Miracles That Uplift the Soul

בברכת שעשה נסים לאבותינו משמע בגמ' דקאי על נס הנרות.

In the blessing “Who performed miracles for our ancestors,” the Gemara implies that it refers to the miracle of the lights.

The Sefat Emet notes that the Talmud understands this blessing as referring specifically to the miracle of the Chanukah candles.

ולכאורה לא מצינו ברכה על נס כדי לקיים המצוה ואונס רחמנא פטרי'.

But seemingly, we do not find a blessing on a miracle in order to enable the fulfillment of a mitzvah, for one who is coerced is exempt.

He raises a difficulty: we do not typically bless God for performing a miracle merely so that a mitzvah can be observed, since Torah law exempts a person who is prevented by circumstances.

וגם מה שייך שיצטרך השי"ת לעשות נסים כדי לקיים את המצוה.

And furthermore, why would it be fitting that God must perform miracles simply so that a mitzvah can be fulfilled?

The Rebbe questions the very premise that God would need to intervene miraculously just to allow mitzvah observance.

אבל נראה כי הלשון ממש כפשוטו נסים לאבותינו שבני ישראל היו אז שפלים כמ"ש שהחשיכו עיניהם של ישראל.

But it seems that the phrase is literal: “miracles for our ancestors,” for Israel at that time was lowly, as it is said that the Greeks “darkened the eyes of Israel.”

He explains that the blessing refers to miracles done for the people themselves, who had been spiritually diminished under Greek oppression.

לכן אחר שכילה הקב"ה מלכות יון עשה לנו נסים כדי לרומם נפשות בנ"י וקיבלו עליהם מחדש עול מלכותו להיות עובדי ה' בשמחה וע"י הנסים נתחנכו מחדש לעבודת השי"ת.

Therefore, after God destroyed the Greek empire, He performed miracles for us to uplift the souls of Israel, so that they accepted anew the yoke of His kingship and became joyful servants of God; through the miracles they were re‑educated in divine service.

The miracles were meant to elevate the people and renew their commitment to serving God with joy.

ולכן נק' חנוכה.

And therefore it is called “Chanukah”—rededication.

Its name reflects the spiritual renewal produced by the miracles.

ובזה א"ש מ"ש לשנה קבעום כו' ומקשים אמאי לא מיד אבל על נס של מצוה לא שייך לקבוע יו"ט כנ"ל.

And with this, it is clear why “the following year they established it,” though it is asked why not immediately; but for a miracle enabling a mitzvah one does not establish a festival, as explained.

The delay makes sense: they first needed to recognize that the miracles were not merely utilitarian but spiritually transformative.

רק אח"כ ראו שהקב"ה עשה הנסים כדי לרומם אותם כמ"ש במ"א פי' נתת ליראיך נס להתנוסס.

Only afterward did they see that God performed the miracles to elevate them, as explained elsewhere on the verse “You have given those who fear You a banner to be uplifted.”

They realized later that the miracles were meant to raise their spiritual stature.

וראו שלולי הנסים לא היו יכולין להתחזק בעבודת ה' ובאלו הנסים החי' את נפשותם לכן קבעו ליו"ט כנ"ל.

And they saw that without the miracles they could not have strengthened themselves in serving God, and that through these miracles their souls were revived; therefore they established it as a festival.

Recognizing the miracles as the source of their spiritual revival, they instituted Chanukah as a holiday.

The Sefat Emet explains that the Chanukah miracles were not merely to enable the mitzvah of lighting candles, but to uplift and revive the spiritual life of Israel, leading to the festival’s establishment.