Chanukah

(35) Then said Judas and his brethren,

(36) Behold, our enemies are discomfited: let us go up to cleanse and dedicate the sanctuary.

(37) Upon this all the host assembled themselves together, and went up into mount Sion.

(38) And when they saw the sanctuary desolate, and the altar profaned, and the gates burned up, and shrubs growing in the courts as in a forest, or in one of the mountains, yea, and the priests’ chambers pulled down;

(39) They rent their clothes, and made great lamentation, and cast ashes upon their heads,

(40) And fell down flat to the ground upon their faces, and blew an alarm with the trumpets, and cried toward heaven.

(41) Then Judas appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary.

(42) So he chose priests of blameless conversation, such as had pleasure in the law: Who cleansed the sanctuary, and bare out the defiled stones into an unclean place.

(43) And when as they consulted what to do with the altar of burnt offerings, which was profaned;

(44) They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down,

(45) And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them.

(46) Then they took whole stones according to the law, and built a new altar according to the former;

(47) And made up the sanctuary, and the things that were within the temple, and hallowed the courts.

(48) They made also new holy vessels, and into the temple they brought the candlestick, and the altar of burnt offerings, and of incense, and the table.

(49) And upon the altar they burned incense, and the lamps that were upon the candlestick they lighted, that they might give light in the temple.

(50) Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.

(51) Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, And offered sacrifice according to the law upon the new altar of burnt offerings, which they had made.

(52) Look, at what time and what day the heathen had profaned it, even in that was it dedicated with songs, and citherns, and harps, and cymbals.

(53) Then all the people fell upon their faces, worshipping and praising the God of heaven, who had given them good success.

(54) And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise.

(55) They decked also the forefront of the temple with crowns of gold, and with shields; and the gates and the chambers they renewed, and hanged doors upon them.

(56) Thus was there very great gladness among the people, for that the reproach of the heathen was put away.

(57) Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.

(58) At that time also they builded up the mount Sion with high walls and strong towers round about, lest the Gentiles should come and tread it down as they had done before.

(59) And they set there a garrison to keep it, and fortified Bethsura to preserve it; that the people might have a defence against Idumea.

(21) And now there is in our lives to celebrate the day of the dedication of the alter on the 25th of the month of Kislev. We did not refrain from making it known to you to celebrate it with us.

(22) You will celebrate it like the days of the festival of booths, and like the day that on it Nehemiah found the holy fire during his return to build the temple and the alter. He offered on it burnt offerings and sacrifices to God.

(23) For when our forefathers were exiled to Persia, the holy priests secretly took the fire from upon the alter, and they hid it in a deep pit, he dried it (?the pit?) to guard it (?the fire?). No man knew its location.

(24) It was at the end of many days, when The Lord pitched his kindness upon us, and the king sent Nehemiah to Jerusalem.

(25) He took descendants of the priests who hid the fire, and he sent them to search for it

(26) But when it was told to us that they didn't find the fire, rather frozen water beneath it, Nehemiah commanded [them] to draw the water and to bring it.

(27) It was when they were offering the sacrifices of The Lord, he commanded them to throw the water on the wood and on the sacrifice that was on the alter. They did so.

(28) After they finished [pouring the water], the sun came out over the land, and the clouds scattered. Behold a fire of God is consuming the sacrifice! The entire crowd around was awe struck.

(29) The priests and the people fell and they prostrated, until the sacrifice was consumed.

(30) Jonathan prayed to The Lord, and Nehemiah and the people responded after him, they said:

(31) The Lord out God molder and creator of all, Powerful and Awesome, Righteous and Merciful, You alone are out King and our Savior.

(32) The Righteous Lord who opens his wide hand for all life, My God, The God and Master of the world. The One who redeems Israel from all his troubles, You chose our forefathers and You sanctified them for Your service.

(33) Desire now this sacrifice on behalf of Your nation Israel, and guard Your portion and bless it.

(34) Gather the scattered of Your nation and redeem them from the hand of the nations. Open Your eyes and see their shame, for they are the disgust of all mankind. [Do this] In order that the nations will know that You, The Lord, are our God.

(35) Pour You wrath upon the oppressors of Your nation, that with complete desire of their hearts they crushed us to the ground.

(36) Bring us and plant us in the mountain of Your portion, like Moses Your servant said.

(37) When they finished supplicating, the priests sang praise and thanks to The Lord.

