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The Meam Loez (Tehillim, Chapter 113) writes the following important note regarding Hallel (which consists of Tehillim Chapters 113-118):
“The Hallel encompasses all the redemptions and everything that happens to the Jewish people in all generations. It also includes the glorification of Hashem’s name. In the Hallel, we praise Hashem both for the times of our ascent and for the times of descent. For we well know that everything happens under His Supervision. This is the meaning of the figurative words near the beginning of Hallel–’MiMizrach Shemesh–from the rising of the Sun–to its setting is the Name of Hashem praised’ (ibid 113:3). Hallel [and everything within it] extends from the time of our Exodus from Egypt until the end of all the generations.”
The Rambam (Hilchos Chanukah 3:5) writes that the full Hallel is to be recited “b’chol yom v’yom–on each and every day” of Chanukah. This is, of course, codified in the Shulchan Aruch (Orach Chaim 683:1). The Mishna Berurah there explains that the reason full Hallel is to be recited “on each and every day” is because a new miracle occurred daily with every lighting of the Menorah. (This would also explain the prevalent custom of first lighting the new Ner Chanukah every night, and only thereafter lighting the neiros that have previously been lit on earlier nights). Based upon this Rambam and the Shulchan Aruch, it would be most appropriate to find something new and moving in the Hallel each and every day of Chanukah in order to properly celebrate the nes that day. In tomorrow’sHallel, may we additionally suggest that you attempt to locate an allusion to Chanukah in the Hallel itself!
The following insights are excerpted from the Sefer Leket Reshimos on Chanukah, from the teachings of HaRav Nosson Wachtfogel, Z’tl, the original Mashgiach of Lakewood:
1. In all generations, Hashem provides us with events to arouse us. Prior to the Chanukah wars, we were being humiliated in relative silence by the Hellenists. Mattisyahu was aroused when he saw a pig being brought on the Mizbe’ach–he could no longer remain silent, he took action, and the rest is history. We too must allow our hearts to be aroused–and Chanukah is a time for the arousal to be ‘chal’–to be felt deeply and acted upon.
2. Rebbi Yeruchem from Mir taught that one can be of the wisest and most righteous of people–but if he is not fighter he will fall even in basic areas. We see from the nations around us that man’s nature is to fight, but their wars are often misplaced. Even when one country does not battle another, they compete against each other in sports–and tens of thousands of spectators go to see (and even pay for) how one side can hurt and defeat another. Man is truly intended to be a fighter, but it is against his Yetzer Hara and that which is wrong against which he must exert his efforts.
Additional Note: The difference, HaRav Nosson explains, between Tamar and the wife of Potifar was the Tamar would not give up to the last–and was ready to be burned with her children for the sake of what was right. The wife of Potifar, on the other hand, fell and gave up when she encountered difficulty. The wife of Potifar is recorded for all time as a liar and cheater. Tamar is recorded for posterity as the mother of Moshiach.
3. Rebbi Yeruchem also taught that should always remember the moments of light. If it was light before–it can be light again. One should yearn and pray to re-achieve those times of light.
4. The Alter of Kelm taught that at Hadlakas Neiros one should be Misbonen in Gevuras Hashem and Chasdei Hashem. This, he taught, is the Avodah of Hadlakas Haneiros.
5. The definition of Mesiras Nefesh is not one’s intent to be burned “Ahl Kiddush Hashem”. Rather, its definition is to go against one’s will and one’s nature. Mattisyahu was undoubtedly a peaceful person, and like all of those around him was not interested in fighting at all. He overcame his own nature and brought his sons to his level of Mesiras Nefesh as well. The victories and miracles that ensued then became “peshutim”–for the Makkabim acted against Tevah, so the Tevah itself changed. It was Mattisyahu who started it all–and that is why we begin with “Bimei Mattisyahu….” We too should place special emphasis on these days on breaking our desires, bad habit and nature–for these days are Mesugal for change. In turn, we too can be zoche to changes on our behalf which are “SheLo KiDerech HaTevah” as well!
The following points and pointers are excerpted from the Sefer Pardes Chanukah by Rabbi Avrohom Rosenwasser, Shlita:
A. The Gematria of Nes Chanukah is the same as Tzedaka. The equation speaks for itself–we must give on Chanukah!
B. The Magen Avrohom rules that if one has enough oil for himself for all seven days in a Mehadrin manner, but his friend does not have any oil at all, it is better for one to light only one candle each night and fulfill the Ikar Mitzvah–and give the additional oil to one’s friend, so that he can also be Yotzei the Mitzvah. Hakhel Note: Although we went to war, we always seek to increase true brotherhood among ourselves–this is our Hiddur Mitzvah!
C. If one attends a Chanukah party in which there are people in attendance who did not light, could he make a bracha lighting a Menorah at the party–intending to be Motzi them? After all, isn’t there Pirsumei Nisa in the lighting? HaRav Wosner, Z’tl, rules that although we do light in a Shul with a Bracha, it is because in Shul there are three elements to the lighting–Hiddur Mitzvah, Pirsumei Nisa and Zecher LeMikdash. A Shul represents a great Zecher LeMikdash. For instance, the custom is to light along the southern wall of the Shul, just as the Menorah was lit in the southern part of the Heichal. Accordingly, our Minhag has been to light with a bracha in Shul. We cannot extend the Minhag on our own to other areas.
