A More Holistic Perspective of the Chanukah Miracles

The few months between Simchat Torah and Chanukah, last year, were full of turbulence and despair. Instead of readying with joy and excitement for the upcoming Festival of Lights – making plans for children’s activities, arranging for parties and dinners, and scheduling family outings – the country was uniformly focused on the war with Hamas and the plight of the hostages.

Few would have believed that both the war and the hostage situation would still be at the forefront of our thoughts and concerns this year as well. And yet, even as we are now in the midst of lighting the chanukiah each evening and shopping for the ingredients needed for latkes and sufganiyot, the daily headlines remain, for the most part, the same.

Can we truly celebrate this wonderful period of the Jewish calendar knowing that more than a hundred hostages are still at the mercy of Hamas terrorists and the theater of Israel’s multifront war is far from quiet. It’s a question that, both rhetorically and sincerely, has been repeatedly asked throughout the year; should the festivities of Chanukah be muted as a sign of unity with those still in captivity.

The festival, of course, remains unchanged, and the flames from the candles in the chanukiyot will shine brightly for eight consecutive evenings. But this year, again, they’ll be a major difference. Each evening, along with thanking G-d for the miracles he made happen for our ancestors in the second century BCE, we’ll be praying for the fulfillment of one additional very special miracle.

Throughout the week, rabbis from the various denominations of Judaism are sharing their thoughts, observations, and conclusions regarding the multi-faceted miracles associated with Chanukah. But as has been pointed out any number of times, the celebration of the holiday goes on for eight long days, so one could be excused if the festive and culinary revelry – dreidel games, chocolate coins, songs, and pageants – are not infrequently prioritized over grateful acknowledgement of G-d’s direct involvement in the welfare of His people. High time to put the miracles of Chanukah into a proper perspective.

The usual superlatives associated with the suspension of nature – astounding, inspiring, awesome, majestic, and the like – are most certainly applicable to the miracles upon which Chanukah is based, be they be military, spiritual, cultural, or all the above. However, due to the varied nature of the miracles associated with the festival, we might be led to accept an argument that what we are celebrating during the week are the most significant and noteworthy miracles that the Jewish nation, post-Exodus, have been privileged to witness and benefit from. Which would be incorrect. That honor, I believe, belongs to Purim.

The miracles resulting from the heroics of Esther and Mordechai were, perhaps, not as awe inspiring or astonishing as oil burning seven days longer than it should have or as startling as a small, poorly armed military force vanquishing an enemy considerably better armed and much larger in size. The miracle of Purim, rather, lies in geography. What in fact we celebrate during Purim was conclusive evidence that the Jewish people, even when circumstances bring them beyond the borders of the Land of Israel, have the protection of G-d. The Jews of Persia – and elsewhere during the period of expulsion, obviously – were left without the comforting presence of the Temple and the confidence that they were being watched over by a Heavenly being. The inherent meaning behind the miraculous reversal of Haman’s murderous decree resounds to this day; G-d accepts and responds to prayer regardless of where that prayer originates. Can any miracle be any more significant?

That Chanukah relates to miracles that were revealed in the land of Israel rather than in a foreign land is reflected in the liturgy of the two days. Throughout the eight days of Chanukah the morning service includes the thanksgiving prayer of Hallel (literally, Praise), an expression of gratitude to G-d for the many kindnesses that Israel has been blessed with.

Notably, Hallel is not recited on Purim. Although The Talmud provides an opinion that reading the Megillah Esther on Purim evening and morning is, for the most part, a recitation of Hallel, there is an acknowledgement that Hallel is not recited for miracles that occur outside of the Land of Israel.

In addition, let’s not forget that while we traditionally gorge ourselves on oil-laden latkes and sufganiyot to acknowledge the miracles associated with Chanukah, participating in proper meal (seudat) is, instead, required to commemorate the miracle of Jewish survival in Persia. Although there are often family dinners and activities, Chanukah includes no specific obligation to participate in a festive meal. At least not one that requires anything more than a deep pan of sizzling oil.

Not that I have anything against latkes or sufganiyot, mind you. On the contrary, latkes are part of the fondest memories of my childhood. I’m just glad I don’t have to choose between that delicacy and the much-loved Purim pastry – hamantaschen – which I absolutely adore.

Suffice to say that there’ sufficient room – in our hearts as well as in our kitchens – for remembrance and appreciation of the miracles related to both Chanukah and Purim. We can expect that hamantaschen will make their grand entrance in supermarkets and bakeries within days after the final sufganiyot have been fried. Let’s just hope that by the time the festival of Purim comes around, we are worthy to witness that one very special miracle we are all praying for.