Why is Chanukah considered a "special" mitzvah, so beloved that halacha refers to it as a "cherished mitzvah"? Why is one required to give all of their assets to fulfill this mitzvah, unlike other mitzvos? Why are the poor obligated to humble themselves and collect tzedakah in order to fulfill it? How are the Chanukah candles connected to the mitzva of drinking four cups of wine at the Pesach Seder? What is the level of the mitzvah of reciting Hallel? How does the miracle of Chanukah differ from other miraculous events in Jewish history? Why were all the celebrations mentioned in Megillas Ta’anis canceled? Are women obligated to recite Hallel on every day of Chanukah?
These questions and more will be addressed in the upcoming article.
Chanukah In Halacha: Candles and Hallel
The Rambam (Hilchos Chanukah 4:12) writes: "The mitzvah of Chanukah candles is exceedingly beloved. A person must take great care with it, in order to publicize the miracle, and increase praise and gratitude to G-d for the miracles He performed for us."
Soliciting Donations for Chanukah Oil
Based on this introduction, the Rambam states a rare halacha, specific to Chanukah and the seder night:
"Even one who has nothing to eat besides what he receives from charity, must borrow or sell his clothes to buy oil and candles and light them." This halacha appears also in the Shulchan Aruch (OC 671:1).
Collecting Donations For Mitzvos
In general, one is not required to spend all his possessions to perform a mitzva, even a mitzva d’orsysa, and even if the opportunity to perform it is time-bound and cannot be made up later. One is only obligated to spend up to 20% of his assets to fulfill the mitzvah, as ruled in the Rema (OC 656:1; see also Mishnah Brura there).
Similarly, other poskim (Olas Tamid, Eliyah Rabbah, OC 25) rule that one who cannot afford tzitzis, tefillin, or other mitzvos is not obligated to beg for funds with which to buy them. Rather, he may wait until G-d provides him with the necessary resources to fulfill these precious mitzvos. This principle appears in the Yerushalmi (Pe'ah 1:1; Kiddushin 1:7).
There are, however, three exceptions to this halacha: three mitzvos for which one is obligated to collect donations to perform the mitzvah:
1. Lighting the Chanukah candles (as mentioned above).
2. Lighting the Shabbos candles (Rambam, Hilchos Shabbos 5:1; Shulchan Aruch, OC 263:2).
3. Drinking four cups of wine at the Pesach Seder (Shulchan Aruch, OC 472:13).
Shabbos candles are deeply connected to shalom bayis (domestic peace). Insufficient lighting during the Shabbos meal can lead to trips, falls, or minor accidents, which may, in turn, result in arguments and tension among family members.
In contrast, the mitzvos of Chanukah candles and the four cups of wine at the Pesach Seder share a different underlying rationale: both serve to publicize miracles. Chanukah commemorates the Maccabean victory over the Greek empire, the restoration of service in the Beis Hamikdash, and the freedom to observe mitzvos without oppression. The four cups at the Seder symbolize the Exodus from Egypt, marking the Jewish nation’s transition from enslavement to the Egyptians to the ultimate freedom of serving Hashem.
Why do Chazal impose stricter requirements for these mitzvos m’drabonon compared to fundamental Torah-mandated mitzvos like tzitzit and tefillin? What is so significant about these specific mitzvos?
The Rambam hints that the reason lies in the "beloved" nature of these mitzvos. However, this raises a further question: why are these mitzvos so beloved, and why does their beloved status necessitate such extreme measures to fulfill them? And how are the two connected?
Chanukah and the Four Cups at the Seder
To address these questions, let us first establish their level of requirement: are they a Torah mandated mitzva, or are they mitzvos m’drabonon? Although Chanukah and the four cups at the Seder are generally considered rabbinic mitzvos, there is an interesting debate on the matter between Rabbeinu Daniel HaBavli and Rabbi Avraham, son of the Rambam (Maase Nissim, Chapter 1)
Hallel on Chanukah -- A Mitzvah D’Oraysa
Rabbenu Daniel HaBavli argues that reciting Hallel on Chanukah is a Torah-mandated mitzvah. While the miracle of Chanukah occurred after the Torah was given, the pasuk states (Shemos 15:21): "Sing to the Lord, for He is highly exalted," which serves as a basis for instituting the mitzva of reciting the Hallel. Consequently, Chazal required reciting of Hallel on Pesach each year.
Chazal derived this ruling from a kal vachomer: If one is obligated to sing praise for deliverance from slavery to freedom (i.e., Exodus from Egypt), all the more so for deliverance from death to life, as in the case of the Miracle of Chanukah, where the Greeks sought to annihilate us.
This reasoning establishes that one must praise and thank G-d whenever He demonstrates His might and deliverance. Although the Torah permits praising G-d in any format, Chazal formalized the obligation instituting that the pasukim of Hallel would be recited to fulfill this obligation.
Rabbenu Daniel further connects this to the mitzva of Kiddush Hashem (sanctifying G-d's name), derived from the pasuk (Vayikra 18:21): " And you shall not profane the Name of your G-d." This pasuk teaches us that there is both a prohibition against desecrating G-d's name, and an obligation to sanctify it, which requires expressing gratitude and praise for miracles.
