The Two Components of the Messianic Age

Torah is called “Torah Or”-the Torah of Light, because Torah, as G-d’s wisdom, does not “suffer” from the same opaqueness that characterizes nature.

Connected!

This week’s parsha “Vayeishev” always coincides with Chanukah (either it is read on the Shabbos preceding Chanukah, or on the first day of Chanukah). This fact that these two events intersect dictates that there is a thematic connection between them.

Before we examine the connection between these two apparently disparate themes, we ought to examine the basis for this assertion that they are indeed connected.

At first glance, this claim—made by none other than the great Shaloh, the seventeenth century great Talmudist, kabbalist and moralist—appears far-fetched. How can the Biblical account of Joseph and his brothers that occurred 3,500 years ago have any connection with the story of Chanukah that occurred about 2,200 years ago? Isn’t the fact that these two events happen to coincide, just that—a coincidence?

Divine Providence

The answer to this question can be found in the light (pun intended) of the teachings of the Ba’al Shem Tov and Rabbi Schnuer Zalman of Liadi (whose anniversary of liberation from Czarist imprisonment we just celebrated at the beginning of this week) concerning the principle of Hashgacha Pratis-Divine Providence over each and every detail of creation.

Since the world cannot possibly exist without the continuous involvement of G-d’s creative powers, there is nothing in this world that can possibly escape G-d’s attention and concern. And while G-d does not need to be concerned with anything big or small, He chose otherwise.

To say that it is beneath His dignity to want to be concerned with the petty details of our lives is in and of itself the greatest insult to G-d, because that places limits on Him. It assumes that “big” does affect Him because He is big. To say that G-d is big is no less a diminution of His true elusive greatness as much as saying that He is small.

In short, G-d chose to be involved in every aspect of creation, though we do not always see His involvement. G-d also chooses to hide is presence from us and it take great effort on our part to shed some light on the true nature of existence and the all-pervasive role G-d plays in it.

This process of uncovering the G-dly involvement in creation is what the not-so-minor festival of Chanukah is all about. Chanukah is about light. Every miracle—and especially the miracle of Chanukah—is intended to shed light (again, pun intended) on our perception of reality; to show us that G-d is indeed involved.

Torah is also called “Torah Or”-the Torah of Light, because Torah, as G-d’s wisdom, does not “suffer” from the same opaqueness that characterizes nature.

Whenever two events coincide there must be a connection between them because, as was stated, everything in this world is under G-d constant supervision. Nothing happens by chance.

If this is true with respect to worldly matters, which generally obscure their true nature, it is certainly true with respect to matters that involve Torah and with matters that relate to Chanukah—both of which are identified with the concept of light. How much more so when the two matters that intersect are the Torah portion and Chanukah!.

Quality Versus Quantity

At this point we must try to understand the connection between the two: Chanukah and our parsha.

The first obvious connection is the theme of Chanukah that quality outranks quantity. The insignificant and ill trained and equipped forces under the direction of Yehudah HaMaccabi defeated the overwhelmingly superior forces of the Syrian-Greek Empire.

Similarly, the lone cruse of pure oil lasts way beyond its quantitative limits.

So too, in our parsha, Joseph stands alone in his rivalry with his brothers. Joseph then single-handedly saves the world from famine.

Light from the Past and Future

But there is also another connection between the two themes of the parsha and Chanukah:

It is the theme of Redemption.

The miracle of Chanukah, our Sages tell us, was not just about oil lasting beyond its expected time. This oil—the only flask of oil that they could find that was untouched by the heathen Syrian-Greek oppressors—and the light it generated, represents the original light that G-d created one day one of creation and subsequently concealed—to be restored in the future Messianic Age.

Likewise this week’s parsha—in addition to the rivalry between Joseph and his brothers—it contains the narrative of Judah and his relationship with his daughter-in-law Tamar and the birth of their son Peretz, who is the ancestor of King David, the Davidic dynasty and Moshiach himself.

While Chanukah is a portent of the light that will be experienced in the future Messianic Age, the Judah/Tamar/Peretz narrative sets the stage for the person who will initiate the Messianic Age.

Belief in Moshiach and the Messianic Age

Maimonides’ writes that our belief in Moshiach is both a belief in a Messianic Age as well as a belief in a human leader who will lead us into that age.

Thus, the intersection of Chanukah with parshas Vayeishev points to the interdependence of the two components of the Redemption: Moshiach and the introduction of the hidden light.

Even One Mitzvah can Tip the Scales

In truth, even the first lesson mentioned above—victory of quality over quantity—is also related to the Messianic Age. This is based on the teachings of the Talmud and Maimonides that even one Mitzvah can tip the scales in favor of salvation for the entire world. No matter how formidable and daunting the darkness can be, one candle can dispel it. We do not need monumental projects to bring the Redemption; every Mitzvah counts, and counts significantly.

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