Al Hanisim | Rabbi Yossi Goldin | December 16th 2025

and Yoseph and Elazar Pinhasbin Ara Makoen whose yard sites are Nuish Khanaka by Rifky Rosenberg and J Shapiro and um and this year she in general is sponsored by Hedi and Ben Lipchits. Thank you to all those uh who sponsored our learning. Um and as we always open up, we we ded that our that our learning today um should be a first of all a rafua to all those who were injured and particularly to mention as well those who were injured in the recent horrific attack in in Sydney. Um it should be Leela Nishmas those who were who were killed in the attack and all those who have uh who have perished in this in this war and who should give our leaders and all the world leaders uh the wisdom and guidance to make the right decisions. Okay. So what I wanted to do today um because it is Kaneka was to uh to talk a little bit about the special of we did we did talk a little bit about this last year for those who were here but we're going to change things up a little bit. some some ideas we will uh we will share will be new. Some will be a little bit of a repeat from last year. But um but hopefully again as we talked about often one of the beautiful aspects of learning is that it's an opportunity for us as we approach certain times of the year to highlight and to and to learn about the specific that are connected to that time of the year. So as we enter Kanuka um and our focus is on the of Alhanim that we say um each day in Shimon Esray and in Birkaton um I think it's meaningful to be able to just learn a little bit more about the itself the development of the and to highlight some uh I think some beautiful messages that that really come from from the so I just brought I just brought the itself as a frame of reference. We're not going to go through the tila now in detail, but we'll hopefully refer back to it throughout the the sher. What I wanted to start with is to just talk about and try to understand where this tila came from. um what's the earliest source for the concept of adding on a special a special ona and and interestingly enough to learn a little bit about some of the texts or the differences of opinion regarding what the text of alanim should be because they highlight certain um very interesting conversations regarding the nature of of thanks that we give to so the earliest source for the concept of having a special for the earliest source that I was able to find um is a a toph So the torsa is is is a is part of the of the Jewish uh is a compilation of aspects of Jewish law that didn't make it into the formal Mishna but are often put in the back of the gumarot are additional teachings by the same rabbis um of the Mishna. So the topha in in in brahood in source number two um discusses the concept of adding something on during uh kanuk and purim kul musaf any day which does not have uh musaf okay now musaf is we'll see soon one of the one of the one of the unique aspects of musaf is that automatically it mentions the unique aspect of the day it mentions the corban of that day it mentions already something unique if there is no musaf khan like then during the other the three times of the day. We should mention something connected to the event during the of what's the of an right mod. Exactly. Modim. So therefore we have this concept that if there is no musaf where we're already going to mention the uniqueness of the day then we should add something during the of that commemorates the what happened um on that day on respectively and then and then the toa continues if you don't mention it what happens if a person fails to mention it forgets to mention what we know as or the special then he Repeat moness. Now that actually is not how we paskin nowadays. Nowadays we pasin that if you forgot alanim either during batazo and orange moness you do not go back. But that was the opinion quoted in the in the toa. Then continues the tofta musaf. Any day which does have mafes like and then on a day where there is so then as well doesn't mention it here then when you say you should say which is a reference to you should say inod whether you should say it in a which is the of that you should say it in the brah of we say it in the brah of if you've noticed the difference in location is that was sent in the which ends with that's when we say whereas we say in when we say in the of and we'll talk a little bit about that soon the the unique placement of Alhanim that it's specifically in in the braha of Modim. Okay. So here this is the first this is the introduction to the concept that we should be saying something special in Esray as part of our daily um um the concept in order to commemorate what happened. We see a later source. Yes. >> When when did this happen? Because both and actually occurred way before the Mishna was written. >> Correct. When was this >> when when when when is sim written or when did this I mean again at like the Mishna and like the was written over the over a course of time but it happened after after correct it hap meaning I don't I don't remember I don't know the exact the exact years forgive me that I don't I don't know that but it's the same meaning correct meaning this is now a reference to the concept that after after these were instituted not only do we whatever mitzvah we do like lighting candles or reading the migill or whatever was instituted as a way of commemorating the we also as part of our text instituted a special tila. That's the idea. The idea is that then after it happened we we it became a part of our liturgy and not just not just additional mitzvah that we do to commemorate to commemorate the n. Okay. Now the garra in Shabbat already also mentions