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Why does Hallel have a Torah (תורה) obligation for Chanukah (חנוכה) but not for other miraculous military victories throughout history? The Rambam (רמב"ם)'s repetitive language reveals that the Chashmonaim, as Shevet Levi, functioned as Hashem (ה׳)'s personal army - making this Hashem's war rather than a human campaign. This distinction explains both the Torah obligation for Hallel and why serious Torah learners today can join Shevet Levi through complete dedication to divine service.
This shiur presents a revolutionary understanding of the Chanukah (חנוכה) story through careful analysis of the Rambam (רמב"ם)'s Laws of Chanukah and Rashi (רש"י)'s commentary. The Rav addresses four fundamental questions about Hallel: why we thank Hashem (ה׳) for seemingly natural victories, why women are exempt from Hallel despite being obligated in lighting candles, how there can be a Torah (תורה) obligation for Hallel when many miracles occurred throughout history, and why the Gemara (גמרא) says shira requires wine when Hallel doesn't. The key insight emerges from examining the Rambam's seemingly repetitive language describing who saved the Jewish people from the Greeks. The Rambam states that Hashem saved them, then that the Chashmonaim saved them, then that Israel was victorious - appearing redundant but actually teaching a profound lesson. Through parallel analysis with Rashi's commentary on the blessing to Levi in V'Zos HaBracha, which prophetically refers to the Chashmonaim's war against the Greeks, the Rav demonstrates that this was specifically Shevet Levi's victory.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Hilchos Chanukah 3:1-2
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