From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Mighty Yet Weak: The Miracle Hidden in Nature
Al HaNissim thanks Hashem for the victory over the Greeks, yet says not a word about the cruse of oil that burned for eight days, the very miracle we light for. And why does it list “redemption,” “mighty deeds,” “salvations” and “wars,” when “for the miracles” would seem enough?
Name a tzaddik: tap for who he wasTitle a sefer
Al HaNissim
מָסַרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים, וְרַבִּים בְּיַד מְעַטִּים
You delivered the mighty into the hands of the weak, and the many into the hands of the few.
1“You delivered the mighty into the hands of the weak, and the many into the hands of the few.”1 Why does Al HaNissim, as it was instituted, bless and praise Hashem only for the miracle of the victory in the war, as these words do? Why was nothing instituted in praise of the miracle of finding the pure oil, or of the miracle that they lit from it for eight days?
מָסַרְתָּ גִּבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים. יֵשׁ לְהַקְשׁוֹת, מִפְּנֵי מָה קָבְעוּ לְבָרֵךְ וּלְשַׁבֵּחַ בִּתְפִילָּה בְּ׳עַל הַנִּיסִּים׳ רַק עַל נֵס הַנִּצָּחוֹן בַּמִּלְחָמָה כָּאָמוּר, וְלֹא קָבְעוּ לְבָרֵךְ וּלְשַׁבֵּחַ עַל נֵס מְצִיאַת הַשֶּׁמֶן הַטָּהוֹר, וְעַל הַנֵּס שֶׁהִדְלִיקוּ מִמֶּנּוּ שְׁמוֹנָה יָמִים.
- From Al HaNissim, the prayer of thanks for the miracles that we add on Chanukah. ↩
In shortAl HaNissim praises Hashem for the victory in the war; why does it say nothing of the oil and its eight days?
2We must also ask why Al HaNissim was composed at such length: “For the miracles, and for the redemption, and for the mighty deeds, and for the salvations, and for the wonders, and for the consolations, and for the wars.” It would seem enough to say “for the miracles,” and nothing more.
עוֹד יֵשׁ לְדַקְדֵּק מַדּוּעַ תִּיקְּנוּ הַנּוּסָּח שֶׁבְּ׳עַל הַנִּיסִּים׳ בַּאֲרִיכוּת יְתֵירָה כָּל כָּךְ, ׳עַל הַנִּיסִּים וְעַל הַפּוּרְקָן וְעַל הַגְּבוּרוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת וְעַל הַמִּלְחָמוֹת׳, וְלִכְאוֹרָה הָיָה דַּי לוֹמַר ׳עַל הַנִּיסִּים׳ וְתוּ לָא מִידִּי.
In shortWhy does Al HaNissim list redemption, mighty deeds, salvations and wars, instead of simply “for the miracles”?
3It seems that the answer to all this is as follows. , zt"l, asks in his :2 why was the blessing She'asah nissim, “Who performed miracles,” instituted only on Purim and Chanukah, and not on Pesach? He answers by distinguishing between the miracles of Chanukah and Purim and the miracles of the Exodus from Egypt. The miracles of Chanukah and Purim were miracles within nature: on Chanukah, through the war waged by Chashmona'i, father of the Hasmoneans, and his sons, and on Purim, through the efforts of Queen Esther. The miracles of the Exodus, by contrast, were above nature. So on Chanukah and Purim we say “Who performed miracles … at this time,” bazman hazeh. The miracles were done within “time,” which is this world, and within nature. On Pesach it was not so; the miracles were above nature and not within time.
וְהַנִּרְאֶה בְּכָל זֶה, דְּהִנֵּה בִּקְדוּשַּׁת לֵוִי זצללה״ה (דרושים לחנוכה ד״ה הטעם) הִקְשָׁה, לָמָּה רַק בְּפוּרִים וּבַחֲנוּכָּה תִּיקְּנוּ בִּרְכַּת ׳שֶׁעָשָׂה נִיסִּים׳, וְלֹא בְּחַג הַפֶּסַח. וְכָתַב לְחַלֵּק בֵּין נִיסֵּי חֲנוּכָּה וּפוּרִים לְנִיסֵּי יְצִיאַת מִצְרַיִם, שֶׁנִּיסֵּי חֲנוּכָּה וּפוּרִים הָיוּ נִיסִּים בְּתוֹךְ הַטֶּבַע, בַּחֲנוּכָּה עַל יְדֵי שֶׁחַשְׁמוֹנַאי וּבָנָיו עָשׂוּ מִלְחָמָה, וּבְפוּרִים עַל יְדֵי הִשְׁתַּדְּלוּת אֶסְתֵּר הַמַּלְכָּה, מַה שֶׁאֵין כֵּן בְּנִיסֵּי יְצִיאַת מִצְרַיִם שֶׁהָיוּ נִיסִּים מֵעַל לַטֶּבַע. וְלָכֵן בַּחֲנוּכָּה וּפוּרִים אָנוּ אוֹמְרִים שֶׁעָשָׂה נִיסִּים וְכוּ׳ ׳בַּזְּמַן הַזֶּה׳, הַיְינוּ שֶׁהַנִּיסִּים נַעֲשׂוּ בְּתוֹךְ בְּחִינַת הַ׳זְּמַן׳ שֶׁהוּא בְּחִינַת הָעוֹלָם הַזֶּה וּבְתוֹךְ הַטֶּבַע, מַה שֶּׁאֵין כֵּן בַּפֶּסַח, שֶׁהַנִּיסִּים הָיוּ לְמַעְלָה מִן הַטֶּבַע וְלֹא בְּתוֹךְ בְּחִינַת הַזְּמַן.
