Dedicating Our Sanctuaries

Dedicating Our Sanctuaries

There is a deep tension in the nature of Hanukah. The holiday is most commonly understood as a celebration of the miracle of the oil, as described in Masekhet Shabbat.

What is ‘Hanukah? The rabbis taught: “On the twenty-fifth day of Kislev ‘Hanukah commences and lasts eight days, on which lamenting (in commemoration of the dead) and fasting are prohibited. When the Hellenists entered the sanctuary, they defiled all the oil that was found there. When the government of the House of Hasmoneans prevailed and conquered them, oil was sought and only one vial was found with the seal of the high priest intact. The vial contained sufficient oil for one day only, but a miracle occurred, and it fed the holy lamp eight days in succession. These eight days were the following year established as days of good cheer, on which psalms of praise and acknowledgment (of God’s wonders) were to be recited. (Talmud Bavli, Masekhet Shabbat, 21b)

This gemara depicts the Maccabees entering the temple and, upon preparing to light the Menorah, finding only enough pure oil to light the Menorah for one day. When they lit the Menorah, however, it miraculously stayed lit for eight days, and thus the holiday of Hanukah was established to commemorate this. The liturgical passage of Al HaNisim, however, presents an entirely different picture of the nature of the holiday.

In the days of Matityahu, the son of Yohanan the High Priest, the Hasmonean and his sons, when the wicked Hellenic government rose up against Your people Israel to make them forget Your Torah and violate the decrees of Your will. But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people Israel to this very day. Then Your children entered the shrine of Your House, cleansed Your Temple, purified Your Sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Chanukah to give thanks and praise to Your great Name.

Al Hanisim doesn’t even mention the miracle of the oil. Instead, it focuses on the miraculous military campaign where ‘א helped the Hasmoneans, the Maccabees, fight against the Seleucids, delivering “the many into the hands of the few.” It makes a brief mention of the kindling of lights in the Beit HaMikdash, but that is a far cry from the miraculous lighting of the gemara. The key to resolving this tension lies far earlier than either of these texts, in the dedications of the Mishkan and the Bet HaMikdash that acted as precedents for the rededication in the time of the Maccabees.

The dedication of the Mishkan is described three separate times in the Torah, each with a different emphasis and context. The first time is at the very end of Sefer Shemot, when Moshe finishes putting up the Mishkan and the Cloud of ‘א descends upon it (Shemot 40:17-38). The second is in Sefer Vayikra, at the end of the long list of sacrificial laws that starts off the sefer (Vayikra 9). Finally, in Bamidbar 7, the dedication takes the form of the donations and sacrifices of the Nesi’im of Bnei Yisrael to the Miskhan. Each of these dedications express a different aspect of the Mishkan. That of Sefer Shemot, capping the whole construction of the Mishkan, focuses on the way the Mishkan serves as a mobile Mount Sinai, with an emphasis on Moshe and the way that ‘א would reveal himself above the Keruvim (Shemot 25:22). The dedication of Sefer Vayikra focuses on the Mishkan as the place Bnei Yisrael would come to bring sacrifices to ‘א, and where Aharon and the Kohanim would serve daily. Sefer Bamidbar focuses on the heads of the Tribes of Israel and the presence of ‘א amidst the developing Nation of Israel. Thus these three dedications together depict the Mishkan as the place where ‘א comes to Bnei Yisrael, the place where Bnei Yisrael come to ‘א, and the living presence of the two together.

