Rambam - 3 Chapters a Day

In [the era of] the Second Temple - The Chanukah miracle took place in the year 3596 (165 BCE). The Greek persecutions began several years beforehand.

the Greek kingdom - More particularly, the Seleucid kingdom of Syria, whose ruling hierarchy was of Greek origin.

issued decrees against the Jewish people, [attempting to] nullify their faith - Bereshit Rabbah 2:4 relates that the Greeks would have the Jews "write on the horn of an ox that they have no portion in the God of Israel."

and refusing to allow them to observe the Torah and its commandments. - See Megillat Antiochus, which relates that the Greeks prevented the Jews from observing the Sabbath and performing circumcision.

They extended their hands against their property - In this era, the Greek rulers established gentile cities in Eretz Yisrael and deprived the Jewish population of its livelihood.

and their daughters - Rashi, Shabbat 23a, states that before a Jewish virgin was married, she was required to have relations with a Greek officer.

they entered the Sanctuary, wrought havoc within - See Middot 1:6, 2:3 and Shekalim 6:3, which speak of the Greeks breaking open portions of the Soreg, a divider on the Temple Mount, and destroying portions of the wall around the Temple Courtyard.

and made the sacraments impure. - As we find with regard to the oil for the Menorah, the Greeks did not destroy the oil; they made it impure.

Herein, there is a lesson regarding the nature of the conflict between the Greeks and the Jews. The Greeks were not anxious to stamp out Judaism entirely. They were prepared to accept Judaism as one of the cultures of the Mediterranean area, which they would incorporate into an all-encompassing collection of knowledge and values; i.e., the sacraments of Judaism would remain, but they would become impure, tainted by Greek culture.

The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. - By calling attention to the Divine origin of the Jews' victory before mentioning the Hasmoneans, the Rambam emphasizes the miraculous and spiritual nature of the miracle.

The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand. - The valiant struggle of the Hasmoneans who were able to defeat the most powerful armies of the world with guerilla forces is recounted in many sources.

They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple. - There is a significance to these statements beyond the laws of Chanukah. There are many Rabbinic authorities who are highly critical of the Hasmoneans for assuming the kingship of the Jewish people. (See the Ramban's commentary on the Torah, Parashat Vayichi.) Although in Hilchot Melachim 1:7-8, the Rambam writes that King David's descendants have an eternal right to the monarchy in Jerusalem, his description here of the Hasmoneans as kings does not have the slightest intimation of criticism; if anything, the contrary is true.

Several laws regarding the nature of kingship are derived from the Hasmonean kings and others, even from the kings of Herod's dynasty, who ruled after them.

Accordingly, the Sages of that generation - Shabbat 21b states that the celebration of the holiday was ordained in the year following the miracle.

ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated - There are many who question why the holiday is celebrated for eight days, since the miracle was only for seven (for there was enough oil for the Menorah to burn for a single day). The Rambam's words seem to allude to a resolution of this difficulty. The miraculous lighting of the Menorah began on the twenty-fifth of Kislev and continued for eight days.

[Note, however, the Pri Chadash (Orach Chayim 670:1), who explains that, according to the Rambam, the first day of the celebration was instituted in appreciation of the military victories, while the remaining seven came in recognition of the miracle of the Menorah.]

as days of happiness - an acknowledgement of God's miracles in a material context in appreciation of the military victories.

As the Rambam explains in Hilchot Purim, Chapter 2, "happiness" is associated with feasting. In this context, the Yam shel Shlomo, Bava Kama 7:37, explains that according to the Rambam - in contrast to the rulings of the Tur and the Shulchan Aruch (Orach Chayim 670:2) - the festive meals customarily served on Chanukah can be considered to be feasts associated with a mitzvah.

and praise [of God]. - A spiritual acknowledgement of God in appreciation of the miracle of the Menorah. These two aspects of the celebration of the holiday reflect the different nature of the miracles mentioned in each of the first two halachot (Likkutei Sichot, Vol. 10).

Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle. - Both factors, the kindling of the Chanukah candles at night - when their light could be seen - and their placement at the entrance to the house - where their light will be projected into the street - emphasize the principle of pirsumei nisa, publicizing the Chanukah miracle.

These days are called Chanukah. - According to the Rambam, the choice of this name is somewhat problematic: As mentioned above, there are authorities who associated the name with the expression, חנו כה, "they camped on the twenty-fifth." This certainly does not express the Rambam's view. Megillat Ta'anit associates Chanukah with chanukat hamizbe'ach, the rededication of the altar in the Temple, but there is no mention of this event by the Rambam here.

It is forbidden to eulogize and fast on them, as on the days of Purim. - As mentioned in the commentary on Chapter 2, Halachah 13, the prohibition to eulogize and fast applies only on the days of Chanukah themselves, and not on the preceding or succeeding days.

Significantly, unlike Purim, there is no prohibition against work on Chanukah (Shulchan Aruch, Orach Chayim 670:1).

Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah. - This emphasizes the Rambam's perspective that the allusion to the obligation to read the Megillah in the Megillah itself does not change the status of this mitzvah. (See also the commentary on Chapter 1, Halachah 1.)

