Why don't we mention Chanukah and Purim in Al Hamichya?
Rabbi Yonason Johnson
The Gemora[1] records that one year after the victory of the Chashmonaim and the miracle of Chanukah, the Chachamim established the festival of Chanukah to be celebrated as days of Hallel and Hodaah – praise and thanksgiving.
Rashi[2] explains that this refers to the obligation to recite Hallel and to say Al Hanisim in the blessing of Hodaah. We recite Al Hanisim in the blessing of Hodaah in both Shemoneh Esrei (after Modim) and in bentching (after Nodeh Lecha).
Al Hanisim in Bentching
On Shabbos, Yomtov and Rosh Chodesh there is a requirement to mention the day in bentching. The Gemara[3] raises the question whether one is required to mention Chanukah and Purim in bentching;
Do we say that because they are only Rabbinic festivals they need not be mentioned (as opposed to Shabbos, Yomtov and Rosh Chodesh which are Biblical) or do we say that because it entails Pirsumei Nissa (publicising the miracle) they should be mentioned in bentching?
Rava rules that one is not required to mention Chanukah in bentching, but if one wishes to, they should mention it during the blessing of Hodaah just as it is done in the Shemoneh Esrei.
Tosfos[4] notes that the requirement to recite Al Hanisim in davening is taken as an obvious requirement and therefore the Gemara’s question only pertains to bentching. Tosfos explains that since davening is Betzibbur there is clearly an element of Pirsumei Nissa. Bentching is done at home and therefore has less Pirsumei Nissa.
The Gemara’s conclusion is that reciting Al Hanisim in bentching is optional. Nonetheless it has subsequently been accepted as an obligation and has become binding Halacha[5].
The Shulchan Aruch rules that if one forgot Al Hanisim in either davening or bentching, one need not repeat the Shemoneh Esrei or bentching[6]. The Ram”o adds that if one forgot to say Al Hanisim in bentching after Nodeh Lecha, they can add it as a Harachaman at the point where we recite the Harachaman for other festivals. In Shemoneh Esrei one can add it before the final Yihyu Leratzon[7].
Mentioning Chanukah in Al Hamichya
The Yerushalmi[8] teaches that one should mention מעין המאורע (the specialness of the day) in the ברכה מעין שלוש (aka Al Hamichya)[9]. This is codified as Halacha by the Rambam[10] who writes that on Shabbos and Yomtov one must mention the sanctity of the day. The Shulchan Aruch rules like the Rambam that we should mention Shabbos and Yomtov in Al Hamichya. The Shulchan Aruch also adds Rosh Chodesh[11].
And so, on Shabbos we add ורצה והחליצנו ביום השבת and on Yomtov and Rosh Chodesh we add וזכרנו לטובה ביום... - mentioning the name of the specific Yomtov[12].
The Rambam does not mention Chanukah or Purim and the Shulchan Aruch explicitly writes that we do not mention Chanukah and Purim in Al Hamichya.
Why are Chanukah and Purim different?
The Acharonim question why Chanukah and Purim are not mentioned in Al Hamichya and why do they differ from the other Yomim Tovim?
Mahara”m and Levush: The earliest source which discusses this distinction is a Teshuvah of the Mahara”m Rottenberg[13]. He explains that Shabbos and the other Yomim Tovim need only be mentioned and this can be done before the concluding line of Al Hamichya כי אתה.... The mention of Chanukah and Purim must specifically be in the Bracha of Hodaah. Since the Al Hamichya does not contain an express Hodaah, Al Hanisim cannot be said[14]. This answer is also found in the Levush[15], although it seems that it is presented as his own teaching and that he had not seen the Mahara”m.
Lechem Chamudos[16] questions the Mahra”m’s distinction. Just as the Ram”o writes that just as (bedieved) one may recite Al Hanisim in the Harachamans at the end of bentching, one could mention Chanukah and Purim at the conclusion of Al Hamichya even though it is not Hodaah. Instead, he explains that the distinction is that Chanukah and Purim are only Rabbinic as opposed to Shabbos, Yomtov and Rosh Chodesh which are mentioned in the Torah. This is also the answer of Hagahos Maimonios[17].
