BRINGING LIGHT TO THE DARKNESS

“The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].” (Rambam, Laws of Chanukah, 4:12)

The precept of kindling Chanukah lights is primarily an obligation on the household. The Talmud (Shabbat 21b) describes the basic obligation thus: “mitzvat Chanukah ner ish u’beito”, “the mitzvah of Chanukah is one lantern for a man and his home.” In ancient times, as well as in the State of Israel today, families would light their Chanukah lights outside their home, attaching the lantern to the wall facing the public thoroughfare. For many generations, due to security considerations, Jews have kindled their Chanukah lights within their homes (ibid – “in times of danger one places it upon one’s table and that is sufficient”). 

At some uncertain point in time, the custom of kindling Chanukah lights in shul developed. Shulchan Aruch (Orach Chaim 671:7) rules: “And in shul we place it [the Menorah] against the southern wall and we light it and recite the blessings so as to publicize the miracle.” In his wonderful work on the laws of the festivals, HaMoadim B’Halacha, Rabbi Shlomo Yosef Zevin examines this custom. He writes, “Lighting in the synagogue is not a matter of actual law, but it is a very old custom. As far back as Shibolei HaLeket [Italy, 13th century] we find: “We, too, follow the custom of lighting in the synagogue, though we cannot trace the root and branches of this tradition… HaManhig justifies the custom: “We do this because the original miracle happened in the Holy Temple; therefore now, in exile, when we gather in the synagogue – a Temple in miniature – it is an appropriate place to publicize the miracle.” Beis Yosef adds a further reason: “…for the sake of guests, who have no home in which to light.” Kol-Bo finds yet another important advantage: “It is everywhere the custom to light Chanukah lights in the synagogue, in order to fulfill the obligation for those who are not expert in the relevant laws or those who are not punctilious in performing this mitzvah; and also because this custom enhances the mitzvah, publicizes the miracle, and is a memorial of the Temple.” Rivash explains further: “This practice of lighting in the synagogue is a custom of our venerable forebears (minhag vatikin), and serves to correct a defect in the publicizing of the miracle; for nowadays, when we are so often subjugated under the heavy hand of the enemies of Israel, we cannot perform the mitzvah as was originally designed, each person lighting outside the door of his house…”

What about kindling Chanukah lights at other places, such as weddings, bar mitzvahs, and in public gathering places such as malls, sports fields and parks? This is not something that occurred in previous centuries but today, it is ubiquitous in the Jewish world, thanks to the efforts of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of blessed memory, and his many shluchim (emissaries). In any Jewish community where there is a Chabad shaliach, there will be public Chanukah lighting event. Often these events are attended by dignitaries and are combined with entertainment for children, Jewish music concerts and, of course, traditional Chanukah food like doughnuts and latkes. The Rebbe and his followers fought hard to ensure that these events were not outlawed by over-zealous citizens who insisted on banning religious ceremonies in public settings. Often, the main opponents of Chabad Chanukah events were Jewish groups who preferred to keep a low profile in the diaspora. Chabad has become so adept at arranging these events that they even managed to get the President of the United States to host them at the White House! I have attended such events and they are always wonderful opportunities for Jewish unity and attract even the most unaffiliated Jew.

Last Sunday, on the first night of Chanukah, a large-scale Chanukah event was arranged at Bondi Beach in Sydney, Australia. There were food stalls, music, games for children and, of course, a large menorah. But then joy turned to sadness and light to darkness as the event was abruptly brought to a halt by a savage terror attack. Two Jihadis, a father and son, opened fire, killing 15 people, including two rabbis (one of whom is an ex-South African and the other, my dayanut teacher Rabbi Yehoram Ulman’s son-in-law), a Holocaust survivor and a ten year old girl. The scenes of carnage reminded me of the 7^th of October. On the day after the attack, Rabbi Yehuda Krinsky, Chairman of Chabad-Lubavitch Headquarters at 770 Eastern Parkway, New York, issued a statement. I would like to share it with you in full; emphasis is my own:

“We are devastated and heartbroken by the barbaric terror attack against a public Chanukah celebration in Sydney, Australia, on the first night of Chanukah. We grieve for the families whose loved ones were murdered, among them Chabad emissary Rabbi Eli Schlanger, who led the Chanukah celebration with the people of Bondi Beach. Rabbi Schlanger devoted his life to sharing Jewish warmth, faith, and community with others. He was doing exactly what he had been sent to do—bringing light and joy into the public square—when his life was cut down. Rabbi Schlanger leaves his wife, Chayala and their children, including a two-month old baby. We mourn him as family and stand with his loved ones and his community in their immeasurable loss. May his memory be for a blessing. We pray that G-d grant healing and comfort to all who survived this attack—men, women, and children—and strength to the families and community now living with its aftermath.

Let us be clear: this was a treacherous act of terror—an attack on community, on goodness, and on light itself. It reflects a climate in which Jew-hatred has been allowed to grow and to turn violent. That reality must be confronted. This moment demands accountability. Jewish life must be safeguarded through concrete, heightened measures to deter and rein in calls for violence against Jews. We call on governments and law-enforcement authorities to take responsibility, to strengthen security around Jewish institutions and public gatherings, particularly during Chanukah when Jewish life is expressed openly and visibly.

The Jewish response to terror has never been retreat. Chanukah teaches us to bring light precisely where darkness seeks to intrude. In our times, the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of blessed memory, insisted that Chanukah lights be placed openly in public spaces as a statement of dignity, faith, and confidence. In that spirit, Chabad-Lubavitch emissaries around the world will continue to light public menorahs—responsibly, in coordination with security authorities, and without surrendering visibility or pride. Jewish life will not be driven from the public square.

We will honor the lives taken by enhancing Jewish practice, pride and visibility. May their light rise from this sorrow, and their memory be a blessing to us all.”

Lee, Chani Merryl & Naomi join me in wishing you Shabbat Shalom, Chanukah Sameach & Chodesh Tov!  

Rabbi Liebenberg.

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