The last day of Chanukah

It's the last day of Chanukah, the night when the Chanukiah (see above) is filled with 8 candles plus the shamash (for details of the Shamash and other Chanukah FAQ, see this post)

This day is sometimes called 'Zot Chanukah' after part of the leining (Torah reading) for the day. Bemidbar/Numbers 7:84, after describing all of the gifts that the princes of each tribe gave for the inauguration of the Mishkan (the portable Shul used by the Children of Israel in the desert), says "this is the inauguration of the altar (Zot Chanukat hamizbayach) on the day that it was consecrated".

Curiously, the leining does not end with the details of the inauguration. Instead, it continues into the beginning of the next Sidra (Torah portion), called 'Beha'alotecha', which describes how Aharon HaCohen (Aaron, the high priest, brother of Moses) completed the daily routine of lighting the Menora in the Mishkan (the Menora was a 7 branched candelabra in the Mishkan, as opposed to the 8 branched Chanukiah that we use for Chanukah).

Rashi, the premier Torah commentator, explains that Aharon was upset. He wanted to show his dedication and gratitude to G-d but since he was not called to bring a large offering on behalf of

his tribe, he was worried that he was not a worthy representative since he was instead given the 'mundane' daily task of cleaning and lighting the Menora.

Rashi comments that G-d, noticing Aharon's upset, assured Aharon that Aharon's perception was wrong. Rather than being unworthy, Aharon was in fact honoured with the greatest task.

Rather than simply bringing offerings on a big, one-off occasion, Aharon was privileged to serve G-d every day in the Mishkan.

Consistency in a daily form is far more important than one-off events, however high profile they may be. Aharon, famed for loving and purusing peace (Pirkei Avot / Ethics of the Fathers 1:12) was so beloved by G-d, that G-d gave him the far greater task of lighting the Menora on a daily basis.

Ramban, another of the leading commentators, sees great historical significance in the Rabbis' decision to lein this story of Aharon on the last day of Chanukah. (Btw, the Torah reading calendar is of Rabbinic origin - why this is the case and why some Mitzvot can be of Rabbinic origin will be explored in future posts, all being well).

Ramban writes that the word Chanukat, as described above (it is the genitive form of Chanukah) is an allusion to the story of the Chashmonaim (Hasmoneans). The Chasmonaim were also Cohanim (priests) and thus descendents of Aharon. They were able to lead the Jewish people's fight for spiritual and political independence. In the footsteps of their ancestor Aharon, they were able to rekindle the lights and reinaugurate the Beit Hamikdash (Temple) just like Aharon played a crucial daily role in the inauguration and daily use of the Mishkan.

Conclusion

The Chashmonaim also show us that on Chanukah we do not simply celebrate a moment in time (like a balance sheet for the accountants reading). Rather, we celebrate and give thanks for a Chanukah time line which encompasses all of the salvations that our Chanukah prayers describe (a bit like the P&L for those accountants who are still reading and not fed up because they were looking for a break from accounts!).

Chanukah was not a 'one off' big event. It is a chag (festival) that celebrates all of the military, spiritual and political salvations of Chanukah.

Lighting candles to commemorate this reminds us of the lesson of Aharon Hacohen, that it is not one-0ff big events that are central to Judaism, but rather consistency every day (I guess you could say that Chanukah is not for Xmas, so to speak, lehavdil!) The lighting of the Chanukah candles reminds us not just of the miracle related to the oil but also of all of the Chanukah miracles and the daily consistency of being Jewish.

These are some of the reasons behind the choice of leining for Zot Chanukah.

Have a happy Zot Chanukah and enjoy the rest of the Chag.