However, when the aspect of 'battle' is missing from the B’nei Yisroel’s Avodas HaShem then they find themselves in a situation of Golus as it was in the era of the miracle of Chanukah; that even though the B’nei Yisroel were living in their holy land, in Eretz Yisroel, and the 'Beis HaMikdosh’ stood on its place, and they were not in a situation of exile as we say ‘because of or sins we were exiled from our land’ nevertheless עָּמְדָּה מַלְכוּת יָּוָּן הָּרְשָּעָּה עַל עַמְךָ יִשְרָּאֵׂל כוּ׳ the wicked Hellenic government rose up against your' people Yisroel, to the extent that they said: כִתְבוּ עַל קֶרֶן הַשּׁוֹר שֶאֵׂין לָּכֶם חֵׂלֶק בֵׂאלֹקֵׂי יִשְרָּאֵׂל “write for yourselves on the horn of an ox, that you have no part in the G-d of Yisroel” the complete antithesis of 'Emuna’, which is basically idol worship, G-d forbid, and equates to the opposite of the whole Torah.
And this is due to their Avodah being incomplete in that they did not entirely refine the evil, so that as a consequence a nurture was possible to the L’umas Zeh' and so on. However, regarding this very situation it says, "and You stood by them in the time of their distress, You waged their wars.” This means, that when the B’nei Yisroel were in a time of distress, they were on a very low level; consequently their Avodah was missing the 'battle' with the 'Le’umas Zeh'. That is [the time] when 'Ravtoh Es Rivom’ HaShem fought the battle which the B’nei Yisroel were supposed to fight.
In other words, the battle with the 'Le’umas Zeh' was carried out by Hashem in a manner of 'Isarusa Dele’eilah' an inspiration from above to below and as a result of this they were triumphant in the battle. And even though it is known that the victory at war was due as a result of the Chashmonoim’s 'Mesiras Nefesh’ however, this was notwithstanding the fact that the ‘Mesiras Nefesh' here was only actually performed by a few and not by the majority, who were [as aforementioned] on a very low spiritual level. [This is unlike the situation in the story of Purim whereby the ‘Mesiras Nefesh' was not only performed by Mordechai and Esther, but by all the B’nei Yisroel]. And even the ‘Mesiras Nefesh’ which was performed by the few, did not suffice to bring about the miracle, because the miracle was wholly an `Isarussa Dile`eila’-an act of Divine intervention- and the ‘Mesiras Nefesh' was only necessary to serve as a receptacle in which to receive the revelation that was extended from above in a manner of 'Isarusa Dil'eilah'.
