Parsha Halacha

Parsha Halacha - Parshat VaYeishev 

Vayeishev, Chanukah, and the 25^th of Kislev

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The Torah portion of VaYeishev is always read around the time of Chanukah. According to the Shela HaKadosh,[1] there’s always a connection between the Jewish holidays and the Torah portion that is read immediately before or after those holidays. 

In the case of Parshat Vayeishev, here are two of the connections suggested by the Lubavitcher Rebbe:

1)     By going to check on his brothers despite knowing that they were plotting to kill him,[2] Yosef placed himself in mortal danger in order to fulfill the mitzvah of honoring his parents even though he wasn’t obligated to do so by the letter of the law. (One need only sacrifice one’s life for the three cardinal sins of idolatry, immorality, and murder.[3]) Similarly, the Maccabees placed themselves in mortal danger by starting a war which they had no logical chance to w.in despite the fact that they weren’t obligated to do so.[4] (Although during a period of religious persecution, one must sacrifice one’s life rather than transgress any sin,[5] this doesn’t include initiating a war which seems hopeless.)

2)     The name of the parsha, VaYeishev, denotes rest and tranquility. Although the Torah portion discusses the troubles of the sale of Yosef, etc., since these ultimately led to Yaakov’s tranquility in Egypt, they are retroactively considered part of that tranquility.[6] Similarly, some say[7] that Chanukah means “They rested on the 25^th.”[8]

The rest of this article will discuss the deeper reason as to why the miracle and celebration of Chanukah occurred on the 25^th of Kislev.

The Day the Mishkan Was Completed

According to the Midrash,[9] the building of the Mishkan in the desert was completed on the 25^th of Kislev but, by Divine decree, the consecration of the Mishkan was delayed to the month of Nissan, which is the month in which Isaac was born. (Isaac was born in the month of Nissan as Avraham told Sarah to make matzah [called עֻגוֹת - cakes] at the meal with the angels who then told Sarah that she would have a baby at that time next year.[10]) During the interim months, while the Mishkan was folded up and in storage, the Jewish people, not understanding the reason for the delay, were murmuring that perhaps G-d wasn’t happy with their work. In order to “compensate” the month of Kislev, G-d declared that the Second Beit HaMikdash would be rededicated on this day at the time of the Hasmoneans. 

The holiday is appropriately named Chanukah, which means “dedication” or “consecration” as the holiday celebrates the rededication of the Second Beit HaMikdash following the years in which it was occupied by the Greeks and not used for sacrifices to G-d.[11]

This is why on Chanukah we read about the sacrifices offered by the tribal leaders in the desert at the time of the consecration of the Mishkan[12] since the holiday of Chanukah is considered to be a continuation of that consecration.[13]

The Month of Cheshvan

The Midrash relates that a similar event occurred with the building of the First Beit HaMikdash, which was completed in the month of Cheshvan. As the verse says,[14]“In the eleventh year (of King Solomon’s reign) in the month of Bul which is the eighth month, the House was finished.” (Cheshvan was called the month of Bul as that’s the month in which the animals are gathered into the house [or stables] due to the rain [בוללים means gathered]. Or because in that month the earth forms into clods due to the rain [בולין means clods]. Or because that is when the מבול/mabul (flood) started.) 

During the following 12 months, the people were murmuring and saying that G-d wasn’t happy with the Temple built by King Solomon since he was the son of Batsheva (whom Kind David had married under dubious circumstances[15]). In fact, G-d was delaying the consecration of the Beit HaMikdash until the month of Tishrei, which is when our patriarch Abraham was born. This is why Tishrei is called[16] the יֶרַח הָאֵתָנִים – Month of the Mighty Ones – as Avraham is called אֵיתָן הָאֶזְרָחִֽי, the mighty one from the East.[17]

The Midrash concludes that G-d is going to repay the month of Cheshvan. This means that the consecration of the Third Beit HaMikdash will take place in the month of Cheshvan.[18] Or that Moshiach will come in the month of Cheshvan.[19]

