The Torah portion of VaYeishev is always read around the time of Chanukah. According to the Shela HaKadosh, there’s always a connection between the Jewish holidays and the Torah portion that is read immediately before or after those holidays.
In the case of Parshat Vayeishev, here are two of the connections suggested by the Lubavitcher Rebbe:
- By going to check on his brothers despite knowing that they were plotting to kill him, Yosef placed himself in mortal danger in order to fulfill the mitzvah of honoring his parents even though he wasn’t obligated to do so by the letter of the law. (One need only sacrifice one’s life for the three cardinal sins of idolatry, immorality, and murder.) Similarly, the Maccabees placed themselves in mortal danger by starting a war which they had no logical chance to win despite the fact that they weren’t obligated to do so. (Although during a period of religious persecution, one must sacrifice one’s life rather than transgress any sin, this doesn’t include initiating a war which seems hopeless.)
- The name of the parsha, VaYeishev, denotes rest and tranquility. Although the Torah portion discusses the troubles of the sale of Yosef, etc., since these ultimately led to Yaakov’s tranquility in Egypt, they are retroactively considered part of that tranquility. Similarly, some say that Chanukah means “They rested on the 25th.”
The rest of this article will discuss the deeper reason as to why the miracle and celebration of Chanukah occurred on the 25th of Kislev.
The Day the Mishkan Was Completed
According to the Midrash, the building of the Mishkan in the desert was completed on the 25th of Kislev but, by Divine decree, the consecration of the Mishkan was delayed to the month of Nissan, which is the month in which Isaac was born. (Isaac was born in the month of Nissan as Avraham told Sarah to make matzah [called עֻגוֹת - cakes] at the meal with the angels who then told Sarah that she would have a baby at that time next year.) During the interim months, while the Mishkan was folded up and in storage, the Jewish people, not understanding the reason for the delay, were murmuring that perhaps G-d wasn’t happy with their work. In order to “compensate” the month of Kislev, G-d declared that the Second Beit HaMikdash would be rededicated on this day at the time of the Hasmoneans.
The holiday is appropriately named Chanukah, which means “dedication” or “consecration” as the holiday celebrates the rededication of the Second Beit HaMikdash following the years in which it was occupied by the Greeks and not used for sacrifices to G-d.
This is why on Chanukah we read about the sacrifices offered by the tribal leaders in the desert at the time of the consecration of the Mishkan since the holiday of Chanukah is considered to be a continuation of that consecration.
Although the Torah portion discusses the troubles of the sale of Yosef, etc., since these ultimately led to Yaakov’s tranquility in Egypt, they are retroactively considered part of that tranquility.
This follows the opinion of the Meiri (Shabbat 21b) that the Maccabees defeated the Greeks on the 24th of Kislev as opposed to the view of the Rambam (Laws of Megillah and Chanukah 3:2) that the victory took place on the 25th of Kislev. See Maggid Mishnah on ibid that, according to the Rambam, one may fast on the 24th of Kislev.
This may explain why, according the Rambam, it’s a mitzvah to have celebratory feasts on Chanukah (Ma’aseh Roke’ach on ibid.) since we’re also celebrating the physical victory of the battle. See also Taz, O.C. 670:4.
The rest of this article will discuss the deeper reason as to why the miracle and celebration of Chanukah occurred on the 25th of Kislev.
