The streets of Mechuzah became flooded, and the water flowed into the Chidekel River. Rava's tefillos were answered, and he was spared the king's wrath. That night, Rava saw his father in a dream. His father said, "How could one make Heaven work so hard [to bring rain in the wrong season]?" His father instructed him not to sleep in his bed that night. Rava got up from his bed and slept elsewhere. In the morning, Rava saw that his bed was stabbed and cut with knives. Rashi explains that sheidim had come to harm Rava.
We learn from this Gemara that it is dangerous and improper to daven for miracles. This is because Hashem desires to lead the world according to the rules of nature, and it is wrong to try to alter those rules and ask for miracles.
Yet, on Chanukah, we daven for miracles. What is the explanation? As we explained above, during Chanukah, Hashem leads the world in the mode of miracles, and therefore, we may daven for miracles on these days.
22. Sarah Imeinu gave birth to Yitzchak Avinu when she was ninety years old. It was a great miracle, and the Torah elaborates on it. Everyone was astounded by this miracle. However, Yocheved gave birth to Moshe Rabbeinu when she was even older. She was 130 years old, and we don't find that this was surprising to people, and that people were astounded by the miracle. What is the difference?
The Dubno Magid zt'l replied that in Mitzrayim, miracles were happening all the time. Six children were born with every birth, and other miracles occurred daily. Therefore, when another miracle occurred, it didn't make such an impact on people.
We can say the same, regarding these days of Chanukah. It is a time of miracles, and therefore, we shouldn't be so surprised when a miracle happens.
23. A member of our chaburah related that his wife wasn't feeling well for a few weeks, and her doctor The Shoel u'Meishiv (Divrei Shaul) zt'l answers that throughout the year, Hashem leads the world according to the rules of nature, and therefore, it is wrong to ask for miracles. On Chanukah, Hashem leads the world in miracle mode. Therefore, during Chanukah, we may daven for nisim.
It states (Mishlei 9:1), שבעה עמודיה חצבה "Hashem set up the world on seven pillars." Many aspects of the world are related to the number seven, such as the seven days of the week, seven notes of music, seven types of wisdom, and so on. In the future, the world will be run according to the number eight, as it states (Tehillim 6:1), השמינית על למנצח, “A song played on a harp of eight strings.” This represents a world beyond the nature of this world. Chanukah is eight days because, on Chanukah, the world runs beyond the rules of nature.
The Maharal (Ner Mitzvah) writes, "The natural world is made up of seven. Eight is beyond nature... The Torah was given after seven, as it states (Devarim 16:9), 'Count seven weeks...' and on the fiftieth day, the Torah was given. Chapter 119 in Tehillim, which discusses Torah, contains eight pasukim for each letter of the alef beis (אפי תמניא) representing Torah, which is beyond nature." The Maharal explains that the Chanukah miracle came in the merit of the Torah, which is beyond nature. This is why the menorah miraculously remained lit for eight days.
Chazal (Shabbos 21:) say, according to Beis Shamai, שמונה מדליק ראשון יום, "The first day, he lights eight [lamps]." The Chidushei HaRim zt'l says that this refers to HaKadosh Baruch Hu. [His proof is that it is written in singular, "he lights," and it doesn't state מדליקין, "we light."] On the first night of Chanukah, Hashem lights eight, which means He brings into existence the world of eight, a world beyond nature. On Chanukah, the world is led beyond the rules of nature,
