Interesting literary takes on Chanukah

Yes, it’s that wonderful time of year again. With Chanukah upon us, the Kosher Bookworm once again offers suggestions for holiday readings and gift giving.

“The Seven Fruits of the Land of Israel: With their Mystical and Medicinal Properties,” by Chana Bracha Siegelbaum (Menorah Books 2015) details the various fruits that are of a religious and mystical significance in our Jewish tradition. Also, each is of significance in their listings in Perek Shira — in this essay’s case, olives, and olive oil, for the Chanukah menorah, and in the making of … latkes!

In her introduction, the author states that, “I hope that learning about the holy fruits of Israel will help connect us to the Land of Israel and to the unique Torah emanating from the Holy Land. The metaphor of fruit is often employed for new insights in the Torah (chidushim).”

“Each of the fruits of Israel imparts its own vital Torah, raising our consciousness and spirit in preparation for the final redemption when, ‘There shall come forth a shoot from the stem of Yishai, and a branch shall grow forth from its roots’,” Siegelbaum continues.

As noted above, due to the upcoming holiday, this week’s essay presents Siegelbaum’s eloquent take on the religious value of the olive.

“The olive tree does not have its own particular song in Perek Shirah. However, the olive includes the song of all the trees of the forest, just as the sefirah of Yesod — foundation includes all the sefirot above it.

“The Torah is compared to olive oil. Through the light of the Torah we receive the ability to ‘judge the earth.’ When the oil of the Torah judges/rectifies the entire earth, then indeed all ‘the trees of the forest will sing before G-d’.”

The author, a native of Denmark, founder and director of Midreshet B’erot Bat Avin — Holistic Torah for Women on the Land, creates curricula emphasizing women’s spiritual empowerment through traditional Torah values.

She teaches us the following regarding “The Menorah, The Emblem of Israel:”

“It is evidently by Divine Providence that the secular State of Israel chose as its emblem the image of the Menorah, framed by two olive branches. This image mirrors the prophecy of Zechariah, who had a vision of  ‘a golden menorah … and two olive trees by it, one upon its right side, and the other upon its left side.’ The Menorah, lit every evening by the Kohanim, would cause the Shechina to enter the Tabernacle and Temple. Although G-d has no need for our light, the Menorah was lit in the House of G-d, for the sake of the honor of the temple, where the Shechinah dwelled. The Menorah would elevate Israel before the nations, who exclaimed:

“How can Israel light before G-d, Who gives light to all?’ Therefore, the emblem of the State of Israel symbolizes how the nation of Israel is meant to be a vessel for the in-dwelling presence of the Shechinah, in our mission to be ‘a light unto the nations.’ The Jewish nation is to accomplish this mission by example rather than force, as the prophet teaches: ‘Not by might, nor by power, but by My spirit, says the G-d of Hosts’.”

Please consider the following as it applies to the feast of Chanukah: “Fruit of Redemption.”

“The olive tree, which is the first tree recorded after the destruction of the flood, is the fruit of redemption. Its foliage is evergreen and its oil lights eternally, even during exile through the holy menorah of Chanukah. The bitterness of the olive alludes to a higher realm beyond what can be revealed as sweet in this world.

“When G-d created Original Light, He saw that it was too good to be revealed for the people of this world. Therefore, He hid it away for the righteous in the World to Come. We can get a glimpse of this hidden light (Ohr Haganuz) every year on Chanukah, when we light the Chanukah lamp. After the destruction of both Temples, only the Chanukah lights, representing the flames of olive oil burning in the holy Menorah, accompany us throughout our spiritual darkness and lights the way to redemption.”

What wonderful thoughts are these to take with us into the Chanukah season, especially in these trying times of distress and unrest. Even if you are not spiritually mystically inclined, these teachings, as well as others included in this work are more than worth your reading, and gift giving, to be shared by all.

In “Torah To-Go: Chanukah 5776,” there is a fascinating essay entitled, “ Illuminating the light of Chanukah” by Hadassah Tirschwell of Yeshiva University’s high school for girls, wherein she teaches several relevant historical factors that serve as the basic elements in the observance of this holiday, especially, this year!

Consider just one sample from her valued teachings: “The Defining Miracle of Chanukah.”

“Every day of Chanukah, we insert the paragraph of Al Hanissim in benching and Shemoneh Esrei. The paragraph nicely summarizes the story of Chanukah – the Chashmona’i military victory over the Greek forces the subsequent purification of the Beis Hamikdash, and the lighting of the Menorah. The victory of the many Greeks [who] were defeated by the few Chashmona’im is a focus of the paragraph, as it was a miraculous deliverance that was clearly orchestrated by G-d.

“However, the Gemara in Shabbos 21b, highlights an entirely different event as the central miracle of our Chanukah commemoration:

“Mai Chanukah? What is [the reason of] Chanukah? For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed and defeated them, they made a search and found only one cruse of oil which had the seal of the High Priest, which contain oil sufficient for one day’s lighting only; yet a miracle was wrought and they lit the lamp for eight days.”

Tirschwell teaches us that, “According to the Gemara, the miracle of the long-lasting oil is the defining miracle of Chanukah, the essence of the holiday. If so, when we seek to understand the relevance of the Chanukah miracle in our current times, we must delve into the messages of the long-lasting oil of the Beis Hamikdash. Through appreciating the miracle of the long-lasting oil, we can then search for the connection to modern-day Jewish life.”

At the end of her essay the author concludes with the following rather optimistic observation:

“The true miracle of the Chanukah story was the triumph of light over darkness, of closeness over distance, of spirituality over apathy. As we light our menorahs this year, let us pray for the same triumphs, with renewed connection and reinvigorated commitment in our times —Bayamim haheim ba’zeman hazeh.”

To which we all say, Amein.