Chanukah is a time to reflect on one of the most miraculous moments in Jewish history: the victory of a small group of Jewish warriors over the powerful Seleucid Empire, and the subsequent rededication of the Holy Temple in Jerusalem. When Jews around the world light the menorah, which miracle are they celebrating? Is it the military victory itself or is it the fact that the oil that was supposed to last one night lasted eight nights? I asked myself this very question a couple of years ago. Much like the Talmudic rabbis (Talmud, Shabbat 21b), I sided more on the long-lasting oil theory.
Upon delving further into the miracle of Chanukah, the answer becomes more nuanced than long-lasting oil. Was it merely that the oil lasted for eight nights? If the miracle was that the oil, which was supposed to last only one night, lasted eight nights, we should only celebrate for seven nights since the miracle was the extra seven nights. I was sitting in synagogue this past Saturday and the rabbi mentioned Rabbi Yosef Dov Soloveitchik, also known as the Beis HaLevi (19 c.), in his sermon (d'var Torah).
The Beis HaLevi's Reframing of the Miracle
The Beis HaLevi reframed the miracle of Chanukah. The Priests (Kohanim) knew there was only enough oil for one night. The Kohanim divided the oil into eight equal portions with the intent of burning a little each night for the full eight nights. The miracle is that, even with a scarcity of oil, it burned all eight nights and with the same intensity had there been a full supply. This helps explain why we celebrate Chanukah for eight nights and not seven nights. The rabbi I was listening to then emphasized how the miracle of Chanukah was not about quantity so much as it was about quality.
Quality Over Quantity: A Lesson from the Talmud
We find this idea of quality over quantity in the Talmud (Berachot 5b). Rabbi Elazar fell ill and he was weeping. Rabbi Yochanan asked him why he was weeping. It was not due to the suffering he endured, which makes sense given he had to give up financial security to study Torah (Berachot 28a). Rather, he was not able to study Torah as much as he would like. Rabbi Yochanan comforted him, saying that if one person brought a large sacrifice to the Temple and another one a meager one, they are both equally meritorious if their heart was directed towards Heaven. If anything, I would argue that it was because of his strife that his sacrifice was more meaningful.
The Shema: Wholehearted and Imperfect Devotion
The connection between the menorah shining brightly in spite of limited oil and Rabbi Elazar's heartfelt effort in Torah learning is that both can shine brightly if there is the quality, i.e., devotion. But what do we do when we are not at 100 percent? The menorah in the Chanukah story did not operate at 100 percent and yet it still shone. We see this concept in one of the most iconic of Jewish texts, the Shema. In the Shema (Deuteronomy 6:5), Jews are told to love G-d with all their heart, soul, and might. The Shema's call to love G-d is not about being perfect or operating at full throttle. It is about giving your best at every moment, no matter where we are at in life. By accepting that perfection is not the goal, the Shema offers us a sigh of relief. It allows us to engage with spiritual practice not as a burden of flawless performance, but as an opportunity to be present and genuine, regardless of where we are at in life.
Wax versus Oil: Authenticity in Action
This lesson of being our best selves finds resonance in the way we light the menorah. I brought this up in 2016 when I examined the tension between the oil candles and the wax candles. The oil candles symbolize the ideal, the pure, and unwavering devotion. As the Shema teaches us, we cannot be perfect all the time. This is where the wax candles come into play. Wax candles, like so many of us, represent that we are not pure or perfect, but that our light can shine just as bright and authentic as the oil candles. The oil candles represent the spiritual aspiration, whereas the wax candles represent the reality of doing our best within the context of our imperfections and limitations. There are moments when we burn like the oil candle and others like the wax candle. We have to remember that our life circumstances mean that we have a bit of each in our lives.
Finding Light in Imperfection
Much like wax candles, Rabbi Elazar was unable to offer perfection, but he offered sincere and earnest devotion. This reflects the message of the Shema, which is that we are to love G-d with all of our heart, soul, and might. We are not meant to be perfectly performing automatons. What matters is that we give wholeheartedly. We do not give our best 100 percent of the time because no one is capable of that feat. We give the best in every moment, whether it is at our peak or having reached rock bottom.
This brings us to the heart of the Chanukah miracle as understood by the Beis HaLevi. The oil that survived warfare did not merely endure. It shone just as brightly as a full supply of oil. Like the menorah, our actions can burn just as brightly if offered with sincerity and intention. Whether we burn like pure, unwavering oil or like the imperfect wax candle, the light we offer is still meaningful. This Chanukah, may we shine with the authenticity, sincerity, and effort to wholeheartedly do our best, even in the darkest of times.
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