Mishna Berura[18], quoting the Gr”a, writes that unlike Shabbos and Yomtov where one is obligated to mention the day in bentching, mentioning Chanukah and Purim in bentching itself is only a minhag. The minhag was only adopted for bentching and was not adopted for Al Hamichya.
Aruch Hashulchan writes that since even for Shemoneh Esrei and bentching one is Yotzai if they did not mention Al Hanisim, one need not mention it in Al Hamichya. Rabbi Ovadiah Yosef[19] questions this logic. On Rosh Chodesh one is also Yotzai bedieved if one forgot Yaaleh Veyavo in bentching and yet we still mention Rosh Chodesh in Al Hamichya[20].
Rabbi Ovadiah Yosef[21] was asked whether one may not mention Chanukah in Al Hamichya or whether it is not required but one may do so if they choose. In his Teshuvah he notes that not everyone agrees that even Shabbos and Yomtov need to be mentioned in Al Hamichya (despite the Yerushalmi and ruling of the Rambam quoted above).
Tosfos[22] and Rashba[23] write that the popular practise is not to do so. They suggest that perhaps in former times Shabbos and Yomtov had to be mentioned because people would be Koveia to drink wine and eat fruit. However, the Kesef Mishna writes that this argument is not sufficient to push away the Yerushalmi and the Shulchan Aruch rules that we do mention these days in Al Hamichya. Nonetheless we need not add a requirement for Purim and Chanukah (which are only Rabbinic) to a matter which is already in dispute[24].
The Minchas Elozor of Munkatch[25] presents a couple of approaches. His second approach is based on the Tosfos[26] who explains that in Shemoneh Esrei it is a given that one must say Al Hanisim because davening is (usually) Betzibbur and there is Pirsumei Nissa. Bentching is usually done at home and so there is less Pirsumei Nissa. Nonetheless we say Al Hanisim in bentching because there is still a degree of Pirsumei Nissa.
The Munkatcher adds that perhaps this is only in bentching because a meal (with bread) is usually eaten in the company of family members or others. Since Mezonos, wine and fruits are usually eaten on one’s own, there is no Pirsumei Nissa and this is why Al Hanisim is not said.
Halachic conclusion
Following the majority of Acharonim[27], the contemporary Poskim[28]conclude that one should not mention Chanukah or Purim in Al Hamichya. If however one did mention Chanukah or Purim, either in the beginning or end of Al Hamichya, one is nonetheless Yotzai and it does not constitute a Hefsek or an invalidating change to the text of the Brachos.
The dissenters
There is a minority view that one should mention Chanukah and Purim in Al Hamichya. Kaf Hachaim[29] quotes Yad Neeman and Yefeh Lev who rule that Chanukah and Purim should be mentioned in Al Hamichya. It should be recited at the same point where one would mention Shabbos or Yomtov. The formula would be כי אתה... ועל הנסים ונפלאות שעשית לנו בימים אלו. Even though the Shulchan Aruch does not mention this requirement[30], it is best practise to do so and thereby mention Hashem’s kindnesses.
Rabbi Avraham Palagi[31] writes that he himself wrote into his Machzor that on Chanukah and Purim one adds על הנסים שעשית... בזמן הזה in Al Hamichya. He writes that one who wishes to be act as a Chassid should mention Chanukah or Purim or should be careful not to make Al Hamichya during Chanukah and Purim by only eating bread and obligating themselves in full bentching[32].
____________________________________
[1] Shabbos 21b
[2] ibid
[3] 24a
[4] 24a ד"ה מהו להזכיר
[5] See Raviah quoted in the Bach OC 682. Another example is Maariv, which is only a reshus but has been accepted as a binding obligation.
[6] Shulchan Aruch OC 682. See Bach ibid who quotes the Mordechai who rules that because one is obligated to eat a meal (with bread) on Chanukah and Purim, one is obligated to repeat bentching if Al Hanisim was omitted. Maharsha”l writes that this is only so for the Purim Seudah but does not apply to Chanukah. Their argument revolves around whether there is a chiyuv to have a Seudah on Chanukah. Bach rules like the Mordechai and Raviah.
