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The Powerful Synergy of the Mezuzah and the Menorah by Rabbi Daniel Glatstein
BY RABBI DANIEL GLATSTEIN
The Gemara discusses the optimal location for the placement of the Chanukah menorah. Rav Acha Brei D’Rava is of the opinion that the menorah should be lit on the right side of the doorway. Rav Shmuel M’Difti disagrees, stating that the menorah is to be placed on the left side of the doorway. The Gemara concludes with the ruling that the menorah should be lit on the left side, causing one to be surrounded by mitzvos as he traverses the doorway, with the mezuzah at his right and the menorah at his left.
Aside from the beautiful idea of being surrounded by mitzvos on all sides, is there a deeper connection between these two mitzvos? Do mezuzah and menorah share a fundamental interrelation, leading the Gemara to partner them in creating a corridor of mitzvos?
In general, we employ the rule ein osim mitzvos chavilos, chavilos; i.e., we do not bundle mitzvos together. This seems to be an exception, as the Gemara tells us to combine mezuzah and ner Chanukah. Why is this so?
The pasuk in Shir HaShirim states, “How beautiful you are, and how pleasant, love in delights” (Shir HaShirim 7:7). To what does the pasuk refer? What is beautiful and pleasant, love of delights?
Maseches Sofrim teaches us that this pasuk refers to the ritual of placing the mezuzah on the right side of the door and the menorah on the left. “How beautiful” refers to the mezuzah, and “how pleasant” is a reference to the menorah.
Mezuzah and the Chanukah menorah are so closely related that when the pasuk in Shir HaShirim extolls the beauty of Klal Yisrael, it chooses the combination of the mitzvos of mezuzah and ner Chanukah as the manifestation of the beauty and pleasantness of Bnei Yisrael.
How are mezuzah and menorah connected? What bond exists between the flames of Chanukah and the mezuzah that is placed on the doorpost?
Exceptional Care Required
Although the Rambam discusses all the mitzvos of the Torah, there are only two areas in which he states that a person must be exceptionally careful in the performance of those mitzvos. A person must be extremely cautious, the Rambam writes, to perform the mitzvah of mezuzah properly. Mezuzah is an ongoing, constant obligation, and therefore one must be particularly vigilant in performing it. It is one of the few mitzvos that one can fulfill even while sleeping. Whenever one enters or exits a room, the mezuzah affords him an encounter with the Unity of Hashem, because the pasuk, “Shema Yisroel, Hashem Elokeinu, Hashem Echad, Hear, O Israel: Hashem is our G-d, Hashem, the One and Only,” is written on it. Seeing the mezuzah further motivates one to recall Hashem’s love for the Jewish people and will inspire him to make the best use of his time, avoiding pursuits that are worthless and empty.
The Rambam employs a similar terminology when presenting the mitzvah to light the Chanukah menorah. The mitzvah of ner Chanukah is extremely precious, and one must be fastidious in its performance.
The Rambam utilizes the same unique terminology, l’hizaher, to be cautious, for only these two mitzvos.
Mezuzah is a mitzvah mi’d’Oraisa, while lighting the ner Chanukah is a mitzvah mi’d’Rabbanan. Yet, for some reason, the Rambam equates them and holds their practice in higher regard than he does the other mitzvos. Why?
The Gemara links the mitzvah of ner Chanukah to the mitzvah of mezuzah as well. One who is careful about the performance of the mitzvah of ner Chanukah will be blessed with sons who are Torah scholars. Being particular in the correct performance of the mitzvah of mezuzah gives one the merit to have a pleasant home.
Rav Alexander Ziskind of Horodna authored Ye-
sod V’Shoresh HaAvodah, a fiery mussar sefer that inflames its reader with love of Hashem and inspires him to elevate the performance of His mitzvos. He quotes a Zohar that presents a phenomenal idea.
When we recite Shema, we recite the first pasuk aloud, and then follow in an undertone with “Blessed is the Name of His glorious kingdom for all eternity.” This second pasuk contains twenty-four letters. When the first twenty-four days of Kislev have passed, as alluded to by the completion of the pasuk Baruch Shem with its twenty-four letters, we arrive at the yom tov of Chanukah. Hashem’s Presence rests on Klal Yisrael at that time. Chanukah begins on the twenty-fifth day of Kislev, a day that is represented by the twenty-five letters in the first pasuk of Shema: “Shema Yisroel, Hashem Elokeinu, Hashem Echad,” which describes Hashem’s uniqueness.
The Zohar continues, suggesting an etiology of the name Chanukah as Chanu chof-hey. The name reveals that the reason Hashem rested upon the Jewish people is because of the twenty-five letters of Krias Shema.
