Hallel on Chanukah: Praising God Despite the Darkness

by Rabbi Reuven Spolter
Jewish Studies Lecturer

What would happen if this week, leading politicians from across the political and religious spectrum in Israel declared a new national holiday for our victory over terrorism? How would we react? I imagine that we would be at least somewhat perplexed. Celebrate? This week? Isn’t it just a little bit early? For all of our efforts this past summer, Hamas seems determined to proclaim its great hatred and wish to annihilated us. Iran is lurking in the background, and even our friends celebrate terrorists as martyrs. It's hardly a time to celebrate. Yet, this is exactly what the Jewish people do during the Chanukah war. The conquest of Jerusalem and the re-dedication of the Beit Hamikdash by no means signaled the end of the war against the Greeks. In fact, the war dragged on for at least another two years, and the hero of our story, Judah the Maccabee, died in a subsequent battle against the Greek army. One can easily wonder: how could they celebrate? OK – rededicate the Beit Hamikdash  and quietly begin the sacrifices again. That much we can see. But why not establish Chanukah at the end of the war, when everyone can enjoy the peace and prosperity that peace finally brings? The answer to this difficult question lies in the words of Hallel that we say throughout Chanukah, words that reflect an important Jewish value that we must keep in our minds, especially during such difficult and trying times. When we examine the chapters in Tehillim that comprise Hallel, at face value, several sections don't seem like much of a Hallel at all. What’s supposed to be praise turns out to be rather depressing. Yes, there’s the הודו לה' כי טוב – we do praise God for the good, and declare His greatness and goodness to us. But then there are entire chapters that are not so positive, that really must make us wonder what they’re doing in הלל.

אפפוני חבלי מות ומצרי שאול מצאוני – the pains of death encircle me, the confines of the grave have found me; אתהלך לפני ה' בארצות החיים: I will walk before God in the lands of the living האמנתי כי אדבר אני עניתי מאד: I have faith even though I say, “I have suffered greatly.”

How is this הלל? Why are these words of praise and thanks to God? During my first year of study in Israel at Yeshivat Sha’alvim, I learned what הלל is really all about. On יום הזכרון, Israel’s Remembrance Day for fallen soldiers, Rav David Kimchi, then a Madrich at the yeshiva who had fought in Lebanon in מלחמת שלום הגליל – the (first) War for Peace in Galilee in the 1980’s, spoke to the American students. He described the terror of battle and the randomness of war. You simply didn't know who would live and who would not. After surviving a tank battle, he explained how the paragraph of מה אשיב came to have special meaning to him:

מה אשיב לה – how can I repay God for all his kindness to me – for saving me from the chaos and horror of battle? נדרי לה' אשלם – I will repay my vows to God. What vows? What does King David mean? Rav Kimchi explained that when you’re in battle, in a tank – and things aren't going well, you’re scared – terrified, and cry out to God for salvation. So you make נדרים: “God, if you get me out of this alive, I promise to learn this many pages of Gemara; to do this many מצוות.” So, when we are delivered, we must keep our vows. Finally, David says, יקר בעיני ה' המותה לחסידיו – “Precious in the eyes of God is the death of his devout ones.” Everyone, said Rav Kimchi, lost a friend, a platoon member, and family member. Those are the חסידים – the devout ones who give their lives for the Jewish people. 

This is the Hallel of King David. He says praise and dedicates himself to God not when things are wonderful and happy. Rather, he says Hallel when the pain of war still burns freshly in his mind – when the smell of the battle and the vivid and painful images fill his head. It is at that time that King David says: Yes, I have suffered – BUT. Yes, I feel pain – BUT. But, I must still give thanks to God. But, I must still say הודו לה' כי טוב – and give praise to God, for all the good that I still enjoy. Yes, BUT. There must be a but, and we must continue to say הלל, because we must also see the positive side of the picture, and appreciate what we take for granted in today’s day and age.

This past year has been more challenging than years past. We endured a challenging war which placed many Israelis - citizens and soldiers - in the line of fire. We have witnessed a resurgence of terrorism that once again strikes, seemingly at random, leaving horror and dread in its wake. And still we say Hallel and give praise, because we have so much for which we must be thankful.

