When the brothers found the money that Yosef had hidden in their sacks, they asked, "Mah zot asa lanu Elokim?" What is this that Hashem has done to us? This seems puzzling, because previously, after they were freed from prison, they said, "Asheimim anachnu." We are guilty. Why did they now question their guilt in the face of the new predicament?

The Siach Yitzchak expounds the concept of hashgacha pratit. All that happens is directed by the hand of Hashemand is meant to teach us a lesson. We can see the awesome righteousness of the brothers. Twenty two years after selling Yosef they were accused of spying. Immediately they recognized the cause - their inappropriate treatment of Yosef. They questioned, "Mah zot?" What are we supposed to learn here? They introspected and tried to understand why this incident happened to them.

The Shla Hakadosh further explains that all that occurred to the brothers was measure for measure. Because they said, "Hinei baal hacholomot halaze ba, Behold the dreamer is coming," when they saw Yosef, now they said, "Hinei zeh b'amtachti, Behold it is in my sack." They said to Yaakov, "Zot matzanu, This is what we found," regarding the ketonet passim. Now they said "Mah zot asa lanu Elokim." It was not so much a question but more of a realization of their great sin.

The Shem Mishmuel writes that Yosef wanted the brothers to admit that their sin was a result of malice, not of error. Therefore he hid the money in their sacks so they would understand that he was deliberately trying to incriminate them. This would give them thought to reflect on their own sins. When they said, "Mah zot" they expressed surprise. Did we really deliberately misjudge Yosef, like we are being misjudged now?

The Bach writes that Hashem caused the Greeks to issue harsh decrees against the Jews to arouse them from their spiritual lethargy. The Chashmonaim understood this. Therefore, they girded themselves with extra zeal to find a pure cruse of oil. Chanukah is a special time to re-ignite our enthusiasm for avodat Hashem (service of Hashem). When we sit near the Chanukah candles we should pray for hitlahavut (passion) to connect to our Creator.

The Lev Eliyahu writes that Reuven saw that selling Yosef was a mistake. Where did he get this unique ability to view Yosef differently? Rav Kotler explains the Midrash that says that when Yosef had the dream of the stars, Reuven was grateful to Yosef for including him with the tribes. He was worried because he had sinned, and thought he would be excised from the family of Yaakov. His gratitude led him to reframe the situation in a positive way.

In Ahavat Olam we say, "L'hodot lecha uleyachdecha." When we can thank Hashem, then we can see his oneness and feel His love. If we are grateful when things are good, Hashem gives us the ability to feel His presence when troubles happen. The essence of Chanukah is giving thanks to Hashem. It's a time when the holiness of the lights uplifts us to see only goodness and joy.

This is the message of Chanukah. The Chashmonaim could have lit with impure oil but they desired to do the will of Hashem in the best possible way. They searched until they found one cruse of pure oil. We too must fill ourselves up with passion just like the Chashmonaim. And as we light the menorah may Hashem accept our deepest love for Him and may we sense His love for us in return.

In Al Hanisim we say, "V'zeidim byad oskei Toretecha." Similarly in Psukei D'zimra when we refer to the Eygptians who were drowned, we say, "V'zeidim tibata." Zeidim means presumptuous arrogance and we understand this well when we think of Paro, who regarded himself as a deity. In Al Hanisim we mention the haughtiness of the Greeks. Though the Chashmonaim vanquished the Greeks, it wasn't a regular victory, but one in which Hashem conducted everything behind the scenes. The Chashmonaim knew this well.

After the Jews left Egypt and were pursued by the Egyptians they became desperate. The sea was before them and the Egyptians were behind them. They cried to Moshe, who turned to Hashem. Hashem told Moshe, "Mah titzak alei? Why are you crying to me?" The Ohr Hachaim asks, Isn't there a mitzva to pray in a time of distress? Why did Hashemquestion Moshe's prayer? The angels told Hashem, "Both the Egyptians and the Jews are idol worshippers. Why should you save the Jews?" There was an accusation hovering over the Jews and prayer alone would not have helped. They needed an act of self-sacrifice.

This is the distinction between Purim and Chanukah. On Purim they sinned at the feast of Achashveirosh. They repented and the decree was repealed. But on Chanukah it was a spiritual battle. They could only be saved through mesirat nefesh. When Matityahu and his sons stood up to defend the honor of Hashem, they merited to experience miracles.

