The goal of the Yevanim was “lehashkicham torasecha uleha’aviram meichukei retzonecha” (“to make them forget Your Torah and transgress the decrees of Your will”). As the Midrash says, the Yevanim demanded the Yidden write that they have no part in HaShem. This was a war against HaShem. “Let them study Torah,” said the Greeks. “Let them practice the mitzvos, mishpatim, and eiduyos, but they must not mention that the Torah is HaShem’s and that the mitzvos are the decrees of His will. Torah and mitzvos must be severed from HaShem.”
(היום יום ב' טבת)
The Rebbe explained how the goal of the Yevanim and the misyavnim was to remove the separation that exists between Yidden and goyim, and to educate children to be similar to the other nations. This is more severe than placing decrees against the observance of Torah and mitzvos, because its effect remains even after the decree is over. It begins with something ‘small’, through ‘lighting up’ the way for a child with ‘oil’ that is contaminated with goyishkeit, claiming that it produces the same light. When one educates children improperly, drawing ‘light’ from a source which is not pure, this leads a child to become a Misyaven R”L.
The lesson from Chanukah is: when lighting up Yiddishe homes, one must use only pure Yiddishe light, uncontaminated by any goyishkeit. By doing so, with mesirus nefesh (not giving in to the majority, who also appear to be stronger), we will be victorious, for HaShem is on our side.
(לקו"ש ח"כ ע' 438)
At a children's rally the Rebbe pointed out the war against the Yevanim in our times. During the time of Chanukah, the Chashmona'im withstood a tremendous challenge, battling a mighty army with mesirus nefesh. Today's nisyonos are not as formidable, but are of a different nature. The Yetzer hara comes to a child and tells him to spend his time playing games like others around him, thus causing him to forget to learn Torah. Or he will try to convince him to eat a candy which others are eating, even though its kashrus is uncertain. In such a situation, the child must act strongly, with mesirus nefesh, no matter how exciting or enticing the challenge is, and then he will certainly be victorious.
(ז' חנוכה תשל"ח, לקו"ש ח"כ ע' 483)
CONSIDER
Why is it specifically the light of Chanukah that draws the Shechinah below ten tefachim?
How do we distinguish between “pure Yiddishe light” and “contaminated goyishkeit” when they both incorporate the study of Torah and the observance of mitzvos?
