Another Chanukah:
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- Marilyn Washington
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1 1 Another Chanukah: The Midrasha of Seattle In memory of Mrs. Dorothy Barash Doba Bas Naftali Source 1: Rambam, Laws of Megilah and Chanukah 4:12 The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah]. 2 מצות נר חנוכה מצוה חביבה היא עד מאד וצריך אדם להזהר בה כדי להודיע הנס ולהוסיף בשבח האל והודיהלו על הנסים שעשה לנו, אפילו אין לו מה יאכל אלא מן הצדקה שואל או מוכר כסותו ולוקח שמן ונרות ומדליק. Source 2: Rambam, Laws of Chametz and Matzah Ch. 7 It is a positive commandment of the Torah to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan If the son is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher; everything according to the son's knowledge. Therefore, when a person feasts on this night, he must eat and drink while he is reclining in the מצות עשה של תורה לספר בנסים ונפלאות שנעשו לאבותינו במצרים בליל חמשה עשר בניסן ואם היה הבן גדול וחכם מודיעו מה שאירע לנו במצרים ונסים שנעשו לנו ע"י משה רבינו הכל לפי דעתו של בן.
2 2 manner of free men. Each and every one, both men and women, must drink four cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups. The size of each of these cups should be a quarter [of a log]. לפיכך כשסועד אדם בלילה הזה צריך לאכול ולשתות והוא מיסב דרך חירות, וכל אחד ואחד בין אנשים בין נשים חייב לשתות בלילה הזה ג ארבעה כוסות של יין, אין פוחתין מהם, ואפילו עני המתפרנס מן הצדקה לא יפחתו לו מארבעה כוסות, שיעור כל כוס מהן רביעית. Source 3: Rambam, Laws of Megilah and Chanukah 4:13 When a person has only a single prutah and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. Since both [of these mitzvot] are Rabbinic in origin, it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle. הרי שאין לו אלא פרוטה אחת ולפניו קידוש היום והדלקת נר חנוכה מקדים לקנות שמן להדליק נר חנוכה על היין לקידוש היום הואיל ושניהם מדברי סופרים מוטב להקדים נר חנוכה שיש בו זכרון הנס. Source 4: Commentary of Maggid Mishna on Rambam 4:12 ומ"ש רבינו אפילו אין לו מה יאכל וכו'. נראה שלמדו ממה שנתבארפ' ז' מהלכות חמץ ומצה שאפילו עני שבישראל לא יפחות מד' כוסות והטעם משום פרסומי ניסא וכ"ש בנ"ח דעדיף מקדוש היום כמו שיתבאר בסמוך: It seems that the Rambam learned from what was written in the seventh chapter of Chametz and Matzah, ie that even a poor person should not consume less than four cups. And the reason is the publication of the miracle; how much more so with Ner Chanukah, which is a priority over Kiddush (when there are limited funds available)
3 3 Source 5: Chafetz Chaim, Biur Halacha * ואפילו עני וכו' - הרה"מ כתב דהרמב"ם למד כן מדין ד' כוסות דזה וזה הוי משום פרסומי ניסא ולפ"ז נראה דהגבאים מחוייבים ליתן לו נרות להדליק כמו בד' כוסות מיהו אם לא נתנו לו צריך לעשות כמו שכתוב בשו"ע וכן הדין בד' כוסות מיהו נראה דאין צריכין ליתן לו כ"א נר אחד בכל לילה דהיינו נר איש וביתו דיותר הוי מן המהדרין ואין חיוב ליתן לו ]חמד משה[: And even a poor person (quotes Rambam requirement of 4 cups) Based on this it seems that the Gabbaim have an obligation to give him candles to light just like with the four cups. Source 6: Shemot 3 יב ו י אמ ר כ י א ה י ה ע מ ך ו ז ה ל ך ה א ות כ י א נ כ י ש ל ח ת יך ב ה וצ יא ך א ת ה ע ם מ מ צ ר י ם ת ע ב ד ון א ת ה א לה ים ע ל ה ה ר ה ז ה 3:12 'Because I will be with you,' replied [God]. 'Proof that I have sent you will come when you get the people out of Egypt. All of you will then become God's servants on this mountain.' Source 7: Rav Avraham Yafan The miracle of Chanukah has been compared to the exodus from Egypt, because with both of them, there is a publication of G-d s providence, who hijacks nature according to His will, and from both of them, we learn that the purpose of creation is serving Hashem. Just like with the exodus, they were told, When you take the nation our of Egypt, you will serve G-d so, too with Ner Chanukah, the miracle was for the purification of the Mikdash from idolatry and service of Hashem in holiness and purity.