Why the Name “Chanukah”?
Rabbi Avraham Saba was one of the geirushei Sfard and grandfather-in-law of the Beis Yosef. After Rabbi Saba’s manuscripts were lost in the persecution of the Inquisition, he rewrote his magnum opus, Tzror HaMor, from memory. In this wondrous sefer he reveals a secret that was disclosed to him with Ruach HaKodesh.
Every yom tov has a name that alludes to what transpired on that day. The name Pesach indicates that Hashem “jumped over” the homes of the Bnei Yisrael. Sukkos is a commemoration of Klal Yisrael’s residing in sukkos while in the Midbar. Purim was named for the lottery that Haman cast in his quest to wipe out the Jewish nation.
Chanukah seems to be the exception. The yom tov is named for the fact that the Jews were finally able to rest on the twenty-fifth of Kislev: Chanu
chof-hey.
The name has no connection to the miracles that actually transpired — not in terms of the battle and not in terms of the miracle of the oil. The name Chanukah does not capture the essence of the day or hint at the reason for the celebration. Why then is the yom tov called Chanukah?
The Gemara teaches us that brevity is the optimal educational format: L’olam yishaneh adam l’talmido derech ketzarah, one should always instruct his student in the most concise manner possible. Declaring the Oneness of Hashem with the recitation of Shema is equivalent to learning the entirety of the Torah.
The Torah tells us that there is only one Hashem, one G-d. However, remembering and reciting the entire Torah is challenging. It is not a task most can do. Hashem thus sought to provide us with an easily recited single sentence that would capture this fundamental idea, this yesod ha’emunah, that there is only a single Deity. Shema Yisroel, Hashem Elokeinu, Hashem Echad is that pasuk. The idea that Hashem is One is encapsulated in the words of this one sentence. The number of letters in this all-important pasuk is twenty-five, numerically equivalent to the word “koh” in the pasuk, “Koh yehiyeh zaracha, So shall your offspring be” (Bereishis 15:5).
The message is that through the pasuk of twenty-five words, one can be assured that his progeny will be successful. This is the secret of Shema.
Moshe Rabbeinu employed this principle as well, when he sought to ascertain if the Egyptian who struck the Jewish slaves would have any worthy descendants. The Torah states, “He turned this way and that, koh v’koh” (Shemos 2:12). He looked to the future to see if any of the Egyptian’s children would affirm the great principles of the Shema. Moshe saw there would be none, and then he slew the Egyptian.
The Chashmonaim lived in a very challenging environment. A byproduct of all the decrees issued by the Yevanim was that they were unable to learn the Torah HaKedoshah. The Jews employed this
incredibly powerful tool: they recited Shema. Doing so, declaring Hashem’s Oneness with the pasuk of twenty-five letters, gave them the strength they needed to triumph over the Yevanim.
Chanukah does not mean that they rested on the twenty-fifth. That would require the addition of a beis, namely, chanu b’chof hey. The name Chanukah refers to the reason that the Chashmonaim were victorious: It was because of the pasuk that contains twenty-five letters — Shema Yisrael — which they recited over and over.
This is the derivation of the name Chanukah. “Lo b’chayil v’lo b’koach, not through army and not through strength” — we are not triumphant because of brute strength or military prowess, “ki im b’ruchi, but through My spirit” (Zechariah 4:6): It is Hashem Who wins our wars for us.
The Name of Hashem that conveys Hashem’s Oneness, adds Rabbi Avraham Saba, is His Seventy-Two-Letter Name. The Chashmonaim were victorious because they had Hashem, the ultimate Warrior, fighting on their side: “Mi kamocha b’eilim Hashem, Who is like You among the heavenly powers, Hashem?” (Shemos 15:11). The initial letters of this phrase is the title that was given to the Jews who fought the Yevanim: Maccabi, the gematria (numerical value) of which is seventy-two. Additionally, the letters of the name Maccabi are the same as the initial letters of the phrase “baruch kavod Hashem m’mkomo.”
The Chashmonaim were able to rest, chanu, because of the fundamental Oneness of Hashem represented by the pasuk Shema Yisrael, which contains twenty-five letters, chof-hey. Their strength came from the recitation of the Shema.
The name Chanukah is a lesson to us who are presently in galus. We, too, can be victorious against the trials and tribulations of galus through the recitation of Shema and through the belief in the Oneness of Hashem.
The Two Fundamental Obligations of a Jew
• Witness to the Singularity of G-d
Believing in yichud Hashem, the Oneness of Hashem, is, after all, one of the most fundamental obligations of every Jew. As the Derech Hashem writes, “A Jew is obligated to serve as a witness that Hashem Yisbarach is One.”