After the fall of the Mishkan, there was no House of ‘א in Israel, until Shelomoh HaMelekh built the Bet HaMikdash in Sefer Melakhim I. The dedication of the Bet HaMikdash is described in Melakhim I:8. The majority of the chapter is taken up not by the celebrations or even by the dedication itself, but by a long exhortation of the people by Shelomoh (8:12-61). (This exhortation takes the form of blessings to the people and a prayer to ‘א but it seems clear that the people are meant to hear the prayer and learn from it.) The main emphasis in this passage is on the incredible nature of an infinite god dwelling in a man-made structure, or any structure for that matter, and the inherently conditional nature of ‘א’s presence amidst Israel. The passage emphasizes the way that misdeeds and evil are punished when ‘א dwells amongst the people, and the harsh requirements of the Presence of ‘א. The corresponding passage in Sefer Divrei HaYamim II:6 is roughly the same, with perhaps slightly more emphasis on the House of David (6:46).

Much like these earlier passages from Tanakh, the gemara in Masekhet Shabbat and the Al HaNisim prayer present the rededication of the second Bet HaMikdash in very different ways. Al HaNisim presents it in context of the military victory, the divine salvation of the Jews from the political and religious domination of the Seleucids, while Masekhet Shabbat presents the rededication of the Bet HaMikdash in context of the divine grace manifest in the miracle of the oil, of the flaring up of the supernatural in the midst of the natural. Perhaps, unsatisfied with a holiday celebrating the victory of the Jewish over the Greek, Hazal focused on the rededication as a victory of the Holy over the Mundane. Instead of focusing on the reclaiming of the Bet HaMikdash, Hazal chose to emphasize the miracle that would be more meaningful for a people in exile. The holiday didn’t gain and lose facets based on the historical situation of those celebrating it, but certain facets are emphasized, while others are overshadowed. Now that we have returned to the land of Israel, now that the Jews have a sovereign land again, Hanukah presents us with not just with a celebration but with a question. In what context do we view the rededication of the Bet HaMikdash? What aspects are we going to focus on? Are we going to follow Maimonides, and emphasize both the military victory and the miracle of the oil? Are we going to be reminded by Hanukah of our leadership in the land, and all the responsibility that entails? And can we do so without forgetting that which lies above our natural existence, that which exceed our greatest possible expectations? Our relationship with ‘א, concretized in the Mishkan and the Bet HaMikdash, is multifaceted, and can be seen in multiple lights. Which facets we emphasize, how we view the Hanukah lights, is up to us.

[1] Translation from chabad.org

[2] I have discussed this in greater detail here.

[3] This also explains the different explanations for the establishment of the holiday found in Maccabees I, Maccabees II, Megillat Taanit, and Josephus’ Antiquities.

[4] “In [the era of] the Second Temple, the Greek kingdom issued decrees against the Jewish people, [attempting to] nullify their faith and refusing to allow them to observe the Torah and its commandments. They extended their hands against their property and their daughters; they entered the Sanctuary, wrought havoc within, and made the sacraments impure. The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand. They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple.

When the Jews overcame their enemies and destroyed them, they entered the Sanctuary; this was on the twenty-fifth of Kislev. They could not find any pure oil in the Sanctuary, with the exception of a single cruse. It contained enough oil to burn for merely one day. They lit the arrangement of candles from it for eight days until they could crush olives and produce pure oil.Accordingly, the Sages of that generation ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated to be days of happiness and praise [of God]. Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle.These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.” (Mishneh Torah, Hilkhot Megillah U’Hanukah, 3:1-3) (Translation from chabad.org)

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Parashat Naso – Dedications of the Mishkan

זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל

Parashat Naso, one of the largest parshiyot in the Torah, is largely composed of Bamidbar 7, some 89 verses long. Chapter 7 consists almost entirely of 6 verses repeated 12 times with very little variation, namely the sacrifices of the leaders of the Tribes. This long passage is capped off by a verse that seems unwarranted: “And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking to him from above the cover that was upon the Aron of the testimony, from between the two keruvim; and He spoke to him,” (Bamidbar 7:89). Initialy, this verse appears to be entirely unrelated to the preceding 88 verses, which deal with the inaugural sacrifices of the Mishkan. However, this seeming discrepancy is mitigated when viewed in the larger context of the Inauguration of the Mishkan.