[7] Mishna Berura 682:4 quoting Elya Rabbah
[8] Brachos 6:1
[9] Note that the Yerushalmi does not mention which days this is required for.
[10] Hilchos Brachos 3:13
[11] Shulchan Aruch OC 208:12
[12] In other Nuschaos for Yomtov one says ושמחנו ביום and only for Rosh Chdesh and Rosh Hashona do they use the formula וזכרנו.
[13] Siman 70
[14] Even though the blessing concludes כי אתה... ונודה לך, this is only in order to conclude the Bracha מעין החתימה
[15] OC 208:12
[16] Quoted in Elya Rabba 208:21
[17] On Rambam ibid
[18] 208:59
[19] Yabia Omer 3:236
[20] He does suggest that perhaps the Aruch Hashulchan is referring to the requirement to mention the day in Shemoneh Esrei (as opposed to bentching) where Yaaleh Veyavo on Rosh Chodesh is Meakev unlike Chanukah and Purim.
[21] Yabia Omer ibid
[22] Brachos 44a ד"ה על העץ
[23] Chiddushim Brachos 44a
[24] He adds that this is especially so since even in bentching which is Biblically mandated, Al Hanisim is only a reshus. If so, Al Hamichya which is only Rabbinic, one need not be concerned.
[25] Nimukei Orach Chaim 682
[26] Quoted above
[27] Shulchan Aruch, Levush, Pri Megadim and others
[28] Yabia Omer ibid and Tzitz Eliezer 14:63
[29] OC 282:3
[30] Other question lchan Aruch explicitly writes that we do not mention Chanukah and Purim in Al Hamichya.
[31] Vayaan Avraham. See also Yefeh Lev written by his brother. Their father, Rabbi Chaim Palagi writes that we follow the ruling of the majority of Acharonim and do not mention Chanukah and Purim in Al Hamichya
[32] See Yabia Omer ibid who writes that this is not an act of Chassidus and is not required.
Rabbi Yonason Johnson
The Gemora[1] records that one year after the victory of the Chashmonaim and the miracle of Chanukah, the Chachamim established the festival of Chanukah to be celebrated as days of Hallel and Hodaah – praise and thanksgiving.
Rashi[2] explains that this refers to the obligation to recite Hallel and to say Al Hanisim in the blessing of Hodaah. We recite Al Hanisim in the blessing of Hodaah in both Shemoneh Esrei (after Modim) and in bentching (after Nodeh Lecha).
Al Hanisim in Bentching
On Shabbos, Yomtov and Rosh Chodesh there is a requirement to mention the day in bentching. The Gemara[3] raises the question whether one is required to mention Chanukah and Purim in bentching;
Do we say that because they are only Rabbinic festivals they need not be mentioned (as opposed to Shabbos, Yomtov and Rosh Chodesh which are Biblical) or do we say that because it entails Pirsumei Nissa (publicising the miracle) they should be mentioned in bentching?
Rava rules that one is not required to mention Chanukah in bentching, but if one wishes to, they should mention it during the blessing of Hodaah just as it is done in the Shemoneh Esrei.
Tosfos[4] notes that the requirement to recite Al Hanisim in davening is taken as an obvious requirement and therefore the Gemara’s question only pertains to bentching. Tosfos explains that since davening is Betzibbur there is clearly an element of Pirsumei Nissa. Bentching is done at home and therefore has less Pirsumei Nissa.
The Gemara’s conclusion is that reciting Al Hanisim in bentching is optional. Nonetheless it has subsequently been accepted as an obligation and has become binding Halacha[5].
The Shulchan Aruch rules that if one forgot Al Hanisim in either davening or bentching, one need not repeat the Shemoneh Esrei or bentching[6]. The Ram”o adds that if one forgot to say Al Hanisim in bentching after Nodeh Lecha, they can add it as a Harachaman at the point where we recite the Harachaman for other festivals. In Shemoneh Esrei one can add it before the final Yihyu Leratzon[7].
