We Came to Banish Darkness

Our sages instituted lighting the Chanukah candle to illuminate the darkness of exile, as 'The soul of a person is the lamp of Hashem' (Proverbs 20:27). The candle teaches us that even when the people of Israel are at their lowest point, in times when the nights are long and cold, the light of the Temple's menorah continues to shine in our souls, providing strength and hope. The laws of lighting are many, and our rabbis have extended themselves to find in them numerous hints to provide hope and educational tools:

1. Even when it seems that darkness is winning, there is always a small pure jug, sealed with the seal of the High Priest, that can save the situation. This is not just the history of the Hasmoneans; it is precisely our point of hope! For even in the depths of our soul, there is a 'pure jug,' impervious to impurity, which signifies that there will always be a point in Israel that Hashem guards, untouched by foreigners (*Sfat Emet*, Chanukah 1873, Third Night). Everyone has such a jug. Our role as parents is to search, find, and discover this jug in our children. With it, we can begin to work, ignore all the surrounding darkness, and light it up. Chanukah is an opportune time to find this spark and start a process.

2. Every day of Chanukah, we add and light another candle (according to the Beit Hillel method). In Chassidic texts, it's taught that this is a huge lesson in how to banish the darkness: the current ratio of impure to pure doesn't matter at all. All that is needed is one small jug, surely hiding somewhere. Later, with Hashem's help, we can light another small candle, and another candle, until the entire menorah is lit. This is a process with its own pace, requiring much love and a lot of patience. Persevere in advice to strengthen the bond and try to encourage success experiences, as this is the way to banish the darkness!

3. All oils and wicks are suitable for lighting the Chanukah candle. Here, it is not just a technical issue of the kashrut of oils and wicks, but an important lesson for us. This initial spark, through which we can restore the light to our souls, is not exclusively for exalted and righteous individuals, but for all of us. In Chanukah, all are stringent beyond the stringent, and even the lowliest souls receive awakening in these days (*Likutei Harim*, page 115), so it's worthwhile to increase times of experience, songs, Chanukah gifts, and a pleasant atmosphere, so that this connection is felt in all layers of the soul.

4. The time for lighting is until the foot ceases from the market. Our sages precisely noted that the mention of the 'market' is not accidental. It comes to hint that even those busy and distant walkers in the market can return and reconnect. More than that, the commandment is to place the menorah at the entrance of one's house from the outside, to hint that the commandment enlightens even those who have fallen into the domain of the vanities of this world, in the public domain, which is truly outside. This commandment will enlighten their eyes, and it has the power to transform them into a new being (*Likutei Harim*).

5. The best place to light is below ten handbreadths. There's a certain novelty here because our sages mentioned this measurement of ten handbreadths in a negative context, saying that the Divine Presence never descended to these places (Sukkah 5a). But now, in Chanukah, permission has been given to illuminate even the pinnacle of darkness (*Zerach Kodesh*, Chanukah, Second Night).

These hints are many and beautiful, and their common denominator is that a single spark, a little of the light, can push away much of the darkness! This is a great and tremendous foundation in education, particularly relevant at this time, in which we will still be worthy of miracles and salvations.