the idea or or or I would say already assumes that we are going to be mentioning something special in our has a whole conversation of where it should be and it also but is under the assumption that there is a special that we're going to say and then the question becomes where do we say it? Source number three, they asked them or he asked them, should we mention the n of Kaneka in benching? Okay, now the assumption is we're already mentioning insight. We're going to see the Gar is going to discuss the unique placement that it has in right. But should we also mention it in benching on the one hand says the garan who since the whole of Kaneka is only rabbitic in nature maybe we shouldn't mention it. Maybe we only mention that are made or maybe we shouldn't mention that are duraban or perhaps maybe maybe rather in contrast because there is this idea of publicizing this n even though it's rabbitic in nature and we should mention it that's the question of the garra here. So one opinion in the garra is in the name of the name of says we should not mention it that because it's therefore we should we mention it already in ding as we're going to see but we don't mention it in if you decide you want to then you should mention it in the bra of the bra of thanks which as we're going to see is considered to be the second braha what we know as the braha of alet which is where we which is where we we we say it went to Rahuna thought that maybe we should say it in in the third in the of rather you says no responded and said no you shouldn't saying of rather our mentioning of it in birk which is how we ask we ask that we do mention ink which should we say it. So it says well we should p we should pattern it after in where do we say the of or the of we say it in the in so we should say it in which is where in which is also known as the bra of of okay so this is why just understand if you've noticed when it can get confusing sometimes because even in benching and yava we add in the third braha yet alanim we add in In the second braha again patterned after this idea of alhanim not just being about as we're going to see soon mentioning what happened but it's it needs to be part of the bra of hod both in esray and in in birkat we'll talk more about that soon and why that is now okay so so far we've only seen sources for this idea that we should say something where does what about the development of the text itself where does the development of the text come from so if you look in source Number four, we have an early version of this of this that we know as Alhanim and it is brought down in Sophim Sophim is also is a is a non-cononical smaller m that is often brought together with some of the other gumarot in the in the bavi um and it tends to have many different it's it's it's not the standard gumar or or in that that's it's called a kana it's not a standard gum but it has it discusses many of the different aspects of and things like that. And here it brings for us an interesting text and you should say in the braha of which is the of we should thank Hashem for the wonders and for the salvation of the kohanim. Who are the kanim that we're referring to? Matis and his sons, right? Where that mat we say we say to Hashem, thank you for the wonders and the amazing things that you did for the in the days of Matis the son of God and and his sons. So too you should do for us, Hashem, our God and the God of our for of our forefathers. You should do for us wonders and miracles and wonders. And we will thank you forever. Oh, sorry. Someone who brings goodness and oh sorry forgive It's actually and the same thing is with the with the miracle of okay so this is an early text where we're mentioning we're thanking Hashem for what he did to the kohanim but if you pay attention if you paid attention carefully there's something very different already in this small text that's fundamentally different from our al-hanim did anyone pick up on what it is thematically thematically something is very different in then is different than what we say in >> Alan or anything about the the neighbors about >> good it doesn't have that that's true that's true although again it's a very short thank you for all you did to the correct correct although if you think about it if you if you look at the at the of al-hanim what is unique about the of al-im even the version that we have what's the focus on which miracle the war okay it does mention at the very end the lighting of the candles but you could just say that this is just an expansion of what of of of what's What else happens? What do we do? What does this text do? The text thanks Hashem for what he did. And then what does the text do? >> What the war? >> We thank Hashem for fighting the war. But what's the second line? >> And then we end with a saying to Hashem, please also do these miracles for us today. Now, why is that different than what we do in Alanim? What is Alanim all about? Is there any part of Alhanim where we end by saying thank you Hashem for all that you did and you and all and do we do we end by saying and please Hashem continue to do those miracles for us today does that is that a part of our at all in the text that we have >> good question we're going to get to what is what does it mean by mean what does what does mean >> okay one second there's two different type we're you're pointing at is I think what you're pointing at is that we do thank Hashem for the miracles that he did today, which I do think we're going to get to. But that's not what this feel is saying. The tila isn't saying thank you Hashem for what you did then and for what you do and thank you Hashem for what you do today. Rather, there's a