Likkutei Sichos Vol. 30 – Chanukah 2
1. In the prayer of "Al Hanissim" that we recite during the days of Chanukah, we say: "You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah." The commentators on the prayers have already wondered about this: the last three categories ("the impure… the wicked… the wanton sinners…")—seemingly, these are not the result of a miracle, for impurity and purity, wickedness and righteousness, wanton sinners and those who occupy themselves with Torah are not matters of strength and weakness, such that the triumph of the pure over the impure would be considered a miracle.
Some have answered based on the statement of our Sages: "Who are the weak? The Rabbis" ("for even when they are healthy, they are weak in strength because Torah study weakens their strength"). Thus, "in these matters too, there is strength and weakness, and through the miracle, the weak triumphed over the strong." [According to this, this is merely an additional explanation to the previous phrase, "the mighty into the hands of the weak"—that the reason the Jewish people were weak was not due to their natural physical state, but because they were "those who occupy themselves with Your Torah," and Torah study weakens a person's strength.]
However, (aside from the fact that according to this, it does not emphasize the greatness of the miracle, and what difference does it make what the cause of the weakness and strength was—after all, even in the matter itself) it is difficult to explain this according to the simple meaning, for this matter applies only to those whose sole occupation is Torah study, to the extent that "Torah study weakens their strength," as above. If so, aside from the fact that it still does not explain the reason for saying "the impure into the hands of the pure, and the wicked into the hands of the righteous," where their virtue as Torah scholars is not emphasized—even regarding "the wanton sinners into the hands of those who occupy themselves with Your Torah," it is difficult to explain this way, for it is forced to say that (all) the soldiers of Mattisyahu and his sons were "Rabbis" whose sole occupation was Torah!
[Especially in light of the teaching of our Sages that "were it not for David (who was occupied with Torah), Yoav would not have waged war" ("the merit of David (who engaged in Torah) stood for Yoav in David's wars"), from which it is understood that during war—the obligation upon Torah scholars ("Rabbis") is to strengthen themselves even more in Torah study, so that their merit should protect the soldiers fighting in battle; and on the contrary, it is specifically upon this that the victory of the war depends.]
It would seem, then, that the meaning of "the wanton sinners into the hands of those who occupy themselves with Your Torah" is not that all the soldiers were "Rabbis" whose sole occupation was Torah, but rather that the leaders of the victors in the war were "those who occupy themselves with Your Torah."
And it seems even more correct to say that "those who occupy themselves with Your Torah" here refers (not only to those whose sole occupation is Torah, but) to all who study Torah (even businessmen who set fixed times for Torah study), for all are called "those who occupy themselves with Your Torah." This is evident from the fact that every single Jew is obligated to recite the blessings over the Torah, including the blessing "to occupy ourselves with the words of Torah."
[Furthermore, it can be said that the phrase "those who occupy themselves with Your Torah" (and not "those who study Your Torah") here is not meant to emphasize the manner of engagement in Torah study, but rather includes also the occupation with mitzvos, which is the ultimate purpose of study (study that leads to action). This is why they are called "those who occupy themselves" (not "those who study"), for "those who study Your Torah" refers to those who learn Torah, which pertains to a person's intellect and understanding; whereas "occupation" with Torah indicates that a person is involved with Torah in all his matters and faculties, meaning that he learns in order to do, so that all his actions, with all his 248 limbs, will be according to the directives of the Torah.
According to this, the commentators' question is simply answered: "Why does it say 'the wanton sinners into the hands of those who occupy themselves with Your Torah,' and not state an opposite, as it does with all the others?"—for according to the above, this too is a case of "one and its opposite": "those who occupy themselves with Your Torah" are those who fulfill the mitzvos of the Torah, the opposite of "wanton sinners," who deliberately transgress the commandments of the Torah.]
And the question returns to its place: what is the miracle in "You delivered… the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah"?
2. At first glance, one might say that the phrase "and the impure into the hands of the pure, etc." refers back to what was stated earlier—"when the wicked Greek kingdom rose up against Your people Israel to make them forget Your Torah and to remove them from the statutes of Your will"—that is, (not a literal war, but rather) decrees against the faith, a spiritual war. From this it is understood that the description of the victory of the Jewish people that followed must include not only the victory in the military sense, but also (and indeed, primarily) the spiritual victory—the overcoming of the decrees and their nullification. Therefore, we say "and the impure into the hands of the pure, and the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah," to emphasize and describe the spiritual triumph of the Jewish people (even though "this is not the result of a miracle").
