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 Chanukah

There was once a public debate between a rabbi and an astrophysicist regarding the nature of our universe. The astrophysicist, representing the atheist perspective, confidently approached the podium and began addressing the audience: “I don’t know much about Judaism, but I believe I can sum it up in a few words: Do unto others as you would have them do unto you.” With that, he went on to detail how physicists could now adequately explain the nature of our universe, without the need for religion. When he finished his speech, it was the rabbi’s turn to address the audience and represent the religious approach. With a sparkle in his eye, he turned to the crowd, and said: “I don’t know much about astrophysics, but I believe I can sum it up in a few words: Twinkle, twinkle, little star, / How I wonder what you are!” With that, he went on to deliver the rest of his speech.

Parshas MiKeitz and the story of Yosef always fall out around Chanukah. This is not coincidental; the commentators discuss Yosef’s connection to Chanukah at great length. An obvious connection between Yosef and the Greeks is their association with beauty. Yosef is the only male in the Torah who is referred to as “beautiful” (B’reishis 39:6), and the Greeks originate from Yefes, whose name literally means “beauty.” In a similar vein, the Gemara (Megillah 9b) states that despite the general prohibition of translating the Torah into other languages, it is permissible to translate the Torah into Greek, due to the beauty of the language. What is the meaning behind this connection of Yosef and the Greeks?

 For Jews, grappling with the physical and spiritual presence of Israel is not optional. Why is this relationship crucial? Israel is part of an unbreakable, interdependent triad that includes G-d and the Torah. All Jews are the Children of Israel. We are united as the offspring of Jacob/Israel, whose children formed the 12 Tribes, the progenitors of our extended family. Furthermore, we are all connected with Eretz Yisrael, the geographic entity of the Land of Israel. This tiny country is not just another global travel destination for Jews; most feel a palpable sense of holiness there and awareness that they are “home.”

With great responsibility comes great power.

The drama continues. A disguised Yosef is keeping Shimon locked up and threatening to deny any more food to Yaakov’s family until the youngest is brought down to Egypt. Desperate and starving, the brothers beg their father to entrust them with precious Binyamin, but Yaakov is unwilling and refuses to be persuaded.

Who would you expect  to win in a battle of good vs. evil?

Based on childhoods of reading fairy tales and watching Disney movies, we would like to believe that the “good guys” are supposed to come out on top. And yet, in Al HaNisim we thank Hashem for all the miracles and wonders – including the victory of the heroes – as if it was unnatural! Certainly, rabim b’yad m’atim (the many in the hands of the few) is miraculous, as the larger army would figure to have a major advantage. But why is r’sha’im b’yad tzadikim (the wicked in the hands of the righteous) so surprising? Would we have expected evil to have the upper hand?

In Parshas VaYigash, Yaakov is finally reunited with Yosef after 22 years of separation. In what can only be imagined as an intensely emotional scene, Yaakov embraces Yosef, sobbing on his neck (B’reishis 46:29). Rashi, quoting the midrash, explains that as Yaakov embraced Yosef for the first time in 22 years, he was saying k’rias Sh’ma. What is the meaning of this? Why not wait until after this joyful and emotional reunion with his long-lost son to pray? The answer often given is that Yaakov was overcome by intense emotion and wanted to channel this emotion towards Hashem through reciting k’rias Sh’ma. However, there may be a deeper layer here, as well.