transition here. It goes from thank you Hashem for what you did today and then we dive into Hashem that he we ask him to keep doing more. >> Okay. Now, why is that different than just thinking? Okay, imagine imagine like you I know think think of I would think of it this way. You come, you know, you just you you just bought your kid a a a car and you all of a sudden you come up and you say, "Oh, mom, dad, thank you so much for this car. >> I'm looking to buy a house soon. Do you think maybe you know you could help us help us along?" What how would that come across? >> It's the same that we have in the Raban. Okay. >> They're different than the regular >> correct the rabban they're they're different. They're different. They're different and that's true and that's an interesting that's an interesting thing to think about when we compare. Hopefully we we're going to get to that. We're gonna hopefully start with the text of the sidra soon and might take a while to get to that. But uh we we'll get there uh slow but steady. But there's something very different and fundamental that's happening in this early text. This early text is a text where we don't just thank Hashem but then we also add a please Hashem do this. So not so look keep let let and we're going to see very soon that there is a big there there there begins a a huge debate in the post game whether it's appropriate for us to do that or not whether thanking should just be thanking or thinking could be an impetus to >> ask for more and use it as a way to dive into for more okay so already begins that that's the early the next text or we see something similar in the sitter of amun was one of the early goonim um again after the gamarra the period of time after the garra before the re before the reishon and he has a sitter which has become the precursor to much of the liturgy in the text that we have today and he mentions something similar as well a very similar model source number five so here again I didn't bring the whole text they do start to elaborate a little bit more the story of kaneka this is what you did and you saved us but how does it in our text. What happens right there? It's over. Pretty much over. Okay. But then he adds just like you did for them the miracles. Please, Hashem, we d that you should do those miracles for us as well. and we will continue to thank you and thank your your your your your credible name continue. But yes, but but again the difference is it's not that we're saying which we're going to see soon. We're we're not recognizing that Hashem continues. That's what that's that's thanks. We're domining and we're asking for more. Now I'm not saying that's wrong, but it's worth thinking about because it kind of mixes the thanks with the request. Look at source number six. This is exactly what the safer hamman the safer manig another safer that's about written about different minhagim and things like that he basically asked this question he says is it appropriate to mix what we would call bakasha request with hod thanks right one of the basic parts of thanks is when you thank you thank right if you thank and then you say oh by the way it limits the thanks says the samad in source number Just like you did with them says it can't be that's not the appropriate way to end this text. This is thanks and this isn't he says I even saw in one place where I was where they would stop the from adding this line because says then it's not necessarily appropriate. Now again we could argue in either direction whether it's appropriate or not. It could you could argue and say well maybe the most the best way to request is only out of out of a recognition of where of where you got where everything came from. Maybe this is the best way to request because you're recognizing you're being thankful and then after that you say please continue it. Others would say no. When you think, you think, right? Focus on the thinking. At least wait 10 minutes. At least wait an hour. At least wait, you know, before you go back to your parents and ask for some more money. RIGHT? BEFORE YOU ASK US, maybe we should wait. When we think, we should focus on thinking. That's the safic's approach. And in fact if you look in source number seven the mentions both approaches both opinions or actually he right he he me first he says first the first opinion of the which is the way that we ask and he says we don't add that extra line rather you end with rather you should end with you did for them the incredible at this time and some do say that you should add that extra line. Look at the what's the what what's the what what the logic between these two opinions. There are some who say that the reason why is because it's you're not supposed to add your own personal requests during the first three and the and the last three. They said that's not a good enough reason because maybe if you're not supposed to ask for individual requests, but to ask for requests for the community, it's totally okay. So what's the reason? Because any kind of request for the future needs to be in its own place. And it's it's said in its own way. And anything which is on the past should be on the past. We separate says the mish we separate our our conversation about the past and our request for the future. So one opinion basically says you shouldn't mix the two. Hod should be hod and bakasha should be bakasha. What's the other opinion? Um and then and then the Mishnab mentions and we're in the in source number seven in the park which basically means every place every community should follow their minhug. There's no right or wrong. There's a lot there's a certain logic to either approach and therefore every community should