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שיעורים לפי נושאים
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כוחם של האורות הקטנים – דבר תורה לחנוכה

הגמרא בראש השנה (יח:) דנה מדוע כל הימים הטובים שהובאו במגילת תענית בטלו, מלבד ימי החנוכה? ועונה הגמרא "אמר רב יוסף שאני חנוכה דאיכא מצווה", שואל אביי "ותיבטל היא ותיבטל מצוותה?" (יבטל החג ויבטל גם מצוותו), "אלא אמר רב יוסף שאני חנוכה דמפרסם ניסא", ומבאר רש"י "כבר הוא גלוי לכל ישראל על ידי שנהגו בו המצוות והחזיקו בו כשל תורה ולא נכון לבטלו".

מה שמתגלה כאן הוא שהגמרא בהבנתה הראשונית סוברת שיש לבטל את חג החנוכה, והסיבה לכך ברורה, שהרי לכאורה כל ההישגים הצבאיים והמדיניים מהניצחון על היוונים בטלו, ומדוע אם כן יש להמשיך ולחגוג את החנוכה?

ועל כך עונה הגמרא שמנס החנוכה ישנו לימוד לדורות, הלימוד הזה הונחל לעם ישראל על ידי מצוות הדלקת נר החנוכה, ועם ישראל לדורותיו ולהמוניו החזיק המצווה זו ודקדק בה כפי ששומר על דברי התורה עצמם. וננסה לעמוד על הלימוד היסודי הזה ומדוע הכרחי היה שיתבטא על ידי הוספת מצווה ומהי המשמעות שפנימית לכך שכל ישראל שומרים את מצוות החנוכה.

בנוסח 'על הניסים', שהוא תפילת הודיה לה', כפי שמובן מנוסחו ומהמקום בו קבעו חז"ל לאומרו, ישנם משפטים שלכאורה לא מהווים חלק מההודאה, ויש להבין מה עניינם שהרי אחרי ההודאה לה' "ואתה ברחמך הרבים עמדת להם בעת צרתם, רבת את ריבם… מסרת גיבורים ביד חלשים… ולך עשית שם גדול וקדוש בעולמך ולעמך ישראל עשית תשועה גדולה" מופיעים משפטים שנראים כמשפטים היסטוריים ולא כהודיה לה' "ואחרי כן באו בניך לדביר ביתך ופינו את היכלך וטיהרו את מקדשך והדליקו נרות בחצרות קודשך, וקבעו שמונת ימי חנוכה אלו להודות ולהלל לשימך הגדול".

מבאר מו"ר הרב משה צבי נריה זצ"ל שחלק משמעותי מאוד בישועה הוא הסיעתא דשמיא, ההכוונה האלוקית המגיעה דרך הבינה האנושית, לדעת איך להשתמש בכוח שיש לעם בעקבות הניצחון.

לעיתים קרובות אנו רואים יחיד או אומה שזוכים לניצחונות, להצלחות וישועות ואינם יודעים מה לעשות עם הכוח שהגיע לידם, איך לנצלו כראוי כך שיביא ברכה ולא קללה, שהרי יש עושר ששמור לאדם לרעתו וישנה מציאות של 'וישמן ישורון ויבעט'. ולכן מציינים כחלק מההודאה והשבח לה' שהחשמונאים ניצלו את הכוח לקדושה, להחזיר את עבודת המקדש למכונה. ולא די בכך אלא הם היו גם בני בינה וקבעו ימים שמונה כדי שהניצחון לא יהיה רגעי ונקודתי אלא יהפוך להיות דבר חי בעם ישראל לדורות.

היכולת שעליה אנו מודים היא פרט המלמד על הכלל כולו. הניצחון הזמני והרגעי ששרד רק שנים מועטות, ככל עניינו של הבית השני היה רק כדי להכין את העם לאלפיים שנות גלות. אבל בזכות חוכמתם המופלאה של חז"ל והסיעתא דשמיא העצומה לה זכו, הצליחו לנצל את שנות הרגיעה, את חזרת המלכות הישראלית, להכין צידה רוחנית שאכן הספיקה לאלפיים שנות גדול ותביא אותנו, בעזרת ה', עד לחזרת המלכות הישראלית, הסנהדרין ובניין בית המקדש השלישי במהרה בימינו, אמן.

כשאנו יושבים ומתבוננים בנרות הקטנים והמאירים של החנוכיה אנו צריכים להיזכר כיצד ידעו חז"ל לנצל אורות קטנים כדי להחיל את האור הגדול, וגם עלינו מוטל לחשוב איך לנצל את הכוחות שיש בנו כדי להנחיל את אותו האור.

לו היינו יודעים לנצל את כל האורות הקטנים–גדולים שזכינו להם בדורות האחרונים אזי סביר מאוד להניח שכבר היינו זוכים להדליק נרות בחצרות קודשנו.

לו כאשר בלפור הצהיר את הצהרתו היו מליוני יהודים זורמים מפולין ומרוסיה, מגרמניה וליטא לארץ ישראל, סביר להניח שמדינת ישראל הייתה בגלוי יסוד כיסא ה' בעולם.

לו מיד אחרי מלחמת ששת הימים היו מאות אלפי יהודים מקימים ערים יהודיות בשכם, בחברון, בבית לחם וביריחו, סביר מאוד להניח שכל המלחמות הפנימיות על שטחי ארץ ישראל היו נמנעות מאיתנו.

אבל אין זו חוכמה להתבונן על מה שהיה ולהיות חכמים לאחר מעשה, אלא עלינו להתבונן בנרות הקטנים שיש בידנו היום ולראות איך לא להצטער על הדברים בעוד חמישים שנה.

ואולי ניתן לומר שזהו עיקרו של נס החנוכה, שממעט שמן הצליח להדליק שמונה ימים, והדבר רומז שאם זוכים ניתן ממעט כוח, ממעט אור להאיר את העולם כולו.

יהי רצון שנזכה שמהאור הקטן יהיה אור גדול ומעט מן האור ידחה, בתבונה ובנחישות, הרבה מן החושך.

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