All About the Month of Kislev

Different events occurred in the month of Kislev, the most prominent being, of course, Chanukah. Here are just a few of them:

•  14th of Kislev – Reuben, son of Jacob, was born.

•  15th of Kislev – Day of passing of Rabbi Judah the Prince, the compiler of the Mishnah.

•  19th of Kislev 5559 – The righteous Rabbi, the author of the Tanya, Rabbi Shlomo Zalman of Ladi, was released from prison in Petersburg. Since then, Chabad Chassidim celebrate this day with gatherings, feasts, and joy to thank Hashem for the great miracle.

•  23rd of Kislev 5009 – A libel against the Jews claimed they poisoned wells, forcing them to confess (though it wasn't true). This led to pogroms, resulting in the massacre of many Jews, may Hashem avenge their blood, throughout Europe. Between 5007 and 5011, a plague raged, claiming millions of lives.

•  24th or 25th of Kislev – Chanukah occurs.

•  25th of Kislev 2448 – The completion of the Mishkan, but it was not erected, and its erection was delayed until the 1st of Nisan.

•  28th of Kislev – When the days of the flood ended, Noah exited the ark, built an altar to Hashem, took from the clean animals and clean birds, and offered burnt offerings on the altar. On the 25th of Kislev, the days of Chanukah begin, evoking images of light – the light of the menorah, symbolizing the victory of the Hasmoneans, the priests, over the Greeks.

When the Greek kings in the Second Temple era imposed harsh decrees on Israel, abolishing their religion, preventing them from studying Torah and observing the commandments, seizing their assets, and more, they entered the Temple and defiled the pure objects. With the help of the One Above, Israel was saved by the Hasmoneans, who fought against many with few and saved Israel from the Greeks. When they entered the Temple seeking pure oil, they found only one jar, enough to light for just one day, yet they lit the menorah candles with it for eight days. The sages of that generation instituted that the eight days of Chanukah, starting on the 25th of Kislev, be days of joy and praise, lighting candles each evening at the entrance to homes for eight nights to show and publicize the miracle.

Since then, the mitzvah of Chanukah candles is greatly cherished, and one must be very careful in it to publicize the miracle and increase in the praise of God, even if he has nothing to eat from except charity, he asks or sells his cloak and buys oil and candles to light. As Maimonides stated: 'If one only has a single coin and faces the choice between Shabbat wine and Chanukah candles, prioritizes purchasing oil for lighting Chanukah candles, for it commemorates the miracle.'

The issue with Chanukah is that it was established by the miracle of the candles, unlike other miracles. On Passover, in the exodus from Egypt, you eat matzah; in Purim, days of joy and feasting. In the days of Haman, there was a threat of physical annihilation, unlike Chanukah, when Israel remained on their land and did not suffer physical exile, only an exile of the Torah 'to make them forget Your Torah,' thus it was established by light, referring to the verse (Proverbs 10:23) 'For the commandment is a lamp and the Torah is light' (Rabbi Shneur Zalman of Ladi, of blessed memory).

Chanukah serves as a strengthening for the future redemption, and thus the generations close to redemption began to speak extensively about Chanukah (Rabbi Tzvi Elimelech of Dinov 'Bnei Yissaschar'). It is told about the holy Rabbi Tzvi Elimelech of Dinov, the author of 'Bnei Yissaschar', that as he was the nephew of Rabbi Elimelech of Lizhensk, the author of 'Noam Elimelech', when his mother was about to give birth, she traveled to her holy uncle Rabbi Elimelech to ask what name to give the child. Rabbi Elimelech replied: 'You will have a son and name him 'Elimelech'.'

The mother was distressed, fearing that her holy uncle would pass away, and thus he commanded her to name her newborn son after him. The rabbi said to her, 'If so, call him 'Tzvi Elimelech'. After he was born and named as the rabbi commanded, Rabbi Elimelech told her: 'If you had named him 'Elimelech', he would have been entirely like me, and now he will be half like me'.

Rabbi Tzvi Elimelech grew up, and over time became a righteous and holy genius, and many in Israel follow his teachings. He was privileged to author many books, including the famous and important book 'Bnei Yissaschar' on times and seasons. The author of 'Bnei Yissaschar', Rabbi Tzvi Elimelech of Dinov, was a student of 'The Seer of Lublin'. Once while on his way to his holy teacher 'The Seer of Lublin', he began calculating his family's lineage, and in his thoughts, he wondered, am I from the Tribe of Issachar, but then why this unique and wonderful feeling during Chanukah.

When he arrived at the house of 'The Seer of Lublin', before he even asked him what he wanted to ask, the Seer turned to him and said: 'Know that your origins are from the tribe of Issachar, and the unique feeling you have during Chanukah, which seems like an added holiness, is because you stood in judgment with the Hasmoneans. This is also why your book is titled 'Bnei Yissaschar'.

Righteous people and men of action, Rebbes and Rabbis have customarily lit the Chanukah candles with devotion, elevation, praise, and gratitude in every generation. It is told about the Rebbe of Belz, that while in the Bergen-Belsen concentration camp, he wished to light the Chanukah candles there. When the festival of Chanukah arrived, many from the camp came to witness the candle lighting, and indeed, the Rebbe lit the candles, saying all the blessings, including the 'Shehecheyanu' blessing.

One of those present approached the Rebbe and asked: 'Rebbe, what inspired you to light the Chanukah candles under such horrible conditions, and for what did you recite the 'Shehecheyanu' blessing here, when thousands of Jews are suffering and being killed by the murderous oppressors?' The Rebbe replied: 'This question crossed my mind too, but upon further reflection, when I saw such a large crowd gathering to hear the candle lighting, I realized there is reason to recite the 'Shehecheyanu', for there are still such Jews...'

Regarding the lighting of the candles, Rabbi Levi Yitzchak of Berditchev said: 'During Chanukah, we say: 'For the miracles and wonders that You performed for our forefathers in those days at this time', meaning, just as miracles occurred in those days – so do they occur today, however, to feel the supernatural miracle, a person must elevate himself to a level higher than nature, which is achieved by lighting the candles...' The Rebbe, the author of 'Sfat Emet', of blessed memory, defined the Chanukah miracle as eternal, saying: 'The miracle of Chanukah is eternal. Just as in the days of the Hasmoneans a miracle happened and they lit the menorah without oil, such a miracle happens to us, and the Chanukah candle illuminates our lives even when the Temple is not standing, and we have neither a golden menorah nor pure oil.

From this, our sages established the blessing formula not 'to kindle a candle on Chanukah', but 'to kindle a Chanukah candle', meaning: the candle exists with us, but it must be lit – then it will blaze into a bright flame... The author of 'Sfat Emet' of Gur added: 'Therefore, the last miracle before the dark exile occurred, and the Chanukah miracle was of light – to spark flames of light that would shine and cast light even in the darkness of the terrible exile. Our prayer is that soon we will merit the complete redemption, and our Temple will be rebuilt, and the candles of the Temple menorah will illuminate for us. Happy Chanukah!