LET IT SHINE
by Jeremy Chance Springfield
12/12/2022
Many facets factor into the festival of Chanukah. The season’s spiritual reach overflows the eight nights in which its luminaries are lit. It is therefore a significant time for all faithful to meditate upon and observe with hearts both solemn and joyful. The festival of Chanukah is a spiritually luminous moment in the year where the lights we kindle on the menorah give us the opportunity to let it shine in the spiritual and physical realms.
Although other tragedies occurred in Israel’s antiquity of ostensibly similar severity, the spiritual factors involved behind what became commemorated in the observance of Chanukah were unique in their intended consequences. The invasion of the Seleucid armies posed a threat far more dangerous than the edge of the sword: it was an imminent menace to the perpetuation of the Torah’s truth among the Creator’s people and a darkening of their light to the rest of the world. Other significant national threats against Israel were directed in a decidedly physical attack wherein the enemy attempted to extinguish the flesh. While not to take away from the mortal danger involved in those events, the original wars of the Maccabees against Antiochus IV’s forces were enacted by enemies who endangered the spiritual splendor of Israel’s religious life.
Although other tragedies occurred in Israel’s antiquity of ostensibly similar severity, the spiritual factors involved behind what became commemorated in the observance of Chanukah were unique in their intended consequences. The invasion of the Seleucid armies posed a threat far more dangerous than the edge of the sword: it was an imminent menace to the perpetuation of the Torah’s truth among the Creator’s people and a darkening of their light to the rest of the world. Other significant national threats against Israel were directed in a decidedly physical attack wherein the enemy attempted to extinguish the flesh. While not to take away from the mortal danger involved in those events, the original wars of the Maccabees against Antiochus IV’s forces were enacted by enemies who endangered the spiritual splendor of Israel’s religious life.
The Divine’s purpose for Israel has always been clear: to be the radiant vessel championing the rule of righteousness to the nations, a source for all to know the Creator’s ways are full of wisdom and worth adopting. The implication of compromising those solid truths for the brittle veneer of Greek wisdom meant an undermining of the spiritual mission for which Israel was created.
This supernal purpose is a Messianic ideal inherent in the holy people: the entire world would be enlightened as a result of Israel spreading the Creator’s truth. The Most High had formerly made clear His grand design for the small nation, as seen in the words of Isaiah 49:6.
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And He said, “It is trivial that you shall be for Me a servant to elevate the tribes of Ya’akov, and to restore the guarded ones of Yisra’el; I shall also give you for a light of the Gentiles, to be My deliverance until the end of the earth!”
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The Divine determination that His people, by the direct involvement of the Messiah, would shine for all the world’s benefit shows us just how heinous a seduction was the Seleucid influence upon Israel. Rather than illuminate the darkness with the Torah’s torch of true worship, Israel was being threatened to be engulfed by the gloom of idolatry and the smothering of any hope for the Messiah to ever come.
The very reason for the existence of His people stood on the cusp of an eternal spiritual eclipse. For what good is a light that does not shine? Why keep a candle without a wick? Left unchecked, the Seleucid army's growing shadows would have cast into darkness the hearts of all the faithful.
The very reason for the existence of His people stood on the cusp of an eternal spiritual eclipse. For what good is a light that does not shine? Why keep a candle without a wick? Left unchecked, the Seleucid army's growing shadows would have cast into darkness the hearts of all the faithful.
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The heathen’s taking of the Temple nearly snuffed out that spark, but thanks to the efforts of the most unlikely of heroes, the radiance kindled in the hearts of the faithful caught fire in others, and victory was at last secured! The light to the Gentiles would continue and eventually illuminate the world the way the Holy One originally intended it to do. The establishment of the festival of Chanukah commemorated that vital triumph and preservation of Israel’s Divine ideal.
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It should come as no surprise, then, that the Messiah’s arrival offered insight into that festival for His followers to continue to blaze brightly into the darkness of idolatry still dimming the world.
Yeshua’s words in Luke 11:33 speak to the significance of this spiritual purpose.
Yeshua’s words in Luke 11:33 speak to the significance of this spiritual purpose.
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"No man ignites a lamp and sets it in secret, or under a measure-basket, but up on a menorah, that they shall gaze at its illumination."
