Pharaoh’s Menorah

The main objection of the Syrian Greeks to Judaism was not its culture and literature, but the underlying premise that it all stemmed from one G-d. And while they defiled other parts of the Temple, the greatest emphasis was placed on preventing the use of the Menorah, which symbolizes unity within the multiplicity. Where did this Greek mindset begin? Its roots can be traced back to Pharaoh’s dream, as our Sages tell us that all subsequent exiles were modeled after the Egyptian exile.

The Connection between Chanukah and Miketz

Chanukah occurs at a time in the year when we read the Torah portion of Miketz. Shaloh—a 17th century authoritative work on Jewish Law and Kabbalah—states that there is always a connection between a particular Torah portion and any holiday that it intersects.

The following is offered in this spirit of many commentators who have searched for and found associations between this week’s parsha—Miketz—and the Festival of Chanukah.

One does not have to look too far for a connection. At the beginning of the parsha, the Torah describes Pharaoh’s dreams in which he sees seven cows and seven ears of grain. The miracle of Chanukah, we all know, derives from the miracle that occurred in the Temple where the sevenbranched Menorah was lit—and lasted miraculously for eight days— with the lone cruse of oil that they found.

This association appears to be a very superficial one. The only connection seems to be the emphasis on the number seven.

The Menorah and Stalks

However, when we probe further the plot thickens. In describing the seven ears of grain the Torah states: “Seven healthy and good ears of grain were growing on one stalk.” The Hebrew phrase for “one stalk” - b’kanah ha’echad can be found in one other place in the Five Books of Moses, in Exodus (37:19) in reference to the Menorah in the Temple!

What is the significance of this term “on one stalk” in reference to the Menorah?

The seven branches of the Menorah were all connected to the central branch. [Incidentally, the Hebrew word for branch kanah (stalk) implies that they were not semicircles but straight lines, as Rashi and Maimonides explain. The semi-circle depiction of the Menorah originates in the Arch of Titus. That rendition of the Menorah is completely at odds with the way the Menorah is described in the Torah and Talmudic literature.)

Multiple Approaches

This suggests a powerful and vital lesson. Each branch of the Menorah is said to express a different approach to serving G-d. Kabbalah teaches us that the soul comprises seven emotional traits, so that there are seven possible emotional approaches one can take in illuminating the world with the G-dly light.

However, all of these branches were connected to the central “stalk.” All of the divisions cannot reflect multiplicity in G-d; they must all be expressive of the one G-d and one Torah that may manifest itself in seven ways.

Two Practical Lessons

Two practical lessons emerge from this fact:

First, when are our differences legitimate?

Only when the differences are limited to the diverse human emotions.

However, for these emotions to be legitimate they must all be rooted in the foundations of Judaism that revolve around the unity of G-d. If one’s Judaism were to stray from its basic principles then, the Menorah would not be acceptable for use in the Temple of G-d.

Second, notwithstanding the differences that exist within our community, there must be a sense of a deeper spiritual unity that belies our divisions.

The Core of the Struggle with the Syrian Greeks

This unity was at the core of the Syrian-Greek struggle with Judaism. Their worldview was one of inherent division.

Their main objection to Judaism was not its culture and literature, but the underlying premise that it all stemmed from one G-d. And while they defiled other parts of the Temple, the greatest emphasis was placed on preventing the use of the Menorah. Perhaps it was the message of unity that they could not tolerate.

Where did this Greek mindset begin? Its roots can be traced back to Pharaoh’s dream, as our Sages tell us that all subsequent exiles were modeled after the Egyptian exile.

Pharaoh’s Dreams: The Root of the Greek Mindset

Pharaoh’s dreams—the way a Pharaoh looks at the world—were thus symbols of the exile that was about to begin and all subsequent exiles.

In his dream he sees a unified world-vied represented by the seven ears as they grow on one stalk. Yet, seven thin ears swallow up the seven healthy ones, leaving no trace of the original seven. Note that in the description of the seven thin ears of grain it does not mention that they all grow on one stalk. This is because in Pharaoh’s scheme spiritual unity is a flaw and pagan multiplicity is a virtue. A later Pharaoh therefore declares “I don’t know G-d.”

Joseph’s Transformation of Pharaoh’s Dreams

Joseph, however, takes the negativity of Pharaoh’s dream and converts it into a positive message. The challenge of living in a divided world is to ultimately restore that diversity into a state of unity. Joseph was able to take the seven years of plenty—represented by the seven healthy and unified ears of grain— and use it to eliminate the effects of the seven years of famine—represented by the seven thin and disconnected ears of grain.

Joseph’s actions then provided future generations of Jews with the ability to rededicate the Menorah of Judaism with its message of G-dly light and unity.

The message of Chanukah is as relevant today as it was then. The light of Chanukah should inspire us to leave the Galut mentality of division and separation and embrace the theology of G-dly unity—the underlying belief in Moshiach at which time the prophet declared: “G-d will be one and His name will be one.”.

From the book Light from the Future: Parshas Miketz by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.