From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
In Another Year: Lights That Return Every Chanukah
The Gemara says the days of Chanukah were made yamim tovim only “in another year.” Why not at once, in the year of the miracle? Why “another” year and not “the coming” one? And how can days on which work is permitted be called yamim tovim at all?
Name a tzaddik: tap for who he wasTitle a sefer
Shabbos 21b
מַאי חֲנוּכָּה? דְּתָנוּ רַבָּנַן: בְּכ״ה בְּכִסְלֵיו יוֹמֵי דַחֲנוּכָּה תְּמָנְיָא אִינּוּן דְּלָא לְמִסְפַּד בְּהוֹן וּדְלָא לְהִתְעַנּוֹת בְּהוֹן. שֶׁכְּשֶׁנִּכְנְסוּ יְוָונִים לַהֵיכָל טִמְּאוּ כָּל הַשְּׁמָנִים שֶׁבַּהֵיכָל. וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם, בָּדְקוּ וְלֹא מָצְאוּ אֶלָּא פַּךְ אֶחָד שֶׁל שֶׁמֶן שֶׁהָיָה מוּנָּח בְּחוֹתָמוֹ שֶׁל כֹּהֵן גָּדוֹל, וְלֹא הָיָה בּוֹ אֶלָּא לְהַדְלִיק יוֹם אֶחָד. נַעֲשָׂה בּוֹ נֵס וְהִדְלִיקוּ מִמֶּנּוּ שְׁמוֹנָה יָמִים. לְשָׁנָה אַחֶרֶת קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה.
What is Chanukah? For the Rabbis taught: On the twenty-fifth of Kislev begin the days of Chanukah. They are eight, and on them one may not eulogize and one may not fast. For when the Greeks entered the Heichal, the inner hall of the Beis HaMikdash, they defiled all the oils there. When the kingdom of the house of the Chashmona'im grew strong and defeated them, they searched and found only one cruse of oil that lay with the seal of the Kohen Gadol, and it held enough to light for only one day. A miracle was done with it, and they lit from it for eight days. In another year they established them and made them yamim tovim, festive days, with Hallel and thanksgiving.
1“What is Chanukah? For the Rabbis taught: On the twenty-fifth of Kislev begin the days of Chanukah. They are eight, and on them one may not eulogize and one may not fast. For when the Greeks entered the Heichal, they defiled all the oils …” And the Gemara concludes: “In another year they established them and made them yamim tovim, festive days, with Hallel and thanksgiving.”
מַאי חֲנוּכָּה, דְּתָנוּ רַבָּנַן, בכ״ה בְּכִסְלֵיו יוֹמֵי דַחֲנוּכָּה תְּמָנְיָא אִינּוּן, דְּלָא לְמִסְפַּד בְּהוֹן וּדְלָא לְהִתְעַנּוֹת בְּהוֹן, שֶׁכְּשֶׁנִּכְנְסוּ יְוָונִים לַהֵיכָל טִמְּאוּ כָּל הַשְּׁמָנִים, וְכוּ׳, לְשָׁנָה אַחֶרֶת קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וּבְהוֹדָאָה (שבת כא, ב).
Sources here
In shortThe days of Chanukah were made yamim tovim, with Hallel and thanksgiving, only “in another year,” the Gemara tells us.
2Several points in this wording need a close look. Why did they establish these days only in another year, and not at once, in that same year? Why did they say leshanah acheres, “in another year,” and not leshanah haba'ah, “in the coming year”? And why are the days of Chanukah called yamim tovim, festive days like the festivals? Melachah, the work forbidden on Shabbos and Yom Tov, is permitted on Chanukah, so in what sense is it a yom tov?
יֵשׁ לְדַיֵּיק בָּזֶה כַּמָּה דִּקְדּוּקִים, לָמָּה דַּוְקָא לְשָׁנָה אַחֶרֶת קְבָעוּם וְלֹא מִיָּד בְּאוֹתָהּ הַשָּׁנָה, גַּם לָמָּה אָמְרוּ לְשָׁנָה ׳אַחֶרֶת׳ וְלֹא לְשָׁנָה ׳הַבָּאָה׳. וְעוֹד מַדּוּעַ קוֹרְאִים לִימֵי הַחֲנוּכָּה בְּשֵׁם ׳יָמִים טוֹבִים׳, הֲרֵי חֲנוּכָּה מוּתָּר בַּעֲשִׂיַּית מְלָאכָה, אִם כֵּן בַּמֶּה נִקְרָא ׳יוֹם טוֹב׳.
In shortWhy was Chanukah established only “in another year,” why “another” and not “the coming” year, and why call days of work yamim tovim?