Mentioning Chanukah in Al Hamichya
The Yerushalmi[8] teaches that one should mention מעין המאורע (the specialness of the day) in the ברכה מעין שלוש (aka Al Hamichya)[9]. This is codified as Halacha by the Rambam[10] who writes that on Shabbos and Yomtov one must mention the sanctity of the day. The Shulchan Aruch rules like the Rambam that we should mention Shabbos and Yomtov in Al Hamichya. The Shulchan Aruch also adds Rosh Chodesh[11].
And so, on Shabbos we add ורצה והחליצנו ביום השבת and on Yomtov and Rosh Chodesh we add וזכרנו לטובה ביום... - mentioning the name of the specific Yomtov[12].
The Rambam does not mention Chanukah or Purim and the Shulchan Aruch explicitly writes that we do not mention Chanukah and Purim in Al Hamichya.
Why are Chanukah and Purim different?
The Acharonim question why Chanukah and Purim are not mentioned in Al Hamichya and why do they differ from the other Yomim Tovim?
Mahara”m and Levush: The earliest source which discusses this distinction is a Teshuvah of the Mahara”m Rottenberg[13]. He explains that Shabbos and the other Yomim Tovim need only be mentioned and this can be done before the concluding line of Al Hamichya כי אתה.... The mention of Chanukah and Purim must specifically be in the Bracha of Hodaah. Since the Al Hamichya does not contain an express Hodaah, Al Hanisim cannot be said[14]. This answer is also found in the Levush[15], although it seems that it is presented as his own teaching and that he had not seen the Mahara”m.
Lechem Chamudos[16] questions the Mahra”m’s distinction. Just as the Ram”o writes that just as (bedieved) one may recite Al Hanisim in the Harachamans at the end of bentching, one could mention Chanukah and Purim at the conclusion of Al Hamichya even though it is not Hodaah. Instead, he explains that the distinction is that Chanukah and Purim are only Rabbinic as opposed to Shabbos, Yomtov and Rosh Chodesh which are mentioned in the Torah. This is also the answer of Hagahos Maimonios[17].
Mishna Berura[18], quoting the Gr”a, writes that unlike Shabbos and Yomtov where one is obligated to mention the day in bentching, mentioning Chanukah and Purim in bentching itself is only a minhag. The minhag was only adopted for bentching and was not adopted for Al Hamichya.
Aruch Hashulchan writes that since even for Shemoneh Esrei and bentching one is Yotzai if they did not mention Al Hanisim, one need not mention it in Al Hamichya. Rabbi Ovadiah Yosef[19] questions this logic. On Rosh Chodesh one is also Yotzai bedieved if one forgot Yaaleh Veyavo in bentching and yet we still mention Rosh Chodesh in Al Hamichya[20].
Rabbi Ovadiah Yosef[21] was asked whether one may not mention Chanukah in Al Hamichya or whether it is not required but one may do so if they choose. In his Teshuvah he notes that not everyone agrees that even Shabbos and Yomtov need to be mentioned in Al Hamichya (despite the Yerushalmi and ruling of the Rambam quoted above).
Tosfos[22] and Rashba[23] write that the popular practise is not to do so. They suggest that perhaps in former times Shabbos and Yomtov had to be mentioned because people would be Koveia to drink wine and eat fruit. However, the Kesef Mishna writes that this argument is not sufficient to push away the Yerushalmi and the Shulchan Aruch rules that we do mention these days in Al Hamichya. Nonetheless we need not add a requirement for Purim and Chanukah (which are only Rabbinic) to a matter which is already in dispute[24].
The Minchas Elozor of Munkatch[25] presents a couple of approaches. His second approach is based on the Tosfos[26] who explains that in Shemoneh Esrei it is a given that one must say Al Hanisim because davening is (usually) Betzibbur and there is Pirsumei Nissa. Bentching is usually done at home and so there is less Pirsumei Nissa. Nonetheless we say Al Hanisim in bentching because there is still a degree of Pirsumei Nissa.