It had been suggested[20] that this is why king Yeravam established an idolatrous holiday in the month of Cheshvan,[21] knowing the great significance of this month. Others opine that the consecration of the Third Beit HaMikdash in the month of Cheshvan will atone for the sin of Yeravam who established his idolatrous holiday in that month.[22]

The Consecration of the Second Beit HaMikdash

Rabbi Yaakov Emden points out[23] that the building of the Second Beit HaMikdash began on the 24^th of Kislev as the verse says,[24] “But now consider from this day onwards, from the twenty-fourth day of the ninth month, from the day that the foundation of the L-rd’s temple was laid…” It stands to reason that they would have begun lighting the Menorah on the following night – the 25^th of Kislev. Although the building wasn’t yet built, the Talmud says[25] that the sacrifices could be offered even before the building is built. The same can be said about the lighting of the Menorah. Thus, hundreds of years before the Maccabees, the 25^th of Kislev was already a day of Chanukah, the day of the consecration of the Menorah in the Second Beit HaMikdash.

In fact, the positive energy of the 25^th of Kislev may have been the reason that the Maccabees were able to overcome their enemies on this day and find the jug of oil following the principle that G-d arranges positive things to take place on positive days.[26]

The commentaries question this interpretation, as we don’t find before the time of the Hasmoneans that the 25^th of Kislev was a significant day.[27]

May we soon consecrate the Third Beit HaMikdash with the coming of Moshiach!

[1] Torah Shebichtav, introduction to Parshiyot Vayeishev, Miketz and Vayigash

[2] See Rashi on Gen. 37:17 that the angel Gabriel warned him about this

[3] Rambam, Hilchot Yesodei HaTorah, 5:2.

[4] See Likutei Sichot, vol. 35 page 169 and on.

[5] Rambam, ibid. halacha 3.

[6] Although the Torah portion discusses the troubles of the sale of Yosef, etc., since these ultimately led to Yaakov’s tranquility in Egypt, they are retroactively considered part of that tranquility. 

[7] Tur, Siman 670.

[8] Sefer HaSichot, Parshat VaYeishev, 5749.

This follows the opinion of the Meiri (Shabbat 21b) that the Maccabees defeated the Greeks on the 24^th of Kislev as opposed to the view of the Rambam (Laws of Megillah and Chanukah 3:2) that the victory took place on the 25^th of Kislev. See Maggid Mishnah on ibid that, according to the Rambam, one may fast on the 24^th of Kislev.

This may explain why, according the Rambam, it’s a mitzvah to have celebratory feasts on Chanukah (Ma’aseh Roke’ach on ibid.) since we’re also celebrating the physical victory of the battle. See also Taz, O.C. 670:4.

[9] Yalkut Shimoni, Nach Siman 184. See also Tanchumah Pikudei 11 and Shemot Rabbah 52:2.

[10] Gen. 18:6 and 10.

[11] Shibolei HaLeket, Siman 174.

[12] Numbers, Chapter 7.

[13] Levush, Siman 684:1.

[14] I Kings 6:38.

[15] See II Samuel 11.

[16] I Kings 8:2.

[17] See Psalms 89:1 and Bava Batra 15a.

[18] Benei Yissachar, Ma’amarei Kislev and Tevet, Ma’amar 2, ot 47 and Torat Menachem 5744 vol. 1 page 399.

 This seems to be contradicted by the verse in Ezekiel (45:18 as explained in Menachot 45a) that describes the future consecration of the Beit HaMikdash as taking place in the month of Nissan. 

[19] Rabbi Dovid Weiss in Kovetz Ha’arot Ubi’urim, 844 page 5.

[20] Rabbi David Kahn in Ohel David on I Kings 12:33.

[21] I Kings, ibid. 

[22] Benei Yissachar, Ma’amarei Chodesh Cheshvan, Ma’amar 1

[23] Mor Uktziah, beginning of Siman 670.

[24] Chaggai 2:18.

[25] Zevachim 62a.

[26] Ta’anit 29a

[27] Likutei Sichot, vol. 20, page 633

Wishing you a Shabbat Shalom UMevorach!