It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance - Since Chanukah is a Rabbinic holiday, one might think that the recitation of Hallel on those days is Rabbinic in origin, while the recitation of Hallel on the festivals has its source in the Torah itself. This is not the case.

but rather, at all times - i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance. - The Ra'avad notes that the Sages (see Pesachim 95b, Arachin 10b) consider Isaiah 30:29, "This song shall be to you as the night of the sanctification of the festivals" to be a reference to the recitation of Hallel. Because of this association with a Biblical verse, he considers the obligation to recite Hallel as different in status from other Rabbinic commandments. Indeed, the Halachot Gedolot considers this obligation to be one of the 613 mitzvot. This runs contrary to the position the Rambam mentions in Sefer HaMitzvot (General Principle 1), where he states that even those mitzvot ordained by the prophets are considered to be Rabbinic commandments.

The Maggid Mishneh explains that the verse in Isaiah reflects a command to recite Hallel in appreciation whenever God redeems us from difficulties. (For this reason, it is customary in certain communities to recite Hallel on the anniversary of a miraculous deliverance.) The custom of reciting Hallel on festivals, however, was established afterwards.

There are eighteen days during the year when it is a mitzvah to recite the entire Hallel - in Eretz Yisrael. There are three more days in the diaspora, as mentioned in the following halachah.

They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach - In contrast to the holiday of Sukkot, when a different musaf sacrifice is offered each day, on Pesach the same musaf sacrifice is offered every day throughout the holiday. Therefore, the entire Hallel is recited on the first day alone (Arachin 10b).

(Note also Megillah 10b, which states in connection to the splitting of the Red Sea, the major miracle associate with the later days of Pesach, "My creations are drowning in the sea and you desire to say Hallel!")

and the holiday of Shavuot. Hallel is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentence, awe, and fear, and are not days of extra - Rosh HaShanah is a day of happiness. Thus, Nechemiah 8:10, "Eat sumptuous foods and drink sweet beverages... for the happiness of God is your strength," is interpreted as a reference to Rosh HaShanah. Nevertheless, it is not a day of "extra celebration."

celebration. - Arachin 10b relates:

The ministering angels enquired before the Holy One, blessed be He: "Master of the world: Why do the Jews not recite songs [of praise] before You on Rosh HaShanah and Yom Kippur?"

He told them: "Is it proper that the King should sit on the throne of judgment with the book of life and the book of death open before Him and the Jews should recite songs [of praise]?"

See also the Rambam's Commentary on the Mishnah (Rosh HaShanah 4:7).

The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose of Hallel]. - On this basis, the Meiri states that a person who cannot hear the reading of the Megillah should recite Hallel on Purim.

And how should one skip - when reciting Hallel on Rosh Chodesh and the latter days of Pesach?

One recites from the beginning of the Hallel - Psalm 113

until the phrase chalamish lema'y'no mayim. - The conclusion of Psalm 114.

One then skips and [begins] reciting A-donai z'charanu y'varech - Psalm 115:12

[continuing] until Halleluyah. - The conclusion of that psalm.

One then skips and [begins] reciting Mah ashiv lA-donai - Psalm 116:12

[continuing] until Halleluyah. - The conclusion of that psalm.

Afterwards, one skips and [begins] reciting Min hametzar karati Yah - Psalm 118:5.

[continuing] until the conclusion of the Hallel. - i.e., the conclusion of that psalm.

This is the common custom. - The Maggid Mishneh mentions that this is the custom which was followed in his community. Rav Kapach notes that there are some communities in Yemen that still follow this custom.

Others skip [passages] according to a different pattern. - Today, the popular custom in both Sephardic and Ashkenazic communities is to follow the pattern mentioned by Rashi, Ta'anit 28b. This resembles the pattern mentioned by the Rambam with one difference. Only the first two portions that the Rambam suggests skipping are skipped. From that point onward, the Hallel is recited until its conclusion. (See also Eliyahu Rabba 422.)

It is appropriate to recite Hallel throughout the entire day. - Although Hallel is recited directly after the morning service, it is not an integral part of the prayer service and may be recited at other times. See Megillah 20b, which derives an allusion to this concept from the exegesis of Psalms 118:24: "This is the day which God wrought; let us rejoice and exult in it." Our "rejoicing and exultation," the recitation of Hallel, may be carried out throughout the entire day.

A person who reads Hallel in improper sequence does not fulfill his obligation. - Megillah 17a,b equates the reading of Hallel with the reading of the Megillah in this respect. (See Chapter 2, Halachah 1.)

Note the Mishnah Berurah 422:26, which explains that there are authorities who rule that proper sequence is required only within a particular psalm. The order of the psalms themselves, however, may be altered. This view, however, is not accepted by most authorities, and the prevailing practice is to follow their ruling.

See also Hilchot Kri'at Shema 2:11, where the Rambam states that it is not absolutely necessary to read the different passages of the Shema in order. On the other hand, there the Rambam explains his decision, stating that the passages of the Shema are not found in this order in the Torah. In contrast, the psalms of Hallel are recited in the order they are found in the Bible.