The Munkatcher adds that perhaps this is only in bentching because a meal (with bread) is usually eaten in the company of family members or others. Since Mezonos, wine and fruits are usually eaten on one’s own, there is no Pirsumei Nissa and this is why Al Hanisim is not said.
Halachic conclusion
Following the majority of Acharonim[27], the contemporary Poskim[28]conclude that one should not mention Chanukah or Purim in Al Hamichya. If however one did mention Chanukah or Purim, either in the beginning or end of Al Hamichya, one is nonetheless Yotzai and it does not constitute a Hefsek or an invalidating change to the text of the Brachos.
The dissenters
There is a minority view that one should mention Chanukah and Purim in Al Hamichya. Kaf Hachaim[29] quotes Yad Neeman and Yefeh Lev who rule that Chanukah and Purim should be mentioned in Al Hamichya. It should be recited at the same point where one would mention Shabbos or Yomtov. The formula would be כי אתה... ועל הנסים ונפלאות שעשית לנו בימים אלו. Even though the Shulchan Aruch does not mention this requirement[30], it is best practise to do so and thereby mention Hashem’s kindnesses.
Rabbi Avraham Palagi[31] writes that he himself wrote into his Machzor that on Chanukah and Purim one adds על הנסים שעשית... בזמן הזה in Al Hamichya. He writes that one who wishes to be act as a Chassid should mention Chanukah or Purim or should be careful not to make Al Hamichya during Chanukah and Purim by only eating bread and obligating themselves in full bentching[32].
____________________________________
[1] Shabbos 21b
[2] ibid
[3] 24a
[4] 24a ד"ה מהו להזכיר
[5] See Raviah quoted in the Bach OC 682. Another example is Maariv, which is only a reshus but has been accepted as a binding obligation.
[6] Shulchan Aruch OC 682. See Bach ibid who quotes the Mordechai who rules that because one is obligated to eat a meal (with bread) on Chanukah and Purim, one is obligated to repeat bentching if Al Hanisim was omitted. Maharsha”l writes that this is only so for the Purim Seudah but does not apply to Chanukah. Their argument revolves around whether there is a chiyuv to have a Seudah on Chanukah. Bach rules like the Mordechai and Raviah.
[7] Mishna Berura 682:4 quoting Elya Rabbah
[8] Brachos 6:1
[9] Note that the Yerushalmi does not mention which days this is required for.
[10] Hilchos Brachos 3:13
[11] Shulchan Aruch OC 208:12
[12] In other Nuschaos for Yomtov one says ושמחנו ביום and only for Rosh Chdesh and Rosh Hashona do they use the formula וזכרנו.
[13] Siman 70
[14] Even though the blessing concludes כי אתה... ונודה לך, this is only in order to conclude the Bracha מעין החתימה
[15] OC 208:12
[16] Quoted in Elya Rabba 208:21
[17] On Rambam ibid
[18] 208:59
[19] Yabia Omer 3:236
[20] He does suggest that perhaps the Aruch Hashulchan is referring to the requirement to mention the day in Shemoneh Esrei (as opposed to bentching) where Yaaleh Veyavo on Rosh Chodesh is Meakev unlike Chanukah and Purim.
[21] Yabia Omer ibid
[22] Brachos 44a ד"ה על העץ
[23] Chiddushim Brachos 44a
[24] He adds that this is especially so since even in bentching which is Biblically mandated, Al Hanisim is only a reshus. If so, Al Hamichya which is only Rabbinic, one need not be concerned.
[25] Nimukei Orach Chaim 682
[26] Quoted above
[27] Shulchan Aruch, Levush, Pri Megadim and others
[28] Yabia Omer ibid and Tzitz Eliezer 14:63
[29] OC 282:3
[30] Other question lchan Aruch explicitly writes that we do not mention Chanukah and Purim in Al Hamichya.
[31] Vayaan Avraham. See also Yefeh Lev written by his brother. Their father, Rabbi Chaim Palagi writes that we follow the ruling of the majority of Acharonim and do not mention Chanukah and Purim in Al Hamichya
[32] See Yabia Omer ibid who writes that this is not an act of Chassidus and is not required.