Question: Why do we light the Chanukah candles?
Short Answer: According to Rav Yosef Dov Soloveitchik zt”l, candle lighting has two aspects, the basic lighting to commemorate Chanukas HaMizbei’ach, and a requirement of pirsumei nisa to commemorate the miracle of the oil.
Explanation:
I. The Source
The Gemara (Shabbos 21b) states that the menorah should be placed outside the opening of the home. However, during times of danger, it is sufficient if it is placed on the table inside the house.
The Rambam (Hilchos Chanukah 4:7) codifies this halachah that the menorah is lit outside the opening of the home, and, in the next halachah (4:8) rules that during times of danger, the menorah should be placed on the table inside the house. The Shulchan Aruch (Orach Chayim 671:5) rules similarly.
However, Rav Yosef Dov Soloveitchik (cited in the new Batei Yosef, Chanukah-Purim, p. 18) points out that there is an apparent redundancy in the Rambam (4:8). The Rambam writes that in times of danger, you light the menorah inside, but then adds that it may even be lit on the table. If it can be lit inside, of course it may be lit on the inside table, so why does the Rambam add these words?
Rav Soloveitchik explains that there are two aspects of lighting the neiros Chanukah: (i) the basic mitzvah of lighting; and (ii) the pirsumei nisa obligation to publicize the miracle. This latter aspect of pirsumei nisa is optimally fulfilled when you light outside, but the former basic aspect of lighting is optimally fulfilled anywhere. Importantly, the Rama (671:7) writes that even if lighting inside, you should make sure that you light in a different spot than your normal lights in the house so that there is at least some type of distinction and pirsumei nisa in the lighting. The Rambam disagrees and holds that there is still a fulfillment of this first basic aspect of lighting even when you light on the table inside, the same place where you normally light candles in your house for light.
II. Explaining the Rambam
Rav Soloveitchik adds that this understanding, that there are two separate aspects of neiros Chanukah, explains other seeming redundancies in the Rambam. The Rambam (Hilchos Chanukah 3:3) writes the obligation to light the menorah to publicize the neis. However, the Rambam repeats this obligation at the end of the halachah, comparing the rabbinic obligation to reading the Megillah on Purim. Rav Soloveitchik suggests that this represents the two separate aspects of the mitzvah.
These two aspects are again represented by the two times that the Rambam rules that you should light the menorah outside by the door. The first time the Rambam writes this halachah (3:3), it sounds fundamental – “You light outside by the door” – as this represents the second aspect of pirsumei nisa, where the public aspect is crucial. The second time the Rambam writes this halachah (4:7), however, it is only listed as “a mitzvah” to light outside by the door, underscoring that this public display is not imperative for this first basic aspect of the mitzvah.
III. Why Two Aspects?
But why are there these two aspects of neiros Chanukah? Rav Soloveitchik suggests that this corresponds to the two things represented by the candles: (i) remembrance for the Chanukas HaMizbei’ach; and (ii) remembrance for the neis of the oil.
With respect to the first remembrance, the Ramban (BaMidbar 8:2) expounds on this connection between the menorah by the Chashmona’im and the Chanukas HaMizbei’ach. Indeed, the leining on Chanukah is the very parshah that discusses the N’siim and their korbanos by Chanukas HaMizbei’ach. It is this remembrance that triggers the prohibition to eulogize and fast on Chanukah. This remembrance also has no connection to publicizing any miracle; it simply commemorates the Chanukas HaMizbei’ach.
With respect to the second remembrance, this is an obligation to publicize the neis of the oil. This is also a fulfillment of Hallel and hodaah, to give praise and thanks to Hashem, which is an obligation on Chanukah, as explained in the Gemara (Shabbos 21b). Rav Soloveitchik adds that this is why the heading of the Rambam does not mention a separate mitzvah of Hallel and hodaah, but only mentions lighting the candles. Lighting candles is an expression of this Hallel and hodaah. This is why there is a concept of m’hadrin min ha’m’hadrin specifically here, where the actual fulfillment of the mitzvah is an expression of praise to Hashem. We have a similar concept by sipur Y’tzias Mitzrayim, where “kol ha’marbeh, harei ze m’shubach,” as the actual mitzvah is a praise to Hashem.
These two remembrances are signified through the two aspects of the mitzvah, the basic lighting, representing the remembrance for the Chanukas HaMizbei’ach, and the publicizing of the neis, representing the pirsumei nisa.
IV. Application to Kavanah
Rav Soloveitchik further posits that because this second aspect of the mitzvah is a form of praise to Hashem, kavanah is required. Mitzvos tz’richos kavanah is generally only required by mitzvos d’Oraisa, but is required here because otherwise the act is simply lighting candles. This is clear from the Rambam (Hilchos Chanukah 3:3) who omits the word “hodaah” when discussing the requirements of Chanukah and replaces it with the obligation to light candles. In other words, the lighting of the candles is an expression of this thanks and praise to Hashem.
V. Following Beis Shammai?
The precise neis that is celebrated by this second aspect of the mitzvah of neiros Chanukah is a famous debate between Beis Shammai and Beis Hillel in the Gemara (Shabbos 21b). Beis Shammai holds that m’hadrin is fulfilled by counting down, starting with eight candles on the first night of Chanukah and ending with one candle on night number eight. Beis Hillel holds the opposite, one candle on night one, and eight on night eight. Both opinions hold that the candle-lighting fulfills this second aspect of Hallel and hodaah, but they disagree as to what type of hodaah is being performed.
Beis Shammai understands that we are commemorating the saving of klal Yisrael and the getting new oil, which decreased every day they got closer to getting new oil. Beis Hillel, on the other hand, understands that we are commemorating the greatness of the miracle of the oil, which got greater each day that the small jug continued to burn.
While we pasken like Beis Hillel here, and in general, the Rif (Shabbos, 9a, in dapei Rif) cites both opinions, implying that a person has the option to follow Beis Shammai here. Rav Soloveitchik explains this odd ruling of the Rif based on the above idea. Since the candles are an expression of Hallel and hodaah, this expression is personal and may be fulfilled in any manner the person chooses.
VI. Inside Lighting
Based on the above, if the candles are lit inside, on the table, no kavanah is necessary. Moreover, perhaps no m’hadrin min ha’m’hadrin is necessary when you light inside. Since only this first aspect of the mitzvah, the basic lighting, is being fulfilled, there is no special issue of m’hadrin min ha’m’hadrin.
Rabbi Ephraim Glatt, Esq. is Associate Rabbi at the Young Israel of Kew Gardens Hills and a practicing litigation attorney. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