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In this passage, which I have translated straight from the Aramaic text of Luke’s Gospel as preserved in the ancient Peshitta New Testament, we find that Yeshua used the Aramaic word MENARTA, which is a cognate for the Hebrew term MENORAH, a detail which the Greek versions do not include.
Why would Yeshua bring up the menorah in a context that doesn’t immediately appear to have anything to do with Chanukah? The significance of the word Yeshua chose to use here may not be readily apparent without some context set in place. In order to appreciate why Yeshua said what He said about the menorah, we must look carefully at what Judaism decreed concerning the performance of lighting the Chanukah menorah, for His words are based on the traditions surrounding how we are to use that special light!
This is seen in the minor Talmudic tractate of Soferim 20:6.
This is seen in the minor Talmudic tractate of Soferim 20:6.
The luminaries kindled on Chanukah are not intended to provide light for a person’s house. They are not meant to be a source of illumination in a room, like normal lights. Rather, the edict specifically commands that they are lit only for us to gaze at them, so that we turn our hearts in gratitude to all the miraculous care the Creator has shown to us through our generations.
The reality of this unique purpose of the Chanukah menorah is upheld also in the words of the Talmud Bavli, tractate Shabbat 21b.
The reality of this unique purpose of the Chanukah menorah is upheld also in the words of the Talmud Bavli, tractate Shabbat 21b.
Unexpectedly, the ideal placement for the Chanukah menorah is not inside the home—where illumination from its lamps adds to physical visibility—but outside the home, where the light draws attention of those in public. The Talmudic passage goes on after this to suggest alternative locations of conspicuousness where we can let it shine if the situation does not allow for an outside placement, but ideally, it is to be set outside in full view of the public. One will see this done particularly in Israel even to this day, with the glow from Chanukah’s special menorahs kindled right outside many homes.
This shows us that what Yeshua said about lighting a lamp and setting it upon a menorah for people to gaze at was absolutely spoken of in the context of the festival of Chanukah, where the special menorah lit is not for personal illumination, but public appreciation, since it draws people to remember the Creator’s goodness!
With this factor in mind, we can even look at another passage uttered by Yeshua with fresh insight--John 12:46.
With this factor in mind, we can even look at another passage uttered by Yeshua with fresh insight--John 12:46.
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“I am the light come to the world, that all who shall trust in me shall not dwell in the darkness.”
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He came as a light “to the world”—not merely to illuminate the hope of the Jewish people alone in the House of Judah. Just as the miracle of Chanukah was evident to any who saw it, be they Jewish or Gentile, so too is the Messiah’s purpose meant for the whole world!
Additionally, the Talmud, continuing in the same passage, mentions a very curious detail regarding the timing of when the Chanukah menorah is to be kindled and set in its proper place.
From sundown until the emptying of the marketplace, the menorah is to give its light. But a question inevitably arises in the flow of the Talmudic discussion, and it provides an important insight into our purpose as spiritual lights.
The same passage of the Talmud continues with these details.
The same passage of the Talmud continues with these details.
This request for clarification on the nightly duration of the menorah’s lights does not immediately offer much of a satisfactory explanation. Who are the Tarmoda’ei and why does the cessation of their foot traffic in the marketplace signal that the Chanukah menorah has illuminated sufficiently for the night so as to fulfill the command to do so?
The beginnings of the answer are found in the text of Hebrew Scripture in just two admittedly quite forgettable passages mentioning cities located outside the boundaries of Israel that were built by King Solomon’s decree.
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…and Ba’alath, and Tamar in the wilderness...
~ 1st Kings 9:18 |
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And he built Tadmor in the wilderness, and all the cities of storage, which he built in Chamath.
~ 2nd Chronicles 8:4 |
In the first passage is mentioned a place called TAMAR, and in the second, a place called TADMOR. Both names refer to the same place, and both are Hebraicized pronunciations intending to reference a city known in antiquity as TARMOD—or what is also known by its later Greek name of Palmyra. The origin of these variant pronunciations is not firmly known, although it likely factors into the confusion that sometimes occurs between the near identical appearance of the Semitic letters Resh (R) and Dalet (D). Additionally, the name TAMAR in Hebrew means “Palm Tree,” and the Greek name given to the city, being Palmyra, adds further intrigue to the matter. The city is located to the north of Israel in the nation of Syria, or what was known in antiquity as the kingdom of Ashshur—Assyria.
