Question: Why is HaNeiros Halalu recited after lighting neiros Chanukah?
Short Answer: According to Rav Yosef Dov Soloveitchik zt”l, HaNeiros Halalu provides the speech aspect necessary for mitzvos of pirsumei nisa.
Explanation:
I. The Source
The source of reciting HaNeiros Halalu (“HH”) after lighting neiros Chanukah is from Maseches Sofrim (20:6). Maseches Sofrim writes that you recite HH after the first brachah and before the second brachah. The Maseches Sofrim is cited as halachah in the Rosh (Shabbos 2:8). The Maharil, on the other hand, writes that HH is recited after all three brachos are recited and the candles are lit.
But how many candles should be lit, according to the Maharil, before HH is recited? The Shulchan Aruch (Orach Chayim 676:4) codifies this halachah, but writes that HH is recited after the lighting, implying it is only recited after all the candles are lit. The Mishnah B’rurah (4) comments that HH should truly be recited after the first candle is lit, based on the ruling of the Maharshal, but concludes by citing the P’ri M’gadim, who holds that it is fine if HH is recited after all the candles are lit.
Thus, there appears to be a machlokes whether HH is recited after the first brachah (Maseches Sofrim), after all three brachos and the first candle (Mishnah B’rurah/Maharshal), or after all candles are lit (Mishnah B’rurah/P’ri M’gadim).
II. Understanding This Machlokes
Rav Hershel Schachter shlita (Nefesh HaRav, p. 224-225) explains that Maseches Sofrim and the Maharil disagree whether the two brachos of She’asah Nissim and She’hecheyanu are recited before or after the candle lighting. They disagree whether She’asah Nissim and She’hecheyanu are brachos on the mitzvah (Maharil) or brachos on seeing the candles (Maseches Sofrim). We pasken like the Maharil, see Rama (Orach Chayim 676:2).
Notably, Rav Schachter adds that Maseches Sofrim understands that HH is different from She’asah Nissim and She’hecheyanu. HH must be recited before the first candle is lit, as it is an integral part of creating the pirsumei nisa. In other words, HH provides the “dibur” – the speech – aspect to pirsumei nisa. Similar to the recitation of the Haggadah (for the mitzvah of the Four Cups at the Seder) and reading the Megillah, each mitzvah of pirsumei nisa requires speech to make clear that the act is an act of pirsumei nisa.
The Pardes Yosef HeChadash (Chanukah, p.381) cites the sefer Orah V’Simchah (3:39) who suggests a different reason for HH. HH infuses k’dushah into the mitzvah, similar to the speech necessary when separating t’rumah and hekdeish. By explaining in HH what the lighting is for, we are “maktzeh” (designate) the candles for the mitzvah.
III. Neis vs. Nifla
Rav Yosef Dov Soloveitchik zt”l (cited in the new Batei Yosef, Chanukah-Purim, p. 45) elaborates on HH. He notes that we recite two different praises in HH, for nissim and for nifla’os. Nissim are understandable but uncommon. When nissim occur, a person is able to see the greatness of Hashem in this world. Indeed, the word “neis” also means a flag, something that is visible from afar. Nifla’os, on the other hand, are miracles that are incomprehensible (“ki yafleh mimcha davar”). The neis of the oil on Chanukah was both a neis and a pele, and thus both aspects are mentioned in HH.
However, Rav Soloveitchik wonders why Al HaNisim (which we recite in bentching and davening) is missing the word “nifla’os” and simply mentions “nissim” (at least according to nusach Ashkenaz). He explains that in general the neis of the oil is omitted from Al HaNisim, as Al HaNisim only discusses the physical nissim and not the spiritual nissim. Indeed, we recite Al HaNisim in bentching during the paragraph of Nodeh, and during davening during Modim, both of which focus on the physical (“al chayeinu ha’mesurim...”) and not the spiritual. It would thus be inappropriate to mention the neis of the oil, with its aspect of spiritual neis, during Al HaNisim. [This author questions why the paragraph of Modim in general mentions “al nifl’osecha,” as this spiritual reference seems out of place according to Rav Soloveitchik.]