If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [Hallel], he fulfills his obligation. - From Rosh HaShanah 34b, we can conclude that the laws that apply to the reading of the Megillah also apply to the reading of Hallel. (See Chapter 2, Halachah 2.)

As mentioned in the commentary on that halachah, the Ramah (Orach Chayim 65:1) rules that should a person be forced to refrain from completing the Shema because the place in which he is located contains filth, he does not fulfill his obligation if he waited the amount of time required to recite the Shema in its entirety. The commentaries question if this law applies with regard to the recitation of Hallel as well. (See Mishnah Berurah 422:25.)

On the days when the entire Hallel is recited, - the recitation of the Hallel has the strength of a Rabbinic commandment. Hence, the laws governing it are more severe.

one may make an interruption between chapters. - Seemingly, the Rambam does not consider the recitation of Hallel analogous to the recitation of the Shema (see Hilchot Kri'at Shema 2:15-16) and appears to allow all interruptions (Maggid Mishneh). The Lechem Mishneh, however, is more restrictive and allows interruptions only when there is a need.

In their analysis of Berachot 14a (the source for this halachah), Rabbenu Asher and other commentaries differ and compare the recitation of Hallel to the recitation of the Shema. Thus, one may greet an honored person between the chapters and may respond to a greeting from anyone at that time. The Shulchan Aruch (Orach Chayim 488:1) follows this ruling.

Within a [single] chapter, however, one may not make an interruption. - Here, the Shulchan Aruch (loc. cit.), following the principles mentioned above, states that a person may interrupt his recitation to greet his father or his teacher, or to respond to greetings from an honored person.

On the days when Hallel is read while skipping portions - The Eliyahu Rabba explains that the Rambam's ruling depends on his previous decision that a blessing should not be recited on these days. Making an interruption is significant when a blessing is recited. When a blessing is not recited, what does it matter whether one makes an interruption or not?

Although this explanation may be acceptable according to the Rambam's view, according to the Shulchan Aruch's ruling mentioned below, a different rationale must be applied. (See Be'ur Halachah 422.)

one may make an interruption - as above, any type of interruption

even within a chapter. - The Shulchan Aruch (Orach Chayim 422:4) differs and states that while the rules for making interruptions are more lenient on these days, one may not make an interruption for a matter that has no importance whatsoever. One may, however, greet a person one must honor and respond to greetings given by anyone.

How many candles should one light on Chanukah? The - minimal requirement to fulfill the

mitzvah is that a single candle should be lit - on each night of the holiday

in each and every house - Significantly, the mitzvah of lighting Chanukah candles is connected with an individual's home as well as with his person. Therefore, as mentioned in Halachah 11, a person who is a guest at the home of others need not share in the lighting of the candles if he knows that candles are being lit in his own home.

regardless of whether there are many members of the household, or merely one person [lives] there. - Shabbat 21b states: "The mitzvah of Chanukah requires a candle for a man and his household."

A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household - Shabbat 21a.

From the Rambam's statements, it appears that the additional light is kindled by the master of of the household and not by each of the members of the household themselves. Even according to this interpretation, however, the custom of each child lighting Chanukah lights is valuable as an expression of chinuch, training them in the observance of the mitzvot.

whether male or female. - As stated in Chapter 3, Halachah 4, women are obligated to fulfill the mitzvah of lighting Chanukah candles. Nevertheless, separate candles should not be lit for one's wife (Mishnah Berurah 671:9). Similarly, in some communities, even when candles are lit for every member of the household, they are not lit for girls under the age of Bat Mitzvah.

A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner - Shabbat (loc. cit.) describes such a person as mehadrin min hamehadrin.

should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. - i.e., these people also fulfill the practice of the mehadrin. See Tosafot (Shabbat, ibid.), who differ. See also the commentary on Halachah 3. In addition,

On each subsequent night, he should add a candle [for each of the members of the household]. - e.g., on the second night, he lights two candles for each of the members of the household, as explained in the following halachah.

"IR1100Shabbat (ibid.) mentions a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that eight candles should be lit on the first night, seven on the second, etc. The School of Hillel, in contrast, maintains that "one should increase in holy matters and not decrease," and one therefore begins with one candle and adds a new candle every night.

When a candleholder has two openings - and a wick is kindled in both of them

it can be counted for two individuals. - Although both wicks use the same oil, since they protrude from separate portions of the candelabrum, they are considered to be separate lights.

This law is applicable to the mehadrin (see Halachah 1), who light a candle for each individual (Rashi, Shabbat 23b). Alternatively, this law is relevant for two people whose doorways are adjacent to each other or when two people live in the same house, but do not share in their household expenses (Maggid Mishneh).

The Magen Avraham 671:2 states that according to the Ashkenazic custom, in which each person lights his own candles, two people should not light candles using the same candleholder even on the first night. A passerby might see the two lights and instead of thinking they were lit by two different people, he might err and think that one person lit both candles because it is the second night of the holiday.

Since the purpose of lighting candles is pirsumei nisa, publicizing the Chanukah miracle, the impression created in an onlooker's mind is significant. Therefore, two people should not light candles in this manner.