follow it its its own its own its own its own uh its own minhag. And as we know our minhag in our community in our text is not to add that that that additional and I I assume the logic is similar to what the say for manik said which is when we thank our focus should be on thank thank you for all that you're doing and that's it not necessarily using it as an introduction to asking for for more >> that means that 19th century in the time of there was still a question >> yes and I could be and it could be that it could be there are some communities that we'll find I have yet to see a community like that it could be there are certain communities where this text isn't is is there meaning this is and even the Mishna Bura says it this was considered to be a legitimate approach um there's different opinions different opinion we already saw that one of the earliest versions of it has that has that fela but later on people thought that it wasn't necessarily appropriate okay so that that's one interesting conversation which I again I already through this conversation of the text itself we're already debating and discussing the concept of the concept of things and whether or not how how we're supposed to be thinking does Then can can we thank Hashem together with Abakasha or it should be or should or it should be um hod alone. Another conversation that arrives from it from an interesting discussion regarding the text of the of the um of of has to do with that line that you referenced before which is the famous line that we say. What what does that line mean? What does it mean? means what >> in those days which means years ago what does what does mean >> okay so the simple understanding the simplest understanding is means you did it for us thousands of years ago at this time of the year okay in those days at this time of the year the date of kanuka we're thanking Hashem for the for the for the nim that he did many many years ago however there is a different gear there is a different version of the text which adds one letter that totally changes the meaning of this phrase and that is the brought down in a few different places but specifically in the lavush if you look at source number eight what the lavush basically says is no you're missing a letter it's not bas it's bas there should be a v there what we're doing is we're thanking hashem for the miracles that he did for us back then and we're thanking Hashem for the miracles that he's doing for us right now. Not asking for more miracles, not similar to what we saw before. We're thanking Hashem for what he did back then and using that as an opportunity to also recognize the miracles that Hashem does for us even today. So if you look at source number sorry one second let me find here it is source number eight. So first the lavush opens up in source number eight by rejecting the earlier text that we saw about ask about request about requesting future first he says one thing we shouldn't do for sure is we shouldn't use this as an introduction to then ask for more miracles because the is on the past when we're thanking for the past we're thanking for the past and the language of please do more is just referring to the future. You shouldn't mix what you're talking about in the past and requests for the future. This is what we say and look at the text that he has. I underline it for you in the third line. It's all about the past. But the past could mean there's three different types of past. There's the past thousands of years ago. And then there's the past that he did for me 5 minutes ago, 10 minutes ago, an hour ago, yesterday. Yeah. When two days, two, two minutes ago. There's always we're thanking Hashem constantly for everything he's done, not just thousands of years ago, but everything he's doing right now. We're in the we're in the third line towards the end of the line. We thank Hashem for what he did back then. also on the miracles that you did for us at this time. Every single day does miracles for us that are revealed and hidden at this time just like we did in the times of our forefathers. Lest us think, lest we think that miracles only happen back in the times of Kanuka or back in the times of Purim. No, miracles are happening for us every single day. And is the time when we are meant to appreciate that and to recognize it. And then afterwards we specify some of the miracles. And then we talk about what Hashem did. We're three lines from the bottom towards the end of the line. There are some who say they don't add this. They don't say they say Alan Khan alim according to that opinion we're only thanking Hashem for the miracle of Kaneka. If you don't add that extra VV then to you what we're thanking Hashem for is thanking Hashem for the miracle he did back then when the la the last line says he says I think it's more appropriate to add that in order to include all of the now according to the according to this understanding of the in my opinion the whole nature of Kaneka changes because Kaneka is no longer just a time where we thank Hashem for what he did back then. It's meant to be a starting point, a jumping point for us to be thinking about everything that Hashem does for us every single day becomes the day of again people refer to is the Hebrew is the is the is the is the Hebrew name for thanksgiving. Okay, we have a Jewish Thanksgiving. The Jewish Thanksgiving in the in the most meaningful way is Kanuka. Kaneka is the time where we according to the Lavush, we're meant to think about this miracle, appreciate this miracle, but then also use this miracle as a way to thank Hashem and think about and recognize all of the miracles that does for us every single day. If we think