim 12:30.
[d] Vayikra 20:26.

[5] ibid. 5:22.

This post was dedicated by Rabbi Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh).

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Key to Understanding Torah

The Key to Understanding Torah

Rabbi Y. Oliver

People who study Torah make a common mistake. They treat the Torah as a collection of thought-provoking topics for intellectual discussion and heated debate, or as a storehouse of insightful stories and witty sayings.

But a Jew doesn’t learn Torah in order to stimulate his mind—or at least, he shouldn’t. He ought to learn Torah with a sense of awe at its holiness, and with the goal of submitting and uniting his mind with Hashem’s wisdom.

In fact, only when one learns Torah with this awareness can one truly understand it. Thus, one who has not prepared himself appropriately to study Torah will not only fail to truly connect with the G–dliness in Torah, he will also fail to truly grasp its technical logic.

To explain, in Hashem’s infinite kindness, He lowers His supernal wisdom—the Torah as it exists in its sublime source, and reveals it to us on our level—the Torah as we know it. Put differently, in the Torah Hashem lowers His intellect, which is in its own right completely beyond mortal understanding, down to the level of our intellect, and this enables us to comprehend it.

And yet, even when divine intellect vests itself in human intellect, it remains inherently divine. Thus, even the technical logic of Torah that our human intellect grasps is fundamentally different from the technical logic of secular wisdoms (lehavdil), for it is divine intellect in the garb of human intellect.

The reason that Hashem lowers His wisdom in this way is that He wants to give us the opportunity to unite with it. Through Torah study, one unites one’s own mind with Hashem’s “mind” in a unity that is completely unparalleled.[1]

However, Hashem does not automatically lower His intellect into a form that we can understand. This is a privilege that must be earned, for in general, divine blessings require that the recipient invest effort in order to be worthy of them (in the language of Kabbalah, an “arousal from below” must precede an “arousal from above”). In this case, the human effort required is devotion to observe the Mitzvos out of the pure desire to obey Hashem’s command. When one does this, he causes G–dliness to permeate the physical, and thereby merits that divine wisdom descends to him such that his limited intellect can grasp it, enabling him to unite himself with Hashem in a most wondrous manner.

But do we not see many scholars of Torah who lack fear of Hashem? The answer is that although they may have amassed a great deal of technical knowledge, they do not truly grasp the meaning of what they have studied; rather, they will constantly understand and interpret Torah themes in an incorrect and even twisted way.

In stark contrast, secular wisdom can be understood thoroughly even by a person who neglects to fulfill the behaviors that they logically dictate. For example, an expert on heart disease can fully understand his field, and yet be a chain smoker.

This is also related to Chanukah, for the Greeks sought “to cause them [the Jewish people] to forget Your Torah and to remove from them the laws of Your will.”[2] They sensed that connecting with the G–dliness of Torah depends upon performing Mitzvos with pure faith in Hashem. Since they wanted the Jewish people to study Torah as a secular subject, G–d forbid, they outlawed the observance of the chukim, the supra-rational laws. Since this would leave only the rational Mitzvos, they hoped that the Jewish people would then stop performing the remaining Mitzvos out of subservience to the divine command, instead performing them because of their rational necessity. In sum, they sought to contaminate the purity of Torah by contaminating the purity of Mitzvah observance.

Thus, Chanukah teaches us to perform Mitzvos with pure faith and fear of Hashem, out of a desire to fulfill His will; this makes the person a vessel to truly grasp the technical logic of Torah, and when he then learns it, he will be blessed with the ability to succeed at uniting his mind with Hashem’s wisdom.

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[1] Tanya ch. 5.

[2] Haneros Hallalu liturgy.

Based on Sefer HaMa’amarim 5712, pp. 144-145.

The true message of Chanuka

It pains me to write this, but I feel that I must.

Sometimes there is a fine line between not saying the whole truth, and saying something incorrect. I have found this to true of Chanukah in particular, and the way it is presented to the outside world by some well-meaning Chabad representatives.