- Kedushas Levi, Derushim LeChanukah, s.v. Hata'am. ↩
In shortChanukah's and Purim's miracles came within nature and “time,” the Kedushas Levi explains, while the Exodus was above nature.
4But one point still needs explaining: why do we not say the blessing She'asah nissim on Pesach? Granted, the words “at this time” would not fit. Still, why was no blessing over the miracle instituted in a different wording?
אַךְ עֲדַיִין צָרִיךְ בֵּיאוּר, מַדּוּעַ אֵין מְבָרְכִים בְּפֶסַח בִּרְכַּת ׳שֶׁעָשָׂה נִיסִּים׳, דְּאַף שֶׁאֵין שַׁיָּיךְ לְהַזְכִּיר אֶת תֵּיבוֹת ׳וּבַזְּמַן הַזֶּה׳, אַךְ מִכָּל מָקוֹם לָמָּה לֹא קָבְעוּ לְבָרֵךְ עַל הַנֵּס בְּנוּסָּח אַחֵר.
In shortEven if “at this time” would not fit Pesach, why is there no blessing over its miracles in other words?
5aWe may say that the reason is this. When the Holy One, blessed be He, performs miracles above nature and changes the order of creation, as at the Exodus from Egypt and the splitting of the Red Sea, everyone sees and recognizes how great the miracle is. As Chazal said, “A maidservant saw at the Sea …,”3 and even the unborn children in their mothers' wombs sang the song,4 so that all gave thanks to Hashem. So the goal was reached even without a blessing: that everyone recognize the power of Hashem's kingship. There was no need to institute a blessing, for even without one everyone already thanks and praises Hashem, Who is good.
וְאֶפְשָׁר לוֹמַר שֶׁהַטַּעַם הוּא, דְּהִנֵּה בְּעֵת שהקב״ה עוֹשֶׂה נִיסִּים לְמַעְלָה מִן הַטֶּבַע וּמְשַׁנֶּה אֶת סִדְרֵי מַעֲשֵׂה בְּרֵאשִׁית, וּכְמוֹ בְּעֵת יְצִיאַת מִצְרַיִם וּקְרִיעַת יַם סוּף, אֲזַי כּוּלָּם רוֹאִים וּמַכִּירִים אֶת גּוֹדֶל הַנֵּס, וּכְמוֹ שֶׁאָמְרוּ חז״ל (מכילתא בשלח טו, ב) רָאֲתָה שִׁפְחָה עַל הַיָּם וְכוּ׳, וַאֲפִילּוּ עוּבָּרִים שֶׁבִּמְעֵי אִמָּם אָמְרוּ שִׁירָה (ברכות נ, א), שֶׁהַכֹּל הוֹדוּ לַה׳. נִמְצָא אִם כֵּן, שֶׁגַּם בְּלִי הַבְּרָכָה כְּבָר נִתְקַיֵּים הַתַּכְלִית הַנִּרְצֶה, שֶׁהוּא שֶׁיַּכִּירוּ כּוּלָּם אֶת כֹּחַ מַלְכוּתוֹ יִתְבָּרֵךְ, וְלָכֵן לֹא הָיָה צוֹרֶךְ לְתַקֵּן לְבָרֵךְ בְּרָכָה, כִּי גַּם בְּלִי הַבְּרָכָה כְּבָר מוֹדִים וּמְשַׁבְּחִים כּוּלָּם לַה׳ הַטּוֹב.
- Mechilta, Beshalach, on Shemos 15:2. The saying continues: “… what the prophets Yeshayahu and Yechezkel did not see.” ↩
- Berachos 50a. ↩
In shortA miracle above nature, like the splitting of the Sea, is seen by all, even the unborn sang; so it needed no blessing for everyone to thank Hashem.
