After lighting the menorah, we all sing Maoz Tzur. It is unique among other mitzvos that we perform that are not accompanied immediately with song.
At the end of the stanza that begins Yevonim nikbetzu alai we sing how 'the men of insight, eight days, קבעו שיר ורננים — they established for song and jubilation.'
This too is an unusual description for their having instituted a holiday dedicated to הלל והודאה — praise and thanks. The emphasis here seems to be on the song and merriment.
The Satmar Rebbe was reported to have requested to gather groups of children so they may sing together the various piyutim that are sung at the lighting, in fulfillment of this objective of שיר ורננים.
Although on Chanukah there is no obligation to celebrate with a meal — as it is mandated for all other holidays — the Rama asserts that if we eat a meal together and sing זמירות — songs of praise, it ex post facto becomes a סעודת מצוה — a commanded meal.
At the end of the first stanza of Maoz Tzur, we pray for the restoration of the Temple, and the defeat of our foes, so that we will be able to offer a thanksgiving-offering.
We conclude with a promise that אז אגמור בשיר מזמור — then I shall complete, with a song, a hymn, חנוכת המזבח — the dedication of the Altar.
Once again, the goal seems to be focused more on the song we will sing than on the initiation of the Altar and the offerings upon it.
The holy Reb Levi Yitzchok of Barditchev revealed that a baby cries when it is born, because it has just left a higher realm, where angels sing the most exquisite music, a world that is in total concord, expressing the absolute unity of G-d in creation.
Reb Shlomo Alkabetz, the great mystic of Tzefas and author of Lecha Dodi, taught that an infant is calmed when its mother sings to it softly because it draws the infant back to memories of a world so warm and assuring, snugly embraced within the arms of its Father in heaven.
Music is an expression of harmony, where seemingly conflicting notes merge into a beautiful symphony of sounds, notes and tones.
The Talmud ascribes the failed career of the great scholar Elisha ben Avuyah on his having been adversely influenced by his engaging in זמר יווני — Greek music.
The Greeks greatly contributed to the development of music and its theories. It became an exquisite expression of beauty that exists within earth's sphere, but they denied that there was a more profound manifestation that was anchored in the heavenly province, beyond human comprehension.
The rejection of a divine harmony that transcended anything man could produce, was anathema to their philosophical beliefs.
When Yaakov sends a tribute of wax, pistachios, lotus, oils, almonds and honey as a gift for the 'viceroy', he refers to it as a present מזמרת הארץ — literally, songs of the land, which Rashi interprets as commodities possessing special qualities that compel people to 'sing' its praises.
Perhaps this emphasis on the song once again is meant to portray the harmony within creation that is not readily visible. What may appear as inconsequential items, nevertheless they possess medicinal, nutritional, or therapeutic qualities that although not apparent to the naked eye, are very special, evidence of the intricacies of G-d's unity within creation, that is purposed and intertwined for man's benefit. It is the harmony of creation, a music that can only be appreciated by those who have been attuned to its wavelength before birth, in their sojourn of souls in the heavenly spheres.
The Arizal points out that the numerical equivalent of this expression, מזמרת הארץ, 687, corresponds to the number of letters within a set of several Names of G-d, that are described as שמות יחודים — Names of Unification.
Even in the darkness of exile, we are capable of singing, because we vocalize a faith in a reality beyond this limited and confined material world that awakens us to sense the joy of His presence.
Precisely against the enemy of Yavan — who despite all the 'light' it brought to a world is still blinded to a higher realty — we sing a 'song of the land', jubilating in G-d's involvement in every facet of our life that enables us to overcome the limitations of human nature and emotion, by connecting to a world beyond our ken, but within the scope of our soul.
The frustrations of life are merely distractions, befuddling us, that dispel clear thinking.
We must refrain from letting ourselves be guided s by the 'dim' physical light of this temporal world. We must peer through our souls, envisioning a harmonious reality that empowers us to sense His love in the darkest of circumstances.
Sing in harmony with others — we are each a unique contributor to the symphony of creation and need each other to harmonize effectively.
Sing in synchronization to the Conductor upon high's baton.
If we do, we will finally complete a heartfelt song in tribute to the rebuilding of the Temple quickly in our days!
א פרייליכען חנוכה!
באהבה,
צבי יהודה טייכמאן