The Navi Yeshayah has already advised us of our obligation to bear witness to the yichud Hashem. “You are My witnesses — the word of Hashem — and My servants whom I have chosen, so that you will know and believe in Me, and understand that I am He; before Me nothing was created by a god nor will there be after Me!” (Yeshayah 43:10).
As witnesses, we are called to testify that Hashem is indeed One. The recitation of the Shema is our testimony to that effect. That is why in the pasuk of the Shema the letters ayin and daled are written in a larger font. It is a statement of eidus, testimony.
Our testimony includes the fact that Hashem is the sole Creator and Ruler, and that nothing can ever occur anywhere unless it is decreed by Hashem and put into motion by Him.
In addition to bearing witness, there is a second fundamental objective that each Jew must perform.
• Gratitude
The Ramban teaches us the overarching purpose of Creation. The world was created so that we would acknowledge Hashem and express our gratitude to Him for having created us.
Chazal teach us that one must perform mitzvos that may seem lighter or less important to us with just as much care and concern as he performs apparently more serious and seemingly important mitzvos. Every single mitzvah, says the Ramban, is cherished by Hashem. Every time a person does a mitzvah, he is acknowledging Hashem, and it is a testament that the performer believes in Hashem and is grateful to Him for having created us.
So, in addition to proclaiming and testifying that there is only one G-d, a Jew is also obligated to thank Hashem. These are the two essential and fundamental functions of a Jew.
Our daily morning davening affirms this. Before
we say the Shema, we recite the tefillah Ahavah Rabbah (Ahavas Olam in nusach Sefard). We say: “And You have brought us close to Your great Name forever in truth, to offer praiseful thanks to You and to proclaim Your Oneness with love.” Thus, the two obligations of the Jew are declaring His Oneness and expressing our gratitude.
Mezuzah and Menorah: The Vehicles for These Two Fundamental Functions
If one were to do a mitzvah without kavanah (intention) or contemplation, he has missed the opportunity to perform the mitzvah in its entirety. It is not a mitzvah b’shleimus, a complete mitzvah. Having the right kavanos, however, elevates the mitzvah and enhances it; it is transformed into a mitzvah being performed b’shleimus.
The Ramban illustrates his point. Someone purchased a mezuzah and affixed it to his doorpost. If, while attaching the mezuzah to his doorpost, he focuses on why he is doing it, then his actions are a public proclamation that there is only one G-d. The text inside the mezuzah case includes the Shema, which testifies that Hashem Echad, Hashem is the One and Only. Placing the mezuzah in its required location with the proper kavanos is a reaffirmation of the yichud Hashem. The Ramban is teaching us that it is through the mitzvah of mezuzah that one can fulfill the great objective of testifying that Hashem is One.
We can now understand the importance the Rambam ascribes to the mitzvah of mezuzah. He tells us that we must be extremely careful to perform the mitzvah of mezuzah correctly, because it is the vehicle via which we perform one of our most fundamental functions. Through the mezuzah we testify that Hashem is One.
Additionally, the Rambam tells us the following regarding lighting the menorah on Chanukah. One must take great care to light the menorah, as this will publicize the miracle, will serve to praise Hashem’s Name, and will also express our gratitude to Hashem for miracles He performs for us. Lighting the Chanukah candles is an act of thanks to Hashem! It is a display of gratitude. As we say in davening, the purpose of Chanukah is “l’hodos u’l’hallel, to praise and thank Hashem.” The menorah is a form of hoda’ah, an expression of gratitude.
Lighting the menorah, therefore, allows one to fulfill the second function of the Jew. As the Ramban writes, Hashem created Man so that he can give Him thanks. The menorah serves as the medium through which we can fulfill our purpose of existence. This is therefore the second time that the Rambam dictates that one must be extremely careful in the performance of the mitzvah.
The mezuzah embodies our obligation to proclaim His Oneness, and the menorah is the manifestation of our obligation to express our gratitude to Hashem. Together, they fulfill the two fundamental functions that we are required to perform. The synergy of these two mitzvos creates a force that is unparalleled. All at once, the purpose of Creation is realized.
The one time and location that we find these two fundamental functions and both purposes of Creation are being fulfilled simultaneously is the doorway on Chanukah, where the menorah is lit. Mezuzah and ner Chanukah, in one place, at one time.
Mizmor Shir
Many have the custom to recite Mizmor Shir Chanukas HaBayis L’David (Tehillim Ch. 30) after Shacharis on Chanukah. Rabbi Avraham ben HaGra teaches that the reason for this is not merely because this mizmor contains an allusion to Chanukah in the word Chanukas. David HaMelech wrote this song to be sung at the time of the rededication of the Beis HaMikdash at the time of Chanukah (which would transpire only about seven hundred years later).