5bBut on Chanukah and Purim the miracle was within nature, as we saw in the . Here there was a danger that people would err and imagine, Heaven forbid, that everything happened in the natural way. They would not recognize that the hand of Hashem alone did this, and the praise and thanks of Klal Yisrael, the Jewish people as a whole, for the miracle would fall short. So Chazal saw a need to institute a blessing on the miracles, so that through it people would set their hearts and minds to praise and laud the Creator. This is what the meant.
אֲבָל בַּחֲנוּכָּה וּפוּרִים שֶׁהַנֵּס הָיָה בְּתוֹךְ הַטֶּבַע כַּנִּזְכָּר, בָּזֶה יֵשׁ חֲשָׁשׁ שֶׁיָּבוֹאוּ לִטְעוֹת וּלְדַמּוֹת בְּמַחְשַׁבְתָּם שֶׁהַכֹּל נַעֲשָׂה בְּדֶרֶךְ הַטֶּבַע ח״ו, וְלֹא יַכִּירוּ וְיִרְאוּ שֶׁרַק יַד ה׳ עָשְׂתָה זֹּאת, וְיִהְיֶה חָסֵר בְּהַלֵּל וְהַהוֹדָאָה שֶׁל כְּלַל יִשְׂרָאֵל עַל הַנֵּס, וְעַל כֵּן רָאוּ צוֹרֶךְ לְהַתְקִין בְּרָכָה עַל הַנִּיסִּים, וְעַל יְדֵי זֶה יִתְּנוּ לִבָּם וְדַעְתָּם לְהַלֵּל וּלְשַׁבֵּחַ לַבּוֹרֵא יִתְבָּרֵךְ שְׁמוֹ, וְזוֹ הִיא כַּוָּונַת דִּבְרֵי הַקְּדוּשַּׁת לֵוִי.
In shortA miracle within nature can be mistaken for nature, so Chazal fixed a blessing to turn hearts to praise the Creator: this is the Kedushas Levi’s meaning.
6This explains well why Al HaNissim gives thanks only for the miracle of the war and does not mention the miracle of the oil. Only for the miracle of the war did Chazal see a need to institute the blessing, because it happened within nature, and one could err and say, “My strength and the might of my hand made me this wealth.”5 But the miracle of the oil was above nature. It did not happen by their finding a few olives and pressing more oil from them than usual, which could be put down to nature. The miracle was that the little oil in the cruse was blessed, and that is above nature. Everyone recognizes how great such a miracle is and thanks and praises Hashem, Who is good, so there was no need to institute blessing and praise for it.
וּלְפִי זֶה יוּבָן שַׁפִּיר, מַדּוּעַ קָבְעוּ בִּתְפִילַּת עַל הַנִּיסִּים לְהוֹדוֹת רַק עַל נֵס הַמִּלְחָמָה, וְלֹא הִזְכִּירוּ אֶת נֵס הַשֶּׁמֶן, דְּרַק עַל נֵס הַמִּלְחָמָה רָאוּ צוֹרֶךְ לִקְבּוֹעַ הַבְּרָכָה, לְפִי שֶׁהָיָה בְּתוֹךְ הַטֶּבַע, וְהָיָה אֶפְשָׁר לִטְעוֹת וְלוֹמַר כּוֹחִי וְעוֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה, אַךְ בְּנֵס הַשֶּׁמֶן שֶׁהַנֵּס הָיָה לְמַעְלָה מִן הַטֶּבַע, שֶׁהֲרֵי לֹא נַעֲשָׂה הַנֵּס עַל יְדֵי שֶׁמָּצְאוּ מְעַט זֵיתִים וְהוֹצִיאוּ מֵהֶם יוֹתֵר שֶׁמֶן מֵהָרָגִיל, שֶׁדָּבָר זֶה הָיָה אֶפְשָׁר לִתְלוֹת בְּדֶרֶךְ הַטֶּבַע, אֶלָּא הַנֵּס הָיָה שֶׁהַשֶּׁמֶן הַמּוּעָט שֶׁבְּתוֹךְ הַפַּךְ נִתְבָּרֵךְ, וְזֶהוּ לְמַעְלָה מִן הַטֶּבַע, וּבָזֶה כּוּלָּם מַכִּירִים גּוֹדֶל הַנֵּס, וּמוֹדִים וּמְשַׁבְּחִים לַה׳ הַטּוֹב, וְלָכֵן לֹא הָיָה צוֹרֶךְ לְהַתְקִין לְבָרֵךְ וּלְשַׁבֵּחַ עַל נֵס זֶה.
- Devarim 8:17. The word chayil, “wealth,” also means strength in battle. ↩
In shortA victory in war can be credited to human strength, so Al HaNissim praises it; the oil's blessing was plainly above nature.