Ultimately, for our purposes in this study, it is important to know that when the Talmud speaks of the Tarmoda’ei, or Tarmodim, or Tarmodi’in, it refers to their Anglicized form of “Tarmodians,” the people who came from that one specific city: Tarmod / Tadmor / Tamar / Palmyra. Appreciating these nuances, we can now return to the matter as expressed in the Talmud above, and address why this information is important to the subject of Chanukah and the acceptable span of time of the menorah’s nightly illumination.
The reason it is significant that the Tarmoda’ei are mentioned in their connection to the Chanukah lights involves their historical link to Israel. Although their Syrian city was established by the efforts of King Solomon, they held no fealty to what he had done for them, and in due time, even offered themselves as enemies of Israel, as recorded in the text of the Talmud Yerushalmi, tractate Taanit 4:5.
The reason it is significant that the Tarmoda’ei are mentioned in their connection to the Chanukah lights involves their historical link to Israel. Although their Syrian city was established by the efforts of King Solomon, they held no fealty to what he had done for them, and in due time, even offered themselves as enemies of Israel, as recorded in the text of the Talmud Yerushalmi, tractate Taanit 4:5.
Among those found who came against the Temple from the kingdom of Babylon and the later Roman empire were the Tarmoda’ei! Without instigation from Israel, the bowmen of Tadmor engaged in an unprovoked attack against the spiritual worship occurring by the faithful. Notice that the Talmudic text does not say they directed their assault against the flesh, but foremost against the Temple itself! This shows that although the two destructions of the Temple were done by armies not intent on snuffing out the light of true worship, but instead only the people, the armies who partnered with them included particularly heinous idolatrous soldiers whose focus was indeed on the destruction of our very faith itself! This is the exact same act of the armies of Antiochus IV and is the reason why what they sought to succeed in was on a far darker level than those who came against Israel before or after that time.
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The type of wickedness exhibited by the Tarmoda’ei was therefore assessed to be at that same level of extreme spiritual darkness as experienced by Antiochus and his armies, whose endeavors endangered the continuity of Israel’s worship during the original timeframe of Chanukah. For this reason the Talmudic text quoted above offers a sentiment of blessing to he who sees the eventual downfall of the city of Tadmor.
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Interestingly, the apostle Paul wrote about just such type of wicked people, and he did so by introducing terminology that eventually links to the concepts presented already concerning Chanukah and the Tarmoda’ei, as seen in Ephesians 5:5-7.
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5 Yet, this you should recognize: that every man who fornicates, or is impure, or over-reaches, that is, a servant of idols - for him is no inheritance in the Kingdom of the Messiah, and of Alaha -
6 lest a man delude you in empty words, for on account of these comes the anger of Alaha upon the sons of disobedience. 7 Do not, therefore, be partners with them. |
These sentiments connect to the people of Tadmor, who were not Israelites, to be sure, but were sinners of the type Paul mentions. They were idolaters who did not have any interest in the holy atmosphere of Israel, and yet they still set the worship of the Most High in their sights, taking aim at the righteous adulation occurring at the Temple. For such as they who were willing to partner with evil empires without reason of their own, there is no partnership among the faithful.
This evil intent they harbored is also mentioned as being expressed in what the Tarmoda’ei did after the first Temple was taken, a detail mentioned in the Talmud Bavli, tractate Yevamot 16b.
This evil intent they harbored is also mentioned as being expressed in what the Tarmoda’ei did after the first Temple was taken, a detail mentioned in the Talmud Bavli, tractate Yevamot 16b.
In this condemnation of the Tarmoda’ei, it tells us that rather than seek out the material spoils of war like everyone else, they sought instead to attack the women of Israel with sexual assault. The Talmud quotes as proof from Lamentations 5:11 and the prophet Jeremiah’s outcry against the crimes Babylon committed against Israel when the first Temple was laid waste.
The sages connected those who did this particular crime of rape as being the archers from Tadmor, as just a few verses prior, in Lamentations 5:6, it explains that Assyrians [along with the Egyptians] played a euphemistic role in the invasion.
The sages connected those who did this particular crime of rape as being the archers from Tadmor, as just a few verses prior, in Lamentations 5:6, it explains that Assyrians [along with the Egyptians] played a euphemistic role in the invasion.
