Beneath the Surface
Special Offer: Three-hundred-year-old antique sterling
silver menorah. Hand-crafted by expert Italian silversmith
with exquisite engravings and intricate patterns. Solid
silver weighing 500 ounces. Height approximately 75 inches.
Shown by appointment only.
*
Before considering whether to purchase the above menorah, one
must ask himself the following question: Yovon's world
outlook was that life's supreme accomplishment is to achieve
paradigm outer beauty. Considering this, does such an item
belong in a Jewish home or perhaps it is actually a relic of
ancient Greece, a mitzva item cleverly wrapped in the
external trappings of Yovon?
At the beginning of time, Noach blessed his sons and said,
"You endowed Yefes [the forerunner of the Greeks] with
beauty, and it shall dwell in the tents of Shem [the
forerunner of the Jewish people]" (Bereishis 9:27).
Our Sages tell us that the outer attractiveness which
characterized Yovon was actually meant to be a sign of inner
perfection (see Vilna Gaon on Megillas Esther 2:7).
This principle was clearly demonstrated by the Beis
Hamikdosh, which was one of the most stunning
architectural structures the world has ever known.
However, all of this is contingent on one vital condition.
External looks must be an accurate reflection of the rich
inner content concealed beneath the surface. Breathtaking
loveliness that is not an expression of sublime underlying
depth is what Rabbi Yehuda Halevi described when he warned,
"Beware of chochmoh Yevonis [Greek philosophy]; it is
like a flower that wilts and bears no fruit."
Golden Candles
The Mishna Berurah rules, "A person should go out of
his way to acquire a beautiful menorah and candles"
(Mishna Berurah 673:28). The poskim inform us
which types of menorahs are considered to be the most
desirable. Precious metals are the best, and therefore gold
and then silver are the first choices. After that come
cheaper metals which look like precious ones (golden brass
followed by red brass, iron, tin and then lead).
If one cannot obtain a metal menorah, one may use less
expensive materials such as glass, wood, bone, lead-lined
pottery or even pottery (Chesed Le'Avrohom, grandfather of
the Chida, as cited in Kaf HaChaim 673:60).
Nonetheless, a metal menorah with glass cups placed on top
has the same status as a totally metal one, for the cups
become part of the rest of the menorah (Responsa Shevet
Hakehosi 3:201).
The influence of modern art has introduced new types of
artistic menorahs into the Jewish home. Before buying one of
these menorahs, it is important to keep in mind that all of
the lights of the menorah should preferably be of the same
height and set up in a line (Chayei Odom 154:10;
Kitzur Shulchan Oruch 139:9). Similarly, even though a
menorah with holders set up in a circle is kosher (as long as
each candle has a separate compartment), this detracts from
the hiddur mitzva of one's lighting, and it is better
to use a simpler, straight one (Biyur Halacha 671:4 in
name of the Maharshal).
Spiritual Beauty
Although the concept of hiddur, beautifying the
mitzva, applies to many mitzvos, Chanukah is unique in that
one has the option to fulfill it mehadrin min
hamehadrin, in a manner which is extremely special.
Although it is technically adequate for each household to
light a single candle each night of Chanukah, additional
lights enhance the spiritual beauty of the mitzva through the
message they relay; that each night there was an addition to
the miracle that took place.
All poskim agree that there is a hiddur mitzva
for each person to light his own candle every night. The
extra mitzvos which are added through this practice imbue
one's residence with an additional element of splendor
(Rashi, Shabbos 21b). However, the poskim
differ as to how to fulfill the mitzva mehadrin min
hamehadrin. The Rema writes that each member of the
household should light his own menorah containing the number
of candles that are parallel to that night of Chanukah
(Orach Chaim 671:2). The Shulchan Oruch (ibid.)
rules that it is sufficient if the head of each household
lights this number of candles.
Even according to the opinions that say that each member of
the household should light his own menorah, the wife of the
head of the household does not light, for she is included in
the lighting of her husband (Mishna Berurah 671:9).
The same ruling applies to all the women and girls of the
household (Mishna Berurah 675:9).
Olive Oil
The Shulchan Oruch (Orach Chaim 673:1) rules that "all
types of wicks and oils are kosher for Chanukah lights, even
if the oil will not be drawn up to the wick and the light of
the flame will not be held steadily by the wick. However, the
best way to fulfill the mitzva is with olive oil."
Olive oil adds a special dimension of physical and spiritual
exquisiteness to Chanukah lights. The Mishna Berurah
(673:4) explains that, as one of the purest oils, olive oil
is smoothly drawn up the wick, producing a very beautiful
flame. At the same time, it provides us with a direct
reminder of the original miracle: the olive oil that lasted
eight days.
