(בראשית מג:טז) הבאתי את האנשים הביתה וטבח טבח והכן, כי איתי יאכלו האנשים בצהריים

Bring the men into the house. Have meat slaughtered and prepare it,
for with me will these men dine at noon (Bereishis 43:16). 

   Rearrange the letters of והכן, combine them with the last letter of the word that precedes it in this verse, טבח, and you could spell the word חנוכה, Chanukah. The same worוהכן ו, also alludes to Yosef’s having observed the Shabbos: וְהָיָה בַּיּוֹם הַשִׁשִּׁי וְהֵכִינוּ they when day sixth the on ,וְהָיָה בַּיּוֹם הַשִׁשִּׁי וְהֵכִינוּ, on the sixth day when they  prepare [the monn] (Shemos 16:5).
   What connections could we draw between Shabbos and Chanukah?
   Chanukah’s primary miracle was that of the oil, as explained in Maseches Shabbos 21b in response to the question, Mai Chanukah? In commemoration of which miracle was this holiday established? (Rashi). While it is certainly true that the military aspect was quite remarkable and miraculous, its occurrence would not, in and of itself, have justified the institution of a new holiday, to be celebrated yearly from that point onward. The phenomenon of the many being routed by the few was not something unprecedented, even among the nations. Only within the context of the miracle of the oil could its true significance be appreciated.
   There was only one day’s worth of pure oil, yet it lasted for eight. The Greeks had contaminated practically the entire supply of ritually pure oil. Their actions symbolized their intention of contaminating all that was holy and pure to the Jewish nation. They confused our minds, distracted our thoughts, and disrupted our collective ability to learn Torah. It almost seemed that there would not be the wherewithal to kindle the lights symbolizing our connection to the pure traditions of Torah from Sinai.

​   It was not until after the few Jews to remain resolute in their devotion to Torah had rekindled the Torah’s flame throughout the Land that the rabbis saw fit to dedicate a new holiday to commemorate the military victory. As in the case of the military victory, the spiritual triumph also demonstrated the possibility of a minority’s devotion to holiness prevailing over the majority. The few could potentially redirect the many — a bit of light dispels much darkness.
   And that is the basis of Chanukah.
   It is also the basis of Shabbos.
   Shabbos is one day among seven. There are six days of work and one of rest. Which set would be granted the greatest holiness? The unit of six or the unit of one? That which is most numerous?
   Of course, the extra measure of holiness was given to the single day of rest. The larger group will not necessarily be the one that will predominate and be the most influential. This was demonstrated through Chanukah and through the choosing of Shabbos.
   So too, it is demonstrated through the concept of Shabbos being the sign between the Jewish people and their G-d: Hashem sanctifies us through the Shabbos because we, too, are numerically fewer than all other nations. Ultimately, though, our numeric insignificance is not indicative of our potential for making the difference.
​   As in the miracle of Chanukah.