Chanukah Oil Based

There are many Shabbosim throughout the year on which the regular Krias HaTorah is accompanied by a special Haftorah that reflects the day. Shabbos Chanukah is one such example—even though we Lein the regular Parshas HaShavua—most often Parshas Miketz—Chazal we Misaken a special Haftorah for Chanukah. It is clear that they did so not only in order to mark the day, but also to send us a message about the Yom Tov, and it is therefore useful to try and learn the words of the Navi not only to see how they reflect the spirit of the day, but also how we can gain from them in our Avodas HaYom.

The Pessukim for the Haftorah are taken from Sefer Zecharia, and describe a series of Nevuos that Zecharia HaNavi received at the time of Binyan Bais Sheni. Some of Klal Yisroel had returned to Eretz Yisroel from Bavel after the seventy years of Galus, and they even received permission from Koresh to build the Bais Hamikdash. The actual construction, however, was stalled for a variety of reasons. The Neviim at the time, Chaggai and Zecharia, were charged with motivating and encouraging the Yidden to continue and complete the job, so that the Shechina could once again rest amongst Klal Yisroel.

The three parts of the Haftorah are directly related to this mission: first, Chaggai speaks about the eventual completion of the Bayis Sheni, the day about which Hashem tells us: “Rani V’Simchi Bas Tzion Ki Hinini Bah V’Shachanti Bisochech”, we should rejoice, because He has returned to live among us. The second and third portions of the Haftorah are directed at the leaders of Klal Yisroel at the time: Yehoshua ben Yehotzadak, the Kohen Gadol, and Zerubavel, the political leader. It is in this third and final section that we find the most overt connection to Chanukah.

The Navi tells us that the Malach, through whom he Nevuah was delivered, returned and woke him, asking what Zechariah saw. The Navi replies: “Raisi V’Hinei Menoras Zahav Kula V’Gula Al Rosho”, he saw a Menorah made completely of gold with a bowl above it. The Menorah had seven branches, like the one in the Bais HaMikdash, “V’Shiva Mutzakos L’Neros Asher Al Rosha”, there was a pipe leading to each branch. In addition, the Navi adds that there two olive trees, one on each side of the Menorah.

We are not the only ones left wondering about the meaning of this sight—Zechariah asked the Malach: “Mah Eleh”. The Malach responds with a question of his own: “HaLo Yadata Ma Hema Eleh”, do you, Zechariah, not know what these are? When Zechariah responds in the negative the Malach tells him that this Mechzeh was a message for Zerubavel: “Lo B’Chayil V’Lo B’Koach Ki Im b’Ruchi Amar Hashem”.

The literal meaning of this message is easy to parse: Hashem told Zerubavel, through Zechariah, that the he will not be successful through strength of power, but through the Ruach Hashem. It is not immediately clear, however, to what endeavor this message refers.

Rashi explains that the Navi was to give Zerubavel a message regarding their ultimate mission—the Binyan Bais Hamikdash. The success of their endeavor, they were to know, would not come through their own might or political prowess, but through the Ruach Hashem. Rashi explains how this was to work: “Eten Es Ruchi Al Daryavesh V’Yaniach Lachem Livnos…” HKBH promises to place his Ruach upon Daryavesh, the ruler of Bavel who maintained control over the Yidden in Eretz Yisroel, and he would allow and enable them to build the Mikdash.

Now that we know the purpose of the message, we must understand the way in which it was given. What is meant by the symbolism of the Menorah and its pipes, as well as the two olive trees? Rashi explains that this was an extension of the message—just as the Menorah was self-filling, the success of the Binyan HaBayis would come regardless of the efforts of Zerubavel and his people. This helps us understand the meaning of the Menorah, but we must of course still understand why the message was given in this way. Why did Zechariah have to see the Menorah and then be told its purpose: “Lo B’Chayil V’Lo B’Koach Ki Im b’Ruchi Amar Hashem”. Why couldn’t he be given this Nevuah directly at the outset? What did the sight of the Menorah, with its Metzukos, and Zeysim, add to this message.

The additional step in the Nevuah, as mentioned in the Passuk, is also of note. Why did the Malach first as Zechariah what he thought the Menorah represented, forcing Zechariah to admit that he did not know, before revealing its meaning? What was the purpose of this exchange, which seems extraneous to the message meant for Zerubavel?

In order to explain the way in which the Nevuah was given over, we should understand its meaning a little better.

Zechariah HaNavi is told that Zeurbavel must be made to understand that the Binyan HaBayis will not be successful because of his own abilities—his Chayil or Koach—but because of the Ruach Hashem. As we have seen, Rashi explains that the Ruach Hashem will rest upon Daryavesh, which would cause him to support Zerubavel. Other Meforshim, such as Radak, take a broader view, explaining that the message to Zerubavel was about the limitations of his own Kochos, and not particular to Daryavesh.

In any case we must understand what exactly the Ruach Hashem is, and what affect it has. According to Rashi it must also be explained why Daryavesh would be Zoche to the Ruach Hashem, and how this would in fact affect his actions.

Perhaps we can define the Ruach Hashem based on a Medrash in Shemos Rabbah.

The Torah tells us, in Parshas Vayakel, that HKBH appointed Betzalel to direct the Meleches HaMishkan, and gave him the abilities needed to success: “Vayimalei Oso Ruach Elokim B’Chachma B’Sevunah UViDaas”. The Medrash there explains that Chachma comes form the Ruach Elokim, and brings other examples, such as Yeshoshua bin Nun and Asniel ben Kenaz, to prove that Chachma and Ruach Hashem are in fact synonymous. In fact, it seems that it is the Ruach Elokim that begets Chachma.