now we at least the gear that we have Ashkanazim, I can tell you at least we don't pask in this way. Do we add the do we say? No, we don't say. Nevertheless, I still believe that the message here and if we pay attention to other there's other or other interesting things about Kaneka, it does not mean that this theme does not does not exist within Kaneka. Meaning even though we don't say bye, it does not mean that we can't use Kaneka as an opportunity to thank Hashem not just for what he did back then, but that Khan is almost meant to be a quintessential of thanks. And I think if we look carefully, there's evidence for this idea even according to those of us who don't add that v. I'll give you an example. We talked before about the brah that that Alanim is in. Why is why is in the of perhaps because again this is meant to be part of our thanks that we give to what is what is modim right it's it's all about we're thanking for everything that we do alanim is meant to be one type of that we're including within the daily that we have all over but if you look in the sources as well there are a couple of sources that indicate that as a is a of it's not just the where we thank Hashem just like Pur and we thank P and Hashem saved us we thank Hashem for that and Kaneka but there's something unique about the of Kanuka if you look at the Gumra in source number 10 the Gar we're skipping source number nine the Gmorra in source number 10 is a relatively well-known garra we're not going to do the whole thing uh actually we could we could look at it look at it inside this is the garra that gives the historical story of Kanuka some of you maybe may may know that not much of Kaneka is mentioned in the garra only a few in the Shabbat. This is the garra that discusses the story of Kanuka. My kanuka says the garra. What is the tan rabbis taught? We're in source number 10. The first line on the 25th of yan there are eight days of that we don't have any we don't have eulogies and we don't fast. Why? When the Greeks entered the entered the mikdashim, they um they made impure all of the oil and when the came the house of came and overcame the and they beat them but and they didn't find they could only find one small jar of that had been still closed uh with the as we know there was only enough oil to last for one day and there was a miracle that was made they lasted for 8 days another year or a year later see the simplest understanding these days later on were established as days of hal doesn't say that by pur we don't say that pim are days of halal vod there's something unique about kanuka the kanuk is defined in the gar as now we don't say halal that's also true but we also don't other do say hal we don't call them days of halal there is somewhere here where the gmorra is defining as days of praise to and also praise to Hashem in the way that we in in in in the way that we thank him. If you look also continuing in the source number 11, the Rambam in the way that he phrases these days is also very very unique. And again remembering that the Rambam is has is is very important in in in how he phrases things because whereas the Gmorrah was written in a conversation mode. So why is G why is Gumarra so hard to follow? because it was basically a transcript, a transcript of a conversation that was going on in the base medish. He says this, he says this, Dejan, they have it, they go, they go over here, he asks this question, he answers that question. It's very hard to understand and hard to follow because it's very much a train of it's very much a stream of consciousness in the base medish. The Rambam, what did the Rambam do? The Rambam took all of that conversation and organized it in a very specific fashion, which means that the Ram is very deliberate in how he writes things and the wordings that and the wording that he uses. So for example look at source number 11 after the which we didn't see goes through this the history of the story of and then says the ra therefore the in that generation established that These days of Kanuka should be days of happiness and hal what's missing in the rama what didn't he mention that the gammorra had what what word did the did the gammorra have when it described the days that the raam doesn't interestingly enough very good theor called the days of hal and the ram calls it okay I don't know exactly why that is that could also just be that the ram's understanding of hod is already included in hal that hal is an expression of hod and the raom is adding on simka is the phrase that's usually used for what when do we use when do we usually use use the for which which days do we usually use the word for right uh the specifically so maybe I don't know maybe the ra is using the word in order to bring it closer or more similar to to the to the biblical that we have but what's interesting is for the ram these are days of so it has an element of and it has halal not only that but the ram then If in source number in in a few a few later then goes out of his way and starts to discuss the whole history of which days we say halal during the year and which which days we don't that have nothing to do with Kaneka. But the Rambam chooses specifically in the laws of Kanuka to talk about when do we say halal, what days we say half halal, what days do we say whole halal for the Rambam the prime lo now Rabam could have could have writt Now we say hal on theim. We say hal on kodesh. We say hal many other days of the year. But yet the Rambam specifically chose the laws of Kaneka to outline the of why would that be? I don't know. But it could be that what the Ram is highlighting is this same theme that Kaneka is the quintessential of the