When we read the history of the Chanukah revolt, historians teach us that one of the most perplexing aspects of the entire Chanukah story is Antiochus himself. After suffering a humiliating defeat in Egypt, Antiochus returns to Jerusalem to reassert his authority on the Holy Land. Yet, in a real sense he is already in control. He has no real need to rule with an iron fist, but for some reason he does. Repudiating the Greek policy dating back to Alexander the Greek to let the local culture maintain its own religious practice, Antiochus decides that he’s going to get rid of Judaism. And he does try, although to this day, no one really knows exactly why.

Upon his return to Judea, the Book of the Maccabees tells us that he and his army massacre Jerusalem, murdering 40,000 people, and selling another 40,000 into slavery. One cannot imagine today what would happen to the Jewish people were we not in control of the Land of Israel. Let’s not kid ourselves: we know how our enemies about us. There would be no worldwide outcry if an Ayatolla turned himself into another Antiochus. He’d love the opportunity. But this time things are different. Finally, for the first time in Jewish history since Chanukah, we can protect ourselves. We can, and we do. And for this, even during our suffering, we must say Hallel.

The lighting of the Menorah does not signify the end of the war by any means. Yet, the people during those times are able to see יד ה' – and to rededicate themselves to their traditions and their teachings. They’re able to pick up and go on – and not focus on the terrible suffering that they have endured, and continue to endure at the hands of the Greek army. So too we must do the same: to cry for those we lose, but to never lose sight of the יד ה', and never to forget the goodness that we enjoy and can never take for granted.

Even while we say יקר המותה לחסידיו – “Precious in the eyes of God is the death of his devout ones” – we must still say, הודו לה' כי טוב, and forever remember the goodness and blessing and strength that God gives the Jewish people today.

Restarting Ourselves on Chanukah

by Rabbi Reuven Spolter, Jewish Studies Instructor

My computer wasn't working – at least not well. It started to freeze up, and was taking far too long to load even simple programs. When this happens, as it does every so often, there's a fix that usually solves the problem. I simply restart the computer, and often the problem goes away.
It seems so simple: restart. Somehow, the computer puts things back the way they should be, and things work again properly. If only life were so simple. After a fight with my son/wife/co-worker – wouldn't it be wonderful if we could simply turn things off, and restart – and have everything work the way it should?
This idea of renewal and restarting applies, not only in the world of computers, but in our daily lives as well. For a long period of time, I was on a diet called SugarBusters!. The essence of the diet is: no refined sugars or grains, no processed food, and no corn or potatoes. It's pretty all-encompassing. People, when they heard about the diet would ask me: "Are you going to eat that way for the rest of your life?" (The answer, as it turned out, is 'no.') I would tell them, "I have no idea if I'm going to eat this way for the rest of my life. But I know that I'm going to eat this way today."
Each and every day during Shacharit, we refer to God as המחדש בטובו בכל יום תמיד מעשה בראשית – "He who renews in His Goodness each and every day the act of Creation." Each day isn't a continuation from the last day. Rather, each day is a new day; a new creation, disconnected from yesterday.
We can find this idea in the halachot of Chanukah as well. The Shulchan Aruch (Orach Chayim 675) writes that,

הדלקה עושה מצוה ולא הנחה...לפיכך, עששית שהייתה דולקת כל היום שהדליקה מערב שבת למצות חנוכה, למוצאי שבת מכבה ומדליקה לשם מצוה.

The lighting [of the Chanukah lights] established the mitzvah, and not the placing [of the lights]…for this reason, an ember that remained lit for the entire day [of Shabbat] that was lit on erev Shabbat for the mitzvah of Chanukah – after Shabbat one must extinguish [the light] and relight it for the purpose of the mitzvah.

At face value, if the purpose of the lighting of the Chanukah candles is פרסומי ניסא – spreading the miracle of Chanukah – then what difference does it

make when I lit the candles? Why should it matter whether I lit the candles today, yesterday, or three days ago? Yet, the Mishnah Berurah explain that,

ואינו מועיל מה שהדליקה אתמול לשם מצוה דכל יומא ויומא מילתא באנפי נפשה היא

The lighting from yesterday for the sake of the mitzvah does not help [for today] – for each and every day stands alone.

While the light may be the same, we are still required to perform the act of lighting each and every day. My actions from yesterday do not suffice. I must restart, relight and rekindle in order to properly perform the mitzvah.
The same rule applies to the rest of our lives.
Some of the very best things we do are repetitive. Yet that very repetitiveness can lead to a sense of staleness and boredom. Even the lighting of the candles itself can become repetitive. We all know remember the excitement of the first night; the exuberance with which we sing Maoz Tzur. The second night is still pretty good. But by the fifth and sixth nights, even the lighting of the Chanukiah takes on a tone of drudgery.
That's precisely the point at which we need to "Restart." Reinvigorate, and relight ourselves with the passion of the light of Chanukah.

