<p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Rooted In <em>Hoda’ah</em></strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Gemara<a href="#_ftn1" _mce_href="#_ftn1">^{^[1]}</a> describes how (in the years after the miracle) Chanukah became a holiday: “<em>L’shana acheret kva’um v’asa’um yamim tovim b’hallel u’v’hoda’ah</em> — A subsequent year, they established the days as holidays through <em>hallel </em>and <em>hoda’ah</em>.” The Sefat Emet<a href="#_ftn2" _mce_href="#_ftn2">^{^[2]}</a> points out that the Gemara presents <em>hallel </em>and <em>hoda’ah </em>not as how the holiday expresses<strong> </strong>itself, but as how it was established<strong> </strong>(<em>b’hallel</em>).</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Though the Gemara mentions both<em> hoda’ah</em> and<em> hallel</em>, <em>hoda’ah</em> is what makes Chanukah unique. <em>Hallel</em> is recited on every <em>yom tov</em>; <em>hoda</em><em>’ah </em>is central only to Chanukah. This is why<em> al hanisim</em> (which we add to the <em>berachah</em> of <em>hoda'ah</em>) lists <em>hoda'ah</em> as Chanukah’s first goal: “<em>V’kavu shemonat y’mei Channukah eilu l’hodot u’l’hallel</em>.”<strong> </strong>Additionally, Chanukah’s psalm,<a href="#_ftn3" _mce_href="#_ftn3">^{^[3]}</a> <em>Mizmor shir </em><em>chanukas habayis, </em>also emphasizes <em>hoda'ah</em>: “<em>V’hodu l’zecher kadsho… Hayod’cha afar… Hashem Elokai l’olam odekah</em>.”</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Why this focus on <em>hoda’ah</em>? A better understanding of <em>hoda’ah </em>and of Chanukah<em> </em>will help us appreciate the relationship between them.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong><em>Hoda’ah</em></strong><strong>: Thanks And Admission</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><em>Hoda'ah's</em> essence lies in the word's dual connotation: both thanks and admission. This duality accounts for the word's recurrence in <em>modim</em>: “<em>Modim anachnu lach she’ata Hashem Elokeinu… l’dor vadro nodeh<strong> </strong>lecha u’nesapeir tehilotecha</em>.” We begin the prayer by using the word “<em>modim</em>” to acknowledge<strong> </strong>Hashem as our support and savior. The prayer then uses the word “<em>nodeh</em>” to thank<strong> </strong>Hashem for this role.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">A meaningful thank-you not only shows appreciation for what one has received, but also recognizes the capability of the one who assisted us. In addition, our thank-you implicitly admits our limitations and (thus) dependence upon others.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">This aspect of admission is especially relevant to our <em>hoda’ah</em> to Hashem. Our very existence hinges on Hashem's will and assistance. We admit this absolute dependency every morning when we open our eyes and say, “<em>Modeh ani lifanecha melech chai v’kayam shehechezarta bi nishmati</em>.” Without Hashem constantly renewing our existence, we would cease to exist. This awareness should influence how we live the entirety of each day of our lives: “<em>kol z’man she’haneshama b’kirbi modeh ani lifanecha</em>.”</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">When we recite <em>modim </em>later in <em>shacharit</em> (and throughout the day), we reinforce our <em>hoda’ah</em> with <em>histachavayah </em>(bowing).<a href="#_ftn4" _mce_href="#_ftn4">^{^[4]}</a> This integration of <em>hoda</em><em>’ah</em> with <em>histachavayah </em>is unique to Judaism. <em>Aleinu </em>highlights this as a difference between how Jews and other nations give thanks: “<em>Sheheim mishtachavim<strong> </strong>l’hevel varik… va’anachnu kor’im u’mishtachavim u’modim lifnei Melech malchei hamelachim</em>.” Our <em>hishtachavayah </em>is more than a ritual formality because we are <em>modeh </em>along with it..