[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil - The flames from each of the lights will not merge together. Therefore,

each of the wicks is considered to be a separate candle - and is thus significant according to our custom of adding candles each night.

If one does not cover it with a utensil - The flames from each of the lights may merge together as a single flame. Therefore,

it is considered to be a large fire, and is not counted even as a single candle. - A large fire may be used for several purposes and hence does not necessarily serve as a sign of the commemoration of the Chanukah miracle.

In light of this halachah, the Ramah (Orach Chayim 671:4) discusses the use of a circular candelabrum. The Mishnah Berurah 671:18 mentions that in such a candelabrum, each candleholder should be at least one fingerbreadth from the other.

The Chanukah candles should not be kindled before sunset. - Most commentaries interpret the Rambam's intent as the time when the sun disappears from the horizon. The Tur and the Shulchan Aruch (Orach Chayim 672:1) interpret "sunset" in this context as referring to the time when there is no sunlight visible - i.e., the appearance of three stars. Many of the later authorities, however, accept the Rambam's ruling. (See the Be'ur Halachah 672.)

The candles should not be lit before sunset, since their purpose is to publicize the Chanukah miracles. During the daytime, no one will notice them and this purpose will not be served.

Instead, [they should be kindled] at sunset. - This is the ideal time to kindle them. Since the sun has already set, the candle's light will be noticed. On the other hand, since there is still some light outside, it is obvious that the candles are being lit for the purpose of publicizing the Chanukah miracle and not for one's individual needs.

One should not light later - At night, it is customary to kindle lights. Therefore, if a person lights the candles at this time, an onlooker may err and think that he is lighting for his own needs and not for the sake of the mitzvah. Nevertheless, on Saturday night, when there is no alternative, we light the candles after the appearance of the stars.

or earlier - The Shulchan Aruch (Orach Chayim 672:1) cites an opinion which states that from plag haminchah (an hour and a quarter before nightfall) onward, a person who is busy and will not have an opportunity later may kindle the Chanukah lights. He must, however, place enough oil within them for them to continue burning for half an hour after nightfall.

On Friday night, we all rely on this opinion and kindle the Chanukah lights shortly before sunset. (See Shulchan Aruch, Orach Chayim 679).

Should one forget, or even if one purposely did not light at sunset - although the most appropriate time for fulfilling the mitzvah has passed

one may light afterwards until there are no longer any passersby in the marketplace. - Once the passersby no longer walk in the street, one will not be publicizing the Chanukah miracle by lighting candles.

How long a duration of time is this? Approximately half an hour or slightly more than that. - Thus, according to the Rambam, after half an hour past sunset, kindling the candles no longer fulfills a mitzvah. The Ramah (Orach Chayim 672:2) states that in the present age, since it is customary to light inside one's house (see Halachah 8 and commentary), the essential element of publicizing the Chanukah miracle is to involve one's own family in the candle lighting. Therefore, one fulfills the mitzvah as long as the members of one's household are awake.

The Ramah, nevertheless, counsels that at the outset, one should try to adhere to the stricter view. In light of these statements, the common practice of lighting the Chanukah candles well after nightfall should be examined. Is it correct to refrain willfully from fulfilling the mitzvah in the most desirable manner, and perhaps, according to the Rambam, not to fulfill it at all?

Should this time pass, one should not kindle the lights. - This appears to indicate that, according to the Rambam, it is undesirable to light the candles afterwards. The Shulchan Aruch (Orach Chayim 672:2), however, quotes the opinion of the Tur, which states that if one did not light the candles at the proper time, one should light them throughout the night. (There is, however, a question about the recitation of a blessing.)

One should place enough oil in the lamp - When one lights the candles, they should have the amount of oil mentioned. It is improper to light with a smaller amount of oil and add more afterwards. (See Shulchan Aruch, Orach Chayim 675:2.)

so that it will continue burning until there are no longer any passersby in the marketplace. - At present, in deference to the opinion that states that the time for candle lighting begins after nightfall, even when a person kindles Chanukah candles at sunset, enough oil should be placed in the candelabrum for the candles to burn until half an hour after nightfall.

If one lit it and it became extinguished, one need not light it a second time. - The Shulchan Aruch (Orach Chayim 673:2) prefaces this law by stating the principle, "kindling fulfills the mitzvah." Although the Chanukah candles should burn for half an hour, one fulfills the mitzvah only when lighting them. Thus, one must light them in a manner that - barring any unexpected events - they will be able to burn for a half an hour - e.g., they must have a sufficient amount of oil to burn for that period and they must not be placed where they could be extinguished by the wind. Once a person has taken these precautions, however, he has no further obligation.

Note, however, the Mishnah Berurah 673:27, which states that it is proper to relight the candles so that they will burn for the desired time.

If it remained burning until there are no longer passersby in the marketplace - there is no longer any purpose in having the candles burning. Thus the mitzvah is concluded and therefore

one may extinguish it or remove it - While the candles are burning, however, they should not be moved. See also Halachah 9 and commentary.

if one desires. - Kinat Eliyahu notes that at the present time, it is customary for people to walk or travel at night after nightfall. For this reason, perhaps the Chanukah candles should be left burning for longer than a half an hour. For as long as they are burning, the intent of pirsumei nisa, publicizing the Chanukah miracle, is fulfilled.

