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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.
Before his confrontation with Eisav, Yaakov prays to HaShem (32:12) to save him miyad achi, miyad Eisav, from my brother, from Eisav. Ohr HaChayim addresses the seemingly superfluous reference to Eisav as a brother. Although Yaakov was primarily afraid for his life, he was aware that Eisav posed a threat to his existence in two manifestations. The obvious threat was a physical one, with Eisav acting with his traditional enmity. However, Yaakov was also afraid of Eisav acting like a brother toward him, befriending him and influencing him spiritually. He therefore asked of HaShem to save him both from the physical perils of an encounter with a hostile Eisav and the spiritual dangers of a loving brother.
Later in the parsha, before Yaakov encounters Eisav, he does battle with an angel through the night until the morning. The Torah describes the battle, (32:25) vayei'aveik ish imo. Rashi quotes one interpretation of the word vayei'aveik as coming from the root avak, dirt, as the clash caused much dirt to be kicked up in the process. Rashi then offers his own interpretation of the word as being of Aramaic origin connoting fastening or intertwining, referring to the nature of their hand-to-hand combat. Ramban, asserting that a ches may be interchanged with an alef, suggests the true root of the word is chavak, meaning to hug.
The angel is traditionally considered the sar, (angelic manifestation) of Eisav. The battle is a paradigm of the eternal battle between Yaakov and Eisav. The battle's conclusion at alos hashachar, dawn, symbolizes the days of mashiach when the eternal battle will come to an end and Yaakov will emerge victorious. Perhaps we may understand that the different interpretations of vayei'aveik are not in conflict. Rather, they are in concurrence with the methods by which Eisav wages war with Yaakov. The angel kicked up dust in his attempt to destroy Yaakov. But the angel also hugged Yaakov in fraternal affection in an attempt to destroy him as a brother as well.
Indeed, we must be constantly aware of the dangers posed by Eisav's evil hatred. At the same time, however, we must be cautious not to be deceived and misguided by our apparent acceptance and comfort in his midst.
Have a good Shabbos.