Yet, Rabbenu Daniel acknowledges that one might choose to express gratitude in one’s own way, choosing either to light Chanukah candles or recite Hallel—but not necessarily both. How, then, do we know that the Torah requires both? This obligation stems from the pasuk (Devarim 17:11): "According to the Torah that they teach you and the judgment that they tell you, you shall do; you must not deviate from the matter they tell you, neither to the right nor to the left." This pasuk obligates adherence to the form of gratitude established by Chazal, namely, lighting the Chanukah candles and reciting Hallel.
Rav Saadia Gaon’s Opinion: One Of The 613 Mitzvos
Rav Saadia Gaon (Positive Commandments 59–60) counts the mitzvah of lighting Chanukah candles among the 613 mitzvos. Rabbi Yerucham Perla from Minsk, in his renowned commentary on Sefer Hamitzvos, explains that this inclusion aligns with Rabbenu Daniel HaBavli’s above-mentioned opinion, that lighting Chanukah candles and reciting Hallel are mitzvos m’doraysa.
Rav Saadia Gaon, however, holds that the Torah obligation is fulfilled through either action—lighting the candles or reciting Hallel. Nevertheless, the mitzvah of thanksgiving has no fixed measure. Therefore, any additional expressions of praise and thanksgiving within the framework established by Chazal is included in the Torah obligation.
According to Rav Saadia Gaon, fulfilling the Torah obligation requires either lighting Chanukah candles or reciting Hallel. Mi’drabonon, however, both lighting the candles and reciting Hallel are necessary to fulfill the mitzvah.
Building on this, Rav Saadia Gaon offers an intriguing insight regarding the blessings associated with Chanuka. At candle-lighting, when one recites the bracha “asher kideshanu bemitzvotav vetzivanu lehadlik ner Chanukah”, it reflects the Torah obligation to express gratitude for the miracle of Chanukah, as one has not yet fulfilled this obligation for that day.
However, on the following morning, the recitation of “vetzivanu” (and He commanded us) during Hallel refers to the mitzva of “lo tasur” (“Do not deviate [from the rulings of the sages]”), as the mi’doraysa-level obligation to give thanks has already been fulfilled with candle-lighting in the evening before. One who was unable to light Chanukah candles at night for any reason, would recite the blessing of “vetzivanu” during Hallel in the morning in fulfilment of their Torah obligation to give thanks for the miracle through this recitation.
Rabbenu Avraham ben HaRambam’s Position
Rabbenu Avrohom ben HaRambam disagrees with the claim that certain mitzvos of Chanukah have the level of a Torah obligation. He asserts that while the general mitzvah to praise Hashem for miracles is indeed d’oraysa, the specific manner of fulfilling this obligation—such as lighting the menorah or reciting Hallel—is entirely d’rabbonon. The binding nature of these mitzvos derives from the Torah command of “lo tasur” (“Do not deviate [from the rulings of the sages]”).
Furthermore, Rabbenu Avrohom maintains that even the determination of which days require thanksgiving and praise is not dictated by the Torah but is within the purview of Chazal. Through their authority, the Chachomim established specific days for commemoration, but these obligations remain rabbinic in nature.
Which Miracles Require Hallel
This leads to an essential question: What defines a miracle significant enough to require reciting Hallel? If the Torah mandates thanksgiving for every miracle, it would seem that nearly every day on the calendar would require Hallel, as numerous miracles have happened to us throughout history.
According to Rabbenu Daniel HaBavli, the Torah entrusted Chazal with determining which days should be designated for thanksgiving. Only the days they established for this purpose are considered Torah-mandated days of praise.
Rabbenu Avraham ben HaRambam, however, rejects this perspective, and maintains that even when the Sages designated a day to commemorate a miracle, the obligation to praise Hashem on that day is d’rabonon, not d’oraysa.
How to fulfil the Torah Obligation to Give Thanks for Miracles
This leads to the question: How does one fulfill the Torah obligation to give thanks for miracles?
Rabbenu Avraham ben HaRambam distinguishes between two levels of thanksgiving:
- Reciting Hallel – This obligation applies to 18 days during the year: the 8 days of Succos and Shemini Atzeres, the 8 days of Chanukah, the first day of Pesach, and the holiday of Shavuos. On these days, the full Hallel is recited. By contrast, on other occasions, such as the intermediate days of Pesach and on Rosh Chodesh, only partial Hallel is recited. This is based on minhag.
- General Gratitude for Miracles – This broader obligation is fulfilled daily during prayer, when we express thankfulness for the continuous system of miracles, both those within natural order, and those that completely transcend it.
Additionally, specific historical events have been designated as days of Hallel and thanksgiving:
- The Holidays – commemorating the miracles of the Exodus from Egypt.
- Shabbos – in remembrance of the miraculous creation of the world.
- Chanukah and Purim – to commemorate the miracles that occurred on those days.
On these days, the obligation to express gratitude surpasses the regular acknowledgments offered in our daily prayers.
