What is the mitzvah of Chanukkah?
תָּנוּ רַבָּנַן: מִצְוַת חֲנוּכָּה, נֵר אִישׁ וּבֵיתוֹ. וְהַמְהַדְּרִין, נֵר לְכׇל אֶחָד וְאֶחָד. וְהַמְהַדְּרִין מִן הַמְהַדְּרִין, בֵּית שַׁמַּאי אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק שְׁמֹנָה, מִכָּאן וְאֵילָךְ פּוֹחֵת וְהוֹלֵךְ. וּבֵית הִלֵּל אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק אַחַת, מִכָּאן וְאֵילָךְ מוֹסִיף וְהוֹלֵךְ.
Babylonian Talmud, c. 700 CE
The Sages taught: The basic mitzvah of Chanukkah is that each evening a light is kindled by a person and their household. And the mehadrin, i.e., those who want to add to the performance of mitzvot, kindle a light for each and every one in the household. And the most committed change how many candles per night. Beit-Shammai say: On the first day one kindles eight lights and, from there on, gradually decreases the number of lights until, on the last day of Chanukkah, they kindle one light. Beit-Hillel say: On the first day one kindles one light, and from there on, gradually increases the number of lights until, on the last day, they kindle eight lights.
For Discussion
- Who lights in your household? How can every member participate?
- Regarding the different teachings of Beit-Shammai and Beit-Hillel,
- What is the difference between the two opinions?
- What do YOU think could be the reasoning behind each opinion?
- Which opinion to you agree with more? Why?
- Why do you think we follow the opinion of Beit Hillel?
- Regarding how we treat differences in opinion,
- If we follow the opinion of Beit Hillel, why do you think Beit Shammai's opinion is presented also in the Talmud?
- Whose opinion is presented first? Why do you think that is? What do you think we can learn from that?
תנו רבנן:
נר חנוכה מצוה להניחה על פתח ביתו מבחוץ
אם היה דר בעלייה מניחה בחלון הסמוכה לרשות הרבים
ובשעת הסכנה מניחה על שלחנו ודיו
On the same Talmud page, our Rabbis taught:
It is a mitzvah to place the Chanukkah lamp by the door of one’s house on the outside; if one dwells in an upper level, one places it at the window nearest the street. But in times of danger, it is sufficient to place it on the table.
For Discussion (as appropriate in households with small children):
The Talmud teaches that part of a Chanukkah celebration is to "publicize the miracle" by displaying our Chanukkah menorahs where neighbors and people passing by can see them. It also acknowledges that in some places and times it might not be totally safe to be publicly Jewish.
How do members of your household feel about being publicly Jewish in your neighborhood this year?
The Talmud teaches that part of a Chanukkah celebration is to "publicize the miracle" by displaying our Chanukkah menorahs where neighbors and people passing by can see them. It also acknowledges that in some places and times it might not be totally safe to be publicly Jewish.
How do members of your household feel about being publicly Jewish in your neighborhood this year?
What is the story of Chanukkah?
II Maccabees 10:1 - 9 (2nd cent. BCE)
Canonized in Catholic, Eastern Orthodox and some other Christian bibles
Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city; they tore down the altars that had been built in the public square by the foreigners and also destroyed the sacred precincts. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they offered incense and lighted lamps and set out the bread of the Presence.
When they had done this, they fell prostrate and implored the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by God with forbearance and not be handed over to blasphemous and barbarous nations. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Kislev.
They celebrated for eight days with rejoicing, in the manner of the festival of booths, remembering how not long before, during the festival of booths, they had been wandering in the mountains and caves like wild animals. Therefore, carrying ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place. They decreed by public edict, ratified by vote, that the whole nation of the Jews should observe these days every year.
Canonized in Catholic, Eastern Orthodox and some other Christian bibles
Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city; they tore down the altars that had been built in the public square by the foreigners and also destroyed the sacred precincts. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they offered incense and lighted lamps and set out the bread of the Presence.
When they had done this, they fell prostrate and implored the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by God with forbearance and not be handed over to blasphemous and barbarous nations. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Kislev.
They celebrated for eight days with rejoicing, in the manner of the festival of booths, remembering how not long before, during the festival of booths, they had been wandering in the mountains and caves like wild animals. Therefore, carrying ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place. They decreed by public edict, ratified by vote, that the whole nation of the Jews should observe these days every year.
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
(Babylonian Talmud, c. 500 CE)
What is Chanukkah? Our Sages taught: On the 25th of Kislev - the days of Chanukkah, they are eight, not to eulogize on them and not to fast on them? When the Greeks entered the Temple, they polluted all the oils in the Temple, and when the Hasmonean dynasty overcame and defeated them, they checked and they found but one cruse of oil that was set in place with the seal of the High Priest, but there was in it only [enough] to light a single day. A miracle was done with it, and they lit from it for eight days. The following year [the Sages] fixed those [days], making them holidays for praise and thanksgiving.
For Discussion:
Chanukkah doesn't appear in the Hebrew Bible; both the stories above are post-Biblical.
