The Inner Light of Chanukah #2: EVERYTHING is a Miracle!2 min read

THE GEMARA IN Shabbos states that the proper time to light Chanukah candles is, “Mishetishka hachamah ad shetichleh regel min hashuk”, “From the time the sun sets until the marketplace is emptied of people.” There is much discussion in the Rishonim and Achronim regarding the definition of these parameters. With regard to the starting time, these opinions range from 13.5 minutes before sunset (Yerei’im), sunset itself, (Rambam according to the Gra), immediately after sunset, (Maharil cited by the Rama), and Tzeis Hakochavim (Rabbeinu Tam and others.) With regard to the ending time, although the general consensus is that the marketplace is empty of people thirty minutes after the time for candle lighting begins (Rif, Rambam, Rosh), there is a divergence of opinion regarding whether lighting within thirty minutes is preferable but not mandatory, and one may light with a beracha the entire night (Ri and Rashba) or whether thirty minutes it is the cutoff point and there is no mitzvah to light after that time. (Rambam and Tosafos.) In addition, the Ritva holds that the amount of time referred to in the parameter of “ad shetichleh regel” is, in fact, subjective, based on the norms of each particular place.

Additional factors, such as what the Shulchan Aruch means in writing that one should light “with the ending of sunset”, the exact definition of Halachic sunset, and whether one’s minhag is to daven ma’ariv before or after lighting, play an important role in this broad halachic discussion as well. It is important to consult with one’s Rav to determine when, and using how much oil, one should light in order to fulfill the mitzvah according to as many opinions as possible.

As we have seen, the language of the Gemara with regard to the timeframe of candle lighting is “ad shetichleh regel min hashuk”, “Until all foot-traffic ceases from the marketplace.” The Berditchover Rav (Kedushos L’Chanukah, #5) reveals the inner dimension.

The Beis Yosef famously asks why, if the Jews had enough oil to light the menorah for the first night, is Chanukah eight days and not seven? While there are thousands of creative answers to this question, the following is a straightforward approach: For a flame, even with a night’s worth of oil, to burn all night is miraculous as well. The message of Chanukah is not simply that miracles are possible. The message of Chanukah is that everything is a miracle, that even in the winters, dark nights, and low places of the human experience, removed from spirituality and Hashem’s transcendence, each and every Jew is constantly inundated with the illumination of the life-force He is consciously pumping into our souls and every particle of our physical surroundings. Chanukah reminds us that we are surrounded by miracles at all times, “V’al nisecha sheb’chol yom imanu.”

This, explains the holy Berditchover, is the deeper explanation for Chazal’s parameter regarding the proper time to light Chanukah candles. While “regel” literally means foot, it can also mean habitual, something we are accustomed to (“hergel”). The word “shuk”, while translated as “marketplace”, can also refer to  impure forces which are outside the realm of holiness. Thus, we can read the Gemara in the following way:

One’s Chanukah candles must burn “Ad”: To the point that, “shetichleh regel”: when the common perspective (“hergel”) of seeing daily miracles as “natural” occurrences ceases and we begin to see the “natural” world as shining with the presence of Hashem, “min Hashuk”: because this perspective comes from the Other Side, the impure forces which seek to steal our wonder and destroy our faith.