However, it is difficult to explain that these details, which are said as a continuation of "and for the miracles, etc.," are not included in the miracles and wonders "that You performed for our forefathers in those days."
One can explain this as follows: It is known from the historical accounts of those days that, although the decrees against the Jewish faith ("to make them forget Your Torah and to remove them from the statutes of Your will") were enacted by "the wicked Greek kingdom," who "decreed harsh edicts upon Israel and abolished their religion and did not allow them to engage in Torah and mitzvos, etc.," nevertheless, there were many among the Jewish people (the Hellenists) who joined the Greeks (in addition to those who did so under duress), to the extent that only a minority of the Jewish people remained openly loyal to G‑d and His Torah.
Perhaps, then, the intent of these three descriptions ("the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah") is to refer to the Hellenists among the Jewish people themselves. That is, in addition to the miracle that the Hasmoneans prevailed over the Greek kingdom (in the manner of "You delivered the mighty into the hands of the weak, and the many into the hands of the few"), there was also this: that even the "impure, wicked, and wanton sinners" among the Jewish people themselves were delivered into their hands.
This greatly magnifies the miracle—from both perspectives: both the victory in the literal sense of war (for it is obvious how much greater the miracle is when there were Jews who sided with the Greeks, and nevertheless the "pure, righteous, and those who occupy themselves with Your Torah" were victorious), and also from the spiritual perspective—that G‑d performed this miracle for Israel [which is the very content of the prayer "and for the miracles," to emphasize that this was not a natural victory but a miracle wrought by G‑d: "And You, in Your great mercy, stood by them in their time of distress… You judged… You avenged… You delivered…"]—for even though many among Israel were not worthy of this miracle, nevertheless, G‑d took into account the minority who were "pure, righteous, and those who occupy themselves with Your Torah," and performed this miracle for them.
3. According to this explanation (that "You delivered… the impure, etc., the wicked, etc., and the wanton sinners, etc." refers to the Hellenists among the Jewish people), we can also explain why specifically these three descriptions are used, in a manner of "one and its opposite" (as above, section 1)—"the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah"—because the true contrast in these three matters applies only within the Jewish people themselves (and not in the relationship between Israel and the nations).
That is: in the relationship between Israel and the nations, it is not so fitting to describe the nations as "impure, wicked, and wanton sinners" in contrast to the Jewish people, who are "pure, righteous, and those who occupy themselves with Your Torah"—for the concepts of purity, righteousness, and Torah study as they exist among the Jewish people are of an entirely different order than they are among the nations of the world, and these concepts are not relevant to them at all (as will be explained below). Consequently, it is not appropriate to say that they are the opposites of Israel in these matters (on account of being "impure, wicked, and wanton sinners"), for just as they do not possess the qualities of "pure, righteous, and those who occupy themselves with Your Torah" as these exist among the Jewish people, so too it cannot be said that they are the opposites of these qualities and act in opposition to them.
The explanation of this is as follows:
The concept of impurity and purity ("the impure into the hands of the pure")—according to halachah—applies only to the Jewish people, for a non-Jew does not become impure. In the words of the Rambam: "An idolater who touches a corpse, etc., is considered as one who did not touch it at all. To what is this comparable? To an animal that touched a corpse, etc. And this is not only regarding the impurity of a corpse, but with regard to all types of impurity, neither idolaters nor animals become impure through them." The Rambam’s intent in elaborating ("is considered as one who did not touch… to what is this comparable? To an animal…") is to clarify that the fact that a non-Jew does not become impure does not merely mean that he is exempt in practice from the laws of impurity, but rather that he is not in the category of impurity and purity at all. In this respect, he is not an entity upon which the status of impurity can take effect—just like an animal, which is not in this category whatsoever.
The matter of righteousness (and its opposite) among the Jewish people depends on the fulfillment of the 613 mitzvos, which were given specifically to Israel. This is not the case for the nations of the world, for whom the concept of righteousness and wickedness is relevant only in regard to the fulfillment of their seven Noahide laws. The difference between the 613 mitzvos of Israel and the seven Noahide laws is not only in the number of commandments (seven versus 613), but they are two entirely different categories, as explained elsewhere at length.
[Therefore, we find that the main concept of reward and punishment applies only to the Jewish people, as it is written: "Only you have I known from all the families of the earth; therefore, I will visit upon you all your iniquities." And, "He does not concern Himself with them whether they do good or evil…." Likewise, our Sages said: "Idolaters are different, for judgment is not imposed upon them" (meaning, "Heaven does not hasten to punish them for their sins"). That is, their actions are not significant before G‑d to be considered a sin, as our Sages said on the verse "Jerusalem has grievously sinned"—"The nations of the world, even though they sin, it is of no consequence."]
