Light Source

Kapital 118 begins with the words “Hodu L’Hashem Ki Tov…” and contains the entire second half of Hallel, from “Hodu L’Hashem” until the end, other than the final Bracha of “Yehallelu”. Seeing as the Rambam refers to Chanukah as “Yimei Simcha V’Hallel”, it would seem that the Teffilah of Hallel is a focal point of the Yom Tov, making these Pessukim an important part of the Avodas Hayom

At the outset, Radak explains that there is a Machlokes as to the subject of this Perek—some say that the Pessukim refer to Dovid Hamelech, while others explain that it was written “Al Yemos HaMoshiach” and represents the Hallel that the Bnei Galus will say in the future. Although Radak notes that this second approach is “Nachon”, the fact that these Pessukim are said so often as part of Teffilah—whether the day calls for Chatzi Hallel or Hallel Shalem—indicates that they have relevance even as we await the day on which they will be said for their ultimate purpose.

As Radak notes, the Perek begins and ends with the words “Hodu L’Hahsem Ki Tov Ki L’Olam Chasdo”, further indicating that its essence is Hallel V’Hoda’ah. Indeed the Pesukim that are found between these bookends are consistent with this theme, replete as they are with words of praise and gratitude.

In these Pessukim, we speak about the fact that we rely on Hashem even in the depths of desperation, “Min HaMetzar Karasi Kah…” knowing that he will answer us, “Anani Bamerchav….” This knowledge ensures that fear is not in our vocabulary “Hashem Li Lo Ira” because our enemies will ultimately fail, “Mah Yaaseh Li Adam”. The Perek continues in this vain, speaking about the imperative to trust in HKBH above all else, “Tov Lachsos B’Hahsem Mivtoach B’Adam,” because “Azi V’zimras Kah VaYehi Li L’Yeshua.”

All the Pessukim that we are so familiar with from the Yomim Tovim really communicate a similar message: we must rely only on Hahsem, for in the end it is Hashem that provides our salvation, regardless of the straits in which we may find ourselves. Then, when the Yeshua arrives, it is our responsibility to thank Hashem openly, thereby increasing Kvod Shamayim. This idea is expressed in the words “M’Es Hahsem Haysa Zos…Zeh HaYom Asah Hashem Nagilah V’Nismicha Bo”. The recognition of the “M’Es Hashem…” demands that we declare our thanks publicly.

It is easily understood that the words of this Perek have a connection to Chanukah, a Yom Tov on which we celebrate the exact type of Geulah referred to in these is Pessukim, and therefore form a central part of its Avodah. There is, however, a Medrash that establishes an even more direct connection between the Yom Tov and these words.

The second section of Pesikta Rabasi is called “Pesikta D’Chanukah”, and begins with a discussion about Hadlakas Ner Chanukah. Following that, the Medrash explains why we light the Neiros: when the Chashmonaim defeated the army of the Yevanim, they entered the Bais Hamikdash and found iron poles, “Kavu Osam V’Hidliku B’Socham Neiros”. They used these poles to light Neiros, and we, therefore, light Neiros. Then, the Medrash asks why we say Hallel on Chanukah, and answers with the words “Kel Hashem V’Yaer Lanu…”

This Medrash links Chanukah directly to the words of Hallel that appear toward the end of this Kapital: “Kel Hashem V’Yaer Lanu Isru Chag B’Avosim Ad Karnos HaMizbeach”. There are, however, a number of questions to be asked.

First, the Medrash begins by discussing the Halachos of the Neiros, and then asks an obvious question: why do we light Neiros on Chanukah? The question about Hallel, however, does not follow this pattern—nowhere does the Medrash discuss the Din of Hallel on Chanukah—what then spurs the question “V’Lama Korin Es HaHallel? In addition, there are so many Pessukim in Hallel that discuss the way that HKBH saves us from our enemies, a concept very closely related to Chanukah. Why, then, does the Medrash cite this one Passuk, which only uses the word “Ohr” metaphorically as the reason we say Hallel on Chanukah?

Even more curious, however, is the way the Medrash explains the Mitzvah of Hadlakas Neiros: there is no mention of a Pach Shemen, or the fact that the Shemen lasted for eight nights rather than seven. All the Medrash says is that they found “Shipudim Shel Barzel” and lit them as candles. How does this relate to the Neiros Chanukah, and why was this notable in any way?

To answer these questions and properly explain the words of the Pesikta, and its message, we can try to better understand the words from Tehillim that are mentioned here.

It seems, based on Divrei Chazal, that The words “Kel Hashem V’Yaer Lanu” have a deeper meaning that one might assume.

The Medrash Rabba in Parshas Bamidbar speaks about the arrangement of the Shevatim around the Mishkan while in the Midbar, explaining its deeper significance. There, the Medrash tells us that HKBH surrounded himself with four Malachim corresponding to our Degalim in the Midbar, teaching that Malach Uriel was in the north, which corresponds to Shevet Dan. The Medrash goes on to explain that this Malach was so called because he represents Torah Neviim U’Kesuvim which are “Meir Einehem Shel Yisroel”. Unsurprisingly, the name Uriel seems connected to the term Ohr, light, a notion which the Medrash further supports by bringing Pessukim from Tanach. Among these Drashos we find: “Kel Hashem V’Yaer Lanu Harei Uriel”. We see, then, that the words “Kel Hashem V’Yaer Lanu”, refer to the Malach Uriel, who is related to Ohr.

While a complete understanding of the function and significance of Malachim is beyond us, there is a simple and important question that must be asked on this Medrash.