quintessential day when we represents the content of thanking Hashem for everything that we do. And therefore this is the day that he chooses to to even though we say hello in other days as well. We have days where we praise Hashem and we thank Hashem other days as well. But specifically Kaneka is the day that represents this concept of thanks to and therefore specifically in the laws of Kaneka is where he chooses to to to to list the laws of Yes. Sorry. There's a question behind you and then yeah >> why are we concerned about that sh >> the okay so the question is asked what we're getting again getting back to our our our initial conversation where the question of whether or not we should have we should have that line where we say just like you did for us back then please do for us more so why we do that all the time >> we do it we do so the the answer is >> the answer is of course of course the qu the question is the question is why what's wrong with asking for the future what's wrong with bakasha bakasha we do all the time absolutely the question is whether and this if you look in if you look in the it's very deliberate about this the answer is the the way is structured there are areas or sections are of what's called shva praise there are sections of what's called bakasha requests and then there are sections of what's called hod s and never the three shall meet. Okay. Doesn't doesn't why I think again you could argue we we noted that the argument could go either direction. But I think the idea is when I similar to I when I mentioned the mush of of a son coming and and and and and saying thank you for what for for what you gave me and then asking for more. Well, he's not going to ask for more and tomorrow. Of course he will. The question is timing. The question is appropriateness. And this opinion and I think it's it's the way is structured which is we start with when we're when we're praising Hashem just praise. When we're requesting, we're requesting. And when we're pray, and when we're thinking, we should only think. Again, you're right. That's the your question is the of those who say, "What's there's nothing wrong with adding it." But I I I do identify with the logic that says when we're thinking, we should only think and that should be our focus. Our focus should only be right now on thanking Hashem for what he did for us. Doesn't mean we're not going to later on ask him for things, but there's a time and a place for everything. That's the logic, I think, over here. And I think but I think it's it's it's a good question. Yes. Um I see both in in the in the Ram that they're both emphasizing the next of the of the lights and not >> ah okay >> you're going to come. >> Yes. Now that now again so now the the you're pointing out something very very very important which is now now the ram the ra the in the ram it's not fair because I didn't bring you the full rambom in the raom the rambom it's not fair because I didn't bring you the full rambom. So the Ram does mention mention that the more and in fact he opens with the war war with with the miracle of the war but your question is a question that is asked in that on the following in the on the one hand in the garra the gammor and chabas what's the stress which m which which miracle is the stress in the in the garra in the garra the stress is on the is on the is on is on is on the the candles is on is on is on the oil in alhanim what's focused and the question is why why is it that in one place we focus on one one place we focus on the other one I mentioned both now again both are mentioned in both places but the stress is on the so if you look interestingly enough look at source number 12 the maharal asked this question many people ask this question says the maharal I don't understand why does the gmorrah focus specifically on the nan and not on the non why does it only focus on the why doesn't it f why not why not focus on the on the m on the on the on the military victory lar source number 12 mash says the Maharal. This is one of his suggestions. Really? What was the main miracle? Says the Maharal. The main miracle was the war. That was the main miracle. The main miracle was that they won. It was a miracle. They would not have won without and that was the most important But there's a there's a problem with that miracle. What's the problem with that miracle? That miracle is harder to what? >> To prove it, to recognize it, to see it. Okay. Why? Because you could always argue. No, they just had they had a had a better better strategy. They're our our guerilla war warfare was just superior to that of the Greeks. And that's why we won, right? So, it's hard to see. You could people could see that and think, "No, it wasn't God. It was it was the who were just brilliant. Therefore, what does the stress that's why the miracle of the minor had to be done? Because by recognizing the miracle of the therefore by recognizing, oh look, Hashem did this incredible miracle with the oil. Wait a second. Now let's now let's go back and look at our victory and recognize that that also was from in fact the Ramban in another place explains this in relationship to hidden miracles and and revealed miracles says the Ramban everything that happens in our life is a miracle. The fact that we're breathing, the fact that we're moving, the fact that we're talking, the fact that we're alive, those are all miracles, but they're what we call they're hidden miracles we don't we don't we don't we don't pay attention. We don't even realize, says the Ramban. Therefore, God sometimes brings us revealed miracles to make us more sensitive to aeshu to therefore recognize a baraku's hand in our daily daily