Maimonides describes the Biblical character Job thus: “But when he knew God with a certain knowledge, he admitted that true happiness, which is the knowledge of the deity, is guaranteed to all who know Him and that a human being cannot be troubled in it by any of all the misfortunes in question. While he had known God only through the traditional stories and not by the way of speculation, Job had imagined that the things thought to be happiness, such as health, wealth, and children, are the ultimate goal. For this reason he fell into such perplexity and said such things as he did.” (Guide for the Perplexed 3:23)
In my interactions with Rabbi Dr. Chaim Schertz I was always struck by how he was the living embodiment of this passage and the Maimonidean ideal of one who treasures knowledge of God above all else. I have read many lovely sentences describing this idea, but with Rabbi Schertz I saw it lived. He valued the study of Torah above all else and that learning in turn sustained him and comforted him through many difficulties. It is my hope that the learning in these articles brings his neshama merit and satisfaction; and meets his high standards.
One of the big conundrums regarding Chanukah is the lack of any obligation to have what is a basic staple of every other Jewish holy day: a festive meal. According to the Shulchan Aruch’s rulings, Shabbos, festivals and even Purim, necessitate a festive meal to accompany them; only Chanukah does not (O.C. 670:2). Why should Chanukah be different from all other holidays?
One might further expand the scope of this question. All other special days on the Jewish calendar are hybrid days, some of the commanded rituals are spiritual (shofar, succah, megillah), others are physical (eating, enjoyment, resting). On Chanukah all of the rituals, all the obligatory practices (Menorah, Al Hanisim and Hallel), are spiritual. Why is only Chanukah a totally spiritual day?
The Lamdan 