No comparison can be made between the Sages of the previous generations and those of today. Their understanding and powers of reason outshine ours in every respect. However, in the field of practical Torah law, (which is the most important dimension of study, since “deed is most essential”), Torah scholars are continually developing new decisions and judgments. These judgments bring out new concepts of Torah law which were not understood previously. These additions in Torah come to counterbalance the increase in the intensity of the Galus.
There is an intrinsic relationship between the addition in Torah knowledge and the increased happiness necessary to offset the Galus. The Book of Psalms proclaims, “the precepts of G‑d are just; rejoicing the heart.” Specifically, the term “precepts of G‑d” refers to Halachic judgments. Though in a larger sense, the above quote applies to the entire realm of Torah study, the study of Halachic judgments brings about greater joy than any other aspect of Torah.
When studying a concept, different questions come up. One train of thought leads one way, the other in another way. One idea leads to a deeper one that forces you to re-examine your previous thinking. You are always worried and troubled until you reach a final answer. Therein, lies the advantage of the study of Halachic decisions. Other realms of Torah study (in particular, the Talmud) deal with abstracts and as such can never be finally resolved. Decisions of Torah law are resolutions and therefore bring about true simchah.
Since, as mentioned above, the darkness of Galus has become greater, we must bring about more of “the light of Torah.” The progress in Torah must exceed and outweigh the influence of Galus to the point where the darkness itself becomes converted to light.
Each generation possesses a unique ability to do this. The principal performance of certain services, such as fasting, belonged to the earlier generations. The unique contributions to Torah life of the later generations has been their emphasis on happiness.
Other reasons can be given for celebrations on Chanukah. The Rambam writes that Chanukah should be marked by happiness. Even though the Shulchan Aruch does not agree, the Ramah in his addendum, writes that holding holiday feasts on Chanukah is a mitzvah.
Today, we have other reasons for happiness, as well. The Rambam writes that “fulfillment of the mitzvos with happiness is a great rung of service.” Since this assembly is involved in the study of Torah and also in making decisions to spread the performance of Torah and mitzvos, it should be accompanied with joy.
Those who still protest this celebration should look at the results it produces. Mussar seforim write that the yardstick to evaluate a new custom is to look at its effects and see whether or not it brought progress in Torah and mitzvos.
At the close of the Shulchan Aruch, Orach Chayim, the Ramah comments, “A good natured person is always celebrating.”
It is important to note that this statement is made at the close of the section called “Orach Chayim. The section Orach Chayim (literally translated as “the way of life”) is related to everyone who wants to live. Orach Chayim shows the way to live life as it should be lived. It is a path that brings about true life.
The conclusion of Orach Chayim is “A good natured person is always celebrating.” Orach Chayim, the path of life, is connected with joy. The service of the earlier generations included fasts and bitterness. However, the service of the latter generations revolves around happiness, which is produced through Teshuvah. When a Jew realizes that through Teshuvah he can rectify his entire past, even turn his sins into mitzvos in one moment, he will truly be happy.
It is noteworthy that the word for celebration is “mishteh” which literally means a wine banquet. The Talmud explains that wine has an intrinsic connection with rejoicing as it says, “You should not recite songs except over wine.” In addition, the Talmud explains “when wine goes in, secrets come out.” Wine helps a Jew reveal those aspects of his soul which are generally a “secret;” that is, hidden and covered over by his body and natural instincts.
The Book of Psalms expresses a similar concept. It states that wine makes happy G‑d and man.” The word for G‑d there is “Elokim,” which in gematria (numerical value), equals “hateva” (nature). It refers to the G‑dly energies hidden in nature. Wine brings about happiness and helps man reveal those energies.
The concealment of G‑dliness in nature is most apparent in these times of Galus. Despite the strength of the Balus, though, the Geulah is approaching. As the Previous Rebbe said, “all we have left to do is polish the buttons.” By adding joy and happiness (particularly the joy which is connected with Torah study) we can break through the darkness of Galus and reveal the G‑dly energies concealed therein.
[Zos Chanukah 5739]