All oils and all wicks are acceptable for use in the Chanukah lamps - This is a contrast to the Sabbath laws. As explained in Chapter 2 of the tractate of Shabbat and Chapter 5 of the Rambam's Hilchot Shabbat, there are certain oils and wicks that are unacceptable for use for the Sabbath candles.

even those oils that are not drawn after the wick - This is the primary reason one is not allowed to use these oils on the Sabbath. Since they are not drawn after the wick, their light does not burn brightly. A person might inadvertently tilt the lamp for the light to shine brighter, and thus transgress the Sabbath laws. There is no reason for caution in this regard on Chanukah, as explained below. Hence, there is no difficulty in using such oil.

Although all oils are acceptable for the Chanukah candles, the Rabbis have suggested using olive oil, for this was the oil used to light the Menorah in the Temple (Ramah, Orach Chayim 673:1, Mishnah Berurah 673:4). If olive oil is not available, one should use beeswax candles.

and even those wicks that do not hold the light well. - Here also, these wicks were forbidden for use for the Sabbath candles lest one tilt the light.

Although all wicks are acceptable, it is customary to use wicks of flax or of cotton (Mishnah Berurah 673:2).

Even on the Sabbath nights of Chanukah, it is permitted to light - the Chanukah lights

with oils and wicks that are forbidden to be used for the Sabbath lights. - Needless to say, the prohibition against using these candles for the Sabbath lights still remains in effect.

[The reason for this leniency is that] - In addition to the reason cited by the Rambam in this halachah, Shabbat 21b mentions the principle stated in the previous halachah: If a Chanukah candle is extinguished, there is no obligation to light it again.

Thus, the reason these wicks and oils may be used on the Sabbath of Chanukah can be explained as follows: We are not worried about the candles being extinguished, because even in that eventuality, there is no obligation to relight the candles. Nor are we worried that one will tilt the Chanukah candles so that their light will shine brighter, because:

it is forbidden to use the Chanukah candles [for one's own purposes] - During the week, this prohibition applies only during the first half hour that the candles are burning. Afterwards, their mitzvah is completed, as stated in the previous halachah.

whether on the Sabbath or on a weekday. - The Sabbath candles were instituted to bring about sh'lom bayit, "peace in the home," through the use of their light. In contrast, the Chanukah candles were instituted for pirsumei nisa, publicizing the Chanukah miracle. To emphasize this purpose, the Sages forbade using them for any other purpose.

Furthermore, the Chanukah candles were instituted to commemorate the miracle of the Menorah in the Temple. Thus, just as it is forbidden to use the Menorah's light for any worldly purpose, so too, the light of the Chanukah candles is prohibited (Mishnah Berurah 673:8).

It is even forbidden to use their light to inspect or count coins. - Shabbat 22a relates that this prohibition was instituted so that the mitzvot would be viewed with respect. If a person were able to use the light of the Chanukah lamp for his own purposes, he would treat the mitzvah with little regard.

In this halachah, the Rambam is describing a situation when the Chanukah candles are lit outside the home (where it is unlikely that the light of the candles will be used for mundane purposes). In Halachah 8, he mentions the lighting of candles within the home (and it is likely that work will be carried out within the home at that time). Therefore, it is in that halachah that he mentions the custom of lighting another candle (the shamash) next to the Chanukah candles, so that if a person carries out an activity near the candles, he will be using the light of that additional candle.

See also the Shulchan Aruch (loc. cit.), which questions whether it is permissible to use the Chanukah candles for a holy purpose - e.g., to study Torah by their light.

It is a mitzvah to place - As is obvious from Halachah 9, the Chanukah lamp should be placed outside before being lit.

"IR1200the Chanukah lamp at the outside of the entrance to one's home - As mentioned previously, the mitzvah of lighting Chanukah candles was instituted for the purpose of pirsumei nisa, publicizing the Chanukah miracle. Therefore, the candles should be placed at the outside of one's dwelling to attract the attention of the passersby in the public domain (Rashi, Shabbat 21b).

In a spiritual sense, this points to the potential possessed by the Chanukah candles to spread light beyond the normal limits of holiness. Generally, mitzvot are performed within a home or synagogue. In this instance, the nature of the mitzvah is to spread light to the public domain, to illuminate the darkness of the world at large.

"IX within the handbreadth that is closest to the doorway - If the candelabrum were placed any further away, it would not be obvious that the owner of the home placed it there for the purpose of kindling Chanukah lights (ibid.).

on the left side as one enters the home - Generally, mitzvot are associated with the right side; the left side, by contrast, is identified with the forces of evil. Lighting the Chanukah candle on the left indicates a potential to refine and elevate the forces opposed to holiness (Likkutei Sichot, Vol. V).

so that the mezuzah will be on the right side - as is required (see Hilchot Mezuzah 6:12)

and the Chanukah lamp on the left side. - so that the person kindling them will be surrounded by mitzvot.

The Shulchan Aruch (Orach Chayim 671:7) states that if there is no mezuzah in the doorway, the Chanukah candles should be lit on the right side.

