Chanuka II: Other Observances חנוכה (ב): מצוות ומנהגים

It is prohibited to make use of its light. In order that it be recognizable that it is a mitzva candle…

For it is prohibited to use the Chanuka candle, whether on Shabbat or a weekday, even to check coins or to count them by its light is prohibited, even a sacred use, like learning by its light, is prohibited. There are those who permit using them for sacred purpose. Our practice is to kindle an additional candle, so that, if he uses its light it, [the usage] will be through the extra light which was lit last. And he should place it a little distance away from the other mitzva candles.

…which is about a half hour, for during that time people come and go, and the publicizing of the miracle is accomplished. Therefore…one can use its light after this time.

“They [the sages] made them [the days of Chanuka] yamim tovim [festive days] through giving praise and thanks.” Not that they would be prohibited in performing labor…

…The eight days of Chanuka, in eulogizing and fasting are prohibited, but performing labor is permissible. Women have the custom not to perform labor as long as the candles are lit, and there are those who say not to be lenient with them [to allow performing labor].

Their rationale is that it should serve as a reminder that it is prohibited to use their [the Chanuka candles’] light:

“As long as the candles are lit”- In his home, in order to recognize that it is prohibited to use the light, and this is about a half hour.

In order that they not distract their minds from remembering the miracle, they make at least that hour like a Yom Tov.

Specifically women [refrain from labor] because the miracle came about through them.

Rem"a: ...We are accustomed to recite songs of praise at the festive meals that we multiply [on Chanuka], and then they become mitzva meals. There are those who say one should eat cheese on Chanuka because the miracle was performed with the milk that Yehudit fed to the enemy.

They are accustomed to multiply meals [on Chanuka], especially the women, for the miracle was performed by a woman.

Rabi Yochanan said in the name of Rabbi Shimon son of Yehotzadak: There are eighteen days on which an individual recites full Hallel: The eight days of Sukkot, the eight days of Chanuka….But Chanukah…[we recite a full Hallel] because of the miracle.

(10) One who has a slave, a woman, or a minor read [the Hallel] to him, he must repeat after them what they say

This indicates that a woman is exempt from Hallel of Sukkot and so, too, of Shavuot. The reason is because it is a [positive] time-bound commandment. Although regarding Hallel on seder night, it is indicated in Chapter 10 of Pesachim that women are obligated in the four cups, and they only enacted the cups in order to recite Hallel and the haggada over them. Hallel on Pesach is different, because it comes because of the miracle and af hen hayu be-oto ha-nes. But here, [Sukkot] it is not recited over the miracle.

And not only the Hallel on Chanuka is rabbinic but reciting Hallel is always rabbinic on every day on which we recite the full Hallel…If the person calling out the Hallelis a minor or bondsman or woman, [a man] repeats after them what they say word for word, for the entireHallel.