3aThe explanation is this. About Purim we find in the Gemara: “Esther sent word to the Sages: ‘Establish me for all generations.’”1 At first the Sages were in doubt about it, until they found a support for it in the Torah. Why, then, do we not find that Chazal ever asked themselves whether to establish the days of Chanukah for all generations? We may say the reason is this. The miracle of Purim saved the body, for the decree was to destroy and to kill all the Jews.2 And it is settled halachah: “One who sees a place where miracles were done for Israel says, ‘Blessed is He Who did miracles for our fathers in this place.’”3 So the sages of that generation understood that there was room to institute a remembrance of the miracle, and that is why Esther sent word to them to establish it for all generations.
אֶלָּא הַבֵּיאוּר בָּזֶה, דְּהִנֵּה לְגַבֵּי פּוּרִים מָצִינוּ דְּאִיתָא בַּגְּמָרָא (מגילה ז, א) שָׁלְחָה לָהֶם אֶסְתֵּר לַחֲכָמִים קִבְעוּנִי לְדוֹרוֹת, וּבַתְּחִלָּה נִסְתַּפְּקוּ חֲכָמִים בַּדָּבָר עַד שֶׁמָּצְאוּ סֶמֶךְ לָזֶה מִן הַתּוֹרָה. וְצָרִיךְ לָדַעַת אִם כֵּן, מַדּוּעַ לְגַבֵּי חֲנוּכָּה לֹא מָצִינוּ שֶׁנִּתְעוֹרְרָה שְׁאֵלָה לַחֲכָמֵינוּ ז״ל אִם לִקְבּוֹעַ הַיָּמִים הָאֵלּוּ לְדוֹרוֹת אוֹ לֹא. וְיֵשׁ לוֹמַר הַטַּעַם בָּזֶה, כִּי נֵס פּוּרִים הָיָה נֵס הַצָּלַת הַגּוּף, שֶׁכֵּן הַגְּזֵירָה הָיְתָה לְהַשְׁמִיד וְלַהֲרוֹג אֶת כָּל הַיְּהוּדִים, וַהֲרֵי הֲלָכָה פְּסוּקָה הִיא (ברכות נד, א) הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בּוֹ נִיסִּים לְיִשְׂרָאֵל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִיסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה, לָכֵן הֵבִינוּ הַחֲכָמִים שֶׁבְּאוֹתוֹ הַדּוֹר שֶׁיֵּשׁ מָקוֹם לְתַקֵּן זֵכֶר עַל הַנֵּס, וְזֶהוּ שֶׁשָּׁלְחָה אֶסְתֵּר לַחֲכָמִים לִקְבּוֹעַ הַנֵּס לְדוֹרוֹת.
In shortPurim saved the body, and since one blesses for a miracle done for one’s fathers, Esther asked the Sages to fix it for all generations.
3bThe miracle of Chanukah, however, saved the soul. The Greeks did not decree death on the Jews; they only defiled all the oils and tried to plant false beliefs in the people. And the halachah we cited, that children must bless Hashem for a miracle done for their fathers, was not said of a spiritual rescue such as this. So the sages of that generation did not even consider establishing a remembrance of the miracle for all generations either, because such a miracle does not obligate the generations to come.
אָכֵן הַנֵּס שֶׁל חֲנוּכָּה הָיָה עַל הַצָּלַת הַנְּשָׁמָה, שֶׁהֲרֵי לֹא גָּזְרוּ לְהָרְגָם, רַק שֶׁטִּמְּאוּ כָּל הַשְּׁמָנִים וְרָצוּ לְהַכְנִיס בָּהֶם דֵּיעוֹת כּוֹזְבוֹת. וְהִנֵּה עַל נֵס כָּזֶה שֶׁל הַצָּלָה רוּחָנִית לֹא נֶאֶמְרָה הַהֲלָכָה הַנִּזְכֶּרֶת לְעֵיל, שֶׁצְּרִיכִים הַבָּנִים לְבָרֵךְ עַל נֵס שֶׁנַּעֲשָׂה לַאֲבוֹתָם. וְלָכֵן גַּם לְעִנְיַן קְבִיעַת הַנֵּס לְדוֹרוֹת, הַחֲכָמִים שֶׁבְּאוֹתוֹ הַדּוֹר לֹא הָיָה לָהֶם צַד סָפֵק כְּלָל לִקְבּוֹעַ זִכָּרוֹן לְדוֹרוֹת, כִּי נֵס כָּזֶה אֵינוֹ מְחַיֵּיב אֶת דּוֹרוֹת הַבָּאִים.
In shortChanukah saved the soul; the blessing for a miracle done for one’s fathers was not said of a spiritual rescue, so its generation did not think to fix it.