(38) It was when the sacrifice was consumed, Nehemiah commanded [them] to spill the remaining water on the floor, a flame burned and the fire from on the alter swallowed it.

The Gemara raises a contradiction from that which was taught in a baraita: The mitzva of kindling the Hanukkah lights is from sunset until traffic in the marketplace ceases. Does that not mean that if the light is extinguished, he must rekindle it so that it will remain lit for the duration of that period? The Gemara answers: No, the baraita can be understood otherwise: That if one did not yet light at sunset, he may still light the Hanukkah lights until traffic ceases. Alternatively, one could say that this is referring to the matter of its measure. One must prepare a wick and oil sufficient to burn for the period lasting from sunset until traffic ceases. If he did so, even if the light is extinguished beforehand, he need not relight it. The expression until traffic in the marketplace ceases is mentioned here, and the Gemara asks: Until when exactly is this time? Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Until the traffic of the people of Tadmor [tarmoda’ei] ceases. They sold kindling wood and remained in the marketplace later than everyone else. People who discovered at sunset that they had exhausted their wood supply could purchase wood from them.

The Sages taught in a baraita: The basic mitzva of Hanukkah is each day to have a light kindled by a person, the head of the household, for himself and his household. And the mehadrin, i.e., those who are meticulous in the performance of mitzvot, kindle a light for each and every one in the household. And the mehadrin min hamehadrin, who are even more meticulous, adjust the number of lights daily. Beit Shammai and Beit Hillel disagree as to the nature of that adjustment. 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 Hanukkah, he kindles one light. And 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, he kindles eight lights. Ulla said: There were two amora’im in the West, Eretz Yisrael, who disagreed with regard to this dispute, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida. One said that the reason for Beit Shammai’s opinion is that the number of lights corresponds to the incoming days, i.e., the future. On the first day, eight days remain in Hanukkah, one kindles eight lights, and on the second day seven days remain, one kindles seven, etc. The reason for Beit Hillel’s opinion is that the number of lights corresponds to the outgoing days. Each day, the number of lights corresponds to the number of the days of Hanukkah that were already observed. And one said that the reason for Beit Shammai’s opinion is that the number of lights corresponds to the bulls of the festival of Sukkot: Thirteen were sacrificed on the first day and each succeeding day one fewer was sacrificed (Numbers 29:12–31). The reason for Beit Hillel’s opinion is that the number of lights is based on the principle: One elevates to a higher level in matters of sanctity and one does not downgrade. Therefore, if the objective is to have the number of lights correspond to the number of days, there is no alternative to increasing their number with the passing of each day. Rabba bar bar Ḥana said that Rabbi Yoḥanan said: There were two Elders in Sidon, and one of them acted in accordance with the opinion of Beit Shammai, and one of them acted in accordance with the opinion of Beit Hillel. Each provided a reason for his actions: One gave a reason for his actions: The number of lights corresponds to the bulls of the Festival. And one gave a reason for his actions: The number of lights is based on the principle: One elevates to a higher level in matters of sanctity and one does not downgrade. The Sages taught in a baraita: It is a mitzva to place the Hanukkah lamp at the entrance to one’s house on the outside, so that all can see it. If he lived upstairs, he places it at the window adjacent to the public domain. And in a time of danger, when the gentiles issued decrees to prohibit kindling lights, he places it on the table and that is sufficient to fulfill his obligation. Rava said: One must kindle another light in addition to the Hanukkah lights in order to use its light, as it is prohibited to use the light of the Hanukkah lights. And if there is a bonfire, he need not light an additional light, as he can use the light of the bonfire. However, if he is an important person, who is unaccustomed to using the light of a bonfire, even though there is a bonfire, he must kindle another light.

The Gemara asks: What is Hanukkah, and why are lights kindled on Hanukkah? The Gemara answers: The Sages taught in Megillat Ta’anit: On the twenty-fifth of Kislev, the days of Hanukkah are eight. One may not eulogize on them and one may not fast on them. What is the reason? When the Greeks entered the Sanctuary they defiled all the oils that were in the Sanctuary by touching them. And when the Hasmonean monarchy overcame them and emerged victorious over them, they searched and found only one cruse of oil that was placed with the seal of the High Priest, undisturbed by the Greeks. And there was sufficient oil there to light the candelabrum for only one day. A miracle occurred and they lit the candelabrum from it eight days. The next year the Sages instituted those days and made them holidays with recitation of hallel and special thanksgiving in prayer and blessings.