Chachma is generally defined as ones most basic, innate, intellectual abilities, as opposed to Binah or Daas which are a higher level of understanding. The Medrash seems to be telling us that although we think that our Chachma is our own, that it is inborn, it is in fact direct from Hashem—an expression of the Ruach Elokim in each of us.

We can certainly use this Medrash to explain the words of Rashi here. The Malach was not telling Zechariah that Daryavesh would receive some form of Nevuah, in the form of Ruach HaKodesh, that would convince him to allow the Binyan HaBayis—it would be his own Chachma that would spur him to this decision. Daryavesh would assume that his own intelligence drove his decision, and in some ways it would be—he would reach the ultimate conclusion on his own—but it would be the Ruach Elokim that allowed him to see the wisdom of his actions.

“Lo B’Chayil V’Lo B’Koach Ki Im b’Ruchi Amar Hashem”. The Malach tells Zechariah that although Zerubavel may think that he has to somehow convince or induce Daryavesh to take action, in realty the ruler will make the decision to act based on the Chachma ultimately granted him through the Ruach Hashem.

The question still that still remains, however, is why the Menorah was necessary. Based on our definition of the message of “Ki Im B’Ruchi”, and its connection to the Chachma of Daryavesh, we must understand why the Nevuah came through the sight of a self-filling Menorah and olive trees—in what way did this add meaning or import?

As we noted, other Meforshim see a less specific message in the Mechzeh of the Menorah and the words “Lo B’Chayil V’Lo B’Koach Ki Im b’Ruchi”. Perhaps the broadest approach is brought by Sforno on this Passuk: “Lo Yihiyeh Or V’Shum Hatzalcha L’Yisroel B’Koach Yadam Ela M’Es HaBorei Bilti Emtzai”. The message of the Nevuah, according to Sforno, was that the Hatzlacha of Klal Yisroel in general does not rely on their own abilities but the Hashgachas Hashem, without intermediaries.

This approach comes with its own set of questions: the implication of the Pessukim is that this Nevuah was to be directed at Zerubavel via Zechariah, if so why was there such a general tone? This message, about the primacy of Hashgachas Hashem applies not only to Zerubavel but to everyone. The format of the Nevuah, through the Mechzeh of the Menorah is still in question—why was this the necessary vehicle to transmit the message of “Lo B’Chayil V’Lo B’Koach”?

Perhaps if we can establish the purpose of the Menorah, we will be able to merge the various Pshatim in this Passuk and come to a better understanding of the Nevuah.

The truth is that there seems to be a very direct connection between the Menorah and Zaysim and our explanation of the Ruach Hashem.

The Passuk in Sefer Shmuel tells us that Yoav sent for an “Isha Chachama” from the town of Tekoah. The Gemarah in Menachos asks: What was special about Takoah that it made it a good source for an “Isha Chachama”? Answers the Gemarah: “Mitoch Sheragilin B’Shemen Zayis Chachma Metzuya Bahen”. Takoah was in oil country, it was a region in which olive oil was produced, and therefore “Chachma Metzuya Bahen”, it was rife with Chachma.

This Gemarah begs an obvious question: what is the connection between Shemen Zayis and Chachma?

The Bnei Yissachar, in Agra D’Kallah, points out that when one has a wick that is burning, the fire will consume the wick until it is destroyed. But, if one maintains the oil in the cup, so that it is always near the fire, the wick will not be consumed and the flame will continue to provide light.

Based on this we can understand how Chachma and Shemen Zayis relate to one another.

As we have seen, Chachma is really an expression of the Ruach Elokim—our ability to comprehend is itself a gift from the Ribbono Shel Olam. If we connect to this presence of Hashem in our lives, realizing that even our most basic abilities are the result of Shemen Zayis, we will keep the cup full and the fire burning. Chachma, if properly appreciated, is the Shemen Zayis of our lives, allowing us to maintain a constant connection to Hashem.

Maybe the message given to Zechariah was twofold. On one level it was a message to Zerubavel, as Rashi explained: “Eten Es Ruchi Al Daryavesh V’Yaniach Lachem Livnos…” The Ruach Elokim that is placed upon Daryavesh will allow his Chachma to dictate the correct path. The use of the Menorah to convey this message, however, was meant for Klal Yisroel.

As Sforno explains, the Malach meant to teach us about the Hashgcha Eloyna that runs our lives. By using the Menorah, we are shown that whatever we have, even our own intellect is an expression of this Hashgacha, without which nothing is possible. The choice of the Menorah specifically also helps us understand how to relate to this Hashgcha, by maintaining a close connection to Hashem, and his presence in our lives, as one maintains the oil in a lamp in order to keep the flame burning. The more we relate to Hashgachas Hashem, as manifest in our own Chachma, the more it will play a role in our lives, allowing us to live an existence of “M’Es HaBorei Bilti Emtzai”.

This is why the Malach first asks Zechariah if he understood what he was seeing—to reinforce the limitations of our Chachma. Thus would drive home to point of the Nevuah—that our ability to do anything, or understand anything, is based on the Ruach Elokim.

Chanukah, the Yom Tov of Shemen Zayis is a most appropriate time to learn these lessons. As we know, part of the battle between ourselves and the Yevanim was about Chachma. They held Chachmas HaYavan in highest esteem, while we know that Chachmas HaTorah is of primacy. Perhaps the Haftorah is thus sending us a message about Chachma in general: that which we have, our abilities and talents, are all due to the Hashgachas Hashem. Just as the Shemen was able to burn well beyond its normal lifespan due to Hashgcha Elyona, we can keep our lives full of life by using our Shemen in the right way, and maintaining a close connection to Mi Shehachama Shelo the one who is Omar L’Shemen V’Yadlik.