Why Women Light

A New Perspective on an old Halachah
By Rabbi Reuven Spolter

Recently, my wife and I were discussing the different reactions of local residents during the recent Operation Pillar of Defense "altercation". She noted that Anglo Olim, wanting to do their part, collected cakes, donations, and other supplies that they brought to the soldiers massing on the Gaza border not far away from our home. While Israelis were also involved in chesed during the harrowing days of the non-war, instead of preparing packages for soldiers, they were making meals and arranging babysitters for the harried wives who found themselves without their husbands, who were called up for Miluim and were themselves stationed outside of Gaza. When Israel finds itself forced to confront an aggressor, we immediately think of the soldiers and the different ways we can help them, either by sending pizzas, or socks, or moral support. But we sometimes forget that especially in Israel, during wartime a large percentage of the army consists of "older" reservists, who left wives and children behind to go protect their country.
While Jewish law exempts women from the obligation to fulfill most time-bound commandments (like shaking a Lulav, sitting in a Sukkah or wearing Tefillin), the Sages did not extend this exemption to the mitzvah of lighting candles on Chanukah.  In fact, the Gemara (Shabbat 23a) is unusually emphatic about this point stating that, האשה ודאי מדליקה – "a woman must certainly light," explaining that the Sages obligated women to light candles of Chanukah, שאף הן היו באותו הנס – "for they too were involved in that miracle."
What miracle were the women specifically involved in that makes it clear that women should be obligated to light the Chanukah menorah? Clearly, the Gemara does not refer to the miracle of the Menorah, as women had no role in the lighting of the Menorah in the Beit Hamikdash – or any other service in the Temple. So, the Gemara must refer to the role of women in the revolt that expelled the Greeks and returned the Jews to power. What role did they play, and why did that role make it obvious that women should also be obligated to light the Chanukah candles? Moreover, the obligation is especially ironic in light of the fact that most women never actually light despite their obligation to do so. Sephardic households uphold the custom that the head of the household – usually the male – lights the menorah for everyone. Even in Ashkenazic families, where each member of the family lights, in many if not most families, the wife/mother fulfills her obligation through the lighting of her husband. If we truly wished to highlight the role that women played in the Chanukah miracle, in addition to including them in the obligation to light, wouldn't the Sages have specified that they themselves actually, physically light the candles on Chanukah?
The Rishonim offer two general explanations for the role that women played in the Chanukah victory. But, during a shiur with my students in Orot on this subject, I discovered a third, compelling explanation for the Gemara that resonates with us, especially today.

Explanation 1: The Actions of Chanah the Daughter of Matityahu – The Actions of A Woman Prompted the Men to Rebel
Commenting on the Gemara in Shabbat, Rashi writes,

שגזרו יוונים על כל בתולות הנשואות להיבעל לטפסר תחילה, ועל יד אשה נעשה הנס

For the Greeks had decreed that every married virgin must first cohabitate with the [Greek] general. And, the miracle took place through the actions of a woman.

Rashi's comment alludes to a critical story that appears in full in the Otzar Hamidrashim (Chanukah pp. 189-190) The Midrash relates:

