In terms of its role in establishing the days of Chanuka as a holiday, the disagreement is only as to whether the miracle of the victory at war is only a preface and preparatory event to the miracle of the lights, which is the finale and completion of the Chanuka miracle, or whether the military triumph is not considered a mere preface but is on par with the miracle of the lights. * From Likkutei Sichos Vol. 30, pg. 204 ff.
Translated by Boruch Merkur
When did the victory at war take place?
1. There is a dispute among Rishonim as to when the miraculous military victory celebrated on Chanuka took place: a) the opinion of Rambam is that it was on the 25th of Kislev, as he puts it, “When the Jews prevailed over their enemies and vanquished them, it was the twenty-fifth of the month of Kislev, and they entered the Heichal, etc.”; b) the opinion of M’iri is that “overpowering [their enemies] took place in Kislev, on the twenty-fourth of the month.”
At first glance, the dispute as to when the victory at war took place parallels the well-known discussion as to how the days of Chanuka are to be observed, whether they were established as days of praise and thanksgiving but not for feasting and rejoicing (Maharam of Rotenberg, etc. – see Footnote 6 in the original), or whether they were established for feasting and rejoicing as well, as Rambam writes, “These eight days, which begin on (the night) of the twenty-fifth of Kislev, are days of celebration and praise.”
Established for the Miracle of the Lights or also for the Miracle at War?
Now, it was discussed on another occasion (see Likkutei Sichos Vol. 10, pg. 142 ff.) that the differing views as to whether the days of Chanuka are just days of praise and thanksgiving or also days of rejoicing parallels the reason for originating the holiday: To those who maintain that the days of Chanuka are only days of praise and thanksgiving, the holiday was established (primarily) on account of the miracle of the oil. Since this miracle is (for the most part) something spiritual, the celebration of the holiday is likewise through spiritual activities, by means of praise and thanksgiving to G-d. Whereas, according to Rambam (the main reason for) the establishment of the days of Chanuka is on account of the military victory. Thus, Rambam maintains that just as the victory at war amounted to the salvation of the body, the Sages enacted that Chanuka should be celebrated as days of joy, a celebration that is expressed physically and materially. The fact that, to Rambam, Chanuka was (also) established as days for (spiritual) praise and thanksgiving is an additional component to how Chanuka is to be observed – for the miracle of the oil (a spiritual concept).
On this basis it would follow that both ideas the Rambam discusses – a) that the days of Chanuka are days of rejoicing, and b) that [in addition to the miracle of the oil] the victory (also) took place on the twenty-fifth of Kislev – are interconnected, for Rambam maintains that Chanuka commemorates both events that happened on that day [the twenty-fifth of Kislev; i.e., the miracle of the oil as well as the military victory]. Whereas, the opinion that Chanuka (which begins on the night of the twenty-fifth) was established mainly on account of the miracle of the lights and not the victory at war corresponds to the opinion that the victory took place on the preceding day (on the twenty-fourth of the month), and the (only) miracle that took place on the twenty-fifth of Kislev was the miracle of the oil.
The latter sheds light on the wording of M’iri in explaining the reason for celebrating the first night of Chanuka (given the difficulty in ascertaining what miracle with the oil is associated with the 25th of Kislev). M’iri writes, “A blessing is said for the redemption and as thanksgiving for finding the container [of oil].” That is, M’iri does not suffice with the notion that the blessing is made “for the redemption” (i.e., the military triumph); he adds that it is also “thanksgiving for finding the container [of oil].” Would it have been on account of the redemption from their enemies alone, the Sages would have established the holiday on the twenty-fourth (the day the war was won). Thus, he adds that the reason for celebrating the first day of Chanuka is also on account of the discovery of the cruse of uncontaminated oil (connected with lighting the Menora on the night of the twenty-fifth).
Celebrating Victory or Celebrating Peace
2. A careful analysis, however, reveals that the above logic is inconclusive. [The date could be determined by another logic, as follows.] Regarding Purim there is explicit mention that the holiday commemorates the victory at war: “the Yehudim dominated over those who hated them.” Nevertheless, the holiday was established (not on the day of the triumph but) on the day of the cessation from war: “there was peace on the fourteenth … [and] on the fifteen of the month, and it was established as a day of banquets and rejoicing.” Perhaps then the same principle applies to Chanuka. That is, although the war victory occurred on the twenty-fourth of the month, the holiday was established (to celebrate winning the war) on the following day, the twenty-fifth of Kislev, the day the war ended. (As is known, the name “Chanuka” alludes to [this peace, being comprised of the two words] “chanu b’ka – they rested [from war] on Kaf-Hei [the 25th of the month],” insofar as the twenty-fifth (Kaf-Hei) is a day of menucha, a day of rest and peace.)
The Alter Rebbe also cites this concept (in Likkutei Torah, Tzav 16a) that “the holiday of Pesach is the day on which the miracle took place, whereas Chanuka and Purim are [celebrated] on the day of cessation from war” (as will be discussed in Section 4).
It comes out that, according to the opinion of Rambam, who maintains that the military victory took place on the twenty-fifth of Kislev, and he holds that the holiday was established on account of the victory at war, as above (and according to the Pri Chadash, Rambam’s opinion is that the first day of Chanuka is only on account of the military triumph), the holiday of Chanuka begins (not on the day after the victory, as is the case with Purim but) on the day of the victory itself, like Pesach. Whereas, according to the opinion of M’iri – that the military triumph was on the twenty-fourth of the month – the establishment of the holiday (which, in his opinion, is also celebrated for the redemption from their enemies) is on the day of peace (like Purim).
Now, the dispute whether Chanuka is on the day of peace or on the day of victory depends on how the military triumph is connected with the holiday of Chanuka:
According to all opinions the holiday of Chanuka pertains to both the military triumph as well the miracle of the lights. The disagreement is only as to whether the miracle of the victory at war is only a preface and preparatory event to the miracle of the lights, which is the finale and completion [of the Chanuka miracle], and that is the reason for establishing the holiday, or whether the military triumph is not considered a mere preface but is on par with the miracle of the oil, in terms of its role in establishing the days of Chanuka as a holiday.
(Thus, according to the opinion that the military triumph is only a preface and preparation, and the holiday of Chanuka actually marks the purification of the Mikdash and the lighting of the lamps of the Menora – the miracle of the lights – the days of Chanuka are not days of rejoicing. Whereas, according to the opinion of Rambam – that the victory at war is just as compelling of a reason for the establishment of the days of Chanuka – Chanuka has two aspects, one of which is “days of celebration” [and the other being the spiritual aspect associated with the miracle of the oil].)
[To be continued be”H]