Why Do We Read the Parasha of the Nesi’im on Chanukah?

The Mishnah (Megillah 30b) lists the Torah readings for the holidays and states that on Chanukah we read the portion about the offerings of the Nesi’im – the tribal leaders – from Parashat Naso (Bamidbar 7). However, it doesn’t explain why.

Rashi explains: “for it was also the dedication of the altar.” The Book of Maccabees describes how the Maccabees found the mizbe’ach defiled, tore it down, built a new one, and dedicated it on the 25th of Kislev. It is therefore appropriate to read on Chanukah the portions dealing with the dedication of the mizbe’ach (see Tosefot Yom Tov, Megillah Chapter 3, Mishnah 6).

Another reason for reading Parashat HaNesi’im on Chanukah emerges from a Midrash Rabbah (Bamidbar Rabbah 13:2). The Midrash states that construction of the mishkan was completed on the 25th of Kislev, but it remained folded up until the first of Nissan:

“The work of the mishkan was completed on the 25th of Kislev, and the mishkan stood folded until the first of the month of Nissan. The Israelites were saying: ‘We’ve made the mishkan – when will the Divine Presence come and dwell in the work of our hands?’ When the first of Nissan arrived and G-d commanded them to erect the mishkan, He sent them word through Moshe: ‘Why are you afraid? I have already come to my garden, my sister, my bride.’”

In light of this Midrash, several early authorities explain (Siddur Rashi, Siman 320; Commentary of Riva on the Torah, Bamidbar 7:84) that since the month of Kislev lost the privilege of having the mishkan erected in it, G-d later compensated by establishing the Chanukah dedication on this very day. According to this understanding, Parashat HaNesi’im is directly connected to the 25th of Kislev: the construction of Moshe’s mishkan was completed at this time (though the mizbe’ach dedication was postponed to Nissan), and on that same date, the mishkan was rededicated on Chanukah.

This connection is further strengthened by the Ramban (Bamidbar 8:2), who writes in the name of Rav Nissim Gaon that the lighting of the candles on Chanukah is the compensation given to Aharon for not having participated in bringing the offerings of the Nesi’im. This demonstrates a close connection between Chanukah and the offerings of the Nesi’im.

There’s another important dimension: The bringing of offerings by the leaders at the dedication of the mishkan had special significance. All the tribes of Israel brought offerings for the dedication of the mizbe’ach, creating a unity and partnership of all Israel around it. Through this unity, the Divine Presence dwelled there. Similarly, while the mizbe’ach dedication on Chanukah was performed by the kohanim, they acted as emissaries of all the people of Israel. When we read the portions of the tribal leaders on Chanukah, we hint at a profound message: to achieve the dwelling of the Divine Presence and redemption in our own days, we need the unity and partnership of all the people of Israel. Through this, we will merit the revelation of the Divine Presence (Pri Tzaddik, Chanukah, section 22).

Rabbi Yosef Zvi Rimon is the Nasi of World Mizrachi. He is the Founder and Chairman of Sulamot and La’Ofek, and serves as the Chief Rabbi of Gush Etzion, and Rosh Yeshivah of the Jerusalem College of Technology.