</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>Chanukah</strong><strong>: A Time For Admission</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The combination of <em>hoda’ah</em> and <em>hishtachavayah </em>appears on Chanukah as well. The <em>mishnah</em><a href="#_ftn5" _mce_href="#_ftn5">^{^[5]}</a> mentions that the Chashmonaim instituted thirteen <em>hishtachavayot</em> and <em>hoda'ot<a href="#_ftn6" _mce_href="#_ftn6">^{<strong>^[6]</strong>}</a></em> to offset the thirteen Grecian breaches of the <em>Beit Mikdash's</em> <em>soreig</em> (the fence that marked the line beyond which gentiles could not proceed). When those entering the <em>Beit Hamikdash </em>passed one of these repaired holes, they would bow and thank Hashem. Why did the Chashmonaim institute this? &nbsp;</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Our explanation of the significance of <em>hoda’ah</em> and <em>hishtachavayah</em> can help us answer this question. The breaches were the Hellenist’s way of denying Hashem’s (and, by association, the Jewish people’s) unique holiness. The Greeks celebrated man. Their astronomy placed Earth (and thus man) at the center of the universe, their deification of the human body (in its natural form) celebrated man’s perfection, their veneration of art sanctified man's sense of beauty and their anthropomorphic mythology viewed the gods as reflections of themselves. The Hellenists believed that man was as great as, if not greater than, G-d himself.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Chashmonaim sought to restore man to his proper place within Hashem's world by instituting <em>hoda'ah </em>and <em>hishtachavayah</em> in the <em>Mikdash</em> and <em>hoda</em><em>’ah</em> as the foundation for Chanukah. We commemorate our victory over the Greeks and Hellenism by recognizing our dependency on Hashem and thanking Him for his assistance. Though we recite <em>hallel</em> on every <em>yom tov</em>, Chanukah's <em>hallel</em> is unique in the fact that it is rooted in the submission generated by our <em>hoda’ah</em>.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong>The Chanukah Candles</strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">For this reason, the <em>gemara</em> (<em>Shabbat</em> 21b) formulates the prohibition of benefiting from Chanukah candles as a (unique) <em>issur</em> <em>hishtamshut</em>. As opposed to the standard <em>issur</em> <em>hana'ah</em>, which prohibits any and all types of benefit, the <em>issur hishtamshut</em> prohibits specifically redirecting the Chanukah lights towards one’s personal use. Though we are allowed to — and, in fact, meant to — enjoy Hashem’s world, we need to remember that the world is not about us and our pleasure. We are not the focus.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><em>Haneirot Halalu</em> succinctly summarizes this prohibition's nature and intent. “<em>Haneirot halalu kodesh heim v’ein lan reshut l’hishtameish bahem</em>, <em>ela lirotam bilvad kdei l’hodot u’l’hallel lishimcha hagadol.</em>” The Chanukah lights are holy; they are not there for our pleasure. Instead, seeing them should remind us of Hashem and His role in our lives and inspire our <em>hoda’ah </em>and <em>hallel</em>.</span></p> <p><br></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;"><strong><em>Ba’yamim Ha’hem, Ba’zman Ha’zeh</em></strong></span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">The Chanukah lights commemorate the miracles Hashem performed on behalf of our ancestors who were too few and weak to help themselves. May our seeing those lights remind us of our need to express our appreciation of Hashem and our dependence upon Him.</span></p> <p><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">May doing so merit miracles like those experienced: <em>ba</em><em>’yamim</em> <em>ha</em><em>’hem, ba’zman ha’zeh</em>.</span></p> <div> <hr size="1"> <div> <p><a href="#_ftnref1" _mce_href="#_ftnref1">^{^[1]}</a> <em>Shabbat </em>21b.</p> </div> <div> <p><a href="#_ftnref2" _mce_href="#_ftnref2">^{^[2]}</a> <span style="text-decoration: underline;" _mce_style="text-decoration: underline;">Sefat Emet</span>,<em> Sefer Bereishit</em>, <em>Vayeshev</em>, 638 <em>D”H K’va’um</em>.</p> </div> <div> <p><a href="#_ftnref3" _mce_href="#_ftnref3">^{^[3]}</a> <em><span style="text-decoration: underline;" _mce_style="text-decoration: underline;">Tehilim</span></em><em> </em>30.</p> </div> <div> <p><a href="#_ftnref4" _mce_href="#_ftnref4">^{^[4]}</a> <em>Bava Kama</em> 16a asserts that the spinal cord of one who avoids bowing at <em>modim </em>transforms into a snake — the first to suggest that man deny his dependency on G-d.</p> </div> <div> <p><a href="#_ftnref5" _mce_href="#_ftnref5">^{^[5]}</a> <em>Midot</em> 2:3</p> </div> <div> <p><a href="#_ftnref6" _mce_href="#_ftnref6">^{^[6]}</a> See Rambam et al and<em> Shekalim </em>17a.</p> </div> </div>