Chanukkah doesn't appear in the Hebrew Bible; both the stories above are post-Biblical.
- What are the reasons given for the celebration of eight days in the two texts?
- Which resonate more for you?
- Challenge: Spend some time learning which versions have been lifted up in which communities and explore why. (hint: Jews in positions of power or not)
- If you were to write another version, what would you say?
How do we celebrate Chanukkah?
Joy! The Maharil writes that it is a tradition that no work is done while the Chanukah lights are burning. An allusion to this can be found in the name of the holiday: Chanukah – chanu ["they rested", from their enemies and from work].
Blessings! (see encl)
Games! (See dreidl instructions)
Sing-alongs!
Learn! How do other communities celebrate Chanukkah?
Eat oily foods! Sufganiot (jelly donuts) in Israel; potato latkes among Jews of Eastern European descent
Below are some additional ideas for a focus for each night.
Joy! The Maharil writes that it is a tradition that no work is done while the Chanukah lights are burning. An allusion to this can be found in the name of the holiday: Chanukah – chanu ["they rested", from their enemies and from work].
Blessings! (see encl)
Games! (See dreidl instructions)
Sing-alongs!
Learn! How do other communities celebrate Chanukkah?
Eat oily foods! Sufganiot (jelly donuts) in Israel; potato latkes among Jews of Eastern European descent
Below are some additional ideas for a focus for each night.
Rabbi Jason Klein, https://ritualwell.org/ritual/eight-nights-wellness-hanukkah-inventory
These reflections are based on the work of SAMHSA (Substance Abuse and Mental Health Services Administration of the United States Department of Health and Human Services) eight dimensions of wellness based on the work of Margaret Swarbrick, Ph.D.
Reflect on one per night, or choose one or more to focus on throughout the holiday.
Emotional: The commandment to love anchors the Jewish relationship with God: וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶֽיךָ V’ahavta et Adonay Elochecha, You shall love the Eternal your God; and between human beings and our neighbors: וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ V’ahavta l’re’a’cha kamocha, you shall love your fellow human being as yourself. Am I giving and experiencing love in a way that is satisfying? Am I getting the support I need—from family, from friends, from a therapeutic relationship?
Environmental: Long before the reality of global warming, the prayer book read הַנֵּרוֹת הַלָּלוּ קֹֽדֶשׁ הֵם Hanerot hallalu kodesh hem, these Hanukkah lamps—they are holy. The Hanukkah menorah, the holiday’s central symbol, is a reminder of conservation itself. How can I be more connected to the outdoors even in the cold of winter? Can the story of just one small container of pure oil inspire us to declutter, to simplify? From serving leftovers to reusable coffee cups, what can I do in my life to make things last eight times longer?
Financial: Pirkei Avot teaches, אִם אֵין אֲנִי לִי, מִי לִי, וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי, וְאִם לֹא עַכְשָׁו, אֵימָתָי Im eyn ani li, mi li; uchshe’ani l’atzmi, ma ani; v’im lo achshav ematai? If I am not for myself, who will be for me? And if I am only for myself, what am I? And if not now, when? Am I satisfied with what I spend? What I save? What I give to support what is important to me in my community and beyond? Is our family budget a reflection of my values and the values I wish to teach my children?
Intellectual: בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה. Baruch ata Adonay Eloheynu melech ha’olam asher kidishanu b’mitzvotav v’tzivanu la’asok b’divrei Torah is a blessing expressing thankfulness for the commandment to busy ourselves with Torah that is traditional to say over the study we expect to do throughout each day. How do I honor my curiosity and nourish my mind? What is something new I learned today?
Occupational: The Torah teaches us to work for six days and remember and keep the seventh day holy. Yet the Hebrew word for work,עֲבוֹדָה avodah is the same word for service of God. How is the daily work of our lives, our jobs, our studies, our parenting, our volunteer work, serving a greater purpose? How do we respond to our tradition’s imperative to stop and reflect? When do I live to work? When do I work to live?
Physical: Every morning, the words of the prayer book praise God as רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת, rofei kol basar u’mafli la’asot, the Healer of every living thing and the One who does wonders. Stories of Hanukkah are connected to images of health, physicality, and nutrition from the gymnasiums of ancient Greece and the military stories of Maccabee warriors, to the tradition of eating fried foods that persists to this day. How do we balance between pleasure in the moment and nourishing our bodies in the long term? How do we bring about a world in which everyone has what they need to take care of their bodies?
Social: The biblical book of Kohelet (Ecclesiastes) teaches טוֹבִים הַשְׁנַיִים מִן הַאֵחַד Tovim hashnayim min ha’echad, two are better than one. If I have a partner, how are we doing in our relationship? Who are the family members and friends to whom I can turn outside my household? How am I nourishing these relationships? How am I being nourished by them? What are the communities in which I experience a sense of belonging?