4 4 Source 8: Bereishit Rabba Lech Lecha רב אמר לא נתנו המצות אלא לצרף בהן את הבריות Mitzvot were only given to purify mankind Source 9: Talmud Makkot 24a אלא, בא חבקוק והעמידן על אחת, שנאמר: וצדיק באמונתו יחיה. But it is Habakuk who came and based them all on one [principle], as it is said, But the righteous shall live by his faith. (Habakuk 2:4) A person has to evaluate when doing a mitzvah whether one has moved forward in developing Emunah. This is the meaning of the righteous shall live by their faith" that every step of life should be saturated with belief. This is the meaning of יחיה as our sages said on the verse, All souls (kol haneshama) will praise Hashem for every break neshima a person must bless G-d. Source 10: Rabbi Yafan
5 5 Source 11: Hanerot Halalu We kindle these lights [to commemorate] the saving acts, miracles and wonders which You have performed for our forefathers, in those days at this time, through Your holy priests. Throughout the eight days of Chanukah, these lights are sacred, and we are not permitted to make use of them, but only to look at them, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations. Source 12: Talmud Shabbat 21b What is [the reason of] Hanukkah? For our Rabbis taught: On the twenty-fifth of Kislev 22 [commence] the days of Hanukkah, which are eight on which a lamentation for the dead and fasting are forbidden. 23 For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest, 24 but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel 25 and thanksgiving. 26 ה נ ר ות ה ל ל ו ה נ ר ות ה ל ל ו א נ ו מ ד ל יק ין ע ל ה נ ס ים ו ע ל ה נ פ ל א ות ו ע ל ה ת ש וע ות ו ע ל ה מ ל ח מ ו ם ש ע ש ית ל א ב ות ינ ו ב י מ ים ה ה ת ב ז מ ן ה ז ה ע ל י ד י כה נ יך ה ק ד וש ים ו כ ל ש מ ונ ת י מ י ח נ כ ה ה נ ר ות ה ל ל ו ק ד ש ה ם ו א ין ל נ ו ר ש ות ל ה ש ת מ ש ב הם א ל א ל ר א ות ם ב ל ב ד כ ד י ל ה וד ות ול ה ל ל ל ש מ ך ה ג ד ול ע ל נ ס י ך ו ע ל י ש וע ת ך ו ע ל נ פ ל א ות י ך מאי חנוכה? דתנו רבנן: בכ"ה בכסליו יומי דחנוכה תמניא אינון, דלא למספד בהון ודלא להתענות בהון. שכשנכנסו יוונים להיכל טמאו כל השמנים שבהיכל, וכשגברה מלכות בית חשמונאי ונצחום, בדקו ולא מצאו אלא פך אחד של שמן שהיה מונח בחותמו של כהן גדול, ולא היה בו אלא להדליק יום אחד, נעשה בו נס והדליקו ממנו שמונה ימים. לשנה אחרת קבעום ועשאום ימים טובים בהלל והודאה.
6 6 Rashi: And they made them holidays with Praise and Thanksgiving Not that it was forbidden to do creative labor, rather they were only set up to recite the Hallel the Al Hanisim insert in the Hoda a לא - והודאה בהלל טובים ימים רש"י ועשאום שאסורין במלאכה, שלא נקבעו אלא לקרות הלל ולומר על הנסים בהודאה. Source 13: Modim & Al Hanisim See next page
7 7 What s missing from the enactment? Source 14: R. Eliahu Schlesinger.. One of the commentaries on the Smag asks: Why did they only mention Hallel and Hoda a? Why did the Talmud not mention the very lighting of the Chanukah candles which is the main mitzvah of Chanukah? He answers: when the Gemara says that they set and established them as a festival set them - that s a reference to Ner Chanukah, while established them refers to the Hallel and thanksgiving
8 8 He recounts the story of Chanukah then writes: The next year, they set them and established them for eight days in which we complete the Hallel and offer thanks for the miracle through the lighting of the candles, and mention Chanukah in the Tefilah Source 15: Piskei Riaz Source 16 : Rambam, Megilah and Chanukah 3:3 Accordingly, the Sages of that generation ordained that these eight days, which begin from the twentyfifth of Kislev, should be commemorated to be days of happiness and praise [of God]. Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle. These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah. ומפני זה התקינו חכמים שבאותו הדור שיהיו שמונת הימים האלו שתחלתן מליל חמשה ועשרים בכסלו ימי שמחה והלל ומדליקין בהן הנרות בערב על פתחי הבתים בכל לילה ולילה משמונת הלילות להראות ולגלות הנס, וימים אלו הן הנקראין חנוכה והן אסורין בהספד ותענית כימי הפורים, והדלקת הנרות בהן מצוה מדברי סופרים כקריאת המגילה.