For example, in one article, a leading Chabad rabbi is quoted as saying that “The world’s largest Hanukkah menorah stands as a symbol of freedom of democracy and delivers the message of light over darkness and freedom over oppression.”

Another article, this time from an official news site, is entitled: “Menorah: A Symbol of Religious Freedom.” It describes how Chanukah brings “ ... a message of peace and religious liberty to the public square.” Moreover, an official spokesman is quoted as saying that “ ... the menorah is a universal symbol of freedom and independence which totally conforms with the American ideal.”

These statements clearly say that the message of Chanuka is “religious freedom.” In effect, what this means to the average reader is to declare that the Torah teaches that Christians, Muslims, Hindus, Wiccans, and voodoo-worshippers should all be free to worship just as they please, and no one should ever in any way hinder the religious worship of anyone else—and that this is the message of Chanuka (G–d forbid).

But in reality, nothing could be further from the truth. The concept of an inherent right to express one’s religion as one wishes is not a Torah value. In fact, the concept of religious freedom as a fundamental human right is of recent historical origin. My understanding is that religious freedom has existed as a matter of government policy in various ages and societies, but it only became identified as a principle of inherent value with the rise of the Enlightenment movement. The principle of religious freedom for all is also closely tied with other secular ideas like pluralism and multiculturalism.

To be sure, to a great extent these ideas have significantly benefited the Jewish people, in that they have enabled us to observe the Mitzvos without the persecution that we suffered under the likes of the Spanish Inquisition or the Communist regime. But that merely makes these ideas useful and beneficial; it doesn’t make the concept of religious freedom inherently worthy.

And like all philosophies not directly rooted in Torah, the concept of religious freedom has had its downside. Until the rise of the Enlightenment, state-legislated discrimination against Jews was common in all European countries. The result was that assimilation into gentile society was extremely rare. Once the influence of the Enlightenment became widespread, assimilation did, as well. This was the reason that the first Chabad Rebbe, the Alter Rebbe, preferred the rule of the Czar to that of Napoleon, for although the Jews would suffer from draconian decrees under the Czar, they were safe from assimilation, while under Napoleon, freedom from oppression would be accompanied with the very tempting enticement to assimilate (Napoleon u-Tekufato, Mevorach, pp. 182–183).

Moreover, the most basic knowledge of Judaism demonstrates that the Torah rejects the notion of inherent religious freedom. When the Jewish people had the ability to maintain full military control over the Holy Land (which they do not possess today), the Torah mandates what in modern-day language would be called a theocracy. Jews who were seen committing idolatry were penalized harshly. Pagan statues and temples of pagan worship were illegal. Only non-Jews who committed to follow the Noahide laws were allowed to remain in the Land; those who refused, forfeited that right.

Can any of this be done today? No. But the reason for that is that we are in exile. We don’t live in what the Torah views as an ideal world—one in which Jews and non-Jews alike universally accept the Torah alone as the pure Truth, and follow the laws that the Torah mandates for them (with Jews following the Code of Jewish Law, and non-Jews following the Noahide Laws). But our holy prophets predict that this will take place in the age of Moshiach, and Jews hope and pray every day for this day to come.

This is not to say that the Torah seeks to promote an age of coercion. We don’t want Moshiach to come so we can force everyone to accept belief in the Torah, because “Its [the Torah’s] ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17). Rather, Moshiach will reveal the truth of Hashem’s existence and of Torah to all mankind. Mankind will then give up adherence to other religions willingly, because their former adherents will recognize the other religions to be false, and realize the absolute truth of Torah. Moshiach will then effect universal peace by settling all the quarrels between the nations. The reason he will be able to do so is that all mankind will recognize him as a holy man, and thus be confident in the justice of his rulings.

In any case, the true message of Chanuka is the exact opposite of the concept of religious freedom that treats all religions as equal. Chanuka is about the Macabbees’ insistence that Torah is the absolute truth, and Hashem alone should be worshipped, and bringing the entire world to recognize this necessity, albeit via peaceful means (for more explanation, see here).

(This article was posted on shturem.net here.)