Sanctity of the Menorah’s Light For תרל”ה 6
(ליל ו) הר”ן כתב למ”ד אסור להרצות מעות דיש בנר חנוכה קדושה הוא משום דתיקנו זכר למנורה כו’.
“The Ran wrote that according to the opinion that it is forbidden to count coins by the light of the Chanukah lamp, the reason is that the Chanukah lamp possesses holiness, since it was instituted as a memorial to the Menorah.”
The Sefat Emet begins by citing the Ran: the prohibition of using the Chanukah lights stems from their inherent sanctity, which arises because they serve as a remembrance of the Temple Menorah.
נראה דמה”ט דרוצין לעשות זכר למנורה לכך נתעורר עי”ז קדושת המנורה חל על הנרות ונמצא מצות נר חנוכה מעורר נרות המנורה.
“It appears that for this reason—because we seek to create a remembrance of the Menorah—the sanctity of the Menorah is thereby awakened and rests upon the candles, and thus the mitzvah of Chanukah lights awakens the lights of the Menorah.”
The act of making a remembrance is not symbolic alone; it re‑arouses the original sanctity. Lighting Chanukah candles effectively stirs the spiritual illumination of the Temple Menorah.
וז”ש רמב”ן ז”ל פי’ מ”ש שלך לעולם קיימת שנרות המנורה מתעוררין בעת הדלקת נרות חנוכה כנ”ל.
“And this is what the Ramban meant in explaining ‘Yours shall endure forever,’ that the lights of the Menorah are awakened at the lighting of the Chanukah candles.”
The Sefat Emet interprets the Ramban: Aaron’s promise of everlasting contribution is fulfilled because every Chanukah rekindles the Menorah’s eternal light.
שזכה אהרן להיות נשאר הארת המנורה שיוכלו בני ישראל להשיג הארתן בזמנים המיוחדים כגון בחנוכה.
“For Aaron merited that the illumination of the Menorah would remain, so that Israel could attain that illumination at special times, such as Chanukah.”
The light Aaron tended did not vanish with the Temple’s destruction; it became accessible in designated spiritual moments, particularly during Chanukah.
וכן י”ל בכל יום יש מצות מיוחדין למצוא על ידן הארת המנורה.
“And similarly we may say that each day there are particular mitzvot through which one can find the illumination of the Menorah.”
The Menorah’s radiance is not limited to Chanukah; every day contains mitzvot that serve as pathways to that same heavenly light.
וכ’ סמוכים לעד לעולם שכל המצות אף התלוין בזמן הבית.
“And Scripture says: ‘Established forever and ever,’ teaching that all the mitzvot—even those dependent on the Temple—remain eternal.”
The Sefat Emet emphasizes the enduring validity of all commandments, even those formerly performed only in the Temple.
מ”מ הם קיימים לעד משום דעשוים באמת וישר.
“Nevertheless, they endure forever because they were made in truth and uprightness.”
The permanence of the mitzvot stems from their essential truth; their spiritual reality does not fade.
פי’ שהמצות הארתם במקום גבוה הם קיימים כיון שהם באמת.
“Meaning: the illumination of the mitzvot exists in a lofty realm, for they are rooted in truth.”
Even when their physical performance is absent, their higher‑world illumination continues unabated.
ועי”ז כפי מה שאדם מיישר עצמו ובא אל האמת נמצאים לו הארות אלו המצות כנ”ל.
“And through this, to the extent that a person aligns himself and comes to truth, these illuminations of the mitzvot are found for him.”
One’s personal sincerity and inner alignment determine how much of these eternal lights he can access; the more one seeks truth, the more he draws down the mitzvot’s hidden radiance.
Summary: The Sefat Emet teaches that Chanukah lights awaken the eternal illumination of the Temple Menorah. All mitzvot possess a lasting spiritual radiance rooted in truth, and a person accesses this light according to his inner alignment with truth.
