The Rambam at the conclusion of his detailing the laws of Chanukah — after asserting how the lighting of the Menorah is an 'especially beloved' command that would even require the giving of the 'shirt off our backs' to provide for candles — adds that nevertheless, when there is a choice of affording either Shabbos lights or those for Chanukah, Shabbos takes precedence.

The directive to kindle Shabbos lights was intended to illuminate one's home on Shabbos with joy and peace, relating to one another in an environment of warmth, assuring we wouldn't stumble over one another in physical and emotional darkness.

Rambam concludes with the following famous passage:

Great is peace for the entire Torah was given to promote peace in the world, as the verse states: Her ways are pleasant ways, And all her paths, peaceful. (משלי ג יז)

Interestingly, the very first portion we read on the first Shabbos after Chanukah is that of Vayigash, with the peaceful reuniting of all the brothers and their father Yaakov.

The introduction to the reading begins with the previously frustrated Yehuda — who had been unsuccessful in convincing the viceroy of their innocence — approaching the viceroy once again.

ויגש אליו — And [Yehuda] approached him.

The Midrash states in the name of Rabbi Meir, אין ויגש אלא לשון שלום — the usage of the word vayigash is but a language of שלום — peace, as it says: ויגש דוד — And David approached the people and greeted them לשלום — in peace.  (ילק"ש מד)

Is merely 'approaching' someone the path to achieving peace?

The S'fas Emes explains that the key word in the verse which enlightens the meaning of the word ויגש is the word אליו — to 'Him'.

To 'him' evidently refers to Yosef, in also refers to Yehuda 'himself', and finally it alternately refers to 'Him' — HaKadosh Baruch Hu, the Almighty.     

Yehuda, after approaching the viceroy, basically adds nothing new that wasn't previously stated. He seems to simply reiterate the events and how they transpired. There is no appeal or demand.

The S'fas Emes teaches that until now Yehuda was dueling with the viceroy and attempting to convincingly win the argument through strategy and right.

When his words fell on deaf ears, he realized that the circumstances he was facing were orchestrated from above by the loving hand of the Almighty. Yehuda submitted himself unconditionally to the will of G-d, coming in touch with his innermost self, no longer attempting to foolishly manipulate a situation that was coordinated from on high. Yehuda approached his deepest self, removed from any notion of self-deception, by connecting utterly to G-d and His will, thereby compelling the viceroy to sense the pure truth of the bonding that was unfurling in front them, and readily permitted himself to lower his guard, thus allowing for his instinctive return to the embrace of his family.

לגשש — to 'grope' in the dark and feel one's way towards clarity; discovering where one truly stands; who one really is; coming to terms with reality, is the key to finding true and lasting שלום — peace.   

When the false barriers we erect fall away, we sense the radiance of the Divine Presence that bonds us exquisitely.

On Zos Chanukah, after concluding the recounting of the donations each Nasi made, we read of Aharon HaKohen lighting of the Menorah. We are taught that although Aharon was saddened by his lack of initiation of special sacrifices, as the heads of the tribes did, he was told his lot was greater than them in that he would light the Menorah. The Ramban reveals it refers to the merit of Aharon that enabled the restoration of the service in the Temple and the miraculous lighting of the Menorah, as well as the lighting of our Chanukah Menorahs in our homes even after the destruction of the Temple.

Aharon Hakohen, the exemplary Lover of Peace — אוהב שלום, was not only the catalyst for the mitzvah of lighting the Chanukah lights, but more so the igniting the ultimate נר — light, the נר ד' נשמת אדם — the flame of G-d, the very souls of man, by instilling an appreciation for each and every Jew, making us keen to the greatness inherent within each one of us that illuminates the world with G-d's presence.

The great Debreciner Rav, a survivor who continued to serve as a distinguished Rav in Boro Park for many decades, was fondly remembered as the inspired Rav of Bergen-Belsen who brought light even amidst the darkness of those days.

It is told that when the enemy drove him together with the Jews out of the ghetto in Debricin sending them to the unknown destination of Bergen-Belson, he was apprised to take as much food as he could so he might be able to survive. Upon arrival he saw the myriads of poor starving souls, who begged for food, he unhesitatingly distributed it all, in the spirit of Aharon, despite being mocked for his foolishness. He responded when asked why he didn’t retain the food, "Ich hub dus nisht gekent tzezein" — I couldn't bear to see their pain.

On his first night of Chanukah in Bergen-Belsen he somehow managed to procure two matches. He took one and lit it, giving the other to Reb Menachem Yitzchok Stamler to hold. The Rav said the brachos without the Shem and Malchus and lit the second.

Fifty years later, when Reb Menachem Yitzchok recounted the story to the Rav's grandson, he reasoned his Zaida didn’t recite the blessing with Hashem's name since the match didn't likely have the required length of time for a proper ner Chanukah.

But when he heard this alter heiliger Yid at the end of telling the story stand up with a clenched fist declaring with loving pride: "Ich bin gevehn Debreciner Rav's menorah in Bergen-Belsen" — I was the Rav's menorah in Bergen -Belsen, the grandson realized the candle was still burning brightly fifty years later!      

May the flame of Chanukah remain lit in our souls forever.

באהבה,

צבי יהודה טייכמאן