Chanukah: For Which Miracle?

Although most people are under the impression that the primary miracle of Chanuka (and the primary reason that we light the Chanuka menorah) is the miracle of the oil, this actually might not be the case.

As Rav Shlomo Zalman Auerbach writes:[1]

The primary reason for lighting the Chanuka candles is in order to praise the Holy One Blessed Be He for the great miracles which He performed for our forefathers in the military victory. Therefore, when lighting the candles one should concentrate on thanking God for the military victory (emphasis added).

Indeed, there is much evidence to suggest that the primary miracle of Chanuka is the military victory and not the miracle of oil. It is noted that the "al hanissim" prayer, which is recited in the shemoneh esrei and Birkat Hamazon, focuses primarily on the military victory. The "haneirot halalu" recited after lighting the menora does not mention anything about the miracle of the oil, either. So too, according to many authorities, the "she'asa nissim" blessing recited each night of Chanuka refers to the military victory and not to the miracle of the oil.[2] Additionally, although there were certainly two distinct miracles that were performed for the Jewish people, the Maharal asserts that the primary miracle of Chanukah was the military victory. He notes that the "al hanissim" prayer opens with an elaborate description of the military victory, and only afterwards is there a brief mention about the lighting of the menora.[3]

There is even a view that after reciting the first blessing of "…l'hadlik," one should immediately recite "haneirot halalu," and then the "…she'asa nissim" blessing, and only then proceed to light the menora. The reason for this approach is in order to ensure that one has in mind the military victory when lighting the menora.[4] Although the halacha does not follow this view, it certainly demonstrates the significance and centrality of the military victory.

It emerges, therefore, that the requirement to praise God on Chanuka (i.e. the recitation of hallel), is much more connected to the miracle of the military victory rather than the miracle of the oil.[5] Indeed, it is noted that we don't find any precedent where the rabbis instituted an obligation to praise God for a miracle that is already commemorated with its own mitzva (i.e. the lighting of the menora). Furthermore, although the lighting of the menora is certainly intended to recall the miracle of the oil, it might just be that doing so is actually intended to help us focus on praising God for the military victory.[6]

In fact, it might even be more important to emphasize the military victory. This is because the miracle of oil --a small amount of oil lasting for eight days—is obviously a supernatural miracle. Such things don’t happen on their own. Only God could have made that happen! However, cynics could argue that the military victory was completely natural, won by might, determination, and a series of fortunate coincidences. The same is true regarding the Six Day War and other Israeli military operations that were clearly miraculous and only the result of Divine intervention. Unfortunately, there will always be those who insist that it was Israeli military might alone or even just plain luck that is to be credited for these victories. Perhaps this is the reason God also arranged for the miracle of oil in the first place -- to remind us that just like the miracle of oil was clearly from Him, so too the military victory was, as well.[7]

It would be remiss not to mention that there are a number of authorities who insist that the primary miracle of Chanuka is the miracle of the oil and not the military victory.[8]  Indeed, the Gemara itself seems to emphasize the miracle of the oil.[9] Nevertheless, there are conflicting texts from both before and after the canonization of the Talmud that present contradictory approaches to this issue.[10]  There is also a view that originally the military victory was intended to be the main focus of Chanuka, but when the Chashmona'im corrupted their ways, the sages chose to switch the focus of Chanuka to the miracle of the oil. This is because the sages felt that it was unbecoming to commemorate a miracle which came about through those who were later unfaithful to Torah tradition. Finally, it is also suggested that the first day of Chanuka is intended to highlight the military victory, while the remaining days are intended to recall to the miracle of the oil.[11] The Rambam seems to suggest that the military victory and the miracle of oil are to be commemorated equally.[12]

[1] Halichot Shlomo 16:9.

[2] Halichot Shlomo p. 306 note 19. See also Aruch Hashulchan, OC 676:3.

[3] Maharal in his Chiddushei Aggadot and Ner Mitzva.

[4] Masechet Sofrim as explained in Halichot Shlomo p. 106 note 20.

[5] Rivevot Ephraim 2:180:10.

[6] Halichot Shlomo p. 305 note 17 and p. 307 note 46.

[7] Maharal ibid.

[8] Maharatz Chiyut, Shabbat 21b.

[9] Shabbat 21b.

[10] See for example: Pesikta Rabbati Chapter 2,6 and Megilat Ta'anit Chapter 9.

[11] Meiri, Shabbat 21b, Pri Chadash.

[12] Rambam, Hilchot Chanuka 3:1-3.