Chanukah 5770/2009 - Jewish Infertility

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Chizuk Rays of Light SHAAREI TIKVAH/ CHANUKAH 2009 The light of Chanukah is the light beyond the sun. It is the light beyond nature, the light of miracles. Illuminated by the light of the Chanukah menorah, we see that anything is possible. Imagine for a moment that you have walked into a magic store, where they are selling special flashlights equipped with magic lights of different kinds. You can buy the light of science; when you point that flashlight at your hand, you see not a hand, but cells and blood vessels and tendons and ligaments. Or you can buy the light of art, which when you shine on your hand illuminates it as if it were a painting by Leonardo Da Vinci – you see form, color and texture. You’re thoroughly enjoying trying out the different flashlights, and then you see one labeled “the light of Chanukah.” Your curiosity is piqued. What will you see in that light? 60
SHAAREI TIKVAH/ CHANUKAH 2009 61 It is interesting that according to Jewish law, when we light the Chanukah menorah we are prohibited from using its light – from reading by it, or doing some other task by it. Instead, we are commanded to simply look at the light. All year long we use the light around us to help us see, but on Chanukah we focus on seeing the light itself. We are to fill our eyes with the light of Chanukah so when Chanukah is over, we will continue to see our lives in this special light. When Shlomo Hamelech wrote: “There is nothing new under the sun,” that refers to the light of nature. The Zohar, however, teaches that everything is new when seen in the light beyond the sun. The light of Chanukah is the light beyond the sun. It is the light beyond nature, the light of miracles. In the light of nature, to which Shlomo Hamelech was referring, nothing is new. But in the light of miracles everything is new and novel. When I point the light of science at my hand I see cells and veins. When I point the light of art at my hand I see form, shape and color. But when I point the light of Chanukah, I see a miracle. We fill our eyes with the light of Chanukah for eight days, so that when the holiday is over, we see that everything, even nature, is actually a miracle. Albert Einstein once said: “There are two ways of looking at the world – either you see nothing as a miracle or you see everything as a miracle.” Greek Tragedy The Jews see everything as a miracle. The Yevonim saw nothing as a miracle. To the Yevonim, a miracle was an absurdity. To them only that which is reasonable, logical, and rational can be real. Miracles are illogical and therefore not possible. The Yevonim could never access the light of Chanukah, the light of miracles, because they only believed in the light of reason. To them the world always existed; it was never created. History was an inevitable process, the present linked to the past and the necessary outcome of the past. Nothing unusual can happen; history will march on, each event a mere consequence of its predecessors. Similarly, their view of G-d (or rather gods), was as super-beings detached from the world, contemplating themselves. Their gods didn’t care about man. For the Yevonim, nothing is new under the sun, what was always will be. Thus miracles are impossible. The light of Chanukah is the light beyond the sun. It is the light beyond nature, the light of miracles This explains why the Yevonim were so irritated by Yiddishkeit that they decided to wipe it out. Judaism professes that Hashem created the world, cares about man, and invites man to be his partner in making history and perfecting the world. The Yevonim assumed that the world was perfect already. Everything was as it should be. The world was eternal, history was inevitable, G-d was impersonal. No expectations of miracles, no hope. Life is a Greek tragedy. Rabbi Joseph Solovetichik explained that the difference between the jewish perspective of history and the world’s perspective of history is that the world generally sees history as unfolding out of the past, as if the past is pushing history forward. But Yiddishkeit believes the opposite, viewing history from the perspective that the future is the impetus for current events. We believe that all is planned, and any single happening was orchestrated precisely with the intent of pulling us closer to the desired endpoint. Light Of Hope If history veers from the predestined road, as it is sometimes prone to do with man as a partner in determining the course of events, then Hashem might interfere for the sake of the future, preventing the natural transition from past into present. The present will not be determined by the past, but by the necessary future. That’s when miracles happen. One example of this is the survival of the Jewish people, which historians have puzzled over for centuries. The Yidden should not be here. We broke all the historical rules. No other nation has survived under such conditions. We are a people of miracles who believe in Hashem of miracles. And if Hashem wills it, something radical and new can happen at any moment. We always have reason to be hopeful. This is why we light candles on Chanukah, and bring that special light into our lives each year.
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Chanukah 5770/2009 - Jewish Infertility

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