- Sections
- Parashat Hashavua
“We” Go Up
One of the basic early discussions (Shabbat 21b) regarding the proper
commemoration of Chanuka is whether the number of candles we light increases as the days of Chanuka progress (Beit Hillel) or decreases (Beit Shammai). Both give their reason. Beit Shammai model the commemoration, of rabbinic origin, after the Torah precedent on Sukkot: the bulls that are sacrificed on Sukkot decrease daily. Beit Hillel counter with an idea: we go up in sanctity, and we do not go down.
Each side has a strong case. It is perhaps not that the two sides argue if one, generally, starts strong or ends strong, but that they differ on the focus of the celebration of Chanuka. We begin with the Maharal’s explanation, starting with Beit Shammai: "The first is the beginning of everything; therefore it is on a higher level. It is as if within its strength is included that of the following days. That is why we light eight corresponding to the days that are approaching, and that is why the bulls of Sukkot decrease, because the first day of Sukkot is the highest." Beit Hillel’s logic is as follows: "... for sanctity is a lofty level, and one does not reach this lofty level right away. Rather, he reaches it level by level until the last one, for a person is elevated at the end to a greater sanctity. Therefore, a person who receives the miracle, in the beginning he is less and increases, and he becomes more at the end than at the beginning."
Let us take the Maharal’s thesis in another direction. We have holidays that follow Beit Shammai’s approach: i.e., Pesach and Sukkot, whose concentration of mitzvot is in the beginning (outside the Beit Hamkdash, the Torah subscribes taking lulav and etrog only on the first day.) But there is a set (according to classic rabbinic view) of holidays where the highlight is at the end, i.e., the Yamim Noraim of Rosh Hashana until Yom Kippur, ending with Ne’ila. The difference between these days is that Pesach and Sukkot are holidays where the focus is on what Hashem did for us. During the Yamim Noraim, the focus is on improving our level.
Beit Shammai saw Chanuka as following the Sukkot model, a holiday of thanking Hashem for the miracles He did for us. As the Maharal explained, the power of the entire miracle is there from the beginning. In fact, Hashem does not improve over time, as He has always been (and will always be) perfect. However, Beit Hillel puts the stress on us. The lighting of the candles in the Beit Hamikdash in impossible circumstances was our attempt to elevate ourselves, and Hashem showed us His satisfaction by enabling us to light them beyond natural capabilities. We commemorate Chanuka, in addition to thanking Hashem, by striving to elevate ourselves as our nation of yore did. With the focus on us, the Maharal says, the direction must be of increasing. We do not begin as perfect, and if we do not grow, it is a serious shortcoming.
Let us be inspired by Beit Hillel’s approach and increasingly use the opportunity that Chanuka provides to work on the amount of light we can shine from our homes and our beings, the home to our soul, to improve ourselves and those around us.
commemoration of Chanuka is whether the number of candles we light increases as the days of Chanuka progress (Beit Hillel) or decreases (Beit Shammai). Both give their reason. Beit Shammai model the commemoration, of rabbinic origin, after the Torah precedent on Sukkot: the bulls that are sacrificed on Sukkot decrease daily. Beit Hillel counter with an idea: we go up in sanctity, and we do not go down.
Each side has a strong case. It is perhaps not that the two sides argue if one, generally, starts strong or ends strong, but that they differ on the focus of the celebration of Chanuka. We begin with the Maharal’s explanation, starting with Beit Shammai: "The first is the beginning of everything; therefore it is on a higher level. It is as if within its strength is included that of the following days. That is why we light eight corresponding to the days that are approaching, and that is why the bulls of Sukkot decrease, because the first day of Sukkot is the highest." Beit Hillel’s logic is as follows: "... for sanctity is a lofty level, and one does not reach this lofty level right away. Rather, he reaches it level by level until the last one, for a person is elevated at the end to a greater sanctity. Therefore, a person who receives the miracle, in the beginning he is less and increases, and he becomes more at the end than at the beginning."
Let us take the Maharal’s thesis in another direction. We have holidays that follow Beit Shammai’s approach: i.e., Pesach and Sukkot, whose concentration of mitzvot is in the beginning (outside the Beit Hamkdash, the Torah subscribes taking lulav and etrog only on the first day.) But there is a set (according to classic rabbinic view) of holidays where the highlight is at the end, i.e., the Yamim Noraim of Rosh Hashana until Yom Kippur, ending with Ne’ila. The difference between these days is that Pesach and Sukkot are holidays where the focus is on what Hashem did for us. During the Yamim Noraim, the focus is on improving our level.
Beit Shammai saw Chanuka as following the Sukkot model, a holiday of thanking Hashem for the miracles He did for us. As the Maharal explained, the power of the entire miracle is there from the beginning. In fact, Hashem does not improve over time, as He has always been (and will always be) perfect. However, Beit Hillel puts the stress on us. The lighting of the candles in the Beit Hamikdash in impossible circumstances was our attempt to elevate ourselves, and Hashem showed us His satisfaction by enabling us to light them beyond natural capabilities. We commemorate Chanuka, in addition to thanking Hashem, by striving to elevate ourselves as our nation of yore did. With the focus on us, the Maharal says, the direction must be of increasing. We do not begin as perfect, and if we do not grow, it is a serious shortcoming.
Let us be inspired by Beit Hillel’s approach and increasingly use the opportunity that Chanuka provides to work on the amount of light we can shine from our homes and our beings, the home to our soul, to improve ourselves and those around us.

What Was the Point of the Mechonot?
Rabbi Yossef Carmel | Adar 5783

The National Significance of Intergenerational Connection
Rabbi Yossef Carmel | Kislev 1 5783

Why Do Children Start With Vayikra?
Rabbi Shaul Yisraeli zt"l | 5771

Even the Wicked are Important
Rabbi Yossef Carmel | Elul 19 5779

Rabbi Daniel Mann

Encouraging a Child to Criticize His Parent
5774

A Mourner Serving as Chatan Torah
5775

Giving an Envelope on Shabbat to Use for Donations
5773

Timtum Halev – Part II
Adar I 8 5776
As Though You Yourself Came Out of Egypt
Rabbi Gideon Weitzman | 5765
Mourning Customs During the Omer
Rabbi Eliezer Melamed | 5764

Can we offer Korban Pesach today?
Rabbi Yirmiyohu Kaganoff | Shvat 4 5777

The Month of Nissan - A Unique Possession
Rabbi Chaim Avihau Schwartz | nissan 5762

Truth is Inside-Out But Justice: Outside-In
Rabbi Ari Shvat | Adar 5783

Lessons from Europe?
Igrot Hare’aya – Letters of Rav Kook #146 part 5
Beit Din Eretz Hemda - Gazit | Nissan 5783

The Day after the Shabbat
Rabbi Shaul Yisraeli zt"l | Nissan 5783
