In the Shulchan Aruch (O.C. 673:1) it is ruled that although it is best to use olive oil and high-quality wicks, still the inferior wicks and oils which do not light so well and are thus unfit to be used for Shabbos candles are nonetheless kosher to be used for Chanukah candles. The Bnei Yisaschar asks, why was it not instituted in honor of the Mitzvah of Chanukah that we should be required to light with high quality wicks and oils? He explains as follows. What the Yevanim wished to accomplish in the times prior to Chanukah was to extinguish the light of Torah. As we say in Al HaNissim, “Lehashkicham Torasecha”, to make them forget your Torah.
To counteract their effect, Hashem miraculously ignited the Menorah with the hidden light of the Torah. Thus, all the halachos (laws) which were said regarding the Menorah of Chanukah are a deeper message referring to the great light which lies in the Torah. That said, we can approach the question we started with. The low-quality wicks and oils teach us a lesson regarding the study of Torah. The wick of the candle, having more substance than the oil, symbolizes the physical body of the Jew. The oil, which is less tangible, symbolizes the intellect. When it comes to wisdom, other than the wisdom of the Torah, one must be physically fit to have the strength to apply oneself properly to its study.
One must also have high intellect when approaching a complex subject. However, Torah study is unique in the fact that, although it is extremely deep and complex, even a fool can study the depth of the Torah. For it has within the power of the holy words of the Torah to make one wise. As the Pasuk (Tehilim 19:8) states “Torah is machkimas pesi”; it makes the foolish wise. Therefore, one cannot excuse himself from Torah study by saying that he was not granted the brain power to understand Torah.
This idea is hinted at us by the fact that one can use even the inferior wicks and oils for the Menorah, which symbolizes the light of the Torah. It is telling us that even if our body and mind are weak we still can reach great heights in our pursuit of Torah study. This idea is illustrated in the following story cited in Tana D’bei Eliyahu (14). Eliyahu HaNavi related: “I was once traveling from place to place, and [during these travels] a certain person met me. This person was void of knowledge of Chumash and Mishnah. He was [merely] busy with his jokes and mockery.
I asked him: “My son, what will you reply to your Father in Heaven on the day of judgement?” To which he responded, “Rebbi, I have what to excuse myself with, I will say that I was not given enough intellect from Heaven to understand Chumash and Mishnah.”
I asked him, “My son, what is your trade?” He replied, “I am a fisherman.” I asked him, “My son, who [bestowed you with the wisdom] and taught you how to get the flax, weave it into a net, cast it into the ocean and catch the fish?” He replied, “for this I was given intellect from Heaven [but not for understanding Torah].”
I told him, “If for getting the flax, weaving the nets, casting them to the ocean and catching the fish you have intellect, for Torah, which the Pasuk (Devarim 30:4) refers to as being ‘Very close to your mouth and heart’ you do not have wisdom?!”
Thus, we see, as mentioned, that the Torah has within it the light which helps develop one’s intellect to be able to understand its meaning.
The Bnei Yisaschar continues that there is yet another message that the halacha is conveying to us. At times a person may think, “How can I who has contaminated my body and soul through an abundance of sins go and get involved in the Holy Torah?” To this, comes the response from the halacha which teaches that even inferior oils and wicks are kosher for lighting the Menorah. The inferior wicks and oils symbolize a body and soul contaminated through sin. It conveys to us that even one who is steeped in sin can kindle himself with the light of the Torah. Through the spark of the Holy Torah (along with Teshuvah), no matter how far one has strayed, he can still be purified and reignited through the flame of the Torah.
On a halachic note (based on the Dirshu Mishnah Berurah): We mentioned that the wicks and oils which do not light so well are not kosher for Shabbos candles, yet they are kosher for Chanukah candles. However, there is a discussion regarding an oil that gives off a bad odor, which regarding Shabbos it is mentioned that one should not use it. The Pri Megadim (673:2) writes that it is kosher for Chanukah candles.
However, the Aruch HaShulchan argues and states that it is not permitted. He states that since the whole purpose of lighting the candles is so that we can see them and remember the miracles, in this case one might leave the room due to the foul odor and thus missing the point of the Mitzvah. Yet, the Ha’elef Lecha Shlomo (1:376) writes that one who lights outside (as in Eretz Yisrael) surely does not have to be concerned with this.
There is also a discussion about perfumed oil. Regarding Shabbos, it is mentioned that one cannot use it as one may want to take some of it while it is lit, and thus transgress extinguishing a fire on Shabbos. Is there a concern with lighting with it on Chanukah as one may want to take from it thus minimizing the required amount of oil (a half hours’ worth) from the Menorah?
The Pri Megadim writes that one may use it on Chanukah, and we are not concerned that one may take the oil, and thus minimize the required amount. However, here too, the Aruch HaShulchan disagrees and writes that one may not use it for Chanukah as well. Even the Pri Megadim holds that on Shabbos Chanukah it is possible that it is forbidden.