7This also accounts for the long wording of Al HaNissim. As we have explained, the miracles are mentioned and praised so that people will not err and think the victory in the war came through “my strength and the might of my hand.” More than once in recent times we have seen people fall into this error. So a blessing had to be instituted, so that people would recognize the power of Hashem's kingship. That is why the wording sets this out at length and in detail: in “the redemption,” “the mighty deeds,” “the salvations” and “the wars” we recognize Hashem's power and the greatness of the miracle, and we give Him praise and thanks for them all.
וּבָזֶה יוּצְדַּק אֲרִיכוּת הַלָּשׁוֹן בְּנוּסַּח ׳עַל הַנִּיסִּים׳, שֶׁהֲרֵי בֵּיאַרְנוּ דְּמַה שֶׁקָּבְעוּ לְהַזְכִּיר וּלְשַׁבֵּחַ אֶת הַנִּיסִּים הוּא בִּכְדֵי שֶׁלֹּא יִטְעוּ לַחְשׁוֹב שֶׁנִּצְחוֹן הַמִּלְחָמָה הָיָה עַל יְדֵי ׳כּוֹחִי וְעוֹצֶם יָדִי׳, וּכְמוֹ שֶׁמָּצִינוּ כַּמָּה פְּעָמִים בַּדּוֹר הָאַחֲרוֹן שֶׁנָּפְלוּ לִידֵי טָעוּת זוֹ, וְעַל כֵּן הָיוּ צְרִיכִים לִקְבּוֹעַ לְבָרֵךְ כְּדֵי שֶׁיַּכִּירוּ כֹּחַ מַלְכוּתוֹ יִתְבָּרֵךְ, לָכֵן קָבְעוּ לוֹמַר בְּהַרְחָבָה בְּפֵירוּט עִנְיָן זֶה, שֶׁ׳הַפּוּרְקָן׳ וְ׳הַגְּבוּרוֹת׳ וְ׳הַתְּשׁוּעוֹת׳ וְ׳הַמִּלְחָמוֹת׳, בְּכָל אֵלֶּה אָנוּ מַכִּירִים כּוֹחוֹ יִתְבָּרֵךְ שְׁמוֹ וְגוֹדֶל הַנֵּס, וְאָנוּ נוֹתְנִים עֲלֵיהֶם שֶׁבַח וְהוֹדָאָה לְפָנָיו יִתְבָּרֵךְ.
In shortAl HaNissim spells out every part of the victory so that none is credited to “my strength,” an error seen even recently.
8a[6This also answers the question of the : why did Chazal fix eight days of Chanukah, when the miracle lasted only seven?7 The people of that generation held fast to emunah and bitachon, faith and trust in Hashem, knowing that only through His help had they won. They held fast to this faith afterward too, when they found the cruse of oil. They knew it would take them eight days to obtain other pure oil, for writes that pure oil was a four-day journey away, so going and returning took eight days.8 Even so, they “cast their burden upon Hashem”9 and did not let worry about the future into their hearts. Because they trusted in Hashem, did the mitzvah in purity, and believed that He would provide pure oil for all those days, they were privileged to see the miracle and lit from the cruse for eight days. So it was the first day, when they believed in Hashem and trusted in His salvation, that brought about the miracle of the other days. That is why the first day too was fixed in remembrance of the miracle.]
* [וּלְפִי זֶה מְתוֹרָץ קוּשְׁיַת הַבֵּית יוֹסֵף לָמָּה קָבְעוּ חז״ל שְׁמוֹנָה יְמֵי חֲנוּכָּה, הֲרֵי הַנֵּס הָיָה רַק שִׁבְעָה יָמִים. דְּהִנֵּה עִנְיָן זֶה שֶׁהֶחֱזִיקוּ בְּנֵי הַדּוֹר הַהוּא בְּמִידַּת הָאֱמוּנָה וְהַבִּטָּחוֹן בְּהַשֵּׁם יִתְבָּרֵךְ שֶׁרַק מֵחֲמַת עֶזְרָתוֹ נִצְּחוּ, כֵּן הָיָה גַּם לְאַחַר מִכֵּן בְּעֵת שֶׁמָּצְאוּ הַפַּךְ שֶׁמֶן, דְּאַף עַל פִּי שֶׁיָּדְעוּ שֶׁיִּקַּח לָהֶם שְׁמוֹנָה יָמִים עַד שֶׁיִּהְיֶה לָהֶם שֶׁמֶן טָהוֹר אַחֵר, וּכְמוֹ שֶׁאִיתָא בר״ן (שבת כא, ב) שֶׁבִּכְדֵי לְהַשִּׂיג שֶׁמֶן טָהוֹר הָיָה צָרִיךְ לְהַלֵּךְ מַהֲלַךְ אַרְבָּעָה יָמִים וְאִם כֵּן הוּצְרְכוּ שְׁמוֹנָה יָמִים בֵּין הֲלִיכָה וַחֲזָרָה, אַף עַל פִּי כֵן הִשְׁלִיכוּ עַל ה׳ יְהָבָם וְלֹא נָתְנוּ לִבָּם לְדַאֲגַת הֶעָתִיד. וְעַל יְדֵי שֶׁבָּטְחוּ בַּה׳ וְעָשׂוּ הַמִּצְוָוה בְּטָהֳרָה, וְהֶאֱמִינוּ בְּהַשֵּׁם שֶׁהוּא יַסְפִּיק לָהֶם שֶׁמֶן טָהוֹר לְכָל אוֹתָם הַיָּמִים, זָכוּ לְנֵס וְהִדְלִיקוּ מִמֶּנּוּ שְׁמוֹנָה יָמִים. נִמְצָא שֶׁהַיּוֹם הָרִאשׁוֹן שֶׁהֶאֱמִינוּ בַּה׳ וּבָטְחוּ בִּישׁוּעָתוֹ הוּא גָּרַם לְהַנֵּס בִּשְׁאָר הַיָּמִים, וְלָכֵן קָבְעוּ גַּם הַיּוֹם הָרִאשׁוֹן לְזֵכֶר הַנֵּס.
