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Nov. 22, 2013

Different types of miracles

The spiritual and the physical are celebrated – but separately.
ESTHER TAUBY

The Al HaNissim prayer, recited on Chanukah, during services and Grace After Meals, recounts: “The miracles ... that You have done for our ancestors in those days, at this time. In the days of Mattityahu, the son of Yochanan the High Priest, the Hasmonean and his sons, when the wicked Hellenic government rose up against your will, but You, in your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights and avenged the wrong done to them. You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for Your people to this very day. Then your children entered the shrine of Your House, cleansed Your Temple, purified Your Sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Chanukah to give thanks and praise to Your great Name.”

In this relatively long list, isn’t there something missing? What about the small cruse of oil that was sufficient to light the holy menorah in the Temple for one day and miraculously burned for eight days until new, pure oil could be found? It is in commemoration of this miracle that we kindle the Chanukah lights each evening of the festival; it is this miracle, much more than the military miracle, that is the defining feature of Chanukah. Yet the Al HaNissim prayer ignores it completely!

There is a passing mention of lights kindled in holy courtyards, but this does not refer to the lights of the menorah – whose appointed place was not in the courtyard of the Holy Temple but inside the Sanctuary – but to lights kindled in celebration throughout the Temple compound and the city of Jerusalem (which is why Al HaNissim speaks of courtyards, in plural). Even if the lights in question are those of the menorah, there is no mention of the miracles associated with its lighting.

On the other hand, the Talmud, in its description of the miracle of Chanukah, concentrates solely on the miracle of the oil and virtually ignores the military miracle. By asking, “What is Chanukah?” the Talmud means, “Over what miracle was it established?”

The answer given is as follows. When the Greeks entered the Sanctuary, they contaminated all its oil. Then, when the royal Hasmonean family overpowered and was victorious over them, they searched and found only a single cruse of oil that was sealed with the seal of the high priest – enough to light the menorah for a single day. A miracle occurred, and they lit the menorah with this oil for eight days. The following year, they established these (eight days) as days of festivity, praise and thanksgiving to G-d.

There is only passing reference to the military victory (the Hasmoneans overpowered and were victorious), but no mention of the fact that this was a battle in which a small band of Jews defeated one of the mightiest armies on earth. The focus is wholly on the miracle of the oil, as if this were the only significant event commemorated by the festival of Chanukah.

There seems to be a complete separation between the “physical” and “spiritual” miracles of Chanukah, to the extent that the mention of one precludes any mention of the other. When the physical salvation of Israel is remembered and we thank G-d for delivering the mighty into the hands of the weak, and the many into the hands of the few, we make no reference to the miracle of the oil; and when we relate to the spiritual significance of Chanukah, the triumph of light over darkness, it is free of any association with the physical victories that accompanied it.

So, when the Talmud replies to the question, “What is Chanukah?” it defines the festival solely in terms of its spiritual miracles: the discovery of the pure, undefiled oil and the rekindling of the Divine light that emanated from the Holy Temple. Since this is the festival that commemorates our most spiritual battle, its spiritual content predominates to the extent that it completely eclipses its physical aspect. Although the military miracles preceded, and made the lighting of the menorah in the Holy Temple possible, they are completely ignored when speaking of the miracle that defines the essence of Chanukah.

This is why the Al HaNissim prayer instituted by our sages to give thanks to G-d for the military salvation omits all mention of the miracle of the oil. Only when it is regarded on its own can the military miracle be emphasized and appreciated; were it to be discussed in relation to the miracle of the oil, it would fade to insignificance. Within the super-spiritual context of Chanukah, it would be reduced to a minor detail scarcely worthy of mention.

When Chanukah begins on Wednesday evening, Nov. 27, we will celebrate all the miracles of Chanukah as we light our menorah for the first night. This will bring light and warmth into our homes, as well as shine bright outside of our homes, publicizing the miracles that G-d did for us then and is still doing for us now.

Wishing everyone a wonderful, meaningful, happy, fun and delicious Chanukah eating latkes and doughnuts.

Esther Tauby is a local educator, writer and counselor. This article is based on talks given by the Lubavitcher Rebbe, obm, on Chanukah 1965 and 1973.

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