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We gave our hand [to] Mitzrayim; Ashshur to be satisfied [with our] bread.
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The mention of “bread” can, under certain contexts, be understood as a Semitic euphemism for engaging in sexual activity with a woman. This can be seen in the Hebrew Scripture in Proverbs 6:26 and 9:17, as well as being firmly established in later Jewish texts, such as the Talmud Bavli, tractate Sanhedrin 75a, tractate Yevamot 37b, tractate Sotah 4b, and tractate Shabbat 140b, and also in midrashic texts, such as Shemot Rabbah 1:32.
Additionally, the use of “hand” can also sometimes be used in Hebrew to euphemistically reference the male reproductive organ, as seen Biblically in The Song of Songs 5:4, and in Isaiah 57:8, and in later Jewish texts such as the Talmud Bavli, tractate Pesachim 108b and further on in 112b (where specifically the “fingers” of the hand are mentioned euphemistically as such). Both terms paired together and in the added context of what wicked sexual acts the invading armies performed against Israel seem to indeed be properly interpreted by the rabbinic commentators as being originally intended in that euphemistic manner.
Additionally, the use of “hand” can also sometimes be used in Hebrew to euphemistically reference the male reproductive organ, as seen Biblically in The Song of Songs 5:4, and in Isaiah 57:8, and in later Jewish texts such as the Talmud Bavli, tractate Pesachim 108b and further on in 112b (where specifically the “fingers” of the hand are mentioned euphemistically as such). Both terms paired together and in the added context of what wicked sexual acts the invading armies performed against Israel seem to indeed be properly interpreted by the rabbinic commentators as being originally intended in that euphemistic manner.
The reason this detail matters concerns a complex dispute in the Talmud as to if the Tarmoda’ei were legally allowed according to the nuances of the Torah to become part of the people of Israel, and this is all chronicled in a discussion that spans several pages of the Talmudic tractate quoted above and is beyond the scope of focus for this study, but touches on such factors of questions about their original lineage and also to the heinous acts they performed. In the end, although different proofs were brought for or against the possibility in the Talmud, the matter was essentially resolved with the conclusion that they could enter into the fold of Israel as converts, as recorded in the Talmud Yerushalmi, Yevamot 1:6.
The significance of these factors is that there is a prophecy mentioned a little later in the text that bears upon this entire topic, as recorded in the Talmud Bavli, Yevamot 17a.
Such a claim is admittedly an odd thing to read. To make a special holiday to commemorate the destruction of a foreign city is an uncommon detail in Judaism. This is likely not intended literally, but figuratively, to a time when all possible converts who are “spiritually” from the aspect of Tadmor have turned to the true faith. Exactly what that spiritual aspect is shall be addressed as the study draws now to an end.
To properly see this in the context of Chanukah and the study thus far, we must first see that it is ultimately based on a midrashic interpretation of a passage from the Torah, as seen in the text of Bereshit Rabbah 56:11.
To properly see this in the context of Chanukah and the study thus far, we must first see that it is ultimately based on a midrashic interpretation of a passage from the Torah, as seen in the text of Bereshit Rabbah 56:11.
In this text that expands upon the passage quoted earlier in this study from the Talmud Yerushalmi, Taanit 4:5, reference is made to Genesis 22:17 as the foundation for the prophecy of Tadmor’s eventual dissolution and absorbing into the commonwealth of Israel and the festive day that shall come when it happens.
To appreciate why that verse was quoted as proof, let us look briefly at the Biblical passage with a little more context set in place, as recorded in Genesis 22:17-18, where the Creator speaks to Abraham after his show of obedience in being willing to sacrifice Isaac.
To appreciate why that verse was quoted as proof, let us look briefly at the Biblical passage with a little more context set in place, as recorded in Genesis 22:17-18, where the Creator speaks to Abraham after his show of obedience in being willing to sacrifice Isaac.
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17 “For I shall certainly bless you, and I shall certainly multiply your seed—as the stars of the heavens and as the sand which is upon the edge of the sea—and your seed shall inherit the gate of his enemies.
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18 And by your seed shall be blessed all the Gentiles of the earth—because you listened to My voice!”
