Beit Hillel and Our Ascent in Holiness

There is a well-known debate in the Gemarah between the schools of Shammai and Hillel when it comes to how we should light the Chanukah candles:

“Beit Shammai says: On the first day one kindles eight lights and, from there on, gradually decreases. And Beit Hillel says: the first day one kindles one, and from there on, gradually increases.”¹

The Talmud goes on to explain each one’s respective reasoning: Shamai puts the focus on the incoming days of the festival (on the first day there are eight days left, on the second there are seven days left, etc), while Hillel’s is on the outgoing days (on the first day, one day has been observed, on the second, two). Alternatively, their thinking is based on precedents set in other areas of halacha, with Shammai utilizing the precedent of the bull offerings for sukkot, for which we decrease by one each day, and Hillel the halachic concept of ‘maalim bekodosh’- we ascend in holiness and do not descend, which is learned from how the showbread was displayed in the Beit Hamikdash².

There are many explanations for the different approaches between the two schools of thought, and each gives us insight into their take on Chanukah, but also to Avodat Hashem in general.  Today, as we know, the halacha goes according to Hillel. What can we learn from the concept of Ma’alim Bekodesh, and Hillel’s approach to halacha, that can see us through from Chanukah?

‘Maalim bekodesh’ is a halachic concept that one increases in holiness and does not decrease. Rashi explains that Hillel took this concept from how they would arrange the lechem hapanim in the Beit Hamikdash, where we first see this idea. Rabbi Yehuda Hanasi derived it from how the mishkan was built: starting with the sockets, then the planks, then the bars, and finally the tall pillars³.

Hillel and Shammai have many well-known debates in the Talmud, and according to Rav Shmuel Yoseph Zevin⁴, these debates boil down to the differing worldviews of the two schools of thought. The Zohar explains that Beit Shammai’s rulings were based on din (judgment) and gevurah (inner strength), concepts that are quite rigid. Beit Hillel, on the other hand, based his on rachamim (compassion) and chessed (kindness), which denote a certain leniency⁵. While stating that the opinions of both houses are true, except for six instances, the Talmud overwhelmingly takes the line of Hillel⁶. This, despite the fact that Beit Shammai were known to be sharper in his Halachic rulings⁷.

According to the Yismach Yisrael, Shammai’s way, while perhaps ideal, is not always achievable, and can (as we will see below) cause people to feel distant from Torah observance. Rabbi Moshe Tzvi Weinburg, quoting a number of Chasidic sages, uses the verse of “Tzur Mera ve’Ase Tov” – desist from evil and do good⁸, to explain the differences between the two schools. Shammai’s approach was that before one can start doing good, he must stop doing bad. The Arizal agreed with this approach- if one uses his mouth to speak lashon hara (evil speech), how can he use that same mouth to say tefillah to Hashem? The concern is that because of our involvement in evil, even our good deeds will become a mechanism for the Yetzer Ha’ra.

The war of the Maccabees, was primarily a spiritual war, The miracle that we publicize on Chanukah is a spiritual miracle. But every day, not just the days of Chanukah, are an opportunity for spiritual growth. Spiritual growth is a lifelong journey, and not always easy.

Hillel’s approach, however, is that engaging in positive behaviors and mitzvot, will lend to a continued increase in positive actions. Afterwards, we can go back and clean up our negative behaviors⁹.

When looking at the Chanukah candles through these two perspectives, we can understand that Shammai was occupied with burning up the tumah of the Greeks – sur me’ra. To make it effective, we need to start off very powerfully with all eight lights. Therefore, by the last night there is only a little tuma left to burn off – one candle. Beit Hillel, however, wants to highlight the holiness that came from the miracle. Because of the rededication of the Beit Hamikdash, the holiness increased each day, and so the light should reflect this increase¹⁰.  The more we involve ourselves in good, the more good we are likely to continue doing. The lights increase, not only in number, but also in spiritual growth.

The war of the Maccabees, was primarily a spiritual war, The miracle that we publicize on Chanukah is a spiritual miracle. But every day, not just the days of Chanukah, are an opportunity for spiritual growth. Spiritual growth is a lifelong journey, and not always easy. Hillel seems to recognise this. This is evidenced in the well-known story of the convert who wishes to convert on one foot; while Shammai sends him away, Hillel converts him, telling him; “What is hateful to you, do not do to your friend – this is the entire Torah. The rest is commentary. Go learn.” 

Hillel gives him what he considers to be the fundamental element of Torah, but reminds him he must continue to learn and grow. 

The daf continues:

“… He came to Hillel and said, “Patient Hillel, blessings on your head, for you brought me under the wings of the divine presence.” The [converts] eventually met in one place. They said: “Shammai’s severity sought to drive us from the world. Hillel’s patience brought us under the wings of the divine presence.”¹¹

There is definitely an important role for severity and sharpness in halacha. So much so that the Arizal says that in the times of Mashiach, we will paskin (rule) halacha according to Beit Shammai, when we will all be on that level of understanding. But in today’s world, we need the compassion, patience and leniency of Hillel. We need to recognize the process that is spiritual growth, making efforts to increase day by day, and strengthening ourselves so that we don’t move backwards, which can sometimes happen.

Hillel’s view of ‘maalim bekodesh’ is motivating, because it means we always have something to strive toward. Coupled with a view of ‘ase tov’, it gives us encouragement that even though we are not perfect beings, we can still move forward and increase in goodness and closeness to Hashem. In a world driven by instant gratification, ‘having it all,’ and the expectation of fast successes, this message is timeless. The increasing lights of Chanukah should inspire us to take whatever next step we are struggling with, no matter how big or small, knowing that we should always be striving for more, and recognizing that each step in the right direction brings more light to us as individuals, and as a nation. 

_{¹ Shabbat 21B}

² _{Menachot 99A}

³ _{Shemot 40:17-20, and for an excellent further discussion on the subject see: https://thelehrhaus.com/scholarship/up-to-hashem-and-down-to-the-world-making-sense-of-beit-shammai-and-beit-hillel/}

⁴ _{Quoted by Rabbi Naftali Lavenda: https://www.yutorah.org/lectures/912613/Making-Chanaukah-Great-Again:-Beis-Hillel%E2%80%99s-Light-Vs.-Beis-Shamai’s-Burn}

⁵ _{Rabbi Joshua Flug, Shamai and Hillel: “Two fundamentally different approaches to Chanukah”, Yeshiva University, Chanuka-To-Go, Kislev, 5771.}

⁶ _{Eruvin 13B}

⁷ _{Yevamot, 15A}

⁸ _{Pslams 34;15}

⁹ _{https://www.yutorah.org/lectures/912034/Yismach-Yisrael-(14)Vayeishev-5779Beis-Hillel’s-Positive-Growth-and-the-Right-Way-to-Return}

¹⁰ _{Rabbi Joshua Flug, Shamai and Hillel: “Two fundamentally different approaches to Chanukah”, Yeshiva University, Chanuka-To-Go, Kislev, 5771.}

¹¹ _{Shabbat 31A}