9 9 Source 17: Rambam, Hilchot Tefilah 2:13 בחנוכה ובפורים מוסיפין בהודאה על הניסים On Chanukah and Purim we add Al Hanisim into the blessing of Hoda a Source 18: Mishnet Ya avetz Al Hanism is not an enactment specific to Chanukah; it s a law in Hilchot Tefilah that, as with Purim, flows from the nature of the day
10 10 Ya avetz encourages us to revisit an earlier source: Rambam Megilah and Chanukah 4:12 The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah]. 2 מצות נר חנוכה מצוה חביבה היא עד מאד וצריך אדם להזהר בה כדי להודיע הנס ולהוסיף בשבח האל והודיה לו על הנסים שעשה לנו, אפילו אין לו מה יאכל אלא מן הצדקה שואל או מוכר כסותו ולוקח שמן ונרות ומדליק. Source 20: Gemara Shabbat 21b Our Rabbis taught: The precept of Hanukkah [demands] one light for a man and his household; 10 the zealous [kindle] a light for each member [of the household]; and the extremely zealous, Beth Shammai maintain: On the first day eight lights are lit and thereafter they are gradually reduced; 11 but Beth Hillel say: On the first day one is lit and thereafter they are progressively increased. 12 תנו רבנן: מצות חנוכה נר איש וביתו. והמהדרין - נר לכל אחד ואחד. והמהדרין מן המהדרין, בית שמאי אומרים: יום ראשון מדליק שמנה, מכאן ואילך פוחת והולך; ובית הלל אומרים: יום ראשון מדליק אחת, מכאן ואילך מוסיף והולך.
11 11 Source 21: Ohr Sameach on Rambam 4:12 לההדור גם פירוש ]יב[ ולוקח שמן והתוספות, ונרות וזה שאמר כו'. להוסיף כו'. בשבח And he should buy oil and candles.. Meaning: also for the beautification of and to add, and this is was he meant when he said, and thus increase his praise of G-d Yaavetz continued That means: that the beautification of the Ner Chanukah mitzvah is to add their praise of G-d for the miracles he did for us, and that is because the very lighting of the Ner Chanukah is for giving thanks for the miracle. But why didn t Rambam say so explicitly? Another look Source 22: Rambam, Megilah and Chanukah 2:5 הקורא את המגילה בלא כוונה לא יצא, כיצד היה כותבה או דורשה או מגיההאם כיון לבו לצאת בקריאה זו יצא ואם לא כיון לבו לא יצא One who reads the Megilah without Kavana/intent has not fulfilled the mitzvah. How so? If he was writing it or explaining it or checking it if he directed his mind to fulfill the mitzvah with this reading, he has fulfilled the mitzvah, and if he has not, he has not fulfilled the mitzvah.
12 12 Source 23: Maggid Mishna פירש רבינו אם כוון לבו לצאת כפי דבריו שפסק פ' ב' מהל' שופר דבעינן כוונה לצאת ואולי שהכל מודים במגילה: If he had intent to fulfill the mitzvah: This is in accordance with what he ruled in the second chapter of the laws of the shofar, that you need intent to fulfill the mitzvah. Maybe everyone agrees when it comes to Megilah Source 24: Shulchan Aruch Orach Chayim 60:4 * )ז( י"א שאין מצות צריכות כוונה, * וי"א )ח( שצריכות כוונה * )ט( לצאת בעשיית אותה מצוה, * )י( ג ]ב[ וכן הלכה. There are those that say that mitzvot do not need intent, and there are those that say they do need intent to fulfill the mitzvah. The latter view is the correct halacha Commentary of Magen Avraham: This is only true in Torah, not rabbinic mitzvot
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