257 —חנוכה, רציונליזם יווני, וגבולות השכל האנושי

B"H, First day of Chanukah, 5707.

Shalom u'Vrachah!

I received your letter from Sunday of Parshas Vayeshev in its proper time. Even though I did not know what to rule on it, nevertheless I did as you requested.

To conclude with a thought related to Chanukah: The Greeks championed rationalism, as is known from history books. Through this they sought to make them forget Your Torah—that the Torah is Yours. For if the Torah had not been given, we would have learned modesty and other values (Eruvin 100b), but not that it is G-d's Torah—and to cause them to abandon the statutes of Your will—specifically statutes (chukim). This is also why they specifically defiled all the oils, because impurity is a decree of Scripture and not something determined by human reasoning (see Rambam at the end of Hilchos Mikvaos).

The reason they were able to defile all the oils (all intellects of holiness, all intellects of the Jewish people) is because when one operates solely according to intellect—even holy intellect, even that of the G-dly soul—there is room for error (and consequently also for sin afterward). Not only that, but one can be misled into thinking he is fulfilling what he was commanded—including statutes and decrees beyond reason. As is known, this was the sin of Shaul who spared all that was good in order to offer sacrifices to G-d and said "I have fulfilled the word of G-d" (I Samuel 15).

This is why we are commanded to judge a true judgment to its truth. Tosafos (Megillah 15b) emphasizes this point. Even though witnesses testify—and one could explain this emphasis based on what was said above—even though testimony is a royal decree (Bava Basra 159a) and seemingly there should be no suspicion, especially if we say testimony is law and not clarification—then it would not concern him personally since Torah decrees it. Nevertheless, one must investigate because his own intellect is still involved. It can be said that this connects with what it says in Megillah there: "to be a crown" (a surrounding light above comprehension; see Hilchos Teshuvah ch.8 halacha 2 for precision in language) for one who subdues his inclination—the one who judges his inclination and judges a true judgment to its truth by overcoming his inclination—and afterward engages in the battles of Torah.

Therefore, also the war with the Greeks was above intellect (for they were weak compared to mighty ones etc.), relying instead on self-sacrifice and a strength of will above intellect. This explains why for seven days—the seven days of creation—there was no pure oil because it had been defiled; but on the first day—the power of will and self-sacrifice above differentiated levels—there was oil. (See what is explained regarding why Simchas Torah is one day while Pesach and Sukkos are seven days—in additions to Torah Ohr at end of Parshas Yisro.)

With best wishes for everything good and blessings for Chanukah.

Summary

The Rebbe teaches that while intellect has value, true connection with G-d requires transcending reason through self-sacrifice and unwavering will—especially when facing challenges like those posed by Greek rationalism during Chanukah.