Spiritual: וַאֲנִי תְפִלָּתִי Va’ani tefilati. These words that are part of the “Ma Tovu” prayer are sometimes playfully translated out of context as “I am my prayer.” Where do we experience meaning? Transcendence? When do we feel transformed? When might we feel as if we are vessels for God’s holy work on earth? Is there a spiritual practice such as prayer, study, meditation, or personal reflection I have been curious about and wish to explore on my own, with a peer, as a family, with a teacher or clergy person, or in my community? How can I take the next step to explore it?
These reflections are based on the work of SAMHSA (Substance Abuse and Mental Health Services Administration of the United States Department of Health and Human Services) eight dimensions of wellness based on the work of Margaret Swarbrick, Ph.D.
Reflect on one per night, or choose one or more to focus on throughout the holiday.
Emotional: The commandment to love anchors the Jewish relationship with God: וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶֽיךָ V’ahavta et Adonay Elochecha, You shall love the Eternal your God; and between human beings and our neighbors: וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ V’ahavta l’re’a’cha kamocha, you shall love your fellow human being as yourself. Am I giving and experiencing love in a way that is satisfying? Am I getting the support I need—from family, from friends, from a therapeutic relationship?
Environmental: Long before the reality of global warming, the prayer book read הַנֵּרוֹת הַלָּלוּ קֹֽדֶשׁ הֵם Hanerot hallalu kodesh hem, these Hanukkah lamps—they are holy. The Hanukkah menorah, the holiday’s central symbol, is a reminder of conservation itself. How can I be more connected to the outdoors even in the cold of winter? Can the story of just one small container of pure oil inspire us to declutter, to simplify? From serving leftovers to reusable coffee cups, what can I do in my life to make things last eight times longer?
Financial: Pirkei Avot teaches, אִם אֵין אֲנִי לִי, מִי לִי, וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי, וְאִם לֹא עַכְשָׁו, אֵימָתָי Im eyn ani li, mi li; uchshe’ani l’atzmi, ma ani; v’im lo achshav ematai? If I am not for myself, who will be for me? And if I am only for myself, what am I? And if not now, when? Am I satisfied with what I spend? What I save? What I give to support what is important to me in my community and beyond? Is our family budget a reflection of my values and the values I wish to teach my children?
Intellectual: בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו, וְצִוָּֽנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה. Baruch ata Adonay Eloheynu melech ha’olam asher kidishanu b’mitzvotav v’tzivanu la’asok b’divrei Torah is a blessing expressing thankfulness for the commandment to busy ourselves with Torah that is traditional to say over the study we expect to do throughout each day. How do I honor my curiosity and nourish my mind? What is something new I learned today?
Occupational: The Torah teaches us to work for six days and remember and keep the seventh day holy. Yet the Hebrew word for work,עֲבוֹדָה avodah is the same word for service of God. How is the daily work of our lives, our jobs, our studies, our parenting, our volunteer work, serving a greater purpose? How do we respond to our tradition’s imperative to stop and reflect? When do I live to work? When do I work to live?
Physical: Every morning, the words of the prayer book praise God as רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת, rofei kol basar u’mafli la’asot, the Healer of every living thing and the One who does wonders. Stories of Hanukkah are connected to images of health, physicality, and nutrition from the gymnasiums of ancient Greece and the military stories of Maccabee warriors, to the tradition of eating fried foods that persists to this day. How do we balance between pleasure in the moment and nourishing our bodies in the long term? How do we bring about a world in which everyone has what they need to take care of their bodies?
Social: The biblical book of Kohelet (Ecclesiastes) teaches טוֹבִים הַשְׁנַיִים מִן הַאֵחַד Tovim hashnayim min ha’echad, two are better than one. If I have a partner, how are we doing in our relationship? Who are the family members and friends to whom I can turn outside my household? How am I nourishing these relationships? How am I being nourished by them? What are the communities in which I experience a sense of belonging?
Spiritual: וַאֲנִי תְפִלָּתִי Va’ani tefilati. These words that are part of the “Ma Tovu” prayer are sometimes playfully translated out of context as “I am my prayer.” Where do we experience meaning? Transcendence? When do we feel transformed? When might we feel as if we are vessels for God’s holy work on earth? Is there a spiritual practice such as prayer, study, meditation, or personal reflection I have been curious about and wish to explore on my own, with a peer, as a family, with a teacher or clergy person, or in my community? How can I take the next step to explore it?
Light One Candle for Freedom, Dignity & Justice
https://ritualwell.org/sites/default/files/Chanukah_Reading_2019.pdf
By American Jewish World Service (AJWS)
We invite you to dedicate one night of Chanukah to the millions of people across the world struggling to live with freedom, dignity and justice. Remembering our own experiences of persecution—throughout history and today—we stand in solidarity with those who share our yearning for a more just and equitable world. Together we will shine a light for those finding their way through darkness.
https://ritualwell.org/sites/default/files/Chanukah_Reading_2019.pdf
By American Jewish World Service (AJWS)
We invite you to dedicate one night of Chanukah to the millions of people across the world struggling to live with freedom, dignity and justice. Remembering our own experiences of persecution—throughout history and today—we stand in solidarity with those who share our yearning for a more just and equitable world. Together we will shine a light for those finding their way through darkness.