threw the Rebbe to the ground and hit him three times in the head. The Rebbe lay unconscious until midnight, when he finally got up.
The next day, the Rebbe said, “I don’t think I can survive any more blows. But the Rambam writes that in a time of shmad, one must risk his life to do any mitzvah. But I will light as early as I can and I won’t spend a lot of time singing.”
Surprisingly, the Nazi came in early that day and saw the Rebbe lighting the neiros. He was flabbergasted and said, “I have a lot of respect for you, rabbi. I see that you are willing to die for your religion. I admire you for that!
He walked out of the barracks and did not return for the rest of Chanukah. The Rebbe lit the neiros on the remaining nights with much joy, using up the rest of the margarine.
The old man concluded, “After witnessing this, isn’t it appropriate for me to come here every year to see the tzadik light the Chanukah licht?”
Hallel V’Hodaah
Hallel and Hodaah For Every Person on Their Level:
We recite that the eight days of Chanukah were established “l’hodos u’lehaleil” (to praise and glorify). Rav Henoch of Alexander zy”a asks why the holiday of Chanukah was established as a time for praise and glory, while Purim was established as a time for feasting and rejoicing.
He answers that Purim commemorates how we were saved from a decree of physical destruction. Since this decree applied to every Jew equally, we commemorate the salvation with feasting and rejoicing, which is equally possible for every Jew.
On Chanukah, however, we commemorate how we were saved from a decree of spiritual destruction. This did not apply equally to every Jew, as it pertained to each individual on his own level of ruchnius. Therefore, we celebrate with hallel and hodaah, which is done by each individual on his level.
The Power of Praising Hashem:
The Chidushei Harim answers the above question by saying Chanukah was established as a time for hallel and hodaah because this is the main power of Klal Yisroel. The more energy one exerts to praise and glorify Hashem, the more he can influence all those around him to praise Hashem as well.
Like a Father and Son:
Rav Yitzchok of Vorka zy”a asks why Hashem’s name of “Havaya” is not mentioned even once in the tefillah of “Al Hanisim”.
He answers by noting that the reason Moshe Rabenu’s name is never mentioned in Parshas Tetzaveh is because after all of the great miracles that he experienced, Moshe became exceptionally close to Hashem. He became so close to Him, that Hashem no longer had to call him by his name. Rather, he simply referred to him as “you”, like a father does for his son. So too, after all the miracles that occurred during the story of Chanukah, Klal Yisroel became like sons to Hashem and, therefore, were able to refer to Him simply as “you” (attah).
From Darkness to Light:
Sefer Kovetz Sichos quotes the Bais Avrohom of Slonim zy”a as saying that Rav Levi Yitzchok of Berditchev zy”a asks why there is no “Megillas Chanukah”, like there is on Purim.
He answers that although the victory over the Greeks was won by the Chashmonaim, it clearly came from Hashem, as they could not have won on their own. They were concerned that if they chronicled the victory in a megillah, people might read it and say that their army won the war. Therefore, they did not write one so that no one should think that man can fight wars on his own and that one can only be victorious with Hashem’s help.
The Bais Avrohom adds that the word “Chanukah” has a root of “chinuch” (education). This indicates that one must educate himself to believe and trust in Hashem. Even if one doesn’t see any light in the distance and feels like he is immersed in darkness, He should trust that Hashem will provide the illumination. While it is very hard to reach this level of emunah and bitachon, one must work to educate himself to believe this.
In this vein, a man once approached the Kobriner Rebbe zy”a and asked for guidance regarding how to serve Hashem properly. The Rebbe told him that he should always be happy with whatever Hashem sends his way. The man said, “Isn’t that very difficult?”
The Rebbe replied, “Yes. That was my intention.”
He then explained that this is the meaning of the pasuk (Tehillim 91:15): “He will call Me and I shall answer him; I am with him in distress; I shall rescue him and I shall honor him.” If one thinks that Hashem is far away and he has to call to Him, then he will merely answer him. But if one believes that Hashem is there with him in his distress, then He will rescue and honor him, and reward him greatly.
Asking for Revealed Miracles Today:
The Satmar Rov zy”a (Chidushei Torah 5716, page 155) concluded his divrei Torah on Chanukah with the following bracha:
May it be His will to send down to us even in our time the power of our holy Avos, as He did in the time of Mattisyahu, when He performed for them miracles and wonders in the merit of the holy kohanim. And he still constantly performs miracles, even though they are hidden. This is as the Levush writes on the words “bayamim haheim baseman hazeh” (in those days, in this time), that miracles continue in our times. And may Hashem allow us to see salvations, miracles and wonders. May He show us His kindness (Tehillim 85:8). My grandfather, the Yitav Lev zt”l quoted his father, Rav Eliezer Nisson zt”l, who explained the words “sabenu m’tuvecha” (may we become full from Your goodness) to mean that even though everything Hashem does is good, we cannot see it. We are like a blind man, who cannot become satiated by the food he eats because he can’t see it (Yoma 77B). Therefore, we ask Hashem to let us become full from His goodness by being given the ability to see His goodness.
May we merit to see the light of Moshiach, as Rav Pinchos of Koretz says that the light of Chanukah signifies the hidden light of Moshiach, when we will merit to connect to the truth of the Torah, with kedusha and taharah.
An Auspicious Time for Miracles:
The Shulchan Aruch (Orech Chaim 682:1) rules that if one forgets to recite Al Hanisim in Birchas he should recite “Harachaman hu ya’aseh lanu nissim.” The Tevuos Shor asks how we are permitted to ask for miracles that are beyond the laws of nature.
The Shinover Rebbe zy”a (quoted in Divrei Yechezkel Hachadash, Imyanei Chanukah) answers that the reason we don’t ask Hashem to perform miracles for us is because this would deduct from our merits. On Chanukah, however, we are permitted to do so because On Chanukah, we experienced supernatural miracles and the spirit of this day is aroused anew every year. Therefore, miracles are natural on these days and it is permitted to daven for them without any fear of losing our merits.
