Here is a short thread as we light the candles for the eighth and final night of #Chanukah 🕎 called 'To light another light'. Chanukah sameach! 🥳
There’s a fascinating argument in the Talmud. Can you take one Chanukah light to light another? Usually, of course, we take an extra light, the shamash, and use it to light all the candles.
But suppose we don’t have one. Can we light the first candle and then use it to light the others?
Two great sages of the third century, Rav and Shmuel, disagreed. Rav said No. Shmuel said Yes. Normally we have a rule that when Rav and Shmuel disagree, the law follows Rav. There are only three exceptions and this is one.
Why did Rav say you may not take one Chanukah candle to light the others? Because, says the Talmud, ka mach-chish mitzvah. You diminish the 1st candle. Inevitably you spill some of the wax or the oil. And Rav says: don’t do anything that would diminish the light of the first.
But Shmuel disagrees, and the law follows Shmuel. Why?
The best way of answering that is to think of two Jews: both religious, committed & living Jewish lives. One says: I mustn't get involved with Jews who are less religious, because if I do, my own standards will fall. I’ll keep less. My light will be diminished. That’s Rav's view.
The other says No. When I use the flame of my faith to light a candle in someone else’s life, my Jewishness is not diminished. It grows, because there is now more Jewish light in the world.
When it comes to spiritual goods as opposed to material goods, the more I share, the more I have. If I share my knowledge, or faith, or love with others, I won’t have less; I may even have more. That’s the view of Shmuel, and that is how the law was eventually decided.
So share your #Judaism with others. Take the flame of your faith and help set other souls on fire. #Chanukah sameach!
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As we approach Rosh Hashanah, Yom Kippur and the start of the Jewish year, here are ten short ideas from Rabbi Sacks zt"l which might help you focus your davening and ensure you have a meaningful and transformative experience.
(1) Life is short. However much life expectancy has risen, we will not, in one lifetime, be able to achieve everything we might wish to achieve. This life is all we have. So the question is: How shall we use it well?
(2) Life itself, every breath we take, is the gift of God. Life is not something we may take for granted. If we do, we will fail to celebrate it. Yes, we believe in life after death, but it is in life before death that we truly find human greatness.
THREAD -> #Succot is the festival of insecurity. It is the candid acknowledgment that there is no life without risk, yet we can face the future without fear when we know we are not alone.
God is with us, in the rain that brings blessings to the earth, in the love that brought the universe and us into being and in the resilience of spirit that allowed a small and vulnerable people to outlive the greatest empires the world has ever known.
Succot reminds us that God’s glory was present in the small, portable Tabernacle that Moses and the Israelites built in the desert even more emphatically than in Solomon’s Temple with all its grandeur. A temple can be destroyed. But a succah, broken, can be rebuilt tomorrow.
THREAD -> #Succot is the time we ask the most profound question of what makes a life worth living.
Having prayed on Rosh Hashanah and Yom Kippur to be written in the Book of Life, Kohelet (the book we read on Succot) forces us to remember how brief life actually is, and how vulnerable. “Teach us rightly to number our days, that we may gain a heart of wisdom” (Ps. 90:12).
What matters is not how long we live, but how intensely we feel that life is a gift we repay by giving to others. Surely this is a message that resonates even more forcefully this year as we approach Succot in the midst of the global coronavirus pandemic.
THREAD -> More than any other festival, #Succot (which begins on Friday evening) represents the dual character of Jewish faith. We believe in the universality of God, together with the particularity of Jewish history and identity.
All nations need rain (which we pray for on Succot). We are all part of nature. We are all dependent on the complex ecology of the created world.
We are all threatened by climate change, global warming, the destruction of rain forests, the overexploitation of non-renewable energy sources and the mass extinction of species.
There is an old story that I find incredibly moving and powerful, particularly as we approach #YomKippur in the midst of the coronavirus pandemic (and which appears in my 'Ceremony & Celebration' educational resource for Yom Kippur -> rabbisacks.info/2E0XMhR).
One Yom Kippur, the Baal Shem Tov was praying together with his students, and he had a worrying sense that the prayers were not getting through, and the harsh heavenly decree against the Jewish people was not being overturned.
As Ne’ila approached, and with it the final opportunity for the Jewish people to avert this harsh judgement, he and his students increased their fervour and passion in their prayers, but to no avail.
“Wherever you find God's greatness,” said Rabbi Yohanan, “there you will find His humility.” And wherever you find true humility, there you will find greatness.
That is what #YomKippur is about: finding the courage to let go of the need for self-esteem that fuels our passion for self-justification, our blustering claim that we are in the right when in truth we know we are often in the wrong.
Most national literatures, ancient and modern, record a people's triumphs. Jewish literature records our failures, moral and spiritual. No people has been so laceratingly honest in charting its shortcomings. In Tanakh there is no one without sin.