The words ????? ???? are going back on ??????? ????. According to your interpretation, it should have said something like ??????? ???? ????? ????? ????.”
Only if one applies the idea of the vov in v’hidliku to be like the vov in V’Dibarta (bam), where the word dibarta is past tense, but the vov turns it into future tense (and you will say). I did NOT say that is my interpretation. My point was primarily about the fact that the word cannot be v’HADliku, which is a command tense of the verb (and would make no contextual sense), as opposed to being past tense v’HIDliku (and they lit). Whether you believe the menorah burned for 8 days or not, it was a miracle of epic proportions.
(Me)The biggest miracle was the national one, where an army the size of a peanut, defeated an army the size of an elephant.”
(LAB)Sorry, but what in the world gives you a right to say which miracle was bigger? The Gemara doesn’t even mention the miracle of the war when it asks the famous “Maiy Chanukah”.
So do you not think that the fact that we mention the national neis every time we say Shemonah Esrai and bensch during Chanukah, that this does not indicate its extreme importance? Perhaps I misspoke, but I feel that the neis of “giborim b’yad chalashim, rabim b’yad m’atim, etc” seems to be VERY strongly recognized, certainly enough for this to be part of our Chanukah davening. The neis of the oil is not even mentioned once in that part of the tefila. There is only a mention that they cleaned up the Beis Hamikdash, made it tahor and lit candles, and were koveya 8 days of Chanukah to be m’hallel Hashem. Nothing about oil burning for 8 days, So maybe there is room for both schools of thought.