When a person lives in a second storey apartment - The Shulchan Aruch (ibid.:5) qualifies this to mean a second storey apartment that does not have a private entrance to the public domain or a courtyard. If the apartment has such an entrance, the Chanukah lamp should be lit at that entrance.

he should place [the Chanukah lamp] in a window close to the public domain. - For the sake of pirsumei nisa.

If [a person] places a Chanukah lamp more than twenty cubits - a cubit is between 18 and 24 inches, according to the varying Rabbinic opinions. Thus the Rambam is speaking about a height between thirty and forty feet.

[above the ground], his actions are of no consequence - i.e., he is not considered to have fulfilled the mitzvah

because [the lamp] does not attract attention [at that height]. - We see a similar concept with regard to the s'chach of a sukkah and the korah of an alleyway. If they are placed above twenty cubits, they are not acceptable (Hilchot Sukkah 4:11; Hilchot Shabbat 17:15).

Although the Rambam does not address himself to this issue, the Maggid Mishneh and similarly, the Shulchan Aruch (ibid.:6), state that the Chanukah lights should be placed between three and ten handbreadths high.

In a time of danger, a person may place a Chanukah lamp inside his house - Shabbat 21b mentions this leniency. According to Tosafot, the danger refers to the persecutions of the Jews of Babylon by the ruling Persians for lighting candles mentioned in Shabbat 45a. Needless to say, there have been countless other periods of persecution in Jewish history.

It is, however, significant that even in times when there was no obvious danger, the custom has been to light the Chanukah candles inside our homes. Even in the present day, when there is little danger of persecution in most places where Jews are located, it is not customary to light the Chanukah candles at the entrance to the home in most communities.

even if he lit it on his table, it is sufficient. - i.e., there is no necessity to light near a doorway. The Ramah (Orach Chayim 671:7) states that it is preferable that the Chanukah lights be positioned near a doorway.

[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. - As mentioned in Halachah 6, it is forbidden to use the light of the Chanukah lamp for a mundane purpose. Since it is very likely that there will be some activity carried out in the house while the candles are burning, an additional light should be kindled. Note the Mishnah Berurah 673:14, which explains that the present custom is to kindle an additional light near the Chanukah candles, besides the light that is ordinarily burning in the room.

This light, called the shamash, should be placed apart from the Chanukah candles so that it can be distinguished from them (Shulchan Aruch, Orach Chayim 673:1). Often, many commercially produced Chanukah lamps fail to make a sufficient distinction between this candle and the Chanukah lights themselves.

If a fire is burning in the house - One can use the light it produces for one's mundane activities; therefore

an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required - to serve the purpose of the shamash.

A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. - i.e., it does not constitute fulfillment of the mitzvah. All these four individuals are not obligated to fulfill mitzvot. Therefore, their kindling of the Chanukah lamp cannot fulfill the obligation instituted by our Sages.

Rabbenu Nissim mentions that a minor who is of the age when he is obligated to be trained in the fulfillment of the commandments may kindle the Chanukah lamps on behalf of the household. This opinion is not, however, accepted by other authorities, although they do mention that a child should be trained in the observance of the mitzvah of Chanukah candles as part of his process of education (chinuch).

Although the Rambam does not mention the latter concept explicitly, nevertheless, it is expected that he would agree. (See Hilchot Nachalot 11:10.)

It must be kindled by a person who is obligated to light it. - This and the laws that follow depend on the principle that "Kindling the lamp fulfills the mitzvah and not placing it down" (Shabbat 23a). Since the mitzvah is fulfilled when the Chanukah lamp is being lit, the person lighting the lamp must be obligated in the mitzvah.

Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. - Shabbat 22b explains that even those opinions that do not accept the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," would accept this law, because it would appear that one is carrying the lamp as a torch and using it to light the way.

One must light it in its place. - Furthermore, as an extension of this law, it is proper not to move the Chanukah candles at all for the half an hour that they are required to burn (Mishnah Berurah 675:6).

If one held a candle and stood in one place - The Turei Zahav 675:3 states that this restriction applies only when one holds the Chanukah lamp for the full half an hour that it is required to burn. If, however, one held it while lighting it and placed it down, one is considered to have fulfilled the mitzvah.

The Mishnah Berurah 675:7, however, quotes other opinions, which do not accept this principle, and states that one should light the candles when the candelabrum is positioned in its place.

it is of no consequence - i.e., one does not fulfill the mitzvah. This law differs from the others stated in this halachah, which depend on the principle, "Kindling the lamp fulfills the mitzvah and not placing it down." Indeed, Shabbat 22b cites this law in an attempt to refute this principle. Nevertheless, although the above-mentioned principle is accepted, this law is still valid. Thus, it can be assumed that the Rambam mentions this law in this halachah only because it is mentioned in this context in the Talmud.

since - another factor is involved

an observer will say, "He is standing there for his own purposes."