D. The Chozeh of Lublin was once given a k’vitel that was sent to him by a Moser Jew who caused much tzaros to his brethren. The Chozeh looked at the k’vitel and exclaimed: “This person is shining in the upper worlds!” The Chassidim standing around were astonished and the Chozeh’s son, Rav Yosef asked him how this could be the case. The Chozeh responded: “When I read the k’vitel, this Moser had just lit Chanukah licht and his performance of the Mitzvah lit up the upper worlds for him.” Hakhel Note: Let us remember that when we light in the world below–we are also lighting in the Worlds above!
The following questions relating to Chanukah were asked of HaRav Chaim Kanievsky, Shlita:
Question: Chazal teach that if one is careful with lighting the Neiros, he will have children who are Talmidei Chachomim. Many people light and do not have children who are Talmidei Chachomim?
Answer: Together with the segulos–you still have to learn Torah!
Question: Is it better to prepare your own wicks as was done until recently, or to use the ready-made wicks, and save yourself ten minutes of preparation?
Answer: If it will involve Bitul Torah for a Talmid Chochom, it is better for him to use the ready-made wicks. However, for all others, it is better to be osek in the Mitzvah. Hakhel Note: The preparation of the wicks is a tradition in many families, and certainty in Chassidic circles, where Rebbes spend much time and effort preparing for the Mitzvah.
Question: If one arrives at his house at a late hour, and has not yet lit, can he awaken his parents for them to be present while he lights?
Answer: It depends on whether they will be happy about getting up. If one is in doubt, he should not awaken them.
Question: What is considered a greater hiddur–a silver menorah of great value, but which is not so pretty, or a beautiful Menorah made of an inferior metal?
Answer: Just as with the Se’ir Hamishtoleiach, a fat Se’ir is preferable to a nice looking one, so too here does the actual value of the Menorah take precedence over its appearance.
Question: Did the Kohanim light personal Menoros in the Beis HaMikdash, as they ate and slept in the Lishkos?
Answer: It would be forbidden to light in the Azara because of Ba’al Tosif, but in the places where they ate and slept it would appear that they did light Menoros on Chanukah.
What is the word ‘Macabi’ an acronym for? Many of us may be familiar with its acronym of “Mi Chamocha BaAilim Hashem–who is like You among the strong ones, Hashem?”–for the victory of the Chashmonaim was based upon their utter reliance on Hashem for victory against humanly impossible odds. The Chasam Sofer, however, teaches that Macabi is also an acronym for “Matisyahu Kohen ben Yochanan,” referring specifically to Matisyahu, as the leader of the Chashmonaim. What is the lesson for us in this term according to the Chasam Sofer? We may suggest that it demonstrates the importance of mesiras nefesh by one individual. Matisyahu, according to many, was not the Kohen Gadol (but the son of the Kohen Gadol, Yochanan), and did not have a leadership position. He simply determined that action had to be taken, for the Jewish people faced defilement not only for that generation but for all future generations, as well. He started with his five sons, who risked, and in some instances gave, their lives for salvation, and ended with a Kiddush Hashem of such proportions that the Sanhedrin decided to commemorate the nissim that resulted from this one man’s actions forever and ever. We cannot underestimate the force–and the effect–that each one of us can have, not only upon ourselves and our families, but also on all of K’lal Yisrael. Did Matisyahu realize that he and his tiny group of Talmidei Chachomim would bring down the Greek Army? Did he realize that his single-handed actions would save Jewry from the reform movement of those days? Quite possibly, he did not realize these effects–but he did what Hashem expected of him, for that was right. Can we identify a Mitzvah that we, too, can do with mesirus nefesh–performing it fully against the popular or populist view because it is what is right and proper? We each have tremendous power and potential within us. We, too, can be a Macabi (what is your acronym–enable it now!). Let us take the lesson from Chanukah–and empower our opportunities!
In a similar vein, HaRav Dovid Kviat, Z’tl, in the Sefer Sukkas Dovid writes that the Chofetz Chaim was asked how Hashem would bring Moshiach if the Jewish people had been experiencing deterioration in each succeeding generation. The Chofetz Chaim responded that the Geulah will come based upon the pasuk in Malachi (3:16) “Az Nidbaru Yirei Hashem Ish El Rei’eihu–then they who fear Hashem will talk among themselves” [to strengthen the Jewish people]… and then Hashem will send Eliyahu HaNavi. HaRav Kviat continues: “Similarly, at the time of the miracle of Chanukah, the entire Jewish people had not yet repented. It was only a small band that fought the Greeks. The majority of the Jewish people were mired in sin. But following the victory of the Chashmonaim and the miracle of the jug of oil, the nation repented. Just as from the one small jug of oil, the Menorah was able to remain lit for eight days, so, too, did the few Torah-true Jews miraculously save all of Jewry. We must understand that the miracle of Chanukah is different from other miracles because it happened at a time when only a minority was worthy. Therefore, it was established for all generations. This is alluded to in Al HaNissim, where we say that Hashem gave over “the many in the hands of the few.” They were few not only in comparison to the Greeks, but they were also few in the people of Israel. For this reason, their victory was exceptionally miraculous. So, too, when Moshiach comes will the small knot of Yirei Hashem bring the entire people to salvation and repentance.”
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