lives. So says the maharal says the maharal that's what happened here by bringing the miracle of the pakshm of the oil it m it was meant to sensitize us to realize not just the n of the pakshmen but to also recognize the miracle of the of the war. Now that's why he says the Mari so why did the Gmorrah only focus on the pak she because that's the one that's more obvious and through that we're meant to recognize the one of the war now okay so then that here's the question then why in Alanim do we go back do we focus on the on the on the because in Alhanim this isn't just about talking about what happened what are we doing in Alanim we're thanking Hashem and if you're thanking Hashem what are you what should be the most important thing you should be thanking Hashem for the one that's harder to recognize the one that's harder for us to pay attention to. So when it comes to being coa the war when it comes to establishing the is established by based on the nak and based on the miracle of the of the of the of the oil because that is meant to sensitize us to see everything else. But when we're thanking Hashem, when we're in the act of thanking, what is going to be our focus? The one that's harder to see, the one that's a little bit deeper. The one that you have to that that you don't that you have to pay attention to. We have to thank Hashem for everything, even the ones that are hidden. And I think that's why in Alhanim, the focus is on is on is specifically on the on the hidden miracle. Yes. >> Considerable time lapse between the recognition of the word, the miracle, and then >> that's a that's a good question. I mean well it's it's it's there is the GRA we we we mentioned it very briefly the Garra says another year they established the not necessarily just on the miracle of the war but in the establishment of Kanak itself it's unclear exactly what that means uh it might have been that it took a year for there for it to be a formal as opposed to initially was just very there were miracles that were happening all over lots of different victories are happening to the Jewish people all over the time and there and there weren't khag that were established in honor in honor in honor of all of those uh in all in in honor of all of those miracles. Um, so I think what happened here uh was that it took even it was recognized as a miracle that was local and only a year later did they say now this is much bigger than we thought it was and they established it as a as a so I think so that's that's what it means. It wasn't necessarily that that one was recognized earlier and one was recognized later. It was that it took time for it to become a formal that was established for all of Israel to uh to to celebrate. That's how I understood it at least >> because there was a sometimes like why people who didn't know people know about right away >> right so again that that so there's >> so that right there there is there there is also that historical question um but I think there's a big debate as to exactly how that how how that how that developed it does make sense that it would take time look think about it from our perspective we we just live through a a time of tremendous pain but a time of tremendous miracles and how long did it take for us to appreciate all those miracles right every day as the war was going on we hear more stories about this heroism and this herois. It takes time to recognize every and it's still going to take time for us to to understand the extent of both the pain and the extent of both uh the miracles that occurred to us during during this this most recent war in terms of there are probably so many operations that we don't even know about that we that we're now only going to hear about years later. We all know about the beeper. We don't know exactly how that happened. We don't know so much about the miracles that happened during the Iran for leukma that we'll only hear about years later. So there's definitely that element of a of a time lag. How long that was and and what was established in all of that. The details I think are not are not are just not as clear. Yes. >> Especially for the ladies that are here today when you see we see the miracle that the sun that started to go down down down and yet the days got shorter. Well all of a sudden the days are getting longer. There's more light and the the lighting of the candle now is one of two is more than it was later than it was two weeks. >> And and why is it only for the Okay, you're talking about candle candle light candle lighting on chabis. Yes. No, no, no. And you're you're 100% correct. And that's also I mean there's also a measure that talks about that with that the measure says that thought that the days were just going to get shorter and shorter and shorter and shorter and then and then only around time did he realize that it got shorter and then it starts to get longer again. But yes, that's also a beautiful message. Yes. Then >> something that was very I don't want to ruin but it's not >> 100% that's a very good point as well that Alan that Alanim if you think about the two different types of miracles one was a miracle that was a miraculous miracle but it was more of a bet mikdash type miracle it was a a larger national type miracle whereas if you think about what the the war was the war is actually our physical existence. And therefore, when you're talking about thanking Hashem, talking about alanim, which is meant to be a form of it's natural that the one that we would that I like that that's very nice that that we we would we would focus more on the miracle that is more personal to us and has to do with our with our daily lives or with our existence. Okay, I