The haftorah for Chanukah starts with רני ושמחי בת ציון וכו. We understand that the haftorah continues to mention the menorah but why start from this possuk, what does it have to do with Chanukah?
The Malbim says that the word שמחה means an internal joy (see Malbim Yeshayahu 51:3) The word רינה means an to sing/ shout out because of an arousal of one's emotions (see Even Ezra Eicha 2:19.) The possuk says עבדו את ה בשמחה באו לפניו ברננה. The Zohar (229b) says שמחה בצפרא ורננה ברמשא. Why is simcha connected with the morning and רינה with the night? The morning, day time is when things are clear. In a spiritual perspective, it means that one is able to understand Godliness. It is a אתערותא דלעילא, when one is being woken by Hashem's presence. There is on need to actively seek out Hashem. One's joy is to accept the Heavenly awakening and be בשמחה. When one is in the presence of the king they do not yell out, that would not be appropriate conduct. When one "sees" Hashem then one's joy is contained. The night is when things are not clear, when a person must search for Hashem. There is a requirement of אתערותא דלתתא, the person must shout out, must actively seek out Hashem.
ציון means a symbol of Godly presence that occurs when Klal Yisroel is doing mitzvot. The possuk says is golut Klal Yisroel is merely בת ציון, they receive Godliness from Hashem even though they are not doing it on their own. We read this possuk on Chanukah for it is in the power of the holiday of Chanukah to light up even the פתח רה"ר. Even the souls stuck in the darkness of the night will be lifted up by a special אתערותא דלעילא. Even as we are just בת ציון, and cannot muster רינה, Hashem will give a אתערותא דלעילא to give us the inspiration to reach the level of רינה and then שמחה (based upon Torah Or Rani V'simchi #2.)
The Sfas Emes (5633) says on the Gemorah (Shabbos 21b) פתילות ושמנים שאין מדליקים בהם בשבת מדליקים בחנוכה means that even souls that are incapable of feeling the light of Shabbos can be lit up with the chanukah lights. The Emrei Emes (5675) brings from the Chidushay HaRim that is alluded to in the statement of Rebbe Chanina, מי שאמר לשמן וידליק יאמר לחומץ וידליק, even someone's soul who is bitter as vinegar can be lit up by the Chanukah lights.
Why do we find the concept of the נר תמיד, of the continuity, specifically by the menorah? In light of this we can say that the ner tammid hints to this idea that the neshama is tammid, constantly retains the dying embers that can be lit up by the neros (עם מלשון גחלים עוממות כמש"כ בשם משמואל בכ"מ.)
No comments:
Post a Comment