When a lamp was burning through the entire [Sabbath] day, one may extinguish the light - To fulfill the mitzvah for the present night, one must extinguish the light. The word "may" is used only because there is no obligation to kindle one's Chanukah lights in this manner.

recite the blessings [for the mitzvah], and relight the lamp. - Although an onlooker would not necessarily appreciate that this lamp was kindled for the purpose of pirsumei nisa, one is considered to have fulfilled the mitzvah. The rationale for this decision - and most of the other laws mentioned in this halachah - is the following principle:

Kindling the lamp fulfills the mitzvah and not placing it down. - Shabbat 23a derives this principle from the blessing we recite before lighting the candles, which mentions the commandment "to kindle the Chanukah lights."

There are two dimensions to every mitzvah: the performance of the deed itself (the po'al) - in this instance, the deed of kindling the Chanukah lights - and the effect of that performance (the nif'al), the fact that these lights are burning. This principle emphasizes that it is the kindling of the lights which is the focus of the mitzvah.

This is significant, for one might think that since the purpose of the mitzvah is pirsumei nisa, communicating the Chanukah miracles, what is most important is the fact that the lights are burning; how they are lit is of no consequence. This principle shows, however, that for pirsumei nisa to take place, the Chanukah lights must be kindled as prescribed by our Sages (Kinat Eliyahu).

It is permissible to light one Chanukah candle - The Shulchan Aruch (Orach Chayim 674:2) cites an opinion that states that this also applies to other candles that are lit for the purpose of a mitzvah - e.g., the Sabbath candles.

from another Chanukah candle. - Chanukah candles may not be used for any mundane purpose, for doing so is an act of disrespect for the mitzvah. Shabbat 22a states that using them to light another Chanukah candle is acceptable, however, since this is obviously not an act of disrespect.

The Rambam states this law in the present halachah, which deals with the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," because Shabbat 22b associates the two. Since "kindling the lamp fulfills the mitzvah," the act of lighting the lamp is the essence of the mitzvah, and, therefore, using another Chanukah candle is not considered an act of disrespect. If, however, placing the Chanukah candles down constituted the mitzvah, the kindling of another candle would not be a direct fulfillment of a mitzvah. Therefore, it would not be proper to use another Chanukah lamp for that purpose (see Rashi, Shabbat, loc. cit.).

[Note, however, Tosafot (Shabbat 23a) and the Ramah (Orach Chayim 674:1), which state that it is customary not to light one Chanukah candles from another.]

Among the questions also discussed with regard to this law is whether one must light the second candle from the first, or if it is acceptable if one lights a match from the first candle and uses it to light the second candle. To state the matter in terms of a question relevant to us: If the shamash is extinguished and one intends to use it to light other candles, may it be relit from a Chanukah candle which is already burning or not? Both opinions are mentioned in the Shulchan Aruch (Orach Chayim 674:1). According to the later authorities, it is definitely desirable to light only a candle to be used for a mitzvah itself from the Chanukah lights.

When a courtyard has two entrances from two different directions - Rashi, Shabbat 23a, clarifies that the entrances need not be on opposite sides, as long as they are different - e.g, north and east

it requires two [Chanukah] lamps. - The Ramah (Orach Chayim 671:8 states that only one blessing should be recited, for the second candle is not being lit to fulfill the mitzvah per se.

[Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." - At present, however, when it is customary to light inside one's home, it is sufficient even for a person with such a courtyard to kindle a single Chanukah lamp (Ramah, loc. cit.).

If, however, [two entrances to a courtyard] - and it is obvious they are from a single home (Ramah, loc. cit.).

are located on the same side, [it is sufficient] to light at only one of them. - For there is no possibility of such a mistake being made.

A guest - i.e., a person who is not a permanent member of the household, even though he eats at the family table (Mishnah Berurah 677:4).

Shabbat 23a, the source for this halachah, concerns itself with yeshivah students. Rabbi Zeira states, "When we were students at the academy, I contributed pennies to my host's candles. After I took a wife, I said, 'This is not necessary.' The same laws, however, apply to other guests.

[at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. - This halachah clarifies the expression used by the Rambam at the beginning of this chapter, "The mitzvah is that a... candle should be lit in each and every house."

This implies that the obligation of kindling Chanukah lights is associated with an individual's dwelling, as well as with his person. I.e., although as stated in Chapter 3, Halachah 4, the obligation to kindle Chanukah lamps is incumbent on each person, the mitzvah is that every Jewish dwelling should be illuminated. Therefore, if Chanukah lamps are being kindled in one's dwelling, one has no further obligation regarding the mitzvah even though one does not see those Chanukah lamps oneself.

The rationale for this decision is that the Chanukah candles were instituted for the purpose of pirsumei nisa. Thus, what is important is that the light of the Chanukah lamps is perceived by others.

Note the Ramah's decision (Orach Chayim 677:3) that if a person desires, he may light the Chanukah lamps in the place where he is staying. This is common practice in the Ashkenazic community at present.

The Ramah states that such a person may also recite the blessings. This ruling is not accepted by many other authorities, who suggest that he hear the blessings recited by another person (Mishnah Berurah 677:16).

If, however, he has no home in which [Chanukah lights] are being kindled - The Turei Zahav 677:1 states that a person must be certain that his wife is lighting the candles at home. If the possibility exists that she will not do so, one should kindle Chanukah lights and recite a blessing.

he is required to light in the place where he is lodging. - He need not, however, kindle his own Chanukah lamp.

