Our Sages
referred to Chanukkah as days set aside for hallel
v’hoda’ah (praise and thanks). Rav Wolbe makes a keen observation. When we
mention the numerous different levels of praise that human beings offer Hashem,
the first rung on the ladder is generally hoda’ah.
In the tefillah of nishmas we state that “it is incumbent
upon all creations l’hodos l’hallel
l’shabeiach l’foa’r (to give thanks, praise, laud and glorify)…” In the hallel we proclaim “with song yodu v’yishabchu v’yifaaru…”
In contrast, we find that the praises that the angels offer (as mentioned in
the tefillah of yotzar ohr) differ
slightly. “And they all open their mouths with holiness, purity, song, and hymn
- umivarachim u’mishabchim u’mifaarim…”
The first level of hoda’ah is lacking
in their repertoire of praises.
Although on
most levels the praises of humans and angels are equal, this specific concept
of hoda’ah is limited to humans
alone. This is because the concept of hoda’ah
is giving thanks for something received from Hashem. The essence of an angel is
the mission for which he was created, and he does not have the tools with which
to receive anything that would in turn call for him to give thanks. In
contrast, hoda’ah is not only a vital
part of human obligations, but also the first step when climbing the ladder of
praises offered to Hashem.
Just as
giving thanks is a fundamental part of our avodah,
being deficient in this area (kafias
tovah) is extremely detrimental and
destructive. The Ramban explains that the sin of the Generation of Dispersion
was their ambition to make a “name
for themselves” (v’naaseh lanu sheim). They wished to
entirely disconnect themselves from their Creator, something which our Sages
tell us was rooted in their negative trait of ungratefulness. One who desires
to disengage himself from Hashem has in effect stated that he does not wish to
recognize and thank his Benefactor for all the goodness and bounty that He
bestows. The Generation of Dispersion wished to disconnect the creation from
The Creator, and measure for measure Hashem disconnected them from one another
by dispersing them throughout the land.
In contrast,
with regard to the miracle of Chanukkah we say in al ha’nisim: “And they
designated these eight days of Chanukkah to give thanks and praise to Your
Great Name (l’hodos u’lhallel l’shimcha
hagadol). When we give praise to
Hashem we show that we are not interested in making “a name” for ourselves,
rather, we recognize Hashem and desire to connect ourselves to our Creator. The
world is His, and we wish to thank Him for the endless good which He provides
us on a daily basis.
The
Mashgiach observes that one who thinks that he lives in a world where
everything is already here for him and therefore their use is self deserved,
cannot see Hashem in the creation. Everything exists solely due to the will of
Hashem, and therefore it is as if he is constantly creating yaish ma’ein (something from nothing). The Sages instituted the
recitation of blessings before partaking in worldly pleasures for they wished
to make us cognizant of this reality. When we say “borei pree ha’eitz” this allows us to conjure up
Hashem’s creation of the Earth and the commandment that it should produce
vegetation, trees and fruit. Have we not just beheld Hashem’s creation of the
fruit from complete nothingness?
The avodah of Chanukkah is to understand
that everything that we have is due entirely to the will of Hashem. How
thankful we must be for all the bounty he bestows upon us. With regard to
materialistic acquisitions we are told “And
you should be happy with all the good that Hashem has given you”, and how
much more so is this true with regard to our spiritual acquisitions. The
difference between us and those who do not know the beauty of the Torah, allows
us to recognize the greatness of the Torah and thank the Giver for His
boundless kindness. Contemplating this concept is a most worthwhile endeavor,
especially during the days of Chanukkah that were designated for this purpose.