want to we only have a few more minutes, but I want to highlight at least one maybe two other two other uh ideas. If you look continuing on another interesting question that is discussed regarding the text of Alanim is the inclusion of the words and this is very relevant for us today. Okay. We say inhim means on the miracles and for the salvation and for all of the mighty either the mighty ones or the mightiness that brought. What does tishu mean? Salvation that you saved us and the wars that you did for our forefathers. What does that mean? Why are we thanking Hashem for the wars? We're thanking Hashem that we had to go to war. And in fact, if you look, there is indication in a few different sources that there are many, excuse me, that don't include the phrase. If you look at this, I brought for you three different does include. Okay, it says what's missing. What does say mixes everything? They take the from the from and they add the there's another there are even some opinions that say that you even need to change the text a little bit. you include but it's not it's which means that we're thanking Hashem for the tissue oat during the milot. That's one text but that's not our text. Our text is we're thanking Hashem for the milot. Why in the world are we thanking Hashem for the milot? This is a fundamental question many people ask and I want to share with you an answer that I saw in in in a safer by Ravakov Ariel the Ra of Ramat Gan and he was writing it. It was a collection of essays that he had given that he had written u before in the very beginning of uh of the war. It was a collection of essays that had written years ago that were reprinted towards the beginning of this war says it's look at source number 14. Why are we thanking We wish we didn't have to go to war, right? We we talk about in the we dive in that we should get to a time of we to that in our days we should get to a point where everyone will put down their weapons and there won't be any war. Why are we thanking Hashem for war? We must say although our ultimate hope and prayer is that we should get to a time and a vision when we'll get to that that nations will not pick up swords against each other and there will no longer be any right Now we live in a reality when war is a part of our lives. It's a part of it's a part of the human experience. Everybody is experiencing war. And for for the unfortunate foreseeable future, we live in a world where there will be war. Now says says Ariel something fascinating. Although we wish we didn't have to go to war, there is something that happens to the nation as a whole during times of war. And the mal that I can that I that I use in my own personal mashall is somebody deals with an with with a very serious illness or injury. Of course they wish they never had that illness and of course they wish they never had that injury. Very often that experience brings out certain characteristics, certain strengths, certain things about themselves that they discover only as a result of those experiences. The same thing happens to the nation of of of AmI during times of war. We wish we didn't have war. We wish we didn't have to deal with everything that we're dealing with. But at the same time, war moves the nation in a certain way. And there are certain silver linings that we see. the tremendous gur the tremendous there's there are certain things that come up when we're pushed in the way that we're pushed and that is what we're thanking Hashem for. We're thanking Hashem for the growth that comes as a nation through something that we wish we didn't have. He says this gift is is hidden and is wrapped in pain and suffering. And that is also something that we think that we accept with love. War takes us out of our regular lives and and and kind of shatters the concept of peace and calm and calmness. War creates a new reality. It creates a new reality part of which only exists during the days of war and some of which retains and remains even after the war is over. And so when we say toot as part of our to me what we're saying to is we wish this wasn't our reality but while it is we thank for what does happen to us as a people what does happen to us as a nation and the tremendous growth and the tremendous gavor that we've seen as a part of uh of our nation um the last couple of years. So, we didn't get to do the last thing, but we what we saw were a couple of different themes in in the of Alanim. We discussed the history a bit of the development of the of Alanim. We talked a little bit about an interesting whether or not the Alanim should include a or a bakasha for the future or it should only be a focus on thanking for the past. We also saw a conversation regarding the concept of whether or not it's whether we're thanking Hashem not just for the miracles he did back then but also for the miracles he does for us every single day. And that even those of us who don't have that text, the message of Kaneka being a day of eternal thanks being recognized as a day of halim still remains and that our our alhanim can be can be a jumping point for us to think thank Hashem not just for the miracles he did for us back then but also for the miracles that he continues to do for us every single day. And then we mentioned the debate regarding the inclusion of the words alamote and and and uh and brought one suggestion for why we're thanking even for the mil kamote because while we wish we didn't have those mil kamote there is something that happens to us as a people when we are pushed uh when we are pushed in the way that we are wishing everybody a meaningful kaneka hopefully uh this will enhance our our alhanim and and our kaneka overall. Amen.