- The sefer's note: An addition from another place. ↩
- Beis Yosef, Orach Chaim 670. The cruse held enough oil for one day, so only the seven days after it were miraculous. ↩
- Ran on Shabbos 21b. ↩
- The phrase echoes Tehillim 55:23. ↩
In shortThe Beis Yosef asks why eight days; their faith on the first day, lighting in purity though new oil was eight days away, brought the miracle, so that day too is kept.
8b[How did they attain this lofty level of bitachon? It is as the wrote: the Chashmona'im, the Hasmoneans, always saw the power of Hashem before their eyes. So they saw themselves as weak before Him, in understanding, in intellect and in strength, and recognized that everything comes from His power. That is why they cast their burden upon Hashem, and through this they were privileged to see the miracle of Chanukah. This is what we must learn for ourselves from the Chanukah lamp: there is no “nature” at all. Rather, “He Who told the oil to burn will tell the vinegar to burn,”10 and everything that comes upon us is from Heaven.]
וְהִנֵּה עַל יְדֵי מָה הִגִּיעוּ לִידֵי מִידַּת בִּטָּחוֹן הַנַּעֲלֵית הַזֹּאת, אַךְ הוּא כְּפִי שֶׁכָּתַב הַקְּדוּשַּׁת לֵוִי, כִּי הַחַשְׁמוֹנָאִים רָאוּ תָּמִיד כֹּחַ ה׳ לְנֶגֶד עֵינֵיהֶם, עַל כֵּן רָאוּ עַצְמָם חַלָּשִׁים בְּדַעַת בַּשֵּׂכֶל וּבְכֹחַ לְפָנָיו יִתְבָּרֵךְ, וְהִכִּירוּ שֶׁהַכֹּל הוּא מִכּוֹחוֹ יִתְבָּרֵךְ שְׁמוֹ, מִמֵּילָא הִשְׁלִיכוּ עַל ה׳ יְהָבָם, וְעַל יְדֵי זֶה זָכוּ לְנֵס חֲנוּכָּה. וְזֶה צְרִיכִים אָנוּ לִלְמוֹד לְנַפְשֵׁנוּ מֵעִנְיַן נֵר חֲנוּכָּה, שֶׁאֵין טֶבַע כְּלָל, אֶלָּא מִי שֶׁאָמַר לַשֶּׁמֶן וְיִדְלוֹק הוּא יֹאמַר לַחוֹמֶץ וְיִדְלוֹק (תענית כה, א), וְכָל מַה שֶׁבָּא עָלֵינוּ הַכֹּל הוּא מִן הַשָּׁמַיִם.
- Taanis 25a. ↩
Sources here
In shortSeeing Hashem’s power always before them, the Chashmona’im counted themselves weak and cast their burden on Him; the Chanukah lamp teaches that there is no “nature” at all.
9a[We can also explain this in a somewhat different way, following the words of the with some added explanation. The miracles of Chanukah and Purim came partly through nature. The victory in the war on Chanukah came through Yehudis, who fed the king cheese and wine and cut off his head.11 Even the miracle of the cruse of oil, which was a miracle above nature, had its like before: the points out that such miracles happened several times.12 So it was with R' Chanina ben Dosa, who said, “He Who told the oil to burn will tell the vinegar to burn.”13 And in later generations a miracle happened to the Maharshal, R' Shlomo Luria, when a small candle burned for him longer than three or four whole candles.14 Since lamps had burned beyond their time before, one could put the miracle of Chanukah down to chance and say it depended on the lamp itself: some lamps burn a long time because choice oil is put in them.]
