Sanctifying Time and Renewal For תרל”ו 9
(ליל ז’ ר”ח טבת) איתא כי היונים בקשו לבטל ג’ מצות חודש שבת ומילה.
(Night of the 7th, Rosh Chodesh Tevet) It is taught that the Greeks sought to nullify three commandments: the month, Shabbat, and circumcision.
The Sefat Emet opens by noting the tradition that the Greeks specifically targeted these three mitzvot, hinting that their opposition was directed at foundations of Jewish sanctity connected to time, covenant, and holiness.
וקשה מה ענין חודש שביקשו לבטל יותר מכל המצות.
And it is difficult: why did they wish to nullify the commandment of the month more than all the other mitzvot?
The Rebbe asks why Rosh Chodesh, seemingly less central than Shabbat or circumcision, was singled out by the Greeks.
וגם גוף הביטול דוחק לפרש על קרבן מוסף.
And the very notion of nullifying it is difficult to interpret as referring to the additional offering.
He explains that cancelling the Musaf offering alone cannot account for the Greeks’ hostility; something deeper must have been at stake.
רק נראה הפי’ על קידוש החודש שזה חרה להם אשר יהיה תלוי קדושת הזמנים בישראל כמ”ש ישראל דקדשינהו לזמנים.
Rather, it appears that the meaning concerns the sanctification of the month, for it angered them that the sanctity of the times depended on Israel, as it is said: “Israel sanctify the festivals.”
The Greeks opposed the idea that the Jewish people determine sacred time, refusing to accept a system where human action partners with the Divine to create holiness.
וז”ש בגמרא שאמרו כתבו לכם על קרן השור שאין לכם חלק באלקי ישראל.
And this is what the Gemara means when it says that they declared: “Write on the horn of an ox that you have no share in the God of Israel.”
Their decree symbolized an ideological attack: to sever the Jewish people’s belief that they share in a living relationship with God.
וקשה ממ”נ קרי לי’ אלקי ישראל ואיך אין לכם חלק.
And it is difficult: if they called Him “the God of Israel,” how can they say that you have no share?
The apparent contradiction highlights the core struggle: acknowledging God but denying Israel’s unique spiritual role.
רק שאמונה זו רצו לבטל מבני ישראל שלא יאמינו בזה אשר הקדושה משפעת כפי מעשיהם.
Rather, they sought to annul this faith from the children of Israel—that they should not believe that holiness flows according to their deeds.
The Greeks aimed to undermine the belief that human action—mitzvot—can affect the spiritual realms and draw holiness into the world.
ואשר יש לכם חלק דייקא. שמעשיהם מעוררין בשמים זהו רצו לבטל.
And that you indeed have a share, for your deeds awaken forces in heaven—that precisely is what they sought to nullify.
Their goal was to break the bond between earthly action and heavenly response, denying the dynamic partnership between Israel and God.
והקב”ה הוסיף לנו עוד על ידיהם חנוכה שהוא גם כן כדמיון החודש.
But the Holy One added for us, through their actions, Chanukah, which is also similar to the month.
The miracle of Chanukah reinforced the very idea the Greeks opposed: Israel’s capacity to bring renewal and holiness into the world.
ואדרבא חודש הוא זמן התחדשות רק סידור הקביעות תלוי בישראל ועתה נוסף לנו התחדשות אף בעת החושך שהוא בסוף החודש.
And moreover, the month is a time of renewal, with its fixed cycles dependent on Israel; and now we have added renewal even at a time of darkness, which is the end of the month.
Chanukah brings a new kind of renewal—light emerging specifically from darkness—expanding the concept of Rosh Chodesh renewal into the deepest night.
ובאמת חודש וחנוכה הכל אחד רק ר”ח הוא ראש ההתחדשות וחנוכה סוף ההתחדשות.
And in truth, the month and Chanukah are all one: Rosh Chodesh is the beginning of renewal, and Chanukah the completion of renewal.
The Rebbe concludes that Rosh Chodesh and Chanukah form a single spiritual arc, from the first spark of rebirth to its fullest expression of light.
Summary: The Greeks opposed Rosh Chodesh because it embodies Israel’s power to sanctify time and draw holiness through their deeds. Chanukah not only restored this principle but expanded it, revealing renewal even in the deepest darkness.
