Hanukkah Sources

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.

(1) We kindle these lights on account of the miracles, the deliverances and the wonders which you did for our ancestors, by means of your holy priests. During all the eight days of Chanukah these lights are sacred, neither is it permitted us to make any profane use of them; but we are only to look at them, in order that we may give thanks unto your name for your miracles, your deliverances and your wonders.

O Fortress, Rock of my salvation, unto thee it is becoming to give praise:

let my house of prayer be restored, and I will there offer thee thanksgivings

when thou shalt have prepared a slaughter of the blaspheming foe,

I will complete with song and psalm the dedication of the altar.

(4) In the days of Mattityahu, the son of Yochanan the High Priest, the Hasmonean, and his sons, when the wicked kingdom of Greece rose up against Your people Israel to make them forget Your Torah and to stray from the laws of Your will, You, with great mercy stood by them in the time of their distress. You fought their fight, judged their cause and avenged them with vengence. You delivered the strong into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous and the arrogant into the hands of those engaged with Your Torah. For Yourself you made a great and holy name in Your world, You performed a great deliverance for Your people Israel on this day. After these things, Your children entered into the Holy of Holies of Your House, cleansed Your Temple, purified the place of Your Holiness, kindled lights in Your holy courts and established these eight days of Hanukkah to express thanksgiving and praise to Your great name.