עוֹד אֶפְשָׁר לְבָאֵר בְּסִגְנוֹן אַחֵר קְצָת עַל פִּי דִּבְרֵי הַקְּדוּשַּׁת לֵוִי בְּתוֹסֶפֶת בֵּיאוּר. כִּי בְּהַנִּיסִּים דַּחֲנוּכָּה וּפוּרִים הָיָה הַנֵּס קְצָת בְּדֶרֶךְ הַטֶּבַע, דְּנִצְחוֹן הַמִּלְחָמָה בַּחֲנוּכָּה הָיָה עַל יְדֵי שֶׁיְּהוּדִית הָאֲכִילָה אֶת הַמֶּלֶךְ גְּבִינָה וְיַיִן וְכָרְתָה רֹאשׁוֹ, וְגַם נֵס פַּךְ הַשֶּׁמֶן שֶׁהָיָה כֵּן נֵס לְמַעְלָה מֵהַטֶּבַע, מִכָּל מָקוֹם הֵבִיא בְּיִשְׂמַח יִשְׂרָאֵל (חנוכה אות א) שֶׁכְּבָר מָצִינוּ שֶׁהִתְרַחֲשׁוּ כַּמָּה פְּעָמִים נִיסִּים כָּאֵלּוּ, כְּמוֹ אֵצֶל רַבִּי חֲנִינָא בֶּן דּוֹסָא שֶׁאָמַר ׳מִי שֶׁאָמַר לַשֶּׁמֶן וְיִדְלוֹק יֹאמַר לַחוֹמֶץ וְיִדְלוֹק׳ (תענית כה, א), וַאֲפִילּוּ בַּדּוֹרוֹת אַחֲרוֹנִים כְּמוֹ אֵצֶל מהרש״ל שֶׁנַּעֲשָׂה לוֹ נֵס שֶׁדָּלַק לוֹ נֵר קָטָן יוֹתֵר מִשְּׁלוֹשָׁה וְאַרְבָּעָה נֵרוֹת שְׁלֵמִים (כמובא בהקדמת ים של שלמה, וקב הישר פרק צו), וְאִם כֵּן כֵּיוָן שֶׁכְּבָר הָיוּ דְּבָרִים כָּאֵלּוּ שֶׁהַנֵּר דָּלַק יוֹתֵר מֵהַזְּמַן, הָיָה אֶפְשָׁר לִתְלוֹת שֶׁהַנֵּס שֶׁל חֲנוּכָּה הָיָה בְּמִקְרֶה, וְהַדָּבָר תָּלוּי בְּכֹחַ הַנֵּר, שֶׁיֵּשׁ נֵר שֶׁדּוֹלֵק זְמַן רַב עַל יְדֵי שֶׁנּוֹתְנִים בּוֹ שֶׁמֶן מוּבְחָר.
- Yehudis (Judith), whose deed Jewish tradition links with Chanukah (Rema, Orach Chaim 670:2). In the Book of Judith, the one she slew is the general Holofernes. ↩
- Yismach Yisrael, Chanukah §1. ↩
- Taanis 25a. ↩
- As brought in the introduction to Yam Shel Shlomo; Kav HaYashar, ch. 96. ↩
In shortAnother way: the victory came through Yehudis, and lamps had burned beyond their time before, so even the oil could be put down to chance.
9b[So too with the miracle of Purim, which came about through the efforts of Queen Esther. For this reason, the holy sefarim write, Hashem's Name is not mentioned in the Megillah:15 the power of Hashem and the miracle were deeply hidden, in the spirit of “And I will surely hide (haster astir) …”16 The whole miracle was hidden within the story of Queen Esther, and one could put it all down to chance, Heaven forbid.]
וּכְמוֹ כֵּן הָיָה גַּם בְּנֵס פּוּרִים, שֶׁנַּעֲשָׂה הַנֵּס עַל יְדֵי הִשְׁתַּדְּלוּת אֶסְתֵּר הַמַּלְכָּה, וּמִטַּעַם זֶה כָּתְבוּ בַּסְּפָרִים הַקְּדוֹשִׁים (קדושת לוי עשר קדושות לפורים קדושה א, ברית כהונת עולם מאמר הסתר אסתיר פ״א, ועיין בפרי עץ חיים פורים פ״ו) שֶׁלְּפִיכָךְ לֹא נִזְכַּר שֵׁם ה׳ בַּמְּגִילָּה, כִּי כֹּחַ הַשֵּׁם יִתְבָּרֵךְ וְהַנֵּס הָיָה בְּהֶסְתֵּר מְאֹד, שֶׁהָיָה בִּבְחִינַת ״וְאָנֹכִי הַסְתֵּר אַסְתִּיר״ (דברים לא, יח), שֶׁכָּל הַנֵּס הָיָה נִסְתָּר עִם סִיפּוּר הַמַּעֲשֶׂה דְּאֶסְתֵּר הַמַּלְכָּה, וְהָיָה אֶפְשָׁר לִתְלוֹת הַכֹּל בְּמִקְרֶה ח״ו.
