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 on the concept of hashgacha pratit. All that happens is directed by the hand of Hashem and 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 ba’al 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 Ya’akov, “Zot matzanu,—This is what we found,” regarding the ketonet pasim. 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 the 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.

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, which we must take with us even after the holiday has ended. 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. May Hashem accept our deepest love for Him and may we sense His love for us in return.

Mrs. Shira Smiles, a lecturer, author and curriculum developer, is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).

• The RZA-Mizrachi is a broad Religious Zionist organization without a particular political affiliation.