Page 46 - HaMizrachi #25 Chanuka 2020 USA

HOLIDAY READING

Rabbi Azarya Berzon

Simcha and the

Chanukah Candles

n his first halacha of Hilchot Cha- the candles for one’s personal benefit. a legal status vis-à-vis the candle itself,
nukah (OC 670), the Shulchan The halachic status of the Chanukah but even the status of the house where
IAruch codifies the custom to candles is identical with that of the ner the candles are lit is transformed. The
abstain from engaging in labor while of the Menorah in the Mikdash, and is תִי ַּ ב takes on the complexion of the ל ָ כי ֵ ה
the Chanukah candles are burning, therefore ה ָ אָנ ֲ ה ַּ ב רּוס ָ א. in the Mikdash, where the Menorah
1
despite the fact there is no prohibi- was lit. Hence, the obligation of א ָ רֹומ
tion enjoining labor on Chanukah. This ruling would seem to indicate ׁש ָ ּ ד ְ ק ִ מ (awe for the Mikdash) applies to
Let us suggest an explanation for this that the mitzvah of ה ָּ כֻנ ֲ ח רֵנ is not only a the תִי ַּ ב, which in turn precipitates an
minhag. zecher for the miracle but also a zecher ה ָ כא ָ ל ְ מ רּו ּ ס ִ א.
3
The Rambam writes that the days of for the Mikdash.
Chanukah were established as days of The same conclusion would seem to We can now understand the require-
simcha. Since we don’t know the Ram- underlie the statement of the Ramban ment of simcha on Chanukah. Once
bam’s source (we only know of such an (Commentary on the Torah, beginning the home is transformed into a Mik-
obligation on Purim), we need a defi- of Parashat Beha’alotcha): Hashem dash and one is standing in the pres-
nition of this mitzvah of simcha. 2 told Aharon that his obligation to ence of Hashem, one must be in a state
light the ner of the Menorah in the of joy. 4
The Gemarah (Sukkah 41a) establishes Mikdash was an eternal one. It would
an obligation incumbent upon Chazal continue even after the destruction of !ֹומֹק ְ מ ִּ ב ה ָ ו ְ ד ֶ ח ְ ו זֹע
to establish mitzvot DeRabbanan that the Mikdash in the mitzvah – incum- “Might and joy are in His
will encourage us to remember the bent upon every Jew – to light the place” (Chronicles 1 16:27).
Mikdash. This is fulfilled on Sukkot Chanukah candles. Apparently, ה ָּ כֻנ ֲ ח רֵנ
when we take the lulav for the entire is a continuation of the mitzvah of רֵנ
holiday or during the period of Sefira ׁש ָ ּ ד ְ ק ִּ מ ַּ ב! 1 The Maharil includes both men and women
when we count the days of the Omer. in this custom.
One would doubt that the mitzvah The obligation is not simply to 2 The Ra’avya assumes an obligation to eat a
of lighting Chanukah candles could remember the Mikdash but rather to meal with bread on each day of Chanukah!
be classified as ׁש ָ ּ ד ְ ק ִּ מ ַ ל ר ֶ כֵז; rather, the imagine oneself as if one were stand- 3 See Rambam, Hilchot Tefilla, 11:8.
essence of the mitzvah is סֵנ ְ ל ר ֶ כֵז, to ing in the Mikdash and one’s mitzvah 4 See Shiurim LeZecher Abba Mori, Vol. 2,
pages 193-4. Just as the minhag of Yom Tov
remember and thank Hashem for act is defined as a replication of the Sheini extends kedusha in ןמז, so does the
the great miracle of the lights of the mitzvah performed in the Mikdash. minhag of הכאלמ רוסיא during ner Chanuka
Menorah. generate kedusha in םוקמ.
Perhaps the custom of abstaining from
Rabbeinu Zerachya HaLevy, in his labor while the Chanukah candles are Rabbi Azarya Berzon serves as the Rav and
opening comment on the second burning is an extension of the ruling Rosh Kollel of the Emek Learning Center in
chapter of Masechet Shabbat, explains of Rabbeinu Zerachya HaLevy. Not Yerushalayim, and has over 7800 audio shi-
the prohibition of using the light of only does the ׁש ָ ּ ד ְ ק ִּ מ ַ ל ר ֶ כֵז םּוּי ִ ק engender urim available online.

Happiness is not far away. It is here, but first we have to know how to look.
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