"The wanton sinners into the hands of those who occupy themselves with Your Torah"—the designation "those who occupy themselves with Your Torah" applies only to the Jewish people, for "a non-Jew who studies Torah is liable to death." [Even though the nations of the world are obligated to study the laws of their seven mitzvos, nevertheless, they are not in the category of "those who occupy themselves with Your Torah," which refers only to those who engage in the Torah of G‑d that was given specifically to Israel.] Since non-Jews are not in the category of "those who occupy themselves with Your Torah," it follows that they are also not in the category of "wanton sinners" who oppose "those who occupy themselves with Your Torah."
4. From this comes a great encouragement and strengthening for the Jewish people in our generation. In addition to the fact that "you are the fewest of all the nations," even among the Jewish people themselves, those who observe Torah and mitzvos in their entirety (and in all their details) are, for the time being, a minority compared to the rest of our fellow Jews, may they live and be well. Reflecting on this situation can lead a person to despair, G‑d forbid, or at least cause a weakening—how will the Jewish people merit the true and complete redemption, which depends on teshuvah (for "Israel will be redeemed only through teshuvah"), when so many Jews are still distant from this?
To this comes the lesson, all the more so, from the days of Chanukah: Just as in the days of Chanukah, when there were "the impure… the wicked… the wanton sinners," and nevertheless, "the pure… the righteous… those who occupy themselves with Your Torah" were victorious, so too in our generation—even when there are many Jews who, for now, are not fully observant of Torah and mitzvos and are considered "children who were taken captive"—as long as "the pure… the righteous… those who occupy themselves with Your Torah" stand guard with self-sacrifice for the observance of Torah and mitzvos, then the Holy One, blessed be He, helps them, and ultimately brings salvation and deliverance to the world.
Furthermore—they are given the strength to prevail over those who are not "pure, etc.," for the fact that the pure, etc., are the minority is only in quantity, but in quality, the pure, etc., are the main thing, for they possess the power of holiness whose source is in the holiness of the Divine. By contrast, the strength of "the impure… the wicked… the wanton sinners" is only material in nature.
Therefore, in the end, they are victorious in a manner of "You delivered"—not only does the side of holiness win, but moreover, the opposing side is delivered into the hands of holiness; they are transformed for the good, "subdued" under the dominion of holiness, until they themselves become "the pure… the righteous… those who occupy themselves with Your Torah."
5. Just as this is true regarding the Jewish people as a whole, so too it applies to every individual:
Our Sages said, "Many acted… like Rabbi Shimon bar Yochai, but it did not work out for them." The majority of Jews are not those who "dwell in tents" (dedicated solely to Torah study), but rather people engaged in worldly affairs, who spend most of their day occupied with their material needs, and only a minority of their day is devoted to matters of true holiness—prayer, set times for Torah study, and the fulfillment of mitzvos.
And even when they do all their actions "for the sake of Heaven" and "in all your ways know Him," these are still called "your actions" and "your ways"—it is just that they are done for the sake of Heaven.
It is possible that a person might be troubled by a thought of melancholy: How can he possibly fulfill the command, "They shall make Me a sanctuary and I will dwell among them"—within each and every Jew, that the holiness of G‑d should rest within him and within his very home—when most of his time is spent on material matters?
Herein lies the lesson from the days of Chanukah: The fact that a person imagines that only a "minority" of himself is invested in purity, righteousness, and Torah study—this is only in quantity. But in quality, the main part of his being is those hours spent in prayer, Torah, and mitzvos, and these are what define his true existence.
Moreover: Through this very recognition, he merits "You delivered… the impure into the hands of the pure, and the wicked into the hands of the righteous, etc."—that even when he is engaged in material matters, he feels that all of this is not his essence; they are secondary to his true core and being, which is the service of G‑d.
From this we also learn encouragement for those returning in teshuvah: Even if, for several days in the past, they were, G‑d forbid, in a state of "impure," and even more so—"wicked… and wanton sinners," and their evil inclination then overpowered them—and they feel themselves "weak" and "few"—they must know that in truth, they are "pure… righteous… those who occupy themselves with Your Torah," and this is their true reality. Through this, they will overcome their past, and each person will build his own "sanctuary"—first purifying himself from all undesirable matters, "They cleared out Your Sanctuary and purified Your holy place," and then lighting the candle of his soul ("The soul of man is the candle of G‑d")—"and they kindled lights in Your holy courtyards," until he merits "to give thanks and praise to Your great Name."
(From a talk of Shabbos Parshas Mikeitz, 5732)