Just a few lines earlier, as part of the same discussion regarding the Degalim, the Medrash explains why Shevet Dan was in the Tzafon: “M’Sham HaChosech Yotzei L’Olam U’Kenegged Shevet Dan.” The Medrash goes on to explain why Shevet Dan is related to Choshech, but the fact remains that in the same Medrash we learn both that Chosech comes from the Tzafon and that Uriel, the Malach of Ohr, is found in the Tzafon. How can we understand this?

What is the Ohr represented by Uriel HaMalach, who is connected to the concepts of M’Sham HaChosech Yotzei L’Olam, and how is this related to the words Kel Hashem V’Yaer Lanu mentioned in the Pesikta in connection to Chanukah?

To answer these questions, we must understand the concept of Ohr in a new light.

After lighting the Neiros, we say a short Tefilla that begins with the words “Haneiros Hallalu”. The Teffilah speaks about why the Neiros are lit, but then adds what seems like a Halacha: “V’Ain Lanu REshus L’Hishtamesh Bahem Ela L’Rosam Bilvad…” This seems out of place—why mention his Halacha among all the Dinim that pertain to Neiros Chanukah?

Rav Hutner in Pachad Yitzchok to Chanukah explains these words based on an understanding of the concept of Ohr.

There are, he explains, two ways to perceive a light source. If a room is lit up, one knows there must be a light source even if it can’t be seen—in this case, one perceives the light source by its effect. On the other hand, sometimes a person sees only the light source but cannot see anything else—in this case, he perceives the light source by its very presence. The first type of perception is indirect—he knows the source exists because of other things that are seen—while the second category is direct for he sees the source itself.

This second, direct form of perception is represented by a phrase found in Tehillim: “Ki Imcha Mekor Chaim B’Orcha Nireh Ohr”. Rav Hutner explains that we can perceive the Ohr Hahsem directly, not through any intermediaries, because Hashem is the “Mekor Chaim”; if we sense Him, we are seeing the Ohr directly, “B’Orcha Nireh Ohr”.

This reality, continues the Rosh Hayeshiva, is related directly to the Neiros Chanukah, which we are allowed to see but not benefit from. We don’t use the Neiros Chanukah as a light source because then we would be perceiving the light indirectly. Rather, we look at the Neiros themselves, in the guise of “B’Orcha Nireh Ohr” sensing HKBH in their very glow. It was this aspect of the Neiros that the Chachamim meant to reference with the words “V’Ain Lanu REshus L’Hishtamesh Bahem Ela L’Rosam Bilvad”. This Din is not a mere Halachic condition—it speaks to the essence of the Neiros themselves. The fact that we may not benefit from the Neiros, but instead look directly at the light source, is a Kiyum of the words “Ki Imcha Mekor Chaim B’Orcha Nireh Ohr” unique to this Mitzvah.

Rav Hutner further explains that the Neiros Chanukah, with their element of B’Orcha Nireh Ohr, are in commemoration of our victory over the Yevanim, about whom Chazal say “Chosech Zu Yavan.” The Chosech of Yavan, he explains, was found in their concept of Chachama. The philosophy and approach of Yavan was reason: they looked at a circumstance and determined what may logically have caused it. This is akin to perceiving a light source by that which you can see, ignoring that which you cannot. The Ohr of Torah, however, runs counter to this idea: we see HKBH as the ultimate source, and make decisions based on this reality. The truth of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr is that the Mekor Chaim is what determines how we perceive reality.

This is what we celebrate on Chanukah, the victory of B’Orcha Nireh Ohr over Chosech Zu Yavan, represented by the Neiros about which we say “V’Ain Lanu REshus L’Hishtamesh Bahem Ela L’Rosam Bilvad”

Perhaps we can explain the Bamidbar Rabba based on this idea.

The light that Malach Uriel represents is that of Torah Neviim U’Kesuvim which are “Meir Einehem Shel Yisroel. This is the light of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr, for in Torah we can perceive the Mekor Chaim, allowing the Ohr of HKBH to guide us. This is why Uriel comes from the Tzafon, SheM’Sham HaChosech Yotzei: because Choshech is not the absence of light but the inability to perceive of the light source. IF a room is dark it can be because the light is blocked or because the light was removed. Therefore, if one understands the truth of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr, he knows that as dark as it may seem, the Ohr is there—it may just be blocked.

This is the message of the Pesikta: when the Chashmonaim defeated the Yevanim, they looked for any source of light they could, Ohr that would allow them to once again connect to the reality of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr. They entered the Mikdash and found the Shipudim Shel Barzel, putting them to work immediately. We can assume that the Nes of the Pach Shemen came later, but it is the light of the Shipudim Shel Barzel that is represented by the Neiros Chanukah with their Din of “Ain Lanu REshus L’Hishtamesh Bahem Ela L’Rosam Bilvad”. The Ohr that represented the defeat of Chosech Zu Yavan is perforce commemorated by a Mitzvah that has an aspect of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr.

The Pesikta asks as question based on this: if the Yom Tov is about Ohr and Chosech, and the concept of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr, and not a physical salvation, why do we say Hallel? The answer to this question is the words “Kel Hashem V’Yaer Lanu”. This Passuk refers to Malach Uriel, who represents the ideal of B’Orcha Nireh Ohr. When we say these words, we call to mind the Malach that is related to both Ohr and Choshech because the Ohr of the Mekor Chaim cannot be extinguished.

It is this message that we can contemplate during these days of Chanukah: if we truly internalize the message of the Neiros, with the Halacha of Ela L’Rosam Bilvad, our perception of Chosech will be affected as well, allowing us to connect to the reality of Ki Imcha Mekor Chaim B’Orcha Nireh Ohr in a way that is truly deserving of Hallel V’Hoda’ah.