4But in another year, when the light of the miracle shone again on these days, they understood that it must be established for all generations. They now knew that the light of the miracle was not only for its own time but for every generation. Chazal's wording is precise: acheres, “another” year, and not “the coming” year. They meant that it was in a year that was “another,” with no connection to the miracle itself, that they saw these days still held great lights, as on Shabbos and Yom Tov. This showed them that the days of Chanukah stand higher than other days, and they sensed that these are yamim tovim, days in which great lights are revealed. From this they learned that on these days the Holy One, blessed be He, wishes to bring the ohr haganuz into the hearts of Israel: the hidden light of the first days of creation, which He stored away for the righteous. So “they established them and made them yamim tovim, with Hallel and thanksgiving.” And the name yamim tovim fits them precisely, since great lights are revealed in them.
אָמְנָם בַּשָּׁנָה הָאַחֶרֶת, כַּאֲשֶׁר בַּיָּמִים הַלָּלוּ נִתְגַּלָּה שׁוּב הֶאָרַת הַנֵּס, מִזֶּה הֵבִינוּ שֶׁצָּרִיךְ לִקְבּוֹעַ אוֹתוֹ לְדוֹרוֹת, מֵאַחַר שֶׁנּוֹדַע לָהֶם שֶׁהֶאָרַת הַנֵּס לֹא הָיְתָה רַק לִשְׁעָתָהּ אֶלָּא לְדוֹרוֹת. וְהַשְׁתָּא מְכוּוָּן לְשׁוֹנָם ז״ל לְשָׁנָה ׳אַחֶרֶת׳ דַּיְיקָא וְלֹא אָמְרוּ לְשָׁנָה ׳הַבָּאָה׳, דְּכִיוְּונוּ לוֹמַר בָּזֶה, שֶׁדַּיְיקָא בַּשָּׁנָה שֶׁהִיא בְּחִינַת ׳אַחֶרֶת׳, דְּהַיְינוּ שֶׁלֹּא הָיָה לָהּ שַׁיָּיכוּת עִם הַנֵּס בְּעַצְמוֹ, כְּשֶׁרָאוּ שֶׁגַּם בָּהּ יֵשׁ בַּיָּמִים הַלָּלוּ אוֹרוֹת גְּדוֹלִים כְּמוֹ בְּשַׁבָּת וְיוֹם טוֹב, מִזֶּה רָאוּ שֶׁיְּמֵי הַחֲנוּכָּה גְּדוֹלִים בְּמַעֲלָתָם מִשְּׁאָר יָמִים, וְהִרְגִּישׁוּ שֶׁהֵם בִּבְחִינַת יָמִים טוֹבִים, הַיְינוּ שֶׁמִּתְגַּלֶּה בָּהֶם הֶאָרוֹת גְּדוֹלוֹת, וּמִזֶּה לָמְדוּ שֶׁבְּיָמִים אֵלּוּ רוֹצֶה הקב״ה לְהַכְנִיס אוֹר הַגָּנוּז לְלִבָּם שֶׁל יִשְׂרָאֵל, לָכֵן קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה. וּמְדוּיָּק מַה שֶׁקָּרְאוּ לָהֶם בְּשֵׁם ׳יָמִים טוֹבִים׳, הַיְינוּ שֶׁמִּתְגַּלֶּה בָּהֶם הֶאָרוֹת גְּדוֹלוֹת כַּנִּזְכָּר.
In shortWhen the light returned in a year with no tie to the miracle, they saw it was lasting and named these shining days yamim tovim.
5This lets us interpret the wording of Al HaNissim: “And for Your people Yisrael You performed a great salvation and redemption as this very day.” Those who established Chanukah sensed that the redemption was “as this very day”: on these days, every year, the light is revealed again. That is why “they established these eight days of Chanukah to give thanks and praise to Your great Name”: they established these days for the generations to come, with Hallel and thanksgiving.
וּבָזֶה יִתְפָּרֵשׁ הַלָּשׁוֹן בִּתְפִילַּת עַל הַנִּיסִּים ׳וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְּדוֹלָה וּפוּרְקָן כְּהַיּוֹם הַזֶּה׳, הַיְינוּ לְפִי שֶׁהִרְגִּישׁוּ שֶׁהַפּוּרְקָן הוּא בִּבְחִינַת ׳כְּהַיּוֹם הַזֶּה׳ שֶׁגַּם בְּיָמִים אֵלּוּ מִתְגַּלֶּה הָאוֹר, לְכָךְ ׳וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנוּכָּה אֵלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל׳, קָבְעוּ יָמִים הַלָּלוּ לְדוֹרוֹת הַבָּאִים בְּהַלֵּל וְהוֹדָאָה.