Rabbenu Avraham ben HaRambam derives this concept from the Gemara (Pesachim 118a), which states that one who recites Hallel daily is deemed to be blaspheming. This emphasizes the necessity of differentiating between gratitude for our miraculous life within the framework of natural law (expressed daily in prayer); and thanksgiving for extraordinary miracles, which warrant reciting Hallel.
Contemporary Sources
The Chasam Sofer (YD 333) rules that there is a Torah obligation to commemorate miracles on Chanukah and Purim. However, one who commemorates the miracle through a different means than those specifically enacted by Chazal—such as lighting the menorah or reading the Megillah—still fulfills the Torah obligation. Nevertheless, the rabbinic enactments dictate how these commemorations must be observed in practice.
The Netziv (Ha’amek She’elah 26:1) presents a nuanced view. He argues that in the year the miracle originally occurred, there was indeed a Torah-level obligation to celebrate it. However, in subsequent years, the annual commemoration of these miracles on the specific date becomes a rabbinic obligation, reflecting the authority of Chazal to establish enduring practices for future generations.
Hallel on Chanukah for Women
Are ladies obligated to recite Hallel on Chanukah? Rav Ovadia Yosef (Yabia Omer, Vol. VI, OC 45; Yechaveh Da’as, Vol. I, 78) discusses whether women are obligated to recite Hallel on Chanukah in gratitude for the miracle. This question is intertwined with the debate we noted above:
If the obligation to recite Hallel is d’oraysa, it would be classified as a positive time-bound mitzvah from which women are generally exempt—even though they were included in the miracle. However, if Hallel is a rabbinic obligation, the Tosafos (Pesachim 108b) assert that Chazal obligated women in such mitzvos, such as the four cups of wine on Pesach night and lighting Chanukah candles, because "af hein hayu b’oso haneis"—they too were participants in the miracle.
Nevertheless, the Tosafos add that this reasoning only applies to rabbinic mitzvos. For Torah-based mitzvos, women are not included for this reason. For example, women are exempt from the mitzvah of succah, even though they also benefited from the miracle of the Clouds of Glory.
Megillas Ta’anis
Why were all the celebrations mentioned in Megillas Ta’anis canceled? The Gemara (Shabbos 13b) explains that Megillas Ta’anis was cancelled because the frequency of miracles in later generations would necessitate constant celebrations, overshadowing the uniqueness of individual events.
Additionally, over the generations, our sensitivity to miracles has diminished. We no longer perceive their profound impact and the transformative nature they bring. Without this recognition, we lack the ability to properly celebrate these miracles. This led Chazal to cancel all celebrations, highlighting the principle that thanksgiving for miracles must stem from an awareness of their extraordinary nature. Thanksgiving requires an elevated sense of perception, distinguishing miracles from the mundane. Gratitude for miracles must reflect a deep appreciation of the miraculous event as a rare and exceptional occurrence, not one that occurs every day.
Rabbenu Avrohom ben HaRambam makes this distinction clear: the natural order itself is inherently miraculous, and daily prayer is designed to express gratitude for these ongoing wonders. However, overt miracles that defy natural law evoke a different kind of response—one of overwhelming emotion and gratitude, expressed through the recitation of Hallel. This serves as a unique acknowledgment of Hashem's extraordinary kindness.
Summary
While there is consensus that the Torah obligates thanksgiving for miracles, there is significant debate regarding the specifics. Did the Torah entrust Chazal to determine which miracles warrant celebration and how to celebrate them?
According to one view, the rabbinic enactments for commemorating miracles align with the Torah’s general directive, making the rabbinic mitzvos a fulfillment of a Torah obligation. Alternatively, the Torah may have left this obligation as a broad, undefined mandate, with Chazal instituting specific mitzvos to meet this requirement. In this view, the mitzvos of Chanukah candles and Hallel are d’rabonon.
Why Publicizing the Miracle Justifies Sacrificing Dignity
In light of the previous discussion, we can now return to the initial question: What makes the mitzva of Chanukah so "beloved" that it justifies sacrificing personal dignity and even resorting to begging for the means to fulfill it?
The essence of Chanukah lies in celebrating miracles that transcend natural order. The Torah generally operates within the framework of nature; therefore people are permitted to maintain their dignity when fulfilling the mitzvos. However, the extraordinary nature of pirsumei nisa which requires publicizing a miracle that breaks the natural order of the world demands breaking through these personal, natural boundaries in order to fulfil them.
Present-Day Miracles
In the last year-plus, we have been witnessing a continuous stream of astonishing miracles. However, we cannot establish new days of Hallel or commemorative celebrations like those in Megillas Ta’anis. This is because miracles have become integrated into daily life, blurring the distinction between the miraculous and the mundane. Additionally, our diminished sensitivity prevents us from fully appreciating the profound significance of these miracles.
Nonetheless, these ongoing miracles demand acknowledgment, especially in our prayers. As Rabbenu Avraham ben HaRambam explains, daily tefillah serves as the appropriate medium for expressing gratitude for the constant, “natural” miracles embedded in everyday life. While Hallel is reserved for exceptional, overt miracles, our daily prayers are an essential means of thanking Hashem for the continuous flow of miraculous occurrences in our lives.