The themes of relevance here are the expansion of Israel’s world presence and the blessings that shall inevitably come to the Gentiles in that realization. In this way, rejoicing over the downfall of the Tarmoda’ei with a day of festivity, due to their sincere conversions, makes total sense.
Now let us return to what Paul was explaining in Ephesians 5, picking back up where we left off previously, and read 5:8-14. We can further appreciate his choice of terminology in this topic that strongly seems to be linked to the themes of Chanukah that have been shared in this study.
Now let us return to what Paul was explaining in Ephesians 5, picking back up where we left off previously, and read 5:8-14. We can further appreciate his choice of terminology in this topic that strongly seems to be linked to the themes of Chanukah that have been shared in this study.
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8 For you were from the darkness before, but now you are the light in our Master - as sons of the light, therefore, thus you must walk,
9 for the fruits of the light are in all goodness, and rightness, and truth. 10 And be distinguishing what is beautiful before our master, 11 and do not have any partnership towards the servants of darkness, of which fruits are not in them, but instead, be admonishing to them. 12 For the thing that in hiding they perform, it is disgusting even to speak of. 13 For every thing is admonished from the light, and revealed, and every thing that is revealed is light. 14 On account of this it says: “Awake, sleeper, and arise from the house of the dead, and shall shine upon you the Messiah!” |
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In these verses are seen the themes of “darkness” and “light,” and the distinction between the vivifying deeds of those who are in the light as opposed to the lifeless acts of those in darkness, and how our willingness to live out those fruitful deeds exposes the desolate nature of what goes on in the shadows. Those of the spiritual aspect of Tadmor are those needing Divine illumination.
Paul ends this passage by appearing to quote a Scriptural verse, but no direct parallel can be found in the Hebrew from whence it came. Rather, the likeliest reference is to the ancient Aramaic Peshitta translation of the book of Isaiah 26:19, in which are most of the key elements of the assumed quote. That Aramaic translation reads as follows.
Paul ends this passage by appearing to quote a Scriptural verse, but no direct parallel can be found in the Hebrew from whence it came. Rather, the likeliest reference is to the ancient Aramaic Peshitta translation of the book of Isaiah 26:19, in which are most of the key elements of the assumed quote. That Aramaic translation reads as follows.
The appearance of the terms “awaken,” “sleep,” “rise,” “dead,” and “lights” is of immediate note, with four of those five parallels being the exact same Aramaic words in both passages, just inflected differently due to grammar requirements.
What all of this reveals, then, is that Paul was advocating that the spiritual light of hope and truth that existed in his fellow believers would shine forth to bring others to restoration, as well. The Chanukah menorah placed in public view and burning until the last stragglers had ceased from the marketplace is a telling reality: even the most despised of men should be given the opportunity to receive the abundant revelation of truth that believers keep kindled in their hearts.
What all of this reveals, then, is that Paul was advocating that the spiritual light of hope and truth that existed in his fellow believers would shine forth to bring others to restoration, as well. The Chanukah menorah placed in public view and burning until the last stragglers had ceased from the marketplace is a telling reality: even the most despised of men should be given the opportunity to receive the abundant revelation of truth that believers keep kindled in their hearts.
It is also important to understand the lighting of the Chanukah menorah’s dependence upon the presence of the Tarmoda’ei in another way.
The Talmud records a humorous account of two men who put up a hefty sum of money as a wager to anyone successfully angering the most prominent Torah sage of 1st century BCE, Hillel the Elder. It then presents the efforts of one who attempted his best to cash in on that reward by waiting until the Sabbath was near and repeatedly arriving unannounced at the sage’s home, interrupting Hillel’s sincere preparations with totally insincere questions. He tried in vain, failing to provoke the patience of Hillel into anything other than his characteristic dedicated openness to teach anyone desiring knowledge. In the midst of that hilarious episode, however, is a question asked the answer of which actually holds in its words a deeper meaning ultimately linked to Chanukah and important to this study. The relevant part of the account is quoted here from the Talmud Bavli, Shabbat 31a.