Although Chanukah is a holiday that was established by the sages, it is hinted to in the Torah. The verse in the beginning of Parshat B'ha'alotcha states, "B'ha'alotcha et haneirot." This comes right after the chanukat hanesiim at the end of Parshat Naso. Rashi explains the connection. He says Aharon felt bad that he had not taken part in the inauguration. Therefore, Hashem promised him, "Your portion will be greater than theirs. You will kindle the lights of the menorah."

The Ramban asks, Aharon performed many rites in the Mishkan, not just lighting the menorah. Why did Hashem appease him specifically with this avoda? He answers that Hashem placated him by telling him that his descendants would light the neirot Chanukah and bless the people with birchat kohanim. How did this make up for chanukat hanesiim? In addition, if Aharon wanted to participate in the chanukat hanesiim why didn't he just join? It was a voluntary initiative of the tribes.

Thirdly, in Al Hanisim we say, "L'hashkicham toretecha ul'haviram me'chukei retzonecha." The Greeks wanted the Jews to forget the Torah and transgress the will of Hashem. Why is Torah mentioned separately, isn't it part of the will of Hashem? In addition, the Mirash Tanchuma on Naso says that one must heed the sages institutions. What does this have to do with Chanukah?

The Gemara in Shabbat asks about the blessing we say before lighting the menorah. How can we say "v'tzivanu - that G-d commanded us," when we light the Chanuka lights. Isn't it a rabbinic mitzvah? G-d did not command us to light the menorah. The Gemara answers that we have a mitzvah to listen to the rabbis. This question can be asked about all rabbinic commandments. Why does the Gemara specifically ask this question about Chanukah candles?

The Greeks fought a special war against the oral Torah. The Rambam explains that a prophet only knows what Hashem tells him, but the sages can intimate Hashem's will. By absorbing vast amounts of Torah, they can deduce Hashem'sdesire. They have an invisible connection to Him. The Greeks, who denied anything intangible, fought fiercely against this.  

Chanukah is about connecting to what's beyond the physical. This is the essence of the Oral Torah. Therefore, the Midrash Tanchuma connects Chanukah with the oral Torah. This why the gemara asks its question about vi'tzivanu specifically about the Chanukah candles. This is also why Torah study is specially mentioned in Al Hanissim. Torah study gives us the ability to intuit G-d's desire. The Greeks wanted to destroy this ability.

The Rambam says that there will be a chanukat hanesiim when Mashiach comes. Through their own inititative, the nesiim were successful in understanding what Hashem wanted. Aharon decided not to join them because he had questions on what they were doing. But in the end Hashem agreed with the nesiim. Aharon was upset that he wasn't successful in figuring out ratzon (will) Hashem. Hashem appeased him with birchat kohanim and ner Chanukah. When the kohanim bless the people, Hashem says, "V'ani avarachem," meaning, I too will bless them. Similarly, the essence of ner Chanukah is the ability to be m'chaven (deduce) the ratzon Hashem. This compensated Aharon for missing out on chanukat hanissim.

Our challenge on Chanukah is to work on ridding ourselves of the Greek mindset. We have a natural tendency to value tangible things over intangibles. May the sanctity of these eight holy nights strengthen our faith in the Creator and His Torah.

Question:

I teach a class to a group of newly observant young women. What practical advice can I give them to stay motivated when faced with opposition and discouragement, both at home and in their social circles? At this early point, their commitment to Judaism and to further observance is very fragile.

Answer:

Normalize it for them through humor and personal experiences. If you ever encountered opposition, had embarrassing moments, or know anyone who did, share it with them. Make it appear less insurmountable and scary. Tell them about other people who went through the process and survived.

Try in subtle ways to get them to support each other. Have them form their own social support group so that they can give each other strength. Encourage them to forgive themselves if they slip up. Everyone has ups and downs. Nobody moves straight up.

If they are having problems at home, teach them to give brief reasonable explanations for what they are doing. Aish Hatorah has a great online program called Pathways where the details of the mitzvot are explained lucidly and clearly. Refer them to this or similar programs so that they can deepen their knowledge and have more of a basis to fall back on when they are called upon to explain