For the first time in history, a people rose up in rebellion as a result of their spiritual life being threatened rather than their physical survival. In the second century BCE, the Syrian-Greek regime of Antiochus sought to pull Jews away from Judaism, with the

On Chanukah, it is not the Jewish people who were being threatened.

hopes of assimilating them into the darkness of Man-centered Hellenism. The Syrian-Greek warlord Antiochus outlawed aspects of Jewish observance such as circumcision, celebrating the new month and Torah study. In response, a small band of courageous Jews took to the hills of Judea in open revolt against this threat. Antiochus sent thousands of well-armed troops to crush the rebellion, but in the end he was himself defeated.


Jewish fighters entered the liberated city of Jerusalem in 164 BCE and re-dedicated the desecrated Temple on the 25th day of the Jewish month of Kislev. It was at that point during the rekindling of the Menorah that the miracle of the little jar of oil occurred. The small jar of pure oil that would have sufficed for one day lasted for eight days, until a new supply of oil could be brought. From that point on, Jews have observed a holiday for eight days in honor both of this historic victory and of the miracle of the oil.
It was the victory of the small group of faithful against the large hordes of the faithless. Miraculously, the few overwhelmed the many. Yet, the focus of the festival of Chanukah seems to highlight the smaller miracle of the jar of oil.


The Maharal asks the question why such emphasis is put on such a wonderful yet small miracle, which should be overshadowed by the victory of the few against the many. The military victory represented the end of spiritual and physical domination, while the jar of oil "simply" ensured the continuance of the light. The military victory, the Maharal answers, was a great miracle. Yet, the source of such a great miracle can usually be confused with military power and tactics. The Divine origins of such a victory can be lost amidst the din of the pompous self-adulation of the victors.


G-d used the jar of oil as a signature to clarify the author of all miracles.


Interestingly, the other holiday not discussed in the Torah (the five books of Moses) is Purim, the festival celebrating the redemption of the Jewish people from the evil plans of Haman the Amalekite. Purim is celebrated with a festive meal and the giving of gifts one to the other: "[The] days wherein the Jews had rest from their enemies, and the month that was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor." (Megillat Esther 9:22)


Yet, on Chanukah, none of these customs and laws have been enacted. The reason for this begs to be explored.


On the simple level, it is clear that during the time of Mordechai and Esther the Jewish people were facing physical annihilation and their redemption from such a threat necessarily would be acknowledged by taking the physical world and elevating it into its spiritual dimension. The Chanukah story was altogether different. Antiochus and his Hellenists weren't out to kill Jews; they just wanted to kill Judaism. A Jew who agreed to abandon his or her faith and attempted to kill the spiritual essence of his soul was welcomed as a full-fledged citizen of Hellenist society. The victory of the Maccabees related to the redemption of the spirit and not of the body.


A single, small flame represents the undying eternity of the soul.


Yet, interestingly, when faced with physical destruction the Jews began with acts of the spirit, rather than those of might and strength: "Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or

When faced with physical destruction the Jews began with acts of the spirit.

day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish." (Megillat Esther 4:16) It was only later that they rose in rebellion and battle against those determined to destroy them.


On Chanukah, when faced with spiritual annihilation, the Jews begin the rebellion and culminated the victory with the dedication of the spirit at the rededicated Temple. Why would that be?


When faced with physical attack, the Jewish people must look into themselves and sort out their spiritual priorities before going out to battle to save themselves from physical annihilation. Perhaps the threat surrounding them is a function of the level of their faith and commitment. But on Chanukah, it is not the Jewish people who were being threatened, but rather their connection to their Creator. It is not they who were being attacked, but rather their Father in Heaven. Those are the times when prayer must be prefaced by action. The action itself, in fact, becomes a form of prayer.


What deep lessons must be learned regarding our own days when we are faced with both threats in the reborn land of Israel?


We cannot expect to survive the physical threats surrounding us if we do not turn first to our Creator. We cannot expect to survive the spiritual threats surrounding us if we do not begin to act .There is much to do and much darkness to remove. We must act to re-educate, rebuild and reconfirm. The greatest darkness shrinks from the smallest light.


So it is that we begin with the light of one candle.