Thinking About It

Chanukah has relatively little liturgy. We do say Hallel each day, but this is not at all unique to Chanukah. The Shiros V’Sishbachos that are sung, almost universally, following Hadlakas Neiros are of course about the Yom Tov, but these were written much later. Other than Al Hanissim, the only addition to the Teffilos of Chanukah is the Minhag some have to say the Kapital of Tehillim beginning with the words “Mizmor Shir Chanukas Habayis L’Dovid”, each day after Shachris.

This Minhag is relatively widespread, and is fact mentioned by the Tur in Hilchos Teffilah, making its origins, meanings and messages are important to understand. While the initial words of the Perek, Mizmor Shir Chanukas Habayis certainly seem related to the Yom Tov, it seems unlikely that this is the sole reason we are Noheg to say these Pessukim each day of Chanukah. What is the message of the Kapital, and how does it relate to the Yom Tov?

The purpose of this Kapital is explained by Rashi in the first Passuk: Dovid Hamelech wrote these words for the Levim to sing at the time of the Chanukas HaBayis in the days of his son, Shlomo. If we read the rest of the Pessukim, however, there is no mention of the Mikdash, Korbanos, or any of the other themes we would associate with the Bais Hamikdash. The obvious question, then, is why this was the Mizmor meant to be sung at the time of the Chanukas HaBayis?

Radak, and others, explain that Dovid wrote these words largely in response to his enemies, those who thought that his Aveiros had disqualified him from the perpetuating the Melucha. When Shlomo, who was born of the apparent Aviera, was Zoche build the Mikdash, it was clear that Dovid Hamelech had achieved Kapparah, and his critics were silenced: “V’Lo Simachta Oivay Li”.

While this approach helps us understand the connection between the words of the Mizmor and the Chanukas Habayis, there is an important question to be asked. If Dovid was going to write one Shira to be sung by the Leviiim on this auspicious day, why did he choose something so personal? Would not have it been more appropriate to sing about the Hashra’as Hashechina, and the opportunities for Kirvas Elokim afforded by the Mikdash? Why is the “Mizmor Shir Chanukas Habayis” focuses on the travails of its author and not something more broadly applicable?

As always, the Divrei Chazal can allow us to better understand this Mizmor and its message.

The Mechilta, in Parshas Beshalach, asks another question on this Kapital: “V’Chi Dovid Banao V’Halo Shlomo Banao”. Why does the Passuk refer to the “Bayis L’Dovid”, implying that the Mikdash was built by Dovid, if in fact Shlomo was the one who build it? Answers the Medrash: “L’Fi SheNasan Dovid Nafsho Alav L’Benosos Nikrah Al Shemo”. Since Dovid Hamelech was so focused on the Binyan Hamikdash it was indeed called “HaBayis L’Dovid”, even though it was his son who actually built it.

The Medrash appears to imply that the Dovid was rewarded for his efforts and desires with an honorific: the Mikdash is called, in this case, “Habayis L’Dovid”. This would certainly be an apt reward in its own right, but there seems to be a deeper meaning.

The Medrash Shochar Tov alludes to the question of the Mechilta, and provides the same answer, but then adds: “L’Lamedcha SheKol Mi SheChashav La’asos Mitzvah V’Ne’enas V’Lo As’ah Hamakom Ma’alah Alav K’ilu Asa’ah.” The Mikdash is called “Habayis L’Dovid” to teach us that if one thinks of doing a Mitzvah, and then is unable to due to factors outside his control, HKBH considers him to have done it nonetheless. The upshot of the Medrash is that because Dovid Hamelech so deeply wished to build the Mikdash, and was unable to because of outside factors, it was considered as if he actually built it and therefore it was called “Habayis L’Dovid.” this was no mere honorific, it was an indication that Klapei Shmaya, Dovid had actually build the Mikdash.

This is no doubt an empowering thought, but the Medrash requires some clarification.

First, the Medrash seems to imply that the words “Mizmor Shir Chanukas Habayis L’Dovid” are meant to teach us that a pure and dedicated Machshava can be considered an actual action, but the Gemara in Kedushin learns the concept of “Chashav La’asos Mitzvah V’Ne’enas V’Lo As’ah” from a Passuk in Malachai. Why is the second Limud, from Dovid Hamelech, necessary? And, why is it taught specifically at the time of the Chanukas Habayis?

To answer these questions, we must better understand the concept of “Chashav La’asos Mitzvah V’Ne’enas V’Lo As’ah Hamakom Ma’alah Alav K’ilu Asa’ah”.

In discussing Akeidas Yitzchok, Rav Dessler reveals a number of truths related to this idea.