At times, however, we overlook this glorified outer
appearance in lieu of an even greater splendor. If someone
has just enough money to either light one ner with
olive oil each night or to perform mehadrin min hamehadrin
by lighting the amount of candles corresponding to the
day of Chanukah with wax candles, it is preferable to use
candles. The additional attractiveness of oil falls to the
wayside when faced with the extra publicity of Hashem's glory
that comes from fulfilling the mitzva mehadrin min
hamehadrin (Mishna Berurah 671:7).
However, there is an even deeper beauty than the one
described above. The Ran states, "If there is one Jew who has
not fulfilled his mitzva, it is as if you have not done
yours." If one has enough money for mehadrin min
hamehadrin, but his acquaintance (who is not part of his
household) does not have money to light at all, it is
preferable to forgo the hiddur in one's own mitzva and
give the money to one's friend to buy neiros (Mishna
Berurah 671:6).
Collecting for Candles
The Rambam (Hilchos Chanukah 4:12) rules that "the
mitzva of ner Chanukah is exceptionally precious, and
a person must be extremely vigilant in its fulfillment." Our
Sages generally regulated that one should spend up to an
extra third in order to beautify a mitzvah. Not so with
neiros Chanukah. Any sum of money that one spends to
add to Hashem's glory through lighting the menorah is
considered as part of the mitzva (Oruch Hashulchan
671:2).
In the same vein, a person who does not have sufficient funds
to pay for a mitzva is generally not obligated to go knocking
on doors to acquire the money to fulfill it. However, mitzvos
which publicize Hashem's miracles, such as ner
Chanukah, are an exception to this rule. Therefore one
must forgo his pride and accept tzedokoh in order to
honor his Creator (Orach Chaim 671:1).
How many candles must one collect for? One does not need to
collect for more than one candle each night. If he has enough
money for this without taking tzedokoh, he certainly
does not need to ask others for the money to buy extra
candles (Mishna Berurah 671:3). Nonetheless, since the
menorah publicizes Hashem's honor, it is certainly
praiseworthy to make every effort to acquire enough candles
to do the mitzva mehadrin min hamehadrin (Ohr Somayach,
Hilchos Chanukah 4:12).
The Ultimate Beauty
Occasionally Hashem makes overt miracles, momentarily
revealing His Presence for the sake of strengthening the
faith of His nation. However, these miracles are sporadic and
their effect quickly wears off. Three times a year, on
Chanukah, Purim and Pesach, we are given the opportunity of
pirsumei nissa, publicizing Hashem's miracles via
rabbinic commandments, to rejuvenate their effect and keep
the miracle alive and vibrant.
In order to fulfill these mitzvos, one is expected to sell
the coat off his back, hire himself out or even resort to
taking charity to acquire the funds to fulfill them. All of
these acts require a tremendous sacrifice in the emotional
realm; a request that our Sages, who had a profound value for
man's self-respect, generally steered away from (Brochos
19b). Why did they see fit to make an exception in regard
to these mitzvos?
When it comes to glorifying Hashem, a Jew is called upon to
sacrifice much more than he is generally accustomed to. We
find a similar ruling in regard to preparing for Shabbos.
"Even if an individual is so important that he never goes
shopping or does household chores, he must actively
participate in Shabbos preparations, for the more a person
lowers his own honor, the more he glorifies the Shabbos"
(Rambam, Hilchos Shabbos 30:6). When it comes to
kiddush Hashem, the mitzva of sanctifying Hashem's
name in public, a person is required to give up his very life
for Hashem's honor.
In this light, we can understand why Chazal required us to go
so far for the sake of fulfilling the mitzva of hadlokas
neiros Chanukah. Next to offering our lives, publicizing
Hashem's miracles is the ultimate honor we can offer Him.
Therefore our Sages made an unprecedented deviation from
their unwavering value of human dignity, all for the sake of
glorifying our Creator.
Herein lies the ultimate inner beauty: a Jew is ready and
willing to sell the clothes off his back, to sweat and toil
doing hard labor, or to go from door to door to ask others
for help in acquiring the funds for the mitzva — all
for the sake of glorifying his Creator. The exquisite
attractiveness of sacrificing one's emotional comfort for the
sake of Hashem's honor is analogous to giving up one's life
for Him, and is much more magnificent than the superficial
outer allure that exemplified the philosophy and culture of
Yovon.
In the merit of fulfilling the mitzva of ner Chanukah
in the most beautiful manner that our means allow us, may
we merit seeing the light of redemption and the splendor of
the Menora of the rebuilt Beis Hamikdosh.
