Seeing With A Good Eye: New Moon of Tevet 5785

“And she hid him for three months” (Ex 2:2). These were the three months during which harsh judgment prevails in the world. And which are these? Tammuz, Av, Tevet.

[God] caused the letter ע ayin to reign over the domain of Anger,
attached to it a crown, and formed its correspondences:
Aligned it with Capricorn [the Goat] in the cosmos,
Tevet in the year,
and the gullet in the living being,

male and female.

Whoever possesses these three things is of the disciples of our ancestor Abraham; and [whoever possesses] three other things is of the disciples of the wicked Balaam (see Numbers chapters 22-25 for the story of Balaam):

[One who has] a good eye, a humble spirit and a moderate appetite is of the disciples of our ancestor Abraham.

[One who has] an evil eye, a haughty spirit and a limitless appetite is of the disciples of the wicked Balaam.

Discussing the gifts of the tribal chieftains in dedicating the sanctuary (channukat ha’mishkan) described in Numbers 7 - and read from the Torah each day of Chanukah - the midrash enjoys noting some numerical correspondences:

“One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin.

“Seventy shekels, in the sacred shekel” (Numbers 7:19): why? Just as the numerical value of wine [yayin יַּיִן ]10+ 10+50] is seventy, thus there are seventy aspects to the Torah.

The term "זאת חנוכה" (Zot Chanukah, “this is Chanukah”) refers to the eighth and final day of Chanukah and is derived from the Torah reading of that day (see above, Num 7:84).

The word "זאת" (Zot - THIS) requires explanation, as it is not immediately clear.

The Chidushei HaRim explained that "זאת" Zot - THIS - signifies Malchut, the Sovereignty of Heaven, which encompasses everything.

This concept is seen in the Midrash on the verse “בזאת יבוא אהרן” (Lev 16:3) - “With THIS shall Aaron enter” and “בזאת אני בוטח” (Psalms 27:3), “in THIS do I trust,” indicating that "זאת" THIS represents the life force in everything, and on Chanukah, we clarify that everything is from God.

…The idea is to find renewal by being connected to the internal point, which aligns with Hashem's will.

We pray, “שמרה זאת ליצר מחשבות לבב עמך” (Chronicles I 29:18), “Preserve THIS from the corrupting intentions of others” asking Hashem to guard this intention in our hearts. Hashem protects this point within Bnei Yisrael, giving us strength even in exile, knowing that hiddenness is from Hashem and for our good.

This concept is also expressed in “זאת אשיב אל לבי על כן אוחיל” (Lamentations 3:21), “THIS shall I return to my awareness, and thus shall I pray” meaning recognizing that everything, even hiddenness, is from Hashem, and this leads to hope.

This is the essence of Chanukah, reinforcing our trust in Hashem during times of darkness, knowing it is ultimately for our benefit.

The Chidushei Harim noted that the final letters of “נכון לבו בטוח בה׳ סמוך” spell “חנוכה,” indicating that Chanukah strengthens Bnei Yisrael's trust in Hashem during exile.

Similarly, the phrase “כי דליתני” (Psalms 30:2) “for You have drawn me up” in the chapter of psalms designated as a “dedication of the house/ Chanukah” means both lifting up and being in a low state, highlighting that even in lowliness, Hashem elevates us. The end of the chapter, “הפכת מספדי” (Psalms 30:12), “You have switched out my mourning” signifies that all hiddenness is merely a reversal of order, and when the external layer is removed, the internal good is revealed, bringing joy.

Chanukah, the days of miracles, occurred when the Children of Israel were at their lowest, and God helped them. This teaches us that the greater the hiddenness, the greater the good that follows, as everything from God is for the good. As much as we recognize and trust in this, the internal good will be revealed, affirming that all is ultimately for our benefit.

With regard to the dates of these festivals, the Sages taught: When Adam the first man saw that the day was progressively diminishing, as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he said: Woe is me; perhaps because I sinned the world is becoming dark around me and will ultimately return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven, as it is written: “And to dust shall you return” (Genesis 3:19). He arose and spent eight days in fasting and in prayer.

Once he saw that the season of Tevet, i.e., the winter solstice, had arrived, and saw that the day was progressively lengthening after the solstice, he said: Clearly, the days become shorter and then longer, and this is the order of the world.

He went and observed a festival for eight days. Upon the next year, he observed both these eight days on which he had fasted on the previous year, and these eight days of his celebration, as days of festivities.