Chanukah
1. In the text of "הנרות הללו" ("Haneiros Halalu" – "These lights"), three expressions are said: "(הנרות הללו אנו מדליקין) על התשועות ועל הנסים ועל הנפלאות" ("(We kindle these lights) for the salvations, for the miracles and for the wonders")1. Afterwards, at the conclusion of "Haneiros Halalu," the same three expressions are said again — but in a different order2: "להודות ולהלל לשמך הגדול על נסיך ועל נפלאותיך ועל ישועותיך" ("to thank and to praise Your great Name for Your miracles, for Your wonders and for Your salvations").
This needs to be understood: what is the reason for this change in the order of the three expressions?
2. From the fact that "Haneiros Halalu" mentions (not only "Your miracles," but) also "Your wonders" and "Your salvations," it is evident that the mitzvah of kindling the Chanukah lights is a remembrance not only of the miracle of the cruse of oil [for the miracle of the cruse of oil does not fall into the category of "salvations"] — but also of all the various kinds of salvation that G‑d performed "בימים ההם בזמן הזה" ("in those days, at this time")3, which are, in general, divided into the three expressions (as will be explained below)4.
And within this itself — in the plural: "salvations .. miracles .. wonders" — because the events of the days of Chanukah included many matters of salvation of all kinds.
This also answers another (strong) question regarding the remembrance of the miracle of Chanukah:
For the miracle of Purim there is an obligation to mention the rescue and salvation from Haman the wicked, etc., both by day and by night5. In contrast, the victory of Chanukah over the Greeks — which was also a miracle (and more than that — an open miracle: "מסרת גבורים ביד חלשים ורבים ביד מעטים וכו'" ("You delivered the mighty into the hands of the weak, and the many into the hands of the few, etc.")6, whereas the miracle of Purim was hidden within the order of nature) — is mentioned at night only in "ועל הנסים" ("V'al HaNissim" – "And for the miracles"), which is said in Maariv and in Birkas HaMazon;
And since a) the evening prayer is optional7, and b) there is no obligation to eat bread on the (night of) Chanukah8 — it turns out that there is no absolute obligation to mention the miracle of the military victory on the night of Chanukah9.
According to the above, this is answered simply: the kindling of the Chanukah lights is a remembrance (not only of the miracle of the cruse of oil, but also) of all the miracles of the days of Chanukah;
And, as we find10, one of the ways of expressing remembrance and praise to G‑d is through kindling lights11.
3. This is also the reason for the change in the order of the three expressions in "Haneiros Halalu":
At the beginning, it speaks about the three kinds of rescue and salvation, etc., "שעשית לאבותינו בימים ההם" ("that You performed for our forefathers in those days") — and therefore they appear in this order: "for the salvations, for the miracles and for the wonders," because this was the order of the events — first "salvations," then "miracles," and after that "wonders";
Whereas at the conclusion of "Haneiros Halalu," it speaks about the three kinds as they arouse in us the feeling "to thank and to praise Your great Name" — and in this respect their order is different: the kind "miracles" is the first to arouse in a person thanksgiving and praise to G‑d; afterwards — the kind "wonders"; and only after that the kind "salvations."
4. The explanation: the difference in content between salvations, miracles and wonders:
When a person wages war against another whose forces are comparable (according to the sum total of quantity and quality together12) to his own, he (also) needs G‑d's salvation in order to be victorious, for according to nature sometimes one side prevails and sometimes the other. But the victory and salvation take place in a manner that appears to be a natural matter, and not a miracle that is above nature, since according to nature he can be victorious just as the other can.
A miracle is a salvation and rescue that is above13 nature, contrary to the bounds of the world. For example: a military victory in which the side that is much weaker, or incomparably weaker, than the other is victorious, so that in the way of nature it could not have won the war — such a victory is a miracle, above nature.
Wonders are matters that arouse "wonder" in the one who sees them. They are not clear miracles, because they can be explained as events in the way of nature; nevertheless, such an event is set apart and distinguished14 from the ordinary course of conduct, and therefore it arouses "wonder" — it is a wondrous matter.
