Minhagim of Chanukah: Difference between revisions

==Having a Festive Meal on Chanuka==

# Some say there is a mitzvah to eat a festive meal on [[Chanukah]], while some say that there is only a partial mitzvah in commemoration of the Chanukat HaMizbe’ach of the Mishkan, and some say that there’s no obligation at all. <Ref> Gemara [[Shabbat]] 21b states that the days of [[Chanukah]] were instituted as days of “[[Hallel]] VeHodaah”. Rashi s.v. VeAsum explains Hodaah as Al Hanisim in birkat hoda’ah of amidah. However, the Rambam (Hilchot [[Chanukah]] 3:3) explains Hodah as Simcha. The Yam Shel Shlomo Baba Kamma 7:30 writes that the Rambam holds that meals of [[Chanukah]] are a mitzvah and not voluntary (see Moed Katan 9a). The Maaseh Rokeach (Chanuka 3:3) also understands the Rambam this way, as does Rav Shlomo Kluger (Binyan Shlomo on the Rambam Chanuka 3:3). The Bach 670 and 682 ruled likewise. However, both the Tur and S”A 670:1 rule that festive meals on [[Chanukah]] are only optional. This is the ruling of Maharam miRutenberg (Teshuva 605), Mordechai Pesachim 49b, Tashbetz Katan 170 <br />

Lastly, Rama 670:2 writes that there is a partial mitzvah to have a festive meal on [[Chanukah]] as a commemoration of the Chanukat HaMizbe’ach in the desert.  

* Why didn’t Chazal institute a festive meal on [[Chanukah]]? 1)The Levush 670:2 explains that there is a meal on [[Purim]] because the miracle was that Jews lives were saved from a physical threat, whereas on [[Chanukah]] the threat was a spiritual one against the Jewish soul. 2) The Taz 670:3 asks on the Levush, isn’t a spiritual threat greater than a physical one?! Therefore, the Taz offers another explanation: since the miracle of [[Purim]] was made famous and brought happiness in this world, whereas on [[Chanukah]] the famous miracle of the oil only benefited the Jewish people in the next world and so there’s no institution of a festive meal. 3) The Chochmat Shlomo 670:2 says that since the spiritual threat of [[Chanukah]] was more dire, the miracle Hashem performed deducted from the merits of the Jewish people. 4) Halichot Shlomo (pg 320 note 32) explains even though we won the war and returned to the Mikdash we continue to fight the culture of the Greeks to this day and so there’s no festive meal. </ref> The minhag is to sing zemirot and say divrei Torah and then certainly the meal is a Seudat Mitzvah. <ref> Rama 670:2, Maharam miRutenberg (Teshuva 605), Mordechai Pesachim 49b, Yalkut Yosef (Moadim, pg 193), Chazon Ovadia Chanuka pg. 15-16. Kaf HaChaim 670:16 writes that the practical application of this is that since it’s a Seudat Mitzvah a Talmid Chacham is permitted to benefit from it. </ref>

 

# The minhag is to eat dairy foods on [[Chanukah]], in commemoration of the miracle that happened with the righteous woman Yehudit, who tricked and killed the enemy using dairy. <Ref> Rama 670:2, Ran Shabbat on Rif 10a (brought in Bet Yosef 675), Maharshal Teshuva 85, Kitzur S”A 139:71, Chayei Adam [[Chanukah]] 154:3, Nitei Gavriel ([[Chanukah]] 51:12). See Nitei Gavriel who writes that the Sephardim don’t have this minhag. However, Ben Ish Chai (Vayeshev (first year) #23) records this as a Sephardic minhag although he adds in Halacha 24 that the incident of Yehudit happened many years prior to the [[Chanukah]] story. Kaf Hachaim 670:17 agrees.  see [http://www.chabad.org/kabbalah/article_cdo/aid/2788472/jewish/Cheese-and-Dairy-on-Chanuka.htm Cheese and Dairy on Chanuka Chabad.org] </ref>

# There is a Minhag to eat Sufganiot and Latkes that are fried in oil because the miracle of [[Chanukah]] happened with the oil of the menorah. <Ref> Sarid UPalit (pg 8) translates a letter of Rabbi Maimon (father of Rambam) who writes that one shouldn’t be lenient in any Minhag and specifically mentions the Minhag is to make Sufganiot on [[Chanukah]] to publicize the miracle of the oil. This minhag is mentioned by the poskim including Yalkut Yosef 671:15, Chazon Ovadia Chanuka pg. 18, and Nitei Gavriel ([[Chanukah]] 51:13). Halichot Shlomo (Moadim, vol 1, pg 318) adds that perhaps the minhag is to have Sufganiyot because in [[Al HaMichya]] we say Al Mizbechecha remembering the Mizbe’ach which had to be put in genizah because of the Greeks. Nitei Gavriel ([[Chanukah]] 51:13) adds that the minhag is to have Latkes. see[http://www.yutorah.org/lectures/lecture.cfm/823965/rabbi-aryeh-lebowitz/halachos-of-sufganiyot/ Halachos of Sufganiyot] by Rabbi Aryeh Lebowitz </ref>

# There’s a minhag for children to play Drediel. <ref> Otzer Minhagei Yishurun (19:4, pg 50) writes that the minhag is for children to play Dreidel because the Greeks who forbade [[gathering]] to learn the Talmidei Chachamim used the Driedel as a pretense for [[gathering]] to learn Torah. Minhagim VeHalichot Shel Maran Chatam Sofer (14:11, pg 181) writes that the Chatam Sofer kept this minhag. For more sources and reasons see Nitei Gavriel ([[Chanukah]] 51:1), Bnei Yisaschar (Kislev 2:25), and Piskei Teshuvot 670:4. </ref> One should avoid gambling. <ref>Rav Tzvi Cohen in Chanuka-Dinim U'Minhagim (2:5, pg. 13) writes that it is forbidden to play for real money unless everybody returns the money. that they gained to its original owner. Piskei Teshuvot (670:4 n. 25) quotes the Shefa Chaim OC 2:283 who says that there is no issue of gambling because just like a father and son may gamble since they don’t care who wins or loses, on Chanukah everyone is like one family. Nevertheless, Nitai Gavriel 51:3 says that one should be strict unless it is with very little money. Rabbi Aryeh Lebowitz (“Playing Dreidel on Chanuka”) warns that one should be especially careful that the money doesn’t get out of hand because it’s a particularly bad idea to gamble under the cover of religious observance.</ref>

 

# The Greeks believed in materialism as an ends into itself. Our victory over the Greeks showed that we can channel the good in physicality towards spirituality. Hence we give gelt on Chanuka [http://www.hebrewbooks.org/pdfpager.aspx?req=14935&st=&pgnum=299 (Likutei Sichot, vol. 10, p. 291)].</ref>