Interestingly, this chapter of Tehillim, which was authored specifically to be recited at the time of Chanukah, does not discuss dedication of the Beis HaMikdash at all!
The Vilna Gaon did not customarily recite chapters of Tehillim as part of the conclusion of davening. During Elul, he did not say L’David Hashem Ori V’yishi. Yet, on Chanukah, he replaced the usual Shir Shel Yom, Song of the Day, with the Mizmor Shir mentioned above! Instead of the usual Shir Shel Yom, he said Mizmor Shir Chanukas HaBayis L’David. It is the Shir Shel Yom of each day of Chanukah. What is it about this perek that makes it the Song of the Day for Chanukah? It contains no mention of Chanukah or of the inauguration of the Beis HaMikdash!
The mantra of the Chashmonaim, their clarion call, was Shema Yisrael. They were fulfilling the mission of the world — declaring Hashem to be One. As a reward for publicizing this fundamental and critical belief and thereby performing one of the two purposes of Creation, Hashem gifted them the opportunity to perform the second purpose of Creation as well. Chanukah is the fulfillment of a combination of the two main functions of the Jew.
In Mizmor Shir (v. 10), David HaMelech queries: “What gain is there in my death, in my descent to the pit? Will the dust acknowledge You? Will it declare Your truth?” What is the “truth” to which he alludes?
The Gemara tells us that when someone writes Megillas Esther, he must perform sirtut on the klaf; that is, he is required to etch impressions of lines on the parchment prior to writing. The Gemara gleans this from the pasuk in the Megillah that says, “Divrei shalom v’emes, words of peace and truth” (Esther 9:30). The word emes, truth, teaches us that the Megillah requires sirtut like the amitah shel Torah, the truth of the Torah; i.e., the Torah itself. The Torah is Toras Emes, and the word emes in the Megillah tells us to make the lines in the same way that we do for a Sefer Torah.
Tosafos has difficulty with this Gemara. After all, he asks, the Sefer Torah does not require sirtut. A Sefer Torah without the lines is perfectly kosher, so what does the Gemara mean when it says that a Megillah must have sirtut as a Torah does?
Tosafos answers that the Gemara is not referring to the Sefer Torah in its entirety when it states that “the amitah shel Torah” requires sirtut. Rather, the amitah shel Torah that the Gemara is referring to is a mezuzah, which is invalid without sirtut. The reason the Gemara refers to a mezuzah as amitah shel Torah, adds Tosafos, is because a mezuzah contains yichud Malchus Shamayim, the Unification of the Kingdom of Hashem. A mezuzah contains the Shema, which is a proclamation that there is only one G-d. When we refer to Torah as truth, we are referring to yichud Hashem, the Oneness of Hashem.
From Tosafos we learn that “truth” is a synonym for the Oneness of Hashem.
In Mizmor Shir Chanukas HaBayis L’David, when the pasuk states, “Will the dust acknowledge You? Will it declare Your truth?” it is saying, “It cannot declare Your Oneness.” David HaMelech is stating that were he to pass away, he would not be able to fulfill the two fundamental purposes of Creation. He would not be able to thank Hashem, nor would he be able to declare Hashem’s Oneness from the grave.
The Rambam writes that when the Navi Yirmiyah states, “V’Hashem Elokim Emes,” (Yirmiyah 10:10), he means that only Hashem is Emes, only G-d is True. No one else is true. The Rambam explains this as a reference to the principle of ein od milvado, there is nothing but G-d. He is alone — He is One — yichud Hashem.
When we conclude the Shema, ending with the words “Hashem Elokeichem Emes,” we are testifying to Hashem’s Oneness. Ein od milvado.
Chanukah is the fulfillment of the two main functions of the Jew. “L’hodos lecha” with the menorah, and “l’yachedcha” with the mezuzah on the other side of the doorway. This is what we express when we recite the pasuk, “Ha’yodcha aphar ha’yagid amitecha,” in the Shir Shel Yom of Chanukah. We specifically recite this perek on Chanukah because it mentions David HaMelech’s desire to perform the two fundamental functions of the Jew, which are embodied by the yom tov of Chanukah.
Rabbi Daniel Glatstein is the Mora D’asra of Kehilas Tiferes Mordechai in Cedarhurst, NY. He is the author of Sifrei Maggid Harakiah on the Moadim
in Lashon Kodesh and in English for Artscroll. This article was excerpted from his book, The Light and the Splendor, published by Artscroll.