[As we find regarding the redemption of the Alter Rebbe on Yud-Tes Kislev, that he wrote15 about it "הפליא כו' לעשות בארץ" ("He has done wondrously … on earth"): the redemption of Yud-Tes Kislev came about through the ministers and was bound up with much effort, etc. — but together with this it was not at all ordinary conduct, but a wondrous thing, "He has done wondrously"16.]
5. The three kinds of rescue and salvation of G‑d took place "in those days," in the days of Chanukah — and in order: first salvations, then miracles, and afterwards — wonders.
The beginning of the Hasmoneans' victory was right in their own city, Modiin (where Matisyahu and his sons were): the Greeks wanted to offer a sacrifice to idolatry there, and the Hasmoneans stood up against them and defeated them17 —
In this18 there was a salvation, but not an open miracle and not an open wonder, for in Modiin there was no great number of Greeks.
Afterwards the Jews waged war against a very large army of Greeks that Antiochus had sent in19 — far more than the number of the Jewish soldiers — and an open miracle took place, above nature: "You delivered the mighty into the hands of the weak, and the many into the hands of the few" — the Jews were victorious.
After the military victory the Hasmoneans entered the Beis HaMikdash and saw that there was no pure oil for kindling the Menorah, because the Greeks had defiled "כל השמנים שבהיכל" ("all the oils in the Sanctuary"), until they found "פך אחד של שמן שהי' מונח בחותמו של כהן גדול" ("one cruse of oil that was lying with the seal of the Kohen Gadol")20. And this (finding the cruse of oil) was indeed not an open miracle
[and if one wants to be stubborn, one can say it was a natural matter, that the Greeks did not notice21 this cruse of oil to defile it; especially according to the opinion of Tosafos22 that one must say "שהי' מונח בחותם בקרקע" ("it was lying sealed in the ground"), something not at all usual, and especially since there was a Chamber of Oils23, the Greeks did not think of searching there24. (Accordingly, the certainty that the oil was pure, and that the Greeks had not defiled it through "moving," is all the better understood.)],
but nevertheless it is a wondrous thing25 (wonders26): the Greeks had defiled all the oils, and this one cruse (was hidden in the ground!) and remained whole, untouched!
[Afterwards there was another miracle27 — "שהדליקו בו ח' ימים" ("that they lit from it for eight days") — as well as further salvations and wonders.]
6. The order — salvations, miracles and wonders — applies when one speaks of them in connection with the chronological order of the events "in those days." When, however, one speaks of "to thank and to praise Your great Name" afterwards — the order is:
First of all, one thanks and praises G‑d for "miracles," for in them everyone recognizes that this comes from G‑d;
Afterwards, one contemplates until one recognizes the true nature of many events, that they are "Your wonders" — even though "הרוצה לטעות יטעה" ("whoever wishes to err will err"), [claiming] that they are events in the way of nature — and one thanks and praises G‑d for them.
And afterwards one comes to the recognition that even "for Your salvations" — which are not a miracle, and not even wonders, but within the bounds of nature — one must also thank and praise G‑d. For "לה' הישועה" ("Salvation belongs to G‑d"); nature itself is above nature, and consequently a salvation too must evoke thanksgiving and praise28.
7. A deeper matter in this:
For Jews, the flow of vitality comes from the outset from the level of G‑dliness that is above nature; it is only that this flow is clothed in a garment of nature. That is to say: in addition to the fact that the conduct of nature in general is also a G‑dly conduct, and consequently, in its truth, it is above nature (as the world understands "nature") — for Jews, this (nature) is also merely an external garment over the miraculous conduct29 with which G‑d conducts Himself with Jews.
Consequently, one who has "luminous" eyes sees the truth, that this is from the outset a miraculous matter, so that the "garment" of nature has no significance at all for him30.
And as has been discussed many times31 regarding the explanation of the saying of our Sages32 "מאמין בחיי העולמים וזורע" ("He believes in the Life of the worlds and sows"): the laws of nature (which G‑d established — "זרע וקציר גו' לא ישבותו" ("seedtime and harvest … shall not cease")33) are not, for Jews, the true reason for their sowing; the true reason for the growth, and therefore the reason he sows, is that he "believes in the Life of the worlds."
