Miketz- (Chanukah Theme) The Infinite importance of small things
The Menorah (Chanukiah) we light today commemorates the Menorah that was lit in the Temple which was a fulfilment of a Godly command (Bamidbar 8:1 see below)
The Menorah was one of the key components of the Bet Hamikdash. But does God really need our light? God transcends His creation. He is beyond the trivialities of existence.
On a broader level we can develop this question on the whole of the Torah and its myriad of Mitzvot and Halachot? In particular, the ritual aspects of Judaism are filled with many details some quite technical. Does God really care about our ritualistic actions?
Yet Chanukah an entirely ritualistic aspect of Judaism is beloved by all Jews regardless of their religious level. This must represent something deeper and powerful about the Jewish soul. Let’s explore:
There is a stunningly beautiful Midrash (most likely written down approx. 12th century) that explores this theme in the context of the command to light the Menorah in the tabernacle:
Speak to Aaron and say to him: “When you light the lamps, the seven lamps shall cast their light toward the face of the menorah.” Bamidbar 8:1
..to what is the matter similar? To a king who had a loved one. The king said, “know that I will eat with you, so go and prepare for me”. The loved one went and prepared an ordinary couch, an ordinary lamp [menorah], an ordinary table. When the king came, he brought his assistants around him and a golden lamp before him. When the loved one saw all the glory of the king, he became ashamed and hid all he had prepared for the king, since they all were ordinary. The king said to him, “Did I not tell you I would eat with you? Why have you prepared nothing for me?” The loved one said to him, “I saw all the glory that you came with, and I was ashamed and hid all I had prepared for you, for they were all ordinary things.” The king said to him, “By your life [I swear] that I will ruin all my things that I brought with me, and for the sake of your love I will not use anything except your possessions!” And so, the Holy Blessed One is entirely light, as it is said (Daniel 2:22) “And light dwells with Him”, and God says to Israel “Prepare for me a menorah and lights”.
Midrash Bamidbar Rabba 15:8
Unpacking this Midrash conceptually; it is teaching us that God is not the God of the philosophers – distant, remote, and aloof from the concerns of this world. The God of Abraham, of the Torah of reality deeply cares about every aspect of His creation.
As much as man is in search of God, God is in search of man.
Once we understand that our rituals and observance are more than symbolic but actually embody our search for a relationship with Hashem, then we can appreciate that even the smallest details contain infinite importance.
This is true of all the Mitzvot and the system of Halacha but it is especially symbolised through the ritual of Chanukah and lighting the Menorah. God is All light as the prophet Daniel stated. After men wrap themselves in a tallit, they recite a paragraph including the phrase ” we shall see light in Your light.” And yet the little candle that we light for God has infinite value to Him. Why? Because in an intimate relationship the Great is in the Small. God so to speak will “ruin all His heavenly possessions (angels included) just so He can cherish His relationship with us through our finite contribution”.
This lesson is also extremely powerful in our interpersonal relationships. The rule of thumb is that when in search of true intimacy with a friend, spouse, or family member it is not the grandiose gestures that count but the depth of love expressed in the small acts.
The Greeks worshipped external beauty, the body. It was the Greeks who developed philosophy that led to the idea that God completely transcends existence. He is impersonal and so no relationship can be forged. In the pagan pantheon the gods were locked in battle with each other and hostile to mankind. They were a kind of reflection of the chaotic forces perceived in nature. At best the gods can be appeased.
The Maccabees/Hasmoneans utterly rejected this notion and sought to preserve the Torah worldview that posits a personal God who created us in love and forgiveness with infinite hope and faith in mankind – the crown of creation- that they will ultimately search for God and embrace Him in love and holiness.
The Miracle of Chanukah began with an earnest search for oil 9in the sanctuary but symbolises a much broader and deeper search for purity and holiness within the human heart.
Kind David asks in Psalm 8 what is man that You should remember him, and the son of man that You should be mindful of him? When we look at the vastness of our universe, we could conclude that we are nothing. The secular atheist concludes at this point . To him/her the word has no creator and so no purpose. We are just meaningless meatballs floating in the vast expanse of space.
Chanukah reminds us of the fact that God’s care and love for us is infinite. That our human actions however small (even just lighting a candle) are of infinite importance to our Creator.
Chanukah is the ultimate symbol of the romance between the Divine and man.
Shalom
Shabbat, Chodesh Tov and Chanukah Sameach