We learned there in a mishna with regard to damages: In the case of a spark that emerges from under a hammer, and went out of the artisan’s workshop, and caused damage, the one who struck the hammer is liable. Similarly, in the case of a camel that is laden with flax and it passed through the public domain, and its flax entered into a store, and caught fire from the storekeeper’s lamp, and set fire to the building, the camel owner is liable. Since his flax entered into another’s domain, which he had no permission to enter, all the damages were caused due to his negligence. However, if the storekeeper placed his lamp outside the store and it set fire to the flax, the storekeeper is liable, as he placed the lamp outside his domain where he had no right to place it. Rabbi Yehuda says: If the flax was set on fire by the storekeeper’s Hanukkah lamp that he placed outside the entrance to his store, he is not liable, as in that case, it is permitted for the storekeeper to place his lamp outside. at the behest of the Sages, the storekeeper should not be required to take extra precautions.

(12) On the fifteenth day of the seventh month, you shall observe a sacred occasion: you shall not work at your occupations.—Seven days you shall observe a festival of the LORD.— (13) You shall present a burnt offering, an offering by fire of pleasing odor to the LORD: Thirteen bulls of the herd, two rams, fourteen yearling lambs; they shall be without blemish. (14) The meal offerings with them—of choice flour with oil mixed in—shall be: three-tenths of a measure for each of the thirteen bulls, two-tenths for each of the two rams, (15) and one-tenth for each of the fourteen lambs. (16) And there shall be one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libation. (17) Second day: Twelve bulls of the herd, two rams, fourteen yearling lambs, without blemish; (18) the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; (19) and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libations. (20) Third day: Eleven bulls, two rams, fourteen yearling lambs, without blemish; (21) the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; (22) and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libation. (23) Fourth day: Ten bulls, two rams, fourteen yearling lambs, without blemish; (24) the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; (25) and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libation. (26) Fifth day: Nine bulls, two rams, fourteen yearling lambs, without blemish; (27) the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; (28) and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libation. (29) Sixth day: Eight bulls, two rams, fourteen yearling lambs, without blemish; (30) the meal offerings and libations for the bulls, rams, and lambs, in the quantities prescribed; (31) and one goat for a sin offering—in addition to the regular burnt offering, its meal offering and libations. (32) Seventh day: Seven bulls, two rams, fourteen yearling lambs, without blemish;

A Hanukkah lamp that one placed above twenty cubits is invalid, just as a sukka whose roofing is more than twenty cubits high, and just as an alleyway whose beam, its symbolic fourth partition in order to place an eiruv, is more than twenty cubits high, are invalid. The reason is the same in all three cases: People do not usually raise their heads and see objects at a height above twenty cubits. As there is a requirement to see all of these, they are deemed invalid when placed above that height.

iIt is prohibited to count money opposite a Hanukkah light. Rav Yehuda relates: When I said this halakha before Shmuel, he said to me: Does the Hanukkah light have sanctity that would prohibit one from using its light? Rav Yosef strongly objected to this question: What kind of question is that; does the blood of a slaughtered undomesticated animal or fowl have sanctity? As it was taught in a baraita that the Sages interpreted the verse: “He shall spill its blood and cover it with dust” (Leviticus 17:13): With that which he spilled, he shall cover. Just as a person spills the blood of a slaughtered animal with his hand, so too, he is obligated to cover the blood with this hand and not cover it with his foot. The reason is so that mitzvot will not be contemptible to him. Here too, one should treat the Hanukkah lights as if they were sacred and refrain from utilizing them for other purposes, so that mitzvot will not be contemptible to him.

It was stated in a dispute between amora’im that Rav said: One may not light from one Hanukkah lamp to another lamp. And Shmuel said: One may light in that manner. The Gemara cites additional disputes between Rav and Shmuel. Rav said: One may not untie ritual fringes from one garment in order to affix them to another garment. And Shmuel said: One may untie them from one garment and affix them to another garment.

Aav, who prohibited lighting from one Hanukkah lamp to another, is due to contempt for the mitzva. Using the light for a purpose other than illumination demeans the mitzva of Hanukkah lights. Rav Adda bar Ahava said to his students: Do not listen to him, as the reason for Rav’s opinion is due to the fact that he thereby weakens the mitzva. By lighting from lamp to lamp he slightly diminishes the oil and wick designated for the purpose of the mitzva.