כיון שראו יונים שאין ישראל מרגישין בגזירותיהם, עמדו וגזרו עליהם גזירה מרה ועכורה, שלא תכנס כלה בלילה הראשון מחופתה אלא אצל ההגמון שבמקום ההוא. כיון ששמעו ישראל כך רפו ידיהם ותשש כחם ונמנעו מלארס, והיו בנות ישראל בוגרות ומזקינות כשהן בתולות...והיו יונים מתעללות בבתולות ישראל, ונהגו בדבר הזה שלש שנים ושמונה חדשים, עד שבא מעשה של בת מתתיהו כהן גדול שנשאת לבן חשמונאי ואלעזר היה שמו, כיון שהגיע יום שמחתה הושיבוה באפריון, וכשהגיע זמן הסעודה נתקבצו כל גדולי ישראל לכבוד מתתיהו ובן חשמונאי שלא היו באותו הדור גדולים מהם, וכשישבו לסעוד עמדה חנה בת מתתיהו מעל אפריון וספקה כפיה זו על זו וקרעה פורפירון שלה ועמדה לפני כל ישראל כשהיא מגולה ולפני אביה ואמה וחותנה. כיון שראו אחיה כך נתביישו ונתנו פניהם בקרקע וקרעו בגדיהם, ועמדו עליה להרגה, אמרה להם שמעוני אחיי ודודיי, ומה אם בשביל שעמדתי לפני צדיקים ערומה בלי שום עבירה הרי אתם מתקנאים בי, ואין אתם מתקנאים למסרני ביד ערל להתעולל בי! הלא יש לכם ללמוד משמעון ולוי אחי דינה שלא היו אלא שנים וקנאו לאחותם והרגו כרך כשכם ומסרו נפשם על ייחוד של מקום ועזרם ה' ולא הכלימם, ואתם חמשה אחים יהודה יוחנן יונתן שמעון ואלעזר, ופרחי כהונה יותר ממאתים בחור, שימו בטחונכם על המקום והוא יעזור אתכם שנאמר כי אין מעצור לה' להושיע וגו' (ש"א =שמואל א'= י"ד). ופתחה פיה בבכיה ואמרה רבש"ע אם לא תחוס עלינו חוס על קדושת שמך הגדול שנקרא עלינו ונקום היום נקמתנו. באותה שעה נתקנאו אחיה ואמרו בואו ונטול עצה מה נעשה...

When the Greeks realized that Israel was not affected by their decrees they rose and issued a bitter, ugly decree, that a bride on the first night [after her wedding] must leave her wedding canopy for [the bed of] the local hegemony. When Israel heard this their hands weakened and their strength abated, and they refrained from betrothing…and the Greeks would mistreat the daughters of Israel. They maintained this practice for three years and eight months, until the daughter of Matityahu the High Priest because engaged to a Hasmonean by the name of Elazar.
When the day of her joy[ous wedding] arrived, they seated her in a throne. At the time of the meal, all the elders of Israel gathered in honor of Matiyahu and this son of the Hasmoneans, for there were no greater in that generation than them. When they sat down to the meal, Chanah the daughter of Matityahu rose from upon her throne, clapped her hands together, and ripped her garment and stood revealed before all of Israel, her father, mother and her in-laws.
When her brothers witnessed this act they were embarrassed and looked towards the ground and tore their garments, and then began to approach her to kill her [for her terrible act]. She said to them, "Hear me my brothers and cousins! If you are zealous towards me for the fact that I stood naked before righteous people without committing any sin, yet, you are not zealous to hand me over to an uncircumcised heather to mistreat me!? We must learn from Shimon and Levi the brothers of Dinah, who were only two, but still zealously endangered their lives to destroy Shechem for the sake of God's name – and God helped them and did not shame them! And you are five brothers, Yehudah, Yochanan, Yonatan, Shimon and Elazar – and the young priests number over two hundred – place your trust in God and He will help you, as it is written, 'for there is no restraint to the LORD to save by many or by few.'" (Shmuel 1 14:6) Then, she burst into tears and said, "Lord of the Universe – if You do not have compassion upon us, have compassion upon the holiness of your great Name by which we are called, and avenge our vengeance on this day!"
At that moment, her brother were zealous and said, let us gather and consider what course of action we should take…

This incredibly powerful story speaks for itself. The brazen, almost unthinkable act of a single pious girl shook the Jews to their very core, forcing them once and for all to overcome their fear and rise up against the Greek oppression.

Explanation 2:  The Actions of Yehudit – Jewish Women Took Up Arms Themselves
The Gemara (Megillah 4) notes that women are obligated in the reading of the Megillah, for, just as we find regarding Chanukah, on Purim as well, אף הן היו באותו הנס – "they were also in that miracle." Women's involvement in the Purim miracle is relatively obvious: Esther played the primary role in saving the Jewish people from extinction. Yet, Tosfot on that Gemara add that, בחנוכה על ידי יהודית – "on Chanukah [women were involved in the miracle] through the actions of Yehudit." This, of course, refers to the story related in the Book of Yehudit (which, like the Book of the Macabees, never made it into Tanach), which relates the story of a widow named Yehudit, who ingratiates herself with the Greeks to gain their trust, only to lure the Greek General Holofernes into her tent, where she chops off his head, throwing the Greek army into turmoil.
In reality, it's difficult to know whether the story actually took place at all – as different versions of it appear in the Midrash. (In fact, the continuation of the Midrash quoted above suggests that the brothers used Chanah herself as bait for the Greek general), but the gist of this interpretation is clear: in the story of Chanukah of Chanukah, the women couldn't allow themselves to sit on the sidelines. Rather, when needed, they themselves fought to rid the nation of the invading Greek armies.