8. It is explained in Chassidus34 that specifically in the very lowest level the very highest level is expressed. Similarly with regard to miracles: the miracles that are clothed in nature have a higher source than open miracles35, and nature itself has an even higher source36.
Open miracles derive from revelations, which are limited to the line of "revelation" — the miracle must be seen openly. Miracles clothed in nature derive from a light that is higher than revelation, and therefore these miracles are clothed in a garment of nature.
Nevertheless, since the "garment" is such that it arouses "wonder" ("wonders") in the one who sees it, to the point that "נראה בחוש" ("it is seen tangibly") that this is "רק למעלה מהטבע" ("only above nature")37 — it is understood that this comes from a light that is at least within the category of revelation.
Specifically the matter of "salvations," which are clothed within nature itself, derives from the Essence, which is not within the category of revelation at all; consequently, the salvation (which is above nature, coming from G‑d Himself) is accomplished in a manner as though it were taking place in the way of nature itself38.
And this is also the order of the three matters — "(to thank and to praise Your great Name) for Your miracles, for Your wonders and for Your salvations":
First comes the thanksgiving and praise39 in connection with revelations — from which "Your miracles" are drawn; afterwards — in connection with the light that is above revelation — "and for Your wonders"; and afterwards one reaches the thanksgiving and praise "to Your great Name"40, chiefly through "Your salvations."
(From the sicha of Shabbos Parshas Mikeitz, Shabbos Chanukah, 5724)
Notes
1) This is the version in Maseches Soferim 20:3 in our editions; Tur Orach Chaim 676; and so it is in the Alter Rebbe's Siddur. In several siddurim it appears with a change of order, additions, etc. This is not the place to elaborate.
2) This is the version in the Alter Rebbe's Siddur [and in the Siddur of the Shelah, of the Yaavetz, and others]. In Maseches Soferim ibid. (and so in Tur ibid., and elsewhere) "Your wonders" precedes "Your miracles." In several siddurim there are further changes. This is not the place to elaborate.
3) Although (obviously) this [the miracle of the cruse of oil] is the main remembrance of the kindling of the Chanukah lights.
4) See Tzafnas Paneach on Rambam, Laws of Chanukah 3:3. And see the wording of the Rambam ibid. 4:2: "to publicize the miracle and to increase the praise of G‑d and thanksgiving to Him for the miracles that He performed for us." Note also Shabbos (23a): "Women are obligated in the Chanukah light, for they too were included in that miracle," and Rashi there: "And the miracle was performed through a woman."
5) Megillah 4a. Rambam, Laws of Megillah 1:3. Tur and Shulchan Aruch, Orach Chaim 687:1.
6) The text of "V'al HaNissim" for Chanukah.
7) Berachos 27b. Rambam, Laws of Prayer 1:6. Tur Orach Chaim, beginning of 236. The Alter Rebbe's Shulchan Aruch, Orach Chaim, beginning of 89.
8) For even if we were to say that there is an obligation of feasting and rejoicing, and also an obligation to make a meal* — the obligation is not specifically on the night of Chanukah.
*) See the Mordechai, cited in Darkei Moshe, Orach Chaim 670; Bach there; Yam Shel Shlomo on Bava Kamma 7:37; and elsewhere. And see at length Likkutei Sichos vol. 10, p. 142ff.
9) Especially since if one did not say "V'al HaNissim" in prayer or in Birkas HaMazon, he is not made to repeat it (Tur and Shulchan Aruch, Orach Chaim 682:1; and see Responsa Tzemach Tzedek, Shaar HaMiluim, 1).
10) See Sanhedrin 32b, Tosafos s.v. Kol. And in the Targum on Yirmeyahu 25:10: "that they praise by the light of lamps." And see below p. 534 (and at length Likkutei Sichos vol. 25, p. 236ff., that some explain that "and they kindled lights in Your holy courtyards" (text of "V'al HaNissim") refers to lights of joy and of honor for the Shechinah — like the lights of Simchas Beis HaShoeivah in the Women's Courtyard (Sukkah 51a) and the lights of the synagogue (Berachos 53a; Tur, Shulchan Aruch and the Alter Rebbe's Shulchan Aruch, Orach Chaim 610:4) — none of which belong in the Heichal).
11) The reason they established praise for the miracle of the military victory through lights is so that the miracle of the cruse would also be included.