IV. Mention of War
Al HaNisim does mention the miracle of the war. Rav Soloveitchik asks why we praise Hashem for the “wars” (al ha’milchamos)? Aren’t wars bad? Rav Soloveitchik first answers that there are alternative nuscha’os that read “al hateshuos al ha’milchamos” without a “vav” before “al ha’milchamos.” This implies that we are not thanking Hashem for the war, but rather it is one thank you for the salvation (teshuos) that results from the war.
Another answer suggested by Rav Soloveitchik is that even if the “vav” is part of the nusach, we are thanking Hashem for his role in doing the fighting for us. We are the beneficiaries of the wars that Hashem fights on our behalf.
A third answer, based on the Beis HaLevi by Az Yashir is also posited by Rav Soloveitchik. Az Yashir mentions not only the good things but the troubles as well. We need to thank Hashem for our problems in order to recognize and appreciate our salvation. We likewise say in Hallel: “Odecha ki anisani” – affliction – and then, “va’tehi li liy’shuah” – salvation. Here, too, by Al HaNisim, we mention the wars to fully appreciate the subsequent salvation.
Rav Soloveitchik also answers based on a novel idea that we must thank Hashem even before salvation. This is part of our obligation to have bitachon. This is hinted to in the pasuk “Yagel libi” (I praise Hashem) even before “gamal alai” (I am saved). Thus, in Al HaNisim, we thank Hashem for the wars, i.e. for our future salvation even before it occurs. Rav Soloveitchik adds that the opinion of Beis Shammai, that you light eight candles on the first night and decrease one candle each night, can be understood based on this idea. The highest level of bitachon was necessary on the first night, as it was still eight days before new oil could be procured. Thus, we light eight on the first night. This is in contrast to Beis Hillel, who holds that you increase candles each night, as each night was a greater miracle. Rav Soloveitchik writes that even Beis Hillel agrees with the principle of Beis Shammai, that bitachon is highlighted by the candles, but Beis Hillel simply thinks that highlighting the increased neis is more important.
V. In The Plural
The Pardes Yosef HeChadash (ibid, p. 382) asks why HH starts off with the plural – “HaNeiros Halalu” – when we only light one candle on the first night? Perhaps we should only use such language on the second night and thereafter? He cites numerous poskim, including Rav Chaim Kanievsky zt”l and Rav Tzvi Cohen, who explain that these words refer to Chanukah candles generally, not to this specific individual.
However, the Pardes Yosef also cites the sefer V’Lakach Elazar, who gives a creative answer based on the idea expressed by some poskim that in the times of Mashiach, we will follow Beis Shammai and light eight candles on day one and decrease one candle each day thereafter. The Chida (Pesach Einayim, Vol. 2, Avos 5:17) writes that this is the understanding of the Mishnah in Avos that any machlokes “l’sheim shamayim” like Beis Shammai and Beis Hillel will be “miskayeim.” In the times of Mashiach, we will follow Beis Shammai, in order to fulfill the dictum of “eilu va’eilu divrei Elokim chayim.” Thus, we say HH in the plural to include y’mos haMashiach in our lighting, where even on night one, we will have multiple candles.
VI. Benefit from Them
HH includes the words “ein lanu r’shus l’hishtameish bahem ela lirosam bilvad,” implying that there is permission to look at the candles, which constitutes a form of “benefit.” But what benefit is gleaned from simply looking at the candles? The sefer Vaya’an Avraham (p. 107) answers that by looking at the candles, a person becomes infused with k’dushah, and it leads to taharah.
Moreover, the Vizhnitzer Rebbe (Bita’on Tz’irei Vizhnitz, Kislev 5771, p. 24) explains that this phrase teaches us that we should not base our emunah on “hishtamshus,” through analysis, but rather “lir’osam bilvad”; our emunah must be “emunah p’shutah” – pure belief in Hashem. The Ezri Mei’im Hashem (B’reishis/Chanukah, p. 803) cites from the Zera Kodesh that looking at the candles inspires fear in Hashem, as the letters of “r’iyah” are the same as “yir’ah.”
Rabbi Ephraim Glatt, Esq. is Associate Rabbi at the Young Israel of Kew Gardens Hills and a practicing litigation attorney. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
