I.
The Gemara (Shabbos 21b) asks, “What is Chanukah?”, which Rashi explains to mean, “for which miracle was it established?”
The Gemara records the miracle of oil which was enough to last only one day being lit for eight days. The military victory is mentioned only as it enabled the finding of the jug of oil.
By contrast, in Al Hanissim we focus exclusively on the military victory. The lighting of the candles is mentioned only as part of the purification of the Beis Hamikdash, and the miracle of eight days is not mentioned at all. Similarly, Haneiros Hallalu, recited when we light the candles, a text (Maseches Sofrim 20:4), whose thirty-six words correspond to the thirty-six candles (Mishna Berurah 676:8), refers to the salvations and wars, and omits the miracle of the oil completely.
The Gemara (ibid) concludes that Chanukah was established with hallel and hoda’ah. Rashi explains that hoda’ah refers to Al Hanisim, which is recited in the beracha of hoda’ah in Shemone Esrei and in Birchas Hamazon. Why isn't the miracle of eight days, the basis of Chanukah focused on in the Gemara, mentioned at all?
The Gemara indicates that Hallel celebrates the miracle of the oil. Tosafos (Ta’anis 28b) explains that we say Hallel for eight days because the miracle of the oil increased every day.
However, the Gemara (Pesachim 117a) states that whenever we are saved from a tzarah, such as the story of Chanukah (Rashi), we say Hallel on our salvation. This remark contradicts the Gemara (Shabbos 21b) which links Hallel to the miracle of the oil.
II.
Harav Eliyahu Baruch Finkel zt”l (Mo’adim p. 302-309) answers that all these questions and contradictions assume that two distinct miracles took place: the miracle of the oil lasting eight days, and the miracle of the military victory. In reality, there was only one compound miracle. The military battle was fought to save us from the Greeks’ attempt to make us forget the Torah and to violate its laws, the first sentence in Al Hanisim. They breached the walls of the azara (Middos 2:3) and made all of the oil impure (Maoz Tzur: Yevanim).
The military victory enabled us to sanctify the Beis Hamikdash and light the menorah. We thank Hashem in Al Hanisim for the victory by which we remembered the Torah and its laws, culminating in the restoration of avoda, especially the lighting of the candles, in the Beis Hamikdash.
This is the miracle of Chanuka, for which we say Al Hanisim and Hallel. The Gemara (Shabbos 21b) merely explains why Chanukah lasts for eight days, rather than one. The miracle of the oil lasting for eight days is the conclusion of the victory over the Greeks, as the Gemara mentions. This miracle increased every day and obligates us to light the menorah and recite Hallel on all eight days of Chanukah.
III.
The Rambam (Chanukah 3:1) recounts the Greeks’ preventing us from observing our religion of Torah and mitzvos. They breached the walls of the heichal and defiled all that was pure. Hashem saved us, the Chashmonaim appointed a king, and the kingdom lasted for over two hundred years until the churban.
He continues (ibid 3:2) by describing the miracle of the oil lasting eight days and concludes (ibid 3:3) that we celebrate eight days of simcha and Hallel, and we light candles to publicize the miracle.
Most commentators, cited in the Frankel edition, write that simcha and Hallel relate to the military victory, and the candles commemorate the miracle of the oil. However, the Shalmei Simcha (Elberg) (5:41) writes that both rituals relate to both miracles. According to Rav E. B. Finkel there is only one compound miracle which obligates both mitzvos. If so, the word “miracle” in 3:3 refers to both 3:1 and 3:2.
IV.
The Rambam, in stark contrast to the Ramban (Bereishis 49:10), writes positively about the kingdom of the Chashmonaim, as a continuation of the Chanukah miracle, notwithstanding the glaring spiritual deficiencies, serious military casualties, and infighting which led to the churban. It would not be until 1948 that an independent state of Israel would exist. This is a positive milestone in Jewish history, as Rav Soloveitchik taught nearly seenty years ago in his speech and article “Kol Dodi Dofeik”. We thank Hashem for the military victories and the exponential resurgence of Torah, comparable to the compound miracle of Chanukah, notwithstanding the problems which exist now as they did then. Specifically, spiritual deficiencies, significant casualties and infighting still exist in the State of Israel.
Today, as then, the Temple Mount is the most significant location of the spiritual battle, the jihad, which animates our enemies. Sadly, the site is still defiled by mosques, and we must wait patiently for the rebuilding of the Beis Hamikdash.
In the interim, especially in the last two plus years, we must defend ourselves from mortal foes. Our soldiers are heroes, and one IDF brigade is even called Chashmonaim. We mourn the losses, of soldiers and citizens alike, in Eretz Yisroel. The rise of anti-Semitism has worldwide consequences, as recently as the horrific murder of innocent Jews in Sydney, Australia on the first night of Chanukah.
As we commemorate the compound miracle of the military victory and spiritual recovery of Chanukah and thank Hashem for the events of then and now, bayamim haheim ubazman hazzeh (Levush 682:2), we hope and pray for the ultimate chanukas ha’mizbeach, ha’menorah, and the Beis Hamikdash.
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