The Talmud records a humorous account of two men who put up a hefty sum of money as a wager to anyone successfully angering the most prominent Torah sage of 1st century BCE, Hillel the Elder. It then presents the efforts of one who attempted his best to cash in on that reward by waiting until the Sabbath was near and repeatedly arriving unannounced at the sage’s home, interrupting Hillel’s sincere preparations with totally insincere questions. He tried in vain, failing to provoke the patience of Hillel into anything other than his characteristic dedicated openness to teach anyone desiring knowledge. In the midst of that hilarious episode, however, is a question asked the answer of which actually holds in its words a deeper meaning ultimately linked to Chanukah and important to this study. The relevant part of the account is quoted here from the Talmud Bavli, Shabbat 31a.
The man asks a truly inane question about why the people of Tadmor look like they do, and Hillel’s curteous answer seems straightforward: the people of Tadmor have squinted eyes due to the sandy environment in which they live—a simple example of human adaptation.
Hidden under this most simplistic of remarks, though, is contained a deeper spiritual truth brought forth beautifully by the Maggid of Kozhnitz—Rabbi Yisra’el ben Shabbatai, in his important work, Avodat Yisra’el. In the section of his work concerning the spiritual facets of Chanukah, the Maggid of Kozhnitz digs into the Talmudic account and explains what was really going on with the people of Tadmor.
Hidden under this most simplistic of remarks, though, is contained a deeper spiritual truth brought forth beautifully by the Maggid of Kozhnitz—Rabbi Yisra’el ben Shabbatai, in his important work, Avodat Yisra’el. In the section of his work concerning the spiritual facets of Chanukah, the Maggid of Kozhnitz digs into the Talmudic account and explains what was really going on with the people of Tadmor.
The believer’s purpose is to offer the light of true worship for as long as sinners exist like those of the spiritual nature of Tadmor, for who knows who will repent and come to their Creator for mercy and forgiveness? There are those who are simply so entrenched in their sins that they will attack any semblance of holiness and reject attempt after attempt at kindness. These are those who are figuratively still in the marketplace, who yet move about in the dimming light when all others have found rest and safety at home.
But all it takes is one moment in time, one beam from His light to reach them, and the transformation from darkness into light can be enjoyed by them as much as us now in the Kingdom who are grateful for His kindness. Even sinners whose acts are as reprehensible as those of the Tarmoda’ei, who destroyed the Temple and raped the women of Israel in attempt to snuff out the light of pure worship in the earth, have the hope of forgiveness offered to them if they will be equally as bold to repent of their sins.
Yeshua’s words connected to Chanukah were presented near the beginning of this study, as found in Luke 11:33. To close, let us read the Gospel of Matthew 5:14-16, which presents those same sentiments, once again mentioning the menorah like before, yet provides further information not contained in Luke to compose a fitting final word for this topic.
14 You are the light of the world! A city that is built upon a mountain is not able to be concealed.
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15 And neither do they light the lamp and place it underneath the measure-basket, but instead, upon the menorah, and it shines for all those who are in the house.
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16 Therefore, your light should shine before the sons of men, that they should see your good deeds, and they should praise your Father, who is in the heavens.
The light within us is not to be kept a secret but has a purpose beyond ourselves. The life of faith and performance of righteous acts is meant to draw others into the light of true worship. People will inevitably see the glow inherent in our changed nature and behavior, and that will provide a beacon of hope for all still wandering in a world of spiritual darkness.
Chanukah is all about the unlikely victory of the stubborn spark of light that still shines even while in the greatest of darkness, without any physical explanation behind its unnatural perseverance. Believers are called to embody that faithful flame, not fearing the shadows or the limitations of the flesh, but loving the lost who still move about in the darkness and knowing the limitless light we bear can bring them into the radiance that belongs to the Most High.
Chanukah is all about the unlikely victory of the stubborn spark of light that still shines even while in the greatest of darkness, without any physical explanation behind its unnatural perseverance. Believers are called to embody that faithful flame, not fearing the shadows or the limitations of the flesh, but loving the lost who still move about in the darkness and knowing the limitless light we bear can bring them into the radiance that belongs to the Most High.
When we light our menorahs in commemoration of the holy time of triumph from so long ago, we affirm yet again that the fires of faith kindled in those hearts are fueled still in us to this day. And if the light yet burns, it means there remains those who are even now out there in the darkness in need of its illumination.
You have your light.
Messiah has told you what to do with it.
Now let it shine.
You have your light.
Messiah has told you what to do with it.
Now let it shine.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.