Sources here
In short“A great salvation … as this very day” means the light returns on these days each year, so the days were established for all generations.
6[We can also explain why Chanukah counts as yamim tovim.4 The gives a reason for the festivals:5 on them people are free from work, so they can think about the honor of Heaven and grow in Torah and in faith. On Chanukah this quality of faith in Hashem was awakened, and it left a lasting imprint of holiness on all the days of Chanukah. That is why “they established them” as yamim tovim: on these days, as on the festivals, one can be privileged to rise in Torah and in faith in Hashem.]
*[וְיֵשׁ לְבָאֵר מַדּוּעַ חֲנוּכָּה הוּא בִּבְחִינַת ׳יָמִים טוֹבִים׳, דְּהִנֵּה הַחִינּוּךְ (מצווה רצח) כָּתַב טַעַם לְיָמִים טוֹבִים, כִּי אָז פְּנוּיִים מִן הָעֲבוֹדָה, וְאֶפְשָׁר לַחְשׁוֹב מִכְּבוֹד שָׁמַיִם וּלְהַרְבּוֹת בַּתּוֹרָה וּבֶאֱמוּנָה. וְעַל כֵּן בַּחֲנוּכָּה שֶׁנִּתְעוֹרֵר אָז הַמִּידָּה הַזֹּאת שֶׁל אֱמוּנָה בַּה׳, נִשְׁאַר רְשִׁימָה דִּקְדוּשָּׁה בְּכָל יְמֵי חֲנוּכָּה, וְזֶהוּ קְבָעוּם לְ׳יָמִים טוֹבִים׳, שֶׁאֶפְשָׁר לִזְכּוֹת בְּיָמִים אֵלּוּ לְהִתְעַלּוֹת בַּתּוֹרָה וּבֶאֱמוּנַת ה׳, כְּמוֹ בְּיָמִים טוֹבִים].
In shortLike the festivals, which free us for Torah and faith, Chanukah's awakened faith left holiness on its days and made them yamim tovim.
7Since these days are a kind of Yom Tov, and such great and awesome lights shine in them, we must conduct ourselves on them as on the festivals, and not, Heaven forbid, pass them in foolishness and empty talk.
וְכֵיוָן שֶׁיָּמִים הַלָּלוּ הֵם בִּבְחִינַת יוֹם טוֹב, וּמְאִירִים בָּהֶם כָּאֵלּוּ אוֹרוֹת גְּדוֹלִים וְנוֹרָאִים, צָרִיךְ לְהִתְנַהֵג בְּיָמִים אֵלּוּ כְּמוֹ בְּיָמִים טוֹבִים, וְלֹא לְהַעֲבִירָם בְּדִבְרֵי שְׁטוּת וְהֶבֶל ח״ו.
In shortBecause Chanukah's days shine with the lights of a Yom Tov, they must be kept like festivals, not wasted on foolishness.
8May Hashem grant that we be privileged to receive these lights, and also the hidden light, as the holy Rebbe R' Pinchas of Koritz said,6 with the coming of our righteous Moshiach, speedily in our days. Amen.
יִתֵּן ה׳ שֶׁנִּזְכֶּה לְאוֹרוֹת הַלָּלוּ, וְכֵן לָאוֹר הַגָּנוּז, כְּמוֹ שֶׁאָמַר הרה״ק רַבִּי פִּנְחָס מקוריץ, בְּבִיאַת מְשִׁיחַ צִדְקֵנוּ, בִּמְהֵרָה בְּיָמֵינוּ אָמֵן.
- R' Pinchas of Koritz taught that in the days of Chanukah the hidden light of Moshiach is revealed (Midrash Pinchas §1). ↩
In shortThe Rebbe prays that we receive these lights, and the hidden light too, with the coming of our righteous Moshiach.
The Lehavas David asks why Chanukah was fixed only “in another year,” why “another” rather than “the coming” year, and why days of work are called yamim tovim. Purim saved the body, and since one blesses for a miracle done for one’s fathers, Esther and the Sages fixed it for all generations. Chanukah saved the soul, and that halachah was not said of a spiritual rescue, so its own generation saw no need to fix it. But in a later year with no tie to the miracle, the same great lights shone again on these days. Then they knew the light was lasting, that Hashem wants to bring the hidden light into Israel’s hearts on these days, and they made them yamim tovim; Al HaNissim says so: “as this very day.” Such days must be kept like festivals, not wasted on foolishness.
Takeaway
The generation of the miracle did not think to establish Chanukah for the future; only when the same light shone again in another year did they see that it belongs to every year. Though work is permitted, these are yamim tovim, days when Hashem wants to bring the hidden light into our hearts and we can rise in Torah and in faith. We should guard them from foolishness and take in as much of that light as we can.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.