Every Hanukah, it seems we discuss the famous dispute between Bet Hillel and Bet Shammai regarding the proper way to light the menorah (Shabbat 21b). Our general practice is in accordance with the opinion of Bet Hillel, who says that on the first night we kindle one light and on each subsequent night we add an additional light to the previous number, thus beginning with one light and ending with eight. Bet Shammai, however, maintains that one should begin with eight lights on the first evening, and decrease the lights by one each subsequent night. Bet Hillel and Bet Shammai are essentially arguing over whether to see the glass, as half full or half empty; are the days of Hanukah on their way in or on their way out. Although this is certainly a fascinating disagreement, there is another dispute between our Rabbis, that reveals an even more important Hanukah lesson.
The Talmud in Massechet Shabbat (21b) says that in order to fulfill the mitzvah of kindling Hanukah lights each household need only kindle one light every evening. The Talmud notes, however, that it is desirable to “enhance” the mitzvah by kindling more than this minimum: Those who want simply to enhance the mitzvah, Hamehadrin, kindle one light for each member of the household. So, if the household consists of five members, five lights are kindled every night. Those who want to enhance the mitzvah even more, however, Mehadrin Min Hamehadrin, begin with one light on the first evening, as according to Bet Hillel, and add an additional light each succeeding night until the eight lights are kindled on the eighth night.
The great 12th-century Sephardic posek, the Rambam (Hilkhot Hanukah 4:3), explains that we should incorporate both of these enhancements into our performance of the mitzvah. That is: a light should be kindled for each member of the household, and one light should be added to this number each evening. Thus, if the household consists of five members, five lights are kindled the first night, each on a separate menorah, ten the second night, fifteen the third night until forty are kindled on the eighth night, filling the five menorot.
The great Ashkenazic 12th and 13th-century collection of commentaries on the Talmud, the Tosafot, disagrees with the Sephardic Rambam (Shabbat 21b, “Vehamehadrin”). The Tosafot explain that there should only be one menorah in each household so that no confusion arises as to how many lights are burning each night. (The Tosafot say that only the second of the enhancements recommended by the Talmud be utilized and not both like the Rambam suggests.) They fear that if all five members of a household kindle a light on the first night someone who comes to their house might think, seeing the five lights, that it is the fifth night. Therefore, according to Tosafot, each household should kindle only one menorah, with the number of lights corresponding to the day of Hanukah.
Interestingly enough, when we look to the Shulhan Arukh, the 16th-century Jewish Law code, that dictates much of modern Halakhic practice, we see that its Sephardic author, Rabbi Yosef Karo, brings down the ruling of the Ashkenazic Tosafot (Orah Chaim 671:2). He says, “...On the first night, one kindles one light and from then on, one should add a light each night. Until the last night when there will be eight lights.” And he concludes, “Even if there are many members of a household, they should not kindle more than one menorah.” This is indeed the custom of Sephardic Jews today.
When we look at the Gloss of Rabbi Moshe Isserles on the Shulhan Arukh, which cite the prevailing practices of Ashkenazic Jewry, we see that this Ashkenazic Rabbi brings down the opinion of the Sephardic Rambam! He states, “...Every member of the household should kindle a menorah. And this is indeed the current Ashkenazic practice.”
This halakhic anomaly is not lost on the commentators of the Shulhan Arukh. The Taz, a 17th-century Rabbi, notes, “Uvekhan Yeish Hidush Beminhag - And here there is an innovation in custom. That the Sephardic Jews follow the Ashkenazic Tosafot, and the Ashkenazic Jews follow the Sephardic Rambam. Vezeh Lo Matzenu Beshar Mekomot - And we do not find this in any other place!”
When first looking at this unique occurrence, it is difficult not to see a missed opportunity for Klal Yisrael. For, had Ashkenazic Jews stuck to following the Tosafot, while the Sephardic Jews deviated to follow them or had Sephardic Jews held fast to the Rambam, while the Ashkenazic Jews veered off to hold by him - All Jews would be lighting the menorah this Hanukah in the same manner. To have all Jews practicing this halakhah in a unified manner is a beautiful thought. When so many other areas of Halakhah contain variation of customs, this could have been a beacon for Klal Yisrael. If just one of the two groups had followed their usual authority, lighting the menorah would have become a true example of Ish Ehad Belev Ehad - of all the Jewish People acting as one, in memory of the rededication of our Holy Temple. Instead, this halakhah seems to reveal a missed opportunity - as if two groups of five Jews passed each other on the road, never seeing the other, and thus failing to make a minyan.
Yet, when one looks deeper into this scenario, it is possible to extract an even greater level of Klal Yisrael. For these Ashkenazic and Sephardic Jews were so accepting of each other, that they actually altered their own custom to accept the view of the other. During these eight night of Hanukah we can feel a great sense of Klal Yisrael knowing that all Ashkenazic Jews are honoring a Sephardic custom which, in fact, they have transformed into an Ashkenazic custom and Sephardic Jews are honoring an Ashkenazic custom which they, have in turn, transformed into a Sephardic custom. This is the ultimate level of Klal Yisrael.
In the Haftarah for Shabbat Hanukah, which we read today, the prophet Zechariah describes his strange night vision (2:14-4:7). “I see a large gold menorah,” he reveals, “with seven branches. Each of the seven branches has a bowl upon it and each bowl has a light shining within it. And two olive trees stand near the menorah, one to the right and one to the left; each with a golden tube leading to the menorah through which its oil flows.” The prophet unaware of the meaning of his vision, asks an angel for help in interpreting its meaning. The angel explains that the seven lights are the eyes of Hashed, which see the whole earth, and the two olive trees filling the menorah with oil are the two “anointed ones” who attend to Hashem. The Talmud in Massechet Sanhedrin (24a) explains that these two “anointed ones” are, in fact, Talmedei Hahakhamim MeEretz Yisrael UmeBavel - the great Sages from the Land of Israel AND Babylonia. The menorah shines brighter, the Rabbis of the Talmud realized, when various groups of Jews contribute their oil. Only together could these two groups, at once separate and united, serve Hashem adequately. So, this Hanukah let us relish in the idea that although we fulfill the mitzvah of kindling the Menorah through separate customs, we are as united as the Sages of Eretz Yisrael and Bavel, in having embraced each others practices.
Rabbi
Mordechai Friedfertig
Congregation B'nai Shalom
Williamsville,
New York
Email: mordechai at utj.org
Copyright 1999-2003 by Mordechai Friedfertig