12) See Rashi, Lech Lecha 14:9.
13) See Rashi, Chukas 21:8.
14) See Rashi, Va'eira 8:18. Note also the Midrash (Niddah 31a) that regarding the category of miracles, "even the one for whom the miracle is performed does not … [OCR unclear: the rest of this note is missing]
15) In his well-known letter — printed in Megillas Yud-Tes Kislev (Kehot, 5720), p. 22; his Igros Kodesh, no. 38; Sefer HaToldos Admur HaZaken, p. 218 (in the 5747 edition — vol. 3, p. 720); and elsewhere. And see above, p. 285ff.
16) It may be said that there is a further category of "wonders" — one that is set apart and distinct even from miracles, along the lines of what is explained (Or HaTorah on Michah, p. 487) on the verse "כימי צאתך מארץ מצרים אראנו נפלאות" ("As in the days of your going out of the land of Egypt, I will show him wonders"), that even relative to the miracles of the Exodus from Egypt they are wonders — a matter of a miracle within a miracle (Shabbos 97a, and sources cited there); the Holy One, blessed be He, is "the miracle of Moshe, which is the miracle of Israel" (Bereishis Rabbah 55:5 [reading uncertain]; and see Shemos Rabbah, end of Beshalach) — for ordinary miracles have a hold in nature, like the military victory in the manner of "You delivered the mighty into the hands of the weak," which came about through a natural war; whereas "wonders" are miracles that are entirely contrary to nature, without any hold in nature (see Shaar HaEmunah, ch. 15 — 30b; but it requires further study whether he intends this distinction there, or only the general distinction of whether or not it is clothed in nature). And see above, ibid. As for the miracle of the cruse of oil — perhaps it can be said that this depends on the two interpretations of how it happened**: a) the quantity of the oil increased (as we find with the jug in the miracle of Elisha (II Kings 4:2ff.)), and so it is stated explicitly in Midrash Maaseh Chanukah (but see Beis Yosef and Tur, Orach Chaim 670, and the Taz, etc. — who did not mention this Midrash); b) the quality of the oil changed, and it burned slowly. And see below, note 26.
*) Relative to "wonders," this is called a miracle clothed in nature (see Shaar HaEmunah, ch. 15 (30a): "And miracles performed in the way of nature .. like the miracle of Chanukah through war"); and see Chiddushei Aggados of the Maharal, Shabbos 21b; Taz, Orach Chaim 670, subsection 3. Note also the different modes of war: (a) the war against Midian: "החלצו מאתכם אנשים לצבא גו'" ("Arm men from among you for the army …"), and together with this, "ולא נפקד ממנו איש" ("not one man of us is missing") (Matos 31:3–6; ibid. 49) — that is, a war, but a victory not at all according to nature (unlike the wars of Chanukah, in which many Jews were killed); (b) the conquest of Jericho by Yehoshua, where after the wall fell in a miraculous manner not clothed in nature at all, "ויעל העם גו' ויחרימו גו' לפי חרב" ("the people went up … and they destroyed … with the edge of the sword") (Yehoshua 6:20–21). This is not the place to elaborate.
**) See above, p. 184ff.
17) Yosifon, ch. 20. (See I Maccabees, chapter 2. But as yet I have not found these events mentioned in the works of the Halachic authorities (except once, in Halachos Gedolos, Laws of Soferim — although they are mentioned in Seder HaDoros, etc.). It is cited in Me'or Einayim, but the standing of that work is known. This is not the place to elaborate.)
18) And so too all the victories in Jerusalem, etc., until the great war, etc. — Megillas Antiochus (printed in several siddurim and machzorim of Sephardic communities, and it was read publicly, etc.) and Midrash Chanukah.
19) See Megillas Antiochus; Midrash Chanukah; and elsewhere.
20) Shabbos 21b.
21) See Rashi, Shabbos ibid.: "hidden away," etc.
22) Shabbos ibid., s.v. Shehaya.
23) Middos 5:5.
24) See Bava Metzia 42a: "Money has no safekeeping except in the ground," etc., "and nowadays" (after the time of Shmuel), etc.