He should share - He is not required to pay the cost of half the oil. It is sufficient for him to give a few pennies towards its cost (Shabbat, loc. cit.; Shulchan Aruch, Orach Chayim 677:1).

in the oil [used by the owner of his lodgings]. - Similarly, two people sharing the same home who provide for their needs separately may share a single Chanukah lamp in this fashion (Be'ur Halachah 677).

If he is staying in a private dwelling - more specifically, if the dwelling where he is staying has a private entrance (Shulchan Aruch, loc. cit.)

he is required to light in the place where he is staying - This applies even when he eats together with another family and merely sleeps in his private dwelling.

even though [Chanukah lights] are being kindled for him at home - and thus, he would ordinarily have no obligation to kindle these lights

because [of the impression created in the minds] of the passersby. - As mentioned in the previous halachah, were passersby to see a Jewish house without the Chanukah lights having been kindled, the very opposite of pirsumei nisa will have been accomplished.

When a person has only a single prutah - A prutah is worth .05 gram of silver, approximately 5-10 cents in today's currency. It is a significant commentary on the inflation in food costs to note that either a cup of wine or a measure of oil could be purchased for that amount.

and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day - reciting kiddush

and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. - In this instance, he should recite kiddush over bread, as stated in Hilchot Shabbat 29:9. If a person has the choice between purchasing bread for his Sabbath meal or oil for his Chanukah lamp, the bread is given priority (Mishnah Berurah 678:4).

Since both [of these mitzvot] are Rabbinic in origin - There is a Biblical commandment to "Remember the Sabbath to sanctify it" (Exodus 20:8). This commandment, however, involves merely making a statement of the day's holiness; the concept of associating the kiddush with wine is Rabbinic in origin (Hilchot Shabbat 29:1,6).

it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle - fulfilling the purpose of pirsumei nisa.

If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] - Perhaps the Rambam uses the expression "lighting a lamp for one's home," rather than the expression "the Sabbath lamp" to emphasize that the focus is on how the Sabbath lamp leads to peace in the home.

or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - It is questionable why the Rambam mentions the latter law in Hilchot Chanukah when both the mitzvot concerned relate to the Sabbath. Although Shabbat 23b, the source for this halachah, refers to the two items mentioned in this halachah together, there is no necessity for the Rambam to do so. On the contrary, the Rambam structured the Mishneh Torah subject by subject. Seemingly, it would have been proper for him to mention this law in Hilchot Shabbat. [Indeed, the Tur and the Shulchan Aruch (Orach Chayim 263:3) mention this law in connection with the laws of the Sabbath as well.]

By structuring his text in this manner, however, the Rambam indicates that the priority of kindling Sabbath candles stems not from a particular law associated with the Sabbath, but rather from a general principle - the importance of peace - which relates to the entire Torah as a whole (Likkutei Sichot, Vol. XV).

the lamp for one's home receives priority, since it generates peace within the home. - Shabbat 23b associates the Sabbath candles with peace, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.

Significantly, in Hilchot Shabbat 5:1, the Rambam mentions that the Sabbath candles contribute to the atmosphere of oneg Shabbat, Sabbath pleasure. Similarly, in Hilchot Shabbat 30:5, he mentions them as being associated with activities carried out in honor of the Sabbath (k'vod Shabbat). In the laws of the Sabbath itself, the Rambam does not mention the connection between the Sabbath candles and peace within the home.

This relates to the concept mentioned previously, that the peace generated by the Sabbath candles relates to the Torah as a whole and not to the Sabbath in particular (Likkutei Sichot, loc. cit.).

[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out - As mentioned in Hilchot Yesodei HaTorah, Chapter 6, blotting out God's name is a severe matter and constitutes a Torah prohibition. Nevertheless, this prohibition is waived

to create peace between a husband and his wife. - The Rambam is referring to the process of testing a sotah, a woman suspected of committing adultery. A curse against her containing God's name is written on a scroll. The text is rubbed out in water, and the water is given to the woman to drink. If she indeed committed adultery, she will die. (See Numbers 5:11-31; Hilchot Sotah 3:8-10.)

Peace is great, for the entire Torah was given - The Rambam's choice of wording is extremely precise. The Torah does not exist for the world. On the contrary, Shabbat 88b relates that the Torah existed even before the world came into being. I.e., the Torah represents spiritual truths that transcend our material existence. Nevertheless, the Torah "was given," drawn down into the context of our material frame of reference for a purpose,

to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace." - This concept shares an intrinsic connection to Chanukah (and is therefore chosen as the conclusion for Hilchot Chanukah), because the Chanukah candles are intended for the purpose of pirsumei nisa. They project the light of Torah into the world at large and make the world conscious of its Godly purpose. The spreading of the awareness of Godliness is associated with peace, as reflected by the Rambam's statements at the conclusion of the Mishneh Torah:

In that era (the Era of the Redemption), there will be... neither envy nor competition.... The occupation of the entire world will be solely to know God.... "For the world will be filled with the knowledge of God as the waters cover the ocean bed."

May we merit the coming of that era in the immediate future.