- Kedushas Levi, Kedushos for Purim, Kedushah 1; Bris Kehunas Olam, Maamar Haster Astir, ch. 1; see Pri Etz Chaim, Purim, ch. 6. ↩
- Devarim 31:18. The verse continues: “… My face on that day.” ↩
In shortPurim’s miracle too lay hidden in Esther’s efforts; this is why, the holy sefarim write, Hashem’s Name is not written in the Megillah.
10[We find that Chazal instituted many things to refute the views of the Tzedukim, the Sadducees.17 So here too, on Chanukah and Purim, they had to institute something to refute those who waver in their faith, so that they would not err, Heaven forbid, and deny the miracle. On Chanukah and Purim, where there was room for error, Chazal instituted a special blessing, “Who performed miracles,” to be said aloud as a full blessing with Hashem's Name and His kingship. Through it we acknowledge that the Holy One, blessed be He, alone performed the miracle, and that it was not done, Heaven forbid, by flesh and blood. But on Pesach everyone knows clearly that “This was from Hashem; it is wondrous in our eyes,”18 and no one can deny the great miracle, as the verse says, “with a mighty hand and an outstretched arm.”19 When everyone saw the Ten Plagues and the splitting of the Red Sea, they saw and plainly recognized that everything was “the finger of God.”20 So the blessing She'asah nissim was not instituted for Pesach, for there was no need there to refute the views of the Tzedukim.]
וְהִנֵּה מָצִינוּ שחז״ל (יומא ב, א, נג, א, חגיגה טז, ב, מכות ה, ב) תִּקְּנוּ הַרְבֵּה דְּבָרִים בִּכְדֵי לְהוֹצִיא מִלִּבָּם שֶׁל צְדוֹקִים, עַל כֵּן גַּם כָּאן בַּחֲנוּכָּה וּפוּרִים הוּצְרְכוּ לְתַקֵּן לְהוֹצִיא מִלִּבָּם שֶׁל אֵלֶּה הַמִּסְתַּפְּקִים בֶּאֱמוּנָה, שֶׁלֹּא יִטְעוּ ח״ו לְהַכְחִישׁ הַנֵּס, לָכֵן בַּחֲנוּכָּה וּבְפוּרִים אֲשֶׁר בָּהֶם יֵשׁ מָקוֹם לִטְעוֹת, תִּקְּנוּ בְּרָכָה מְיוּחֶדֶת לְהַגִּיד בְּפֶה מָלֵא בְּרָכָה בְּשֵׁם וּמַלְכוּת ׳שֶׁעָשָׂה נִיסִּים׳, לְהַכִּיר בְּכָךְ שהקב״ה הוּא לְבַדּוֹ עָשָׂה הַנֵּס וְלֹא נַעֲשָׂה ח״ו עַל יְדֵי בָּשָׂר וָדָם. אֲבָל בְּפֶסַח כֵּיוָן שֶׁהַכֹּל יוֹדְעִים בִּידִיעָה בְּרוּרָה כִּי ״מֵאֵת ה׳ הָיְתָה זֹּאת הִיא נִפְלָאת בְּעֵינֵינוּ״, וְלֹא יָכוֹל שׁוּם אָדָם לְהַכְחִישׁ הַנֵּס הַגָּדוֹל, כְּמוֹ שֶׁאָמַר הַכָּתוּב ״בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה״ (דברים ה, טו), וּכְשֶׁרָאוּ כּוּלָּם הָעֶשֶׂר מַכּוֹת וּקְרִיעַת יַם סוּף, רָאוּ וְהִכִּירוּ בַּעֲלִיל שֶׁהַכֹּל הוּא אֶצְבַּע אֱלֹקִים (שמות ח, טו), לָכֵן לֹא תִּקְּנוּ לְבָרֵךְ בִּרְכַּת ׳שֶׁעָשָׂה נִיסִּים׳, כִּי אֵין שַׁיָּיךְ בָּזֶה לְהוֹצִיא מִלִּבָּם שֶׁל צְדוֹקִים.
- Yoma 2a, 53a; Chagigah 16b; Makkos 5b (the sefer has Chagigah 16a and Makkos 5a). ↩
- Tehillim 118:23. ↩
- Devarim 5:15. ↩
- Shemos 8:15. ↩
In shortAs Chazal often refuted the Sadducees, they gave Chanukah and Purim a blessing against doubters; Pesach's miracles no one could deny.
