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During the Second Temple, the Greek empire reigned (over Israel),1 and they (the Greeks) passed decrees against the Jews and (tried) to erase their religion, and did not allow them to carry out Torah (study) or the commandments. They put their hands on their property and their daughters. They entered the Temple, destroyed and made the pure unclean. The Jews were in great distress because of them and were much oppressed, until the G-d of their fathers had mercy on them, delivering them from their hands and saving them. Then overcame, the sons of the Hasmonean High Priest, (the Greeks) and killed them and saved the Jews from their hands. They appointed a king from the Priests, and the kingdom of Israel was restored for more than 200 years until the destruction of (the) second (Temple). When the Jews overcame their enemies and destroyed them, it was the 25th of Kislev2 when they entered the Sanctuary (inner room) and did not find pure (olive) oil in the Temple, except one jar sealed with seal of the High Priest, and it did not contain enough to light except for one day only. But they lit from it the lamps of the Menorah3 for eight days, until they could crush olives and produce a (new quantity) of pure oil. For these reasons, decreed the Sages of that generation that these eight days that begin on the 25th Kislev, will be days of joy and praise. One lights on them lamps at evening at the entrance to the houses, every evening of the eight nights to show off and demonstrate the miracle. These days are called ''Hanukah'' that is to say ''they rested'' (chanu) on the ''25'' ('th of the month) because on the 25th they rested from their enemies. and also because of those days they (re)-dedicated the house (Temple) which their foes had defiled. Also some say that it is a commandment to increase slightly the festive meals on Hanukah. Another reason is because the work of (building) the Sanctuary (in the desert) was completed in these days. One should tell one's children the story of the miracles that were done for our fore-fathers in those days, (see Josephus) However, these meals are not considered as part of the commandment unless one says at the meal songs of praise. One should increase charity in these Hanukah days, for this can help mend any defects in our souls. This charity, should be given particularly to poor Torah scholars. (KSA 139:1)
1) 352 BCE until 70 CE
2) 139 BCE
3) The Menorah was made of gold and had seven branches.
This week's parsha features the birth of 11 out of Yaakov's 12 sons. There is an interesting pattern that emerges – all of the children are named by either Leah or Rachel with the singular exception of Levi. Rashi (29:34) notes the anomaly and quotes the midrash that Gavriel the mal'ach was sent to name him. On a simpler, level, however, it would seem that the one who named Levi was likely Yaakov. That begs the question, however, what was unique about Levi that Yaakov named him on his own?
Rada"k explains that Yaakov was inspired by a prophecy showing the great role that Levi would play in doing the avodah and teaching Torah as well as Leah's words and that is why he named him.
If we look closely at the names of the children and the reasonings given by the imahos for each, they all seemed to reflect a personal experience of the mother – HaShem saw my affliction, HaShem saw that I was unloved, etc. Levi is an exception to this rule. Leah expressed that now that she has three children, her husband will now give her special attention. It would seem that this is what inspired Yaakov to provide Levi's name.
However, in this aspect, Levi is not the sole exception. The naming of Zevulun (30:20) is also based on Leah's wish that the birth of this child would provide her special attention from Yaakov. Yet, we do not find Yaakov doing the naming in this case.
Chizkuni addresses the naming of Levi and provides the same answer. Even better, he also identifies Zevulun as another exception and explains why Yaakov did not provide the name in that case. When Leah expressed her certainty that Yaakov would be more attached to her following the birth of Levi, Yaakov concurred and so he named him based on that statement. However, when Leah expressed her thoughts following the birth of Zevulun, Yaakov was not in agreement so he did not provide the name in that case.