The purpose of all creation, as we know, is Giluy Kvod Shamayim, to reveal the Koach of HKBH. there are many ways that this occurs in our world, but the highest level is “Giluy Achduso”. When one is completely Mevatel himself to the Ratzon HaBorei, his is Megaleh the Achdus Hashem, the primacy of the Borei Olam, and the greater the Bitul involved, the greater the Giluy

In this way, the Akeida was the greatest Nisayon because it held the potential for the greatest Giluy Achduso. By offering his only son as a Korban, Avrohom Avinu would be Mevatel himself to the Ratzon Hashem in totality, leading to an otherwise impossible level of Giluy Achduso. The ultimate sacrifice would bear the ultimate accomplishment.

Avrohom Avinu was prepared, with total commitment, to follow the Dvar Hashem and indeed offer Yitzchok as an Olah, undestading the potential for Giluy Kvod Shamayim at the highest level. Based on Meforshim, however, Rav Dessler explains that the Dor was not ready for this. A Giluy such as would have been created by the Akeida is reserved for those who are on the Madreigah to witness it, and those living at the time of Avrohom were not on that level. In fact, if Avrohom had carried out the Tzivuy, and created the Giluy, it would have actually resulted in Chilul Shem Shamayim, as those in the Dor would not have understood how a father can slaughter his son.

It emerges that, in terms of Machshava, Avrohom was wholly and completely Omed in the Nisayon of the Akeidah, but was now told not to complete the Avodah, not to bring his Machshava to Maisa. This is why he asked the Malach if he could at least make a small Chaburah on Yitzchok: so that his Machshavos could be solidified with an action of some sort. Instead, an Ayal was provided so that Avrohom could carry out the actions of the Korban Olah on the Ayal rather than Yitzchok, allowing his Machshavos to take some form.

Rav Dessler points out, however, that in various places Chazal refer to the “Afro Shel Yitzchok”, which indicates that in some way the Akiedah took place: Avrohom completed the Shechita and all the following steps including Hakravah, such that there were ashes. Although Avrohom did the “Maysa” to the Ayal, it was his Machshava that ruled, and it was as if Yitzchok was actually Nekrav.

This would seem to be a new definition of “Chashav La’asos Mitzvah…Ma’alah Alav K’ilu Asa’ah”. We would have assumed that this concept applies if the action never comes to be, and only the Machshava remains. In this case it is understood that HKBH sees it as if the Mitzvah was in fact done. We see from the Akeida, however, that a Machshava is so strong that no Maysa cannot defeat it.

This is the Limud from Dovid Hamelech. Dovid’s desire to build the Mikdash was very strong, and his commitment complete, but he was not able to. His son, Shlomo, eventually did, however. Nonetheless the purity and Shelimus of Dovid’s Machshava ensured that it was not negated even by the Maysa of Shlomo: it was still “Habayis L’Dovid”.

This was a message especially important to hear at the Chanukas Habayis. Rav Dessler mentions that the Ayal of Avrohom Avinu was really representative of every Korban. We know that in order to gain the Kaparah or Kirva we desire, we should sacrifice our own selves on the Mizbeach. This, however, is clearly impossible and so we use animals in our place. As we have seen, however, even though Avrohom actually brought an Ayal, the Afro Shel Yitzchok existed. So to, if a Korban is brought with pure Machshavos, it is as if the person himself was actually brought.

This message, which is highlighted by the words “Habayis L’Dovid” was therefore especially relevant as the Bais Hamikdash was inaugurated. As the Avodas Hakorbanos would now be a part of our lives, Dovid wished to pass on the lesson of “Chashav La’asos Mitzvah”: a pure Machshava remains in place even if an action seems to negate it.

Perhaps we say this Perek of Tehillim every day of Chanukah to answer a pressing question.

When the Chasmonaim entered the Mikdash they found it in disarray, and they had but one desire: to light the Menorah and spread its light upon their downtrodden souls. In the end, they found one small Pach Shemen and had enough to light for one night. They went ahead and did so, certainly disappointed that the Shemen would not be enough to do the Mitzvah the next day. Then, a Nes occurred and the oil lasted for seven extra days, allowing the Menorah to remain lit. As exhilarating as this must have been, it would be understandable if the Kohanim had been disappointed: they wanted to do the Mitzvah, to do the Maysa, and were unable to. Even if they did the action of lighting the wicks, the knowledge that the Hadlaka came only through a Nes may have taken away from their Simcha.

The answer to these fears, as always, are found in the words of Tehillim: “Mizmor Shir Chanukas HaBayis L’Dovid.” The fact that Dovid had such strong yearnings to build the Mikdash made it his, no matter than someone else actually did the Maysa of bringing it. The Kohanim who had a pure and true desire to light the Menorah with all its Hidurim need not be worried: the fact that the Hadlaka was B’Derech Nes had no impact on reality. Their Machshavos remained, and it was as if they lit the Menorah in actuality.

Each year, on the eight days of Chanukah, we repeat these words to remind ourselves of this important message. Throughout life there are times when we have a sincere desire to fulfil the Ratzon HaBorei, and we must remember that even if the Mitzvah comes about in a different way, and the deed is done otherwise, our Machshavos are not in any way diminished, and it is as though we have completed the Mitzvah B’Hidura.