The Inauguration of the Mishkan is described in two other places in the Torah: Shemot 40:17-38 and Vayikra chapter 9. The passage in Shemot describes Moshe constructing the Mishkan, and then ‘א’s Presence and the associated Cloud filling it. Vayikra 9 depicts Aharon fulfilling the first services of the Mishkan, followed by a divine fire consuming the sacrifices on the altar. In both cases, an intensive, detailed, procedure is followed by the manifestation of ‘א’s Presence in the Mishkan. If we look at the passage in Bamidbar with this structure in mind, the similarity is striking. In place of building the Mishkan or initiating the sacrifices we have the Nesi’im, the tribal leaders, bringing donations. Additionally,  instead of ‘א manifesting His Presence in the Cloud or the Fire, the manifestation is in the revelation in the Aron, the heart of the Mishkan. Bamidbar 7 is one of three passages describing the Inauguration of the Mishkan, and as such, verse 89 can be explained similarly, as part of the necessary structure of the Inauguration passage.

What is important about this passage, is not how it is similar to the others, but how it differs from them. There are three main differences in all of the passages:

  1. The action performed in step one of the inauguration process
  2. The leader performing the action
  3. The resulting manifestation of ‘א’s Presence

In Shemot, the leader is Moshe, and the action performed is the physical construction of the Mishkan, which the Cloud then fills. Moshe is the leader appointed to take the nation out of Egypt and to the land of Israel. He is responsible for the physical guidance of the people, and so he builds the physical structure of the Mishkan. ‘א then manifests His Presence in the Cloud, which guides Bnei Yisrael through the Wilderness.

In Vayikra, the focus is on the priestly activities of the Mishkan. Aharon, in charge of the sacrifices and other rituals of the Mishkan, performs the inaugural sacrificial service, and ‘א manifests His Presence in the fire that consumes the sacrifices.

In Bamidbar, the tribal leaders bring animals and donations for the Mishkan, and the manifestation is in the revelation to Moshe from above the Aron.

While the passage in Shemot emphasizes Moshe’s leadership, and the passage in Vayikra focuses on the Mishkan, the inauguration in Bamidbar emphasizes the Nation of Israel.

Bamidbar is a book about the birth and formation of the Nation of Israel. Thus it makes sense that the depiction of the Inauguration in the Mishkan would focus on the leaders of the Nation. The Nesi’im, the tribal leaders, are the permanent leadership of Bnei Yisrael. They are the leaders that takes over when the nation settles in the land of Israel. More than either Aharon or Moshe, they are the leaders of the nation. That’s why in Sefer Bamidbar, where the focus is on the nation, they are the leaders in the Inauguration.

What is less obvious is why the manifestation of ‘א’s Presence here is through the revelation to Moshe above the Aron. This becomes clearer after a survey of several of the the narratives of Sefer Bamidbar. In chapter 11, the people complain and 70 elders are made prophets. In chapter 12, Aharon and Miriam are punished for their statements regarding Moshe. The narrative of the spies and the nation’s punishment fills Bamidbar 13 & 14. Korah’s rebellion is recorded in Bamibar 16 & 17. These, and the rest of the narratives of Bamidbar, are unified through consistant conversation of Moshe and ‘א in the Mishkan. Sefer Bamidbar demonstrates the amazing fact that Moshe could go to the Mishkan and ‘א would respond to him. Sefer Bamidbar is the story of birth of the Nation of Israel, and with the birth comes birth-pangs. Bnei Yisrael get off to a rough start, with a lot of unforeseen difficulties. Through all of these ups and downs, ‘א is there to guide Bnei Yisrael, and to answer Moshe when he needs help. This ensures the growth of the nation, and establishes the relationship of ‘א to Bnei Yisrael for all time. He is actively involved in our growth and development. More importantly, he responds to our development. He did not simply set us on a path and let us walk down it on our own. ‘א is with us every step of the way.