25) In the Meiri (Shabbos 21b), that on the first night one makes the blessing for the redemption and for the finding of the cruse of oil [OCR unclear: one word]. And in Shaarei Orah (s.v. Kesiv Ki Atah, ch. 7), that the main miracle was that they found one cruse, etc.; see there.
26) And according to the explanation that "wonders" include a category that is higher than "miracles," having no hold in nature (see above, note 16), it may be said that "Your wonders" refers to the miracle of the cruse of oil (see the aforementioned note).
27) It is understood that this too is included in the text of "Haneiros Halalu" — in its saying "miracles" (revealed miracles, above nature) in the plural (as above, section 2). It is only that it lists the three kinds in the order in which they first occurred, as is the case regarding salvations and wonders. This is easily understood. And see the previous note. Note also the Meiri cited above (and see Pri Chadash, Orach Chaim 670), who holds that the first night of Chanukah is not connected with the miracle of the oil that burned for eight days.
28) Note Yahel Ohr, pp. 154–155.
29) See the Hemshech 5672, end of ch. 88: "For the souls below .. the conduct with them is not according to nature, but from the Name Havayah that is above nature, and in this there are two modes," etc.; see there.
30) See at length on all this — Likkutei Sichos vol. 16, p. 176ff., and sources cited there.
31) Likkutei Sichos vol. 1, p. 216; p. 240; vol. 8, p. 295.
32) Yerushalmi*, cited in Tosafos s.v. Emunas — Shabbos 31a. Midrash Tehillim, Psalm 19. Bamidbar Rabbah 3:16.
*) In Maharatz Chayes (Imrei Binah, sec. 2) — that it is not found in our editions of the Yerushalmi.
33) Noach 8:22.
34) See at length Shaarei Orah, s.v. Yavi'u Levush Malchus, ch. 2ff.; and elsewhere.
35) See Torah Or, Megillas Esther 93a; ibid., columns c–d; 100a. And see at length the maamar s.v. Kimei Tzeis'cha 5738 (Sefer HaMaamarim Melukat vol. 5, p. 305).
36) As is understood from the above-mentioned rule that whatever is higher, etc. Note that the miracles in which the one for whom the miracle is performed does not recognize his miracle (which are truly clothed in nature — see Yahel Ohr ibid.) — of them it is said, "עושה נפלאות לבדו" ("Who alone performs wonders") (cited above, note 14) — for they are drawn from the level of "alone," His Essence and Being (see Yahel Ohr ibid., subsection 9; and at length in the above-mentioned maamar Kimei Tzeis'cha).
37) The wording of Torah Or ibid. (100a; and see ibid. 93, beginning of column d) — regarding the miracle of Purim. And see Yahel Ohr ibid.
38) Note that the time of the Chanukah lights is from sunset — their purpose being specifically to illuminate the darkness (Torah Or, end of the maamar s.v. Rani V'Simchi; end of the maamar s.v. Ner Chanukah; Shaarei Orah, end of the maamar s.v. B'Chaf-Hei B'Kislev; Siddur, 275c [reading uncertain]; the maamar s.v. Ner Chanukah 5643; and elsewhere). This is the level of "וה' אלקי יגיה חשכי" ("and G‑d, my G‑d, illuminates my darkness") (Torah Or and Shaarei Orah, s.v. (Kesiv) Ki Atah Neiri). It may be said that this is why the Alter Rebbe chose the version [that places "miracles" before "Your wonders" (see above, note 2), and consequently —] that "wonders" are lower than miracles and connected with nature (as above, sections 4–6) — for the main point of Chanukah is to illuminate the (darkness of) nature.
39) [The word "praise" (hallel) is] an expression of praise, and also an expression of "בהלו נרו" ("when His lamp shone") — an illumination in the manner of revelation, etc. (Torah Or, end of the maamar s.v. B'Chaf-Hei B'Kislev; and elsewhere).
40) See Torah Or, beginning of Parshas Shemos; Torah Chaim and Or HaTorah there.
Key Lesson
We thank G‑d first for open miracles and then for hidden wonders, but the deepest gratitude is for "salvations" that look entirely natural, because they come from G‑d's very Essence. A Jew learns to see past the "garment" of nature and to recognize and praise G‑d's hand in everyday, seemingly ordinary help.