Akiva Lane
Here are two questions one can ask about the Nase of the oil on Chanukah:
1. When the Nase occurred of oil burning in the Menorah for eight days, why did it happen in the Haichel – a closed building where almost no one could see it happen? Only the Kohen who was in charge of going into the Haichel to light the menorah would see that it was still burning day after day. When he came out every day saying that it was still burning, that would certainly have a dramatic effect on the people. But wouldn’t the Nase have had a far greater effect if it could be witnessed by a larger number of people?
2. In Al Hanisim we say that the menorah was lit in ‘Chatzrot Kadshecha’. But the menorah wasn’t lit in a Chatzer – it was lit in the Hachel, a building in the Azarah. The Azarah, and the surrounding Ezras Yisroel could be considered ‘Chatzrot’, but why would the lighting in the Haichel be called ‘Chatzrot’? It was lit in a building, not a Chatzer.
Here is an answer that might answer both of these questions. It is quite likely that during the wars – of the Greeks over the Jews, and the Jews over the Greeks – that one of the centers of the battle would be the greatest symbol of Judaism – the towering Haichal in the middle of the Bais Hamikdosh – and that during these battles the walls of the Haichal would be have been at least partially destroyed.
This may be implied by two historical accounts of the period.
Maccabees – Chapter 1
Antiochus …advanced on Israel and Jerusalem in massive strength….Insolently breaking into the sanctuary, he removed the golden altar and the lamp-stand for the light with all its fittings, together with the table for the loaves of permanent offering …. He pillaged the city and set it on fire, tore down its houses and encircling wall,…(He) shed innocent blood all round the sanctuary and defiled the sanctuary itself….(and the) sanctuary became as forsaken as a desert.
Josephus War Against the Jews – Chapter 1
Antiochus… came upon the Jews with a great army, and took their city by force, and slew a great multitude… spoiled the temple, and put a stop to the … practice of offering a daily sacrifice.
If that were true, then this would answer both questions.
1. When the dramatic moment came for the Kohain to go into the partially demolished Haichal to light the menorah with the one cruze of oil, everyone around could see it. And likewise, everyone could see that it remained lit during the eight days. This would be a Nase that would be witnessed by a large number of people.
2. If the walls of the Haichal were partially destroyed, it would in a sense be a rectangle Chatzer within the rectangle of the Azarah, which would be within the rectangle of the Ezras Yisroel. These concentric rectangles would indeed be seen as ‘Chatzrot Kadshecha’. The Haichal with its breached walls would be seen, not as a building, but as a chatzer within other chatzrot.
This idea is possibly borne out by a line that we sing in Maor Tzur. In the verse having to do with Chanukah, we say “Ufartzu chomot migdalai”, “They breached the walls of my towers”. Perhaps this is mentioned to hint at the idea that the beautiful and majestic Haichel was breached during the wars, and that its walls were remnants of where the Haichel had stood.
When the Jews reconquered the Bais Hamikdosh, seeing the partially destroyed Haichal was a sad sight. But this sadness turned to joy when everyone could see that the newly lit menorah remained lit from the same cruse of oil for eight days. Word spread of this great miracle that was witnessed by many – and the Jews realized that Hashem was with them, revealing His presence in the performance of this miracle that so many could witness. As word spread of this miracle, more and more people came to the Chatzrot to see the Menorah remain lit day after day. This renewed their faith in the Eternal One of Israel. It was the breached walls, that at first appeared so tragic, that made possible the publicity of the miracle.