Explanation 3: Women as Supporters, Sending their Husbands to Fight
When I taught these sources during a class on Midrash at Orot, I began by asking the class whether women may light Chanukah candles at all. One married student answered that she knew that she in fact could. How did she know? She knew because the issue had already come up at home, and she would be lighting in her home that year, on behalf of her husband.
"Where is your husband?" I asked her. "Why won't he be lighting for you?"
"He's an officer in the army, currently in a training course, and he won't be home for Chanukah," she explained. "So we already planned for the fact that I would light at home, and he would fulfill his obligation through my lighting."
Hearing her words, I found myself truly moved by her nonchalance. She didn't think much of it, but how often do we consider the wives of our soldiers, who send their husbands to defend the Jewish nation, maintaining homes, raising families – or even just suffering many, many nights of loneliness – on our behalf.
I believe that this might very well be another meaning of the Gemara's statement that women too were involved in the miraculous victory of Chanukah. Even if the women never physically fought in any of the battles, Jewish women paid a very heavy price for the victory over the Greeks. They encouraged their husbands and sons to go out to war; they maintained their homes during the months of battle; and too many of them made the ultimate sacrifice when their loved ones never returned home. Even victory carries a heavy price.
If the victory of Chanukah represented the last Jewish military victory before the destruction of the Second Beit Hamikdash, today, we truly merit to live in a time when we can enjoy the great gift of our return to that very same Land. Yet, that gift is not free. We continue to pay a heavy price to ensure Jewish sovereignty over the Promised Land.

This Chanukah, as we light our Chanukah candles, let us resolve to focus on the great sacrifices that Jewish women have made to ensure Jewish freedom, whether those sacrifices were בימים ההם – "in those days", or whether they are בזמן הזה – "in our days as well."
Chanukah Semeach!

"Light a Candle " with the English Department

Dr. Vitela Arzi

Head of the English Department

"Light a Candle " with the English Department - a unique learning center at Ulpenalt Zevulun in Rosh Ha'ayin.

Chanukah- the holiday of Light
Facing this criticism, the third year students, supervised by their pedagogic supervisor (Madafit) Dr. Chaya Katz, and helped by Adina Salomon from Orot's Pedagogic Center created a unique learning experience at their training school , Ulpenat Zevulun, revolving around the topic of light and practiced through a special Learning Center that would vitalize the spiritual meanings of Light.

At the basis of the Unit prepared by the students, was the symbol of light, representing the victory of spirit over matter. The concept of light has various biblical connotations , four of which were selected by the students :
1. The light of Wisdom – " A man's wisdom maketh his face to shine" (Ecclesiastes, 8, 1 ).
2. The light of Torah- "For the commandment is a lamp, and the teaching is light" (Proverbs, 6, 23).
3. The light of Faith: "Thy word is a lamp unto my feet, And a light unto my path" (Psalms, 119, 105).
4.The light of Soul: "The spirit of man is the lamp of the Lord" (Proverbs, 20, 27).

Since Chanukah is a holiday which also revolves around contrasts and opposites, (light-darkness, many-few, weak-strong etc…), the students decided that the linguistic aspect of their learning center would revolve around opposites and contrasts (such as trust-faith, materialistic- spiritual, light- dark etc). The purpose was to go beyond Doughnuts and Dreidels into the spiritual meaning of Light, create an exciting multi-sensory learning experience, and encourage the pupils to express their personal experiences.

The Song "Light a Candle"
Singer Sarit Chadad's song "Light a Candle with Me", provides symbolic meaning to the lighting of candles as an act of bringing people and nations together. It was written in 2002 during the second Intifada, and expressed the disappointment with the illusionary peace process that was betrayed by the second Intifada.
The five stanzas of the poem had been translated by the students into English, and were taught with a focus on each of the four dimensions : Wisdom , Torah, Faith, and Soul respectively. The fifth stanza was typed with empty spaces for the pupils to fill in their own personal experiences and associations. The Jigsaw method used for the unit, enabled both personal expression and group collaboration, and concluded with the whole group singing together.

The students successfully transformed the abstract concepts into visual, auditory and sensory-motor experiences that were excitedly welcomed by the training school – pupils and staff alike.