Page 6 - HaMizrachi #15 2019 Chanuka USA

MIZRACHI EDUCATORS

Rabbi Reuven Taragin Rabbanit Shani Taragin

DAYS OF DUALITY

n its description of the origin of Cha- We re-admit this absolute dependency hishtachavayot and hoda’a. They did so
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nukah, the Talmud mentions both every morning when we open our eyes – by using the two as the foundation of
Iwhat the holiday commemorates .י ִ ת ָ מ ְ ׁשִנ י ִּ ב ָּ ת ְ רַז ֱ ח ֶ ה ֶ ׁש םָּי ַ ק ְ ו י ַ ח ך ֶ ל ֶ מ ךיֶנ ָ פ ְ ל יִנ ֲ א ה ֶ דומ the Chanukah holiday, which commem-
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as well as how it was initiated – “for a orated the victory over the Greeks and
later year they established and created – and are expected to remember it as Hellenism.
the days as holidays through hallel and long as we remain awake – For this reason, the Talmud formulates
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hoda’a.” ָ
...ךיֶנ ָ פ ְ ל יִנ ֲ א ה ֶ דומ י ִּ ב ְ ר ִ ק ְ ב ה ָ מ ָ ׁשְּנ ַ ה ֶ ׁש ן ַ מְז ל ָּ כ the prohibition of benefiting from the
The Sfat Emet points out that the Later in the morning, when we recite Chanukah lights not as an issur hana’a
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Talmud presents hallel and hoda’a Modim, we reinforce our hoda’a with (prohibition of benefit), but as an issur
(praise and gratitude) not as how the hishtachavaya (bowing). Bowing is a hishtamshut (prohibition of use). While
holiday expresses itself, but as the foun- way of demonstrating our dependency. hana’a includes benefit of any kind,
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dations of its creation. Why are hallel We conclude our tefilot with Aleinu, hishtamshut specifically connotes the
and hoda’a so central to Chanukah? in which we highlight our coupling redirecting of an object for one’s per-
While the institution of hallel reminds of hoda’a with hishtachavaya as part sonal use. Man is meant to enjoy G-d’s
us of other Yamim Tovim, the empha- of what distinguishes us from other world, but to realize that the world is
sis on hoda’a seems unique to Chanu- nations of worshippers – about more than just his pleasure.
kah. Understandably, when Al HaNis- םי ִ ע ְ רֹו ּ כ ּונ ְ חַנ ֲ א ַ ו ...קי ִ ר ָ ו ל ֶ ב ֶ ה ְ ל םי ִ ו ֲ ח ַּ ת ׁ ְ ש ִ מ ם ֵ ה ׁ ֶ ש The HaNeirot Halalu song succinctly
sim (added to the bracha of hoda’a) .םי ִ כ ָ ל ְּ מ ַ ה י ֵ כ ְ ל ַ מ ך ֶ ל ֶ מ יֵנ ְ פ ִ ל םי ִ ד ֹומּו םי ִ ו ֲ ח ַּ ת ׁ ְ ש ִ מּו summarizes the prohibition’s nature and
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describes the holiday’s goals, it mentions intent:
hoda’a first – We are different not only in who we
serve, but in how we admit, recognize, ׁש ֵּ מ ַּ ת ְ ׁש ִ ה ְ ל תּו ׁש ְ ר ּונ ָ ל ןי ֵ א ְ ו ם ֵ ה ׁש ֶ דֹק ּול ָּ ל ַ ה תֹורֵּנ ַ ה
.ל ֵּ ל ַ ה ְ לּו תודוה ְ ל ּו ּ ל ֵ א ה ָּ כֻנ ֲ ח י ֵ מְי תַנומ ְ ׁש ּוע ְ ב ָ ק and thank. ל ֵּ ל ַ ה ְ לּו תֹוד ֹוה ְ ל י ֵ ד ְּ כ ,ד ָ בְ ל ִּ ב ם ָ תֹוא ְ ר ִ ל א ָּ ל ֶ א ם ֶ ה ָּ ב
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The shir shel yom psalm recited on Cha- .ל ֹוד ָּג ַ ה ך ְ מ ִ ׁש ְ ל
nukah also emphasizes hoda’a: CHANUKAH – A TIME FOR ADMISSION “These lights are holy and we have no
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ם ָ ל ֹוע ְ ל י ַ קלֹ ֱ א 'ה ...ר ָ פ ָ ע ך ְ ד ֹוי ֲ ה ...ֹו ֽ ׁש ְ ד ָ ק ר ֶ כֵז ְ ל ּוד ֹוה ְ ו The Mishna tells of the Hasmonean permission to use them – only to look at
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. ָ ךּ ֶֽ ד ֹוא institution of 13 hishtachavayot (accom- them, so we can thank and praise Your
panied by hoda’ot ) to offset the 13 great Name.”
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HODA’A – GRATITUDE & ADMISSION Grecian breaches of the Beit Mikdash’s
soreig – the marker of the point in the 1 Shabbat 21b.
The uniqueness of hoda’a lies in the Mikdash beyond which gentiles could 2 Sefat Emet, Sefer Bereishit, Vayeshev, 638
word’s dual connotation – gratitude and not proceed. D”H K’va’um.
admission. This duality accounts for the 3 Tehillim 30.
word’s recurrence in the Modim prayer: These breaches were a Hellenistic denial 4 Understandably, the Talmud (Bava Kama
of G-d’s (and, by association, the Jewish 16a) asserts that the spinal cord of one who
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.ּוני ֵ קלֹ ֱ א 'ה אּוה ה ָּ ת ַ א ׁ ֶ ש ך ָ ל ּונ ְ חַנ ֲ א (admit) םי ִ דֹומ people’s) unique holiness. For them, avoids bowing at Modim transforms into a
snake – the first to suggest that man deny
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…ך ֶ ת ָּ ל ִ ה ְּ ת ר ֵּ פ ַ סְנּו ךְּ ל (thank) ה ֶ דונ רודָ ו רוד ְ ל Man was as great, if not greater, than his dependence on G-d.
G-d. The Greeks celebrated Man. Their
A meaningful thank you acknowledges astronomy placed Earth and Man at the 5 Midot 2:3.
not only the assistance, but also the center of the universe; their veneration 6 See Rambam et al and Shekalim 17a.
capacity of the assistant. It recognizes of art sanctified Man’s determination of 7 Shabbat 21b.
dependence on others and often admits beauty; their mythology viewed the gods Rabbi Reuven Taragin is Educational
one’s personal limitations. as reflections of Man, and their deifica- Director of Mizrachi and Dean of the
This aspect of admission needs to be tion of the human body (in its natural Yeshivat HaKotel Overseas Program
ravtaragin@mizrachi.org
most pronounced when thanking G-d. form) expressed their view of Man’s
Although much of the aid received from perfection.
mortals is of a non-essential nature (i.e. In response, the Hasmoneans sought Scan here to join Rabbi
we could have helped ourselves), G-d’s to restore Man’s perception of his Taragin’s WhatsApp group
assistance is basic to our very existence. place in G-d’s world by instituting with daily Divrei Torah

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