11[This is what we say: “You delivered the mighty into the hands of the weak.” The Chashmona'im were mighty, yet they regarded themselves as weak. They knew that it was not their own strength that had won them their chayil, their victory, but that “this was from Hashem.”]
וְזֶהוּ מַה שֶּׁאָנוּ אוֹמְרִים ׳מָסַרְתָּ גִּבּוֹרִים בְּיַד חַלָּשִׁים׳, דְּאַף שֶׁהַחַשְׁמוֹנָאִים הָיוּ גִּבּוֹרִים, מִכָּל מָקוֹם הֶחֱזִיקוּ עַצְמָם לְחַלָּשִׁים, וְיָדְעוּ שֶׁלֹּא כּוֹחָם עָשָׂה לָהֶם חֵילָם, רַק מֵאֵת ה׳ הָיְתָה זֹּאת.
In shortThe “weak” are the mighty Chashmona'im themselves, who saw themselves as weak and knew the victory was from Hashem.
12[From all we have said, the Chanukah lamps teach us to see the hand of Hashem in everything, both in the affairs of the community and in the affairs of each individual, in every generation. For, as Chazal said, “The one for whom a miracle is done does not recognize his miracle.”21 And as we say in our prayers, “and for Your miracles that are with us every day.”22]
הַיּוֹצֵא מִדְּבָרֵינוּ, שֶׁנֵּרוֹת חֲנוּכָּה מְלַמְּדִים אוֹתָנוּ, שֶׁבְּכָל דָּבָר, בֵּין בְּעִנְיְינֵי הַצִּיבּוּר וּבֵין בְּעִנְיְינֵי כָּל יָחִיד וְיָחִיד, בְּכָל דּוֹר וְדוֹר, צָרִיךְ לִרְאוֹת בְּכָל דָּבָר וְדָבָר אֶת יַד ה׳, וּכְמַאֲמַר חז״ל (נדה לא, א) אֵין בַּעַל הַנֵּס מַכִּיר בְּנִיסּוֹ, וּכְמוֹ שֶׁאוֹמְרִים בִּתְפִלָּה ׳וְעַל נִיסֶּיךָ שֶׁבְּכָל יוֹם עִמָּנוּ׳.
In shortThe Chanukah lamps teach us to see Hashem's hand in every public and private event, for daily miracles easily go unnoticed.
13[May Hashem grant that by the power of the miracle that flows upon us “in those days, at this time,” we be able to serve Him and to know that everything comes from Him. Through this may we bring the redemption near, as Chazal said that in the merit of faith the exiles are gathered in.23 Amen, may it be His will.]
יִתֵּן ה׳, שֶׁבְּכֹחַ הַנֵּס יוּשְׁפַּע עָלֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה, נוּכַל לַעֲבוֹד אוֹתוֹ יִתְבָּרֵךְ, וְלָדַעַת כִּי הַכֹּל מֵאִתּוֹ יִתְבָּרֵךְ שְׁמוֹ, וְעַל יְדֵי זֶה נְקָרֵב אֶת הַגְּאוּלָּה, כְּאָמְרָם ז״ל (ילקוט הושע תקיט) שֶׁבִּזְכוּת הָאֱמוּנָה הַגָּלוּיּוֹת מִתְכַּנְּסוֹת, אָמֵן כֵּן יְהִי רָצוֹן]:
- Yalkut Shimoni II §519. ↩
In shortMay Hashem help us serve Him knowing all is from Him, and may this faith gather in the exiles.
He opens with two questions on Al HaNissim: why it praises only the victory and not the oil, and why its wording is so long. The Kedushas Levi explains that the miracles of Chanukah and Purim, unlike the Exodus, came within nature and “time.” The Rebbe adds: a miracle above nature needs no blessing, for everyone sees it, but a miracle clothed in nature can be credited to “my strength and the might of my hand,” so Chazal fixed a blessing and spelled out every part of the victory. The oil, plainly above nature, needed no such reminder. In an added passage the Rebbe shows, with the Kedushas Levi, how the mighty Chashmona’im counted themselves weak and trusted Hashem, and why She’asah nissim was fixed against doubters but not for Pesach. The Chanukah lamps teach us to see Hashem’s hand in everything, public and private.
Takeaway
The Chashmona'im were truly mighty, yet they counted themselves among “the weak,” because Hashem's power was always before their eyes; that humility let them light without worrying about the days ahead, and it brought the miracle. A miracle wrapped in nature tempts us to credit our own strength, and the remedy is to say aloud, in detail, that Hashem did it. In our own successes and in each ordinary day, we can learn to see His hand and say so, so that we are never the one who does not recognize his miracle.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.