Ther
There is a famous question concerning Chanukah. Why it is, that if there was enough oil found in the Holy Temple to last one day and it lasted eight days, we celebrate eight days of miracles, when actually the miracle itself only appeared on the second day, therefore there were only seven days of miracles?
There are many answers to this question. One of the more known ones is that we celebrate the miracle of the victory of the few over the many (the Jews over the Hellenists) on the first day, and on the next seven days we mark the miracle of the oil. Others say that the small vial of oil was divided into eight portions, knowing that it would take 8 days to make more. This way, the menorah in the Temple would be alight at least a small part of each day, until more oil could be procured. However, the small amount of oil lasted all day until it was time to light the menorah again the next day with its own day's portion. Therefore, each day, for all eight days, a miracle did occurr. Over the centuries, more and more answers have been given to this question, and there is a book called Ner L’Meah (A Candle for One Hundred) that gives one hundred separate answers.
I found this answer, based on the teachings of Rav Smicha Zissel Ziv – known as the Alter (or elder) of Chelm – very moving and relevant to today.
Rav Zissel begins by explaining Rambam. This 10th century Rabbi/philosopher/doctor/commentator explains that there are two kinds of miracles; ‘open miracles’ (galui), which are those that obviously go against the rules of nature. An example would be the parting of the Red Sea. Other miracles are ‘hidden’ (nistar). These are occurrences which happen regularly and within a pattern, and are not necessarily seen immediately as a miracle. (We here in Beer Sheva were witnesses to many hidden miracles during the ‘Cast Lead’ war, two years ago.) Intrinsically, however, there is no difference between an open and a hidden miracle.
Rav Zissel explains that the only difference between the two kinds of miracles is one's perspective. He brings this example:
For forty years manna fell from heaven for the Children of Israel as they wandered in the desert. We, today, consider this a great miracle. However, let's look at it from the perspective of a person of that generation, born in the desert. Every day of his life, he sees the manna fall from the sky. To him this is a natural, regular occurrence. He knows no difference.
And then, one day, along with his people, all of whom were born in the desert, he enters the Land of Israel. Suddenly, the manna stops falling. For this person, there is no food. Where does he find food? Growing inside the earth, growing from the trees!! He has never seen anything like it. For him, this is a great miracle. An even greater miracle is that when he plants a tiny seed, it grows into a large plant! For this desert born man, these are open miracles.
So now we understand that the only difference between an open and hidden miracle is on e of perspective.
The Gemara in Masechet Ta'anit tells a story of Rav Chanina ben Dosa's daughter, who one Friday evening accidentally filled her candelabrum with vinegar instead of oil. She became distraught, but her father comforted her by telling her "He, who says that oil should burn, will say that vinegar should burn!" She lit the vinegar and it burned throughout the Shabbat.
Rav Zissel of Chelm explains that the miracle which occurred in this Talmudic episode is not that the vinegar burned, but that oil burns at all. Everything which happens on earth is a manifestation of G-d's will.
Explaining the eight days of Chanukah, the open miracle is that the small amount of oil 'unnaturally' lasted for eight days. But the first miracle (which we mark by lighting a candle on the first day of Chanuka) is that the oil burns at all!
The Greeks and the Hellenists tried to forbid all those mitzvot which did not seem to have a practical purpose. Circumcision? Why scar a perfect body? Shabbat? Why sit in the dark when you can just reach and put on the lights?
There is absolutely no practical use to the chanukiya. We are not allowed to use its lights for any purpose. The only function of the chanukiya is its function as a mitzvah. Therefore lighting it is our way of proclaiming – all these years – that we recognize G-d's miracles – open and hidden. We recognize His domination over us, and that we are blessed and sanctified by doing His mitzvot.
The relevance of this story to today’s generation – or anyone under the age of 60 – is this:
Like the desert-born man who was born into a world where manna was an every day occurrence, we were born into a world where the state of Israel had always existed. We have never lived in a world without Israel being here, protecting us. Those who were on earth before Israel became a state recognized, then, the open miracle that had occurred. But we, whose perspective is different, might not recognize or appreciate how great a miracle we are living every day.
When you light your candles, think of this ongoing miracle we have been privileged to be witness to.
Chanuka Sameach to all.
