The Cherished Miracle of Chanukah For תרל”ד 1
(ליל א) הט”ז כתב שהיה הנס שנשאר פך להיות שורה עליו הברכה כו’.
“The Taz wrote that the miracle was that the cruse remained such that the blessing could rest upon it.”
The Sefat Emet explains that according to the Taz, the miracle of the oil was not only its duration but that it became a vessel upon which divine blessing could rest.
וקשה כי נס אינו עפ”י הטבע בתורת ברכה ורוב נסים הם בלי הכנה של הטבע כלל.
“But this is difficult, for a miracle does not follow nature in the manner of a blessing, and most miracles involve no natural preparation at all.”
The Rebbe questions how one can describe the Chanukah miracle in terms of natural blessing, since miracles usually bypass nature entirely.
רק יש לומר שזה היה חיבה יתירה להיות נזדמן להם שמן עפ”י הטבע מצד הברכה ששורה על המעט שיהי’ נחשב שעשו בני ישראל זה מעצמם.
“But one may say that this was an extra expression of love—that oil happened to be available by natural means through the blessing that rests upon the little, so that it would be considered as if the children of Israel had done this themselves.”
The availability of oil, though minimal, was itself an expression of divine affection, allowing Israel to participate through natural effort so the mitzvah would be attributed to their own initiative.
ובאמת הנס דחנוכה חביב מאוד והיא חיבה יתירה כי כל הנסים להצלת ישראל.
“In truth, the miracle of Chanukah is very beloved; it is an extra expression of love, for all miracles come to save Israel.”
The Chanukah miracle is especially dear because, although all miracles involve saving Israel, this one reflects an even greater closeness.
אבל נס לעשות המצוה אף כי אונס רחמנא פטרי’.
“But a miracle performed in order to enable a mitzvah—even though one under compulsion is exempt—”
The Rebbe highlights that Israel would have been exempt from lighting the menorah due to duress, yet God performed a miracle specifically to enable the mitzvah.
הוא הוראת חיבתן של ישראל שהקב”ה חפץ במעשיהם ועשה להם נס שיוכלו לקיים המצוה.
“—this itself indicates Israel’s belovedness, that the Holy One desires their deeds and performed a miracle so they could fulfill the mitzvah.”
The miracle demonstrates that God cherishes Israel’s mitzvot to the point of intervening so they can perform them.
וז”ש הלבוש שנתקן להלל ולהודות לא למשתה.
“And this is what the Levush said—that the enactment was for praise and thanksgiving, not for feasting.”
The form of the holiday emphasizes spiritual gratitude rather than physical celebration.
כיון שהנס הי’ לכבוד שמו ית’ אף שהיה הצלה ג”כ.
“For the miracle was for the honor of His blessed Name, even though it was also a salvation.”
The miracle’s primary purpose was God’s honor, making it qualitatively distinct from purely salvific miracles.
מ”מ זה הנס של הנרות חשוב יותר שהוא חיבה יתירה כנ”ל.
“Nevertheless, this miracle of the lights is more significant, for it is an extra expression of love, as stated above.”
Because the light-miracle enabled Israel’s mitzvah observance directly, it reveals a uniquely intimate divine affection.
Summary: The Sefat Emet teaches that the Chanukah miracle expresses exceptional divine love: God enabled Israel to perform a mitzvah even when they were exempt, providing natural means through supernatural care so the act would be attributed to Israel themselves.
