Humility in Miracles and Praise

עוד בענין קבעום בהלל והודאה.

Further on the matter that they established it with Hallel and thanksgiving.

The Sefat Emet introduces another explanation of why the Sages fixed Chanukah specifically with Hallel and gratitude.

כי הנס הי' ע"י זכות הכהנים בני חשמונאי שהיו צדיקים עכ"ז לא רצו לתלות בעצמם.

For the miracle occurred through the merit of the priests, the sons of the Hasmoneans, who were righteous, yet they did not wish to attribute it to themselves.

Although the Hasmonean priests were worthy, they refused to claim personal credit for the miracle.

ושיתפו זכות דוד המע"ה נעים זמירות ישראל.

And they associated the merit of David, the sweet singer of Israel.

They linked the miracle to the enduring merit of King David, representing Israel’s spiritual song.

לכן הוסיפו הלל והודאה על מצות הנרות כי נחשב להם לחטא מה שלא נתנו המלכות לשבט יהודה כמ"ש הרמב"ן בפ' ויחי.

Therefore they added Hallel and thanksgiving to the commandment of the candles, for they considered it a sin that they did not leave kingship to the tribe of Judah, as the Ramban writes in Parashat Vayechi.

The Hasmoneans felt remorse for taking royal authority, which properly belonged to Judah; thus they emphasized Hallel to redirect honor to God and to Davidic kingship.

ולכן תיקנו בזה.

And therefore they established it in this way.

This explains why the Sages instituted Hallel specifically as part of Chanukah observance.

וקצת מזה ראיתי אח"כ גם בשל"ה.

And I later saw some of this also in the Shelah.

The Sefat Emet notes that similar ideas appear in the writings of the Shelah.

ובאמת מסתמא הי' הנס בזכות ישראל ג"כ.

And in truth, surely the miracle was also in the merit of Israel.

While the priests played a central role, the nation as a whole contributed spiritual merit.

והיינו אעפ"י שהיו אז מאוד שפלים.

Meaning, even though they were then very low.

The people were spiritually diminished at the time, yet still worthy in God’s eyes.

אך שהי' גלוי וידוע לפניו ית' שע"י הישועה ישובו אליו כאשר נכנסו מיד בכלל עבדי ה' וקבעו להלל ולהודות בכל שנה ע"ז.

But it was revealed and known before Him, blessed be He, that through the salvation they would return to Him, for they immediately entered the category of servants of God and established to praise and thank every year for this.

God knew that the miracle would inspire the people to rededicate themselves, leading to an annual cycle of gratitude.

וכ"ז הי' מסייע להם להישועה לכן קבעוהו בהלל והודאה שלא לתלות בזכותם של הכהנים בלבד כנ"ל.

And all this assisted them toward salvation; therefore they established it with Hallel and thanksgiving so as not to attribute it to the merit of the priests alone, as above.

Hallel acknowledges that the miracle was the work of God for all Israel, not the exclusive merit of the Hasmoneans.

לפי הפשוט י"ל מ"ש לשנה קבעום.

Simply understood, one may explain what is meant by “the next year they established it.”

The Sefat Emet turns to clarify the phrase from the Gemara about fixing Chanukah observance one year later.

כי בימי הנס אפשר לא גילו הכהנים לרבים הנס.

For during the days of the miracle, it is possible that the priests did not reveal the miracle to the public.

He suggests that the priests may have concealed aspects of the miracle at first.

כי נס צריך להיות בהצנע כמ"ש גבי אלישע הנביא ע"ש וברש"י.

For a miracle must be with modesty, as stated regarding Elisha the prophet, as brought there and in Rashi.

Certain miracles are meant to occur quietly; thus the full revelation came only later.

The Sefat Emet teaches that Hallel was instituted to emphasize divine and Davidic merit rather than Hasmonean merit, and that the miracle itself was revealed gradually to maintain modesty. Ultimately, the yearly thanksgiving reflects Israel’s renewed devotion.