"ה' חנוכה"
“Fifth Day of Chanukah”

QUESTION: What is the uniqueness of the fifth day of Chanukah?

ANSWER: The fifth day of Chanukah can never occur on a Shabbat. When Chanukah occurs on days that are even only potentially Shabbat days, the light of Chanukah combines with the light of Shabbat for a powerful illumination. So the fifth night, which can never be Shabbat, represents great darkness relative to the other nights. Thus, the fifth light of Chanukah has the unique task and power to illuminate and instill spirituality even in such a time of darkness.

Similarly, it is the duty of every Jew, wherever he may find himself, be it in Warsaw, England, the United States or Canada, to illuminate even the heaviest darkness.

(כפר חב"ד גליון 624 ע' 23 בשם כ"ק אדמו"ר - ווארשא תרפ"ט)

In Chabad circles this day is of special significance because the Alter Rebbe, Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, was released from his second imprisonment on the fifth day of Chanukah, in the year תקס"א — 5561.1

He was imprisoned because the government scholars thought that some of the topics accentuated and expanded in his Chassidic philosophy might cause insubordination to the government and refusal to engage in practical matters, which are necessary for the existence of the state. Upon articulately clarifying his teaching and dispelling their fears, he gained his release.

(סיפורי חסידים-מועדים, עי' היום יום כ"ז כסלו ובהערות וציונים בשוה"ג)


"ה' חנוכה"
“Fifth Day of Chanukah”

QUESTION: In the Gemara (Shabbat 21b) Beit Shammai is of the opinion that on the first night of Chanukah one should light eight candles and decrease the number by one each night. Beit Hillel, has an opposite view. On the first night light one candle and each succeeding night increase it by one.

How does their distinctive personal character effect their view as to how many candles one should light each night of Chanukah, and what significance does their views have on the fifth day of Chanukah?

ANSWER: The views and opinions one expresses are a product of his character and nature; e.g. an intrinsically good-natured and congenial person sees things in a positive and favorable light, while a harsh person who is stern and austere will commonly take a negative and pessimistic approach. Hence, the halachah differences of Beit Shammai and Beit Hillel are an expression of their respective character traits.

Shammai and Hillel were of opposing natures, and their views in Torah reflect their mental dispositions, which they transmitted to their students — Beit Shammai — the school of Shammai and Beit Hillel — the school of Hillel.

The Gemara (Shabbat 30b) says that Hillel was very humble and gentle. Shammai, on the other hand, was stern and unyielding. It was not difficult to provoke Shammai and cause him to lose his temper, but Hillel was extremely patient and would never take offense. For example, when a prospective proselyte once came to Shammai asking to be converted and making preposterous requests, Shammai became exasperated and pushed him away, while Hillel accepted him cordially and warmly.

The significance of lighting Chanukah candles on the outside, when it is dark, is that the “street” which is dark — alien to Torah and sometimes even actively hostile to Torah — must be illuminated and be converted into a “friendly domain” and become an ally to the authentic Torah philosophy.

The Sages of Shammai and Hillel have diverse opinions as to how this is accomplished, based on the two different approaches to serving Hashem. One approach is “Sur mei’ra” — “Turn away from — i.e. abandon” — evil, and the other is “Asei tov” — “Do good.” The philosophy of “Sur mei’ra” is to vehemently fight evil until it is eradicated. The policy of “Asei tov” is to accentuate and intensify the doing of good until the evil is overpowered and eventually dissipates by itself.

Beit Shammai favors the “Sur mei’ra” approach. This is comparable to strategy in a war: the initial attack has to be fierce and overwhelming, and once the enemy is destroyed, all that is necessary is to clean up the remnants. Similarly, with the “Sur mei’ra” approach the first attack must be devastating, and then once the enemy is shattered minor attacks follow till it is totally conquered. Therefore, they hold that to properly eradicate the enemy — the roaming forces that are alien to Torah and Yiddishkeit — at the outset a strong pillar of light is needed — eight candles. Once a breakthrough is made, the rest of the battle can be accomplished with less weaponry.

Beit Hillel, favors the “Asei tov” approach. Cognizant that a little bit of light dispels much darkness, they hold that one should always accentuate the good and add in one’s activities little by little. Eventually, the antagonists will be so affected by the illumination that they will convert and totally join your forces.

The fifth night of Chanukah has a special significance in demonstrating the prevalence of the “Asei tov” approach over the Sur mei’ra” approach. This is the first night when following the approach of Beit Hillel results in more illumination on the Menorah, since we light five candles according to Beit Hillel and only four candles according to Beit Shammai. It is thus on this night that the approach of ever-increasing illumination overtakes the approach of constant decrease and the progression towards maximum illumination begins to prevail.

The study of Chassidut emphasizes the “Asei tov” approach, unlike Mussar — study of ethics — which follows the “Sur mei’ra” philosophy. Therefore, in Chassidic circles, the fifth night of Chanukah is considered an auspicious time.

(עי' לקו"ש חכ"ה ע' 396)


"זאת חנוכה"
“Zot Chanukah — This is Chanukah.”

QUESTION: Why is the eighth day of Chanukah called “ZotChanukah”?

ANSWER: The construction of the Mishkan — Tabernacle — which the Jews built in the wilderness was completed on the 25th of Kislev. However, it was not officially dedicated until Rosh Chodesh Nissan, the month in which the Patriarchs were born (Rosh Hashanah 11a). Hashem paid back the month of Kislev with the rededication of the Beit Hamikdash through the Hasmoneans on the 25th of Kislev (Yalkut Shimoni, Melachim, 184).

For the dedication of the Mishkan, on every day of the first twelve days of the month a Nasi — prince of a tribe — brought a battery of offerings. Thus, it is customary to read on each day of Chanukah a Biblical portion which describes the offering of one of the Nessi’im (Bamidbar 7:1-8:4). The Torah reading on the eighth day starts with the offering of the Nasi of the tribe of Menasheh and goes through all the other Nessi’im. Basically every offering was the same and the language of the portion is identical except for the change of name. This is followed by a tally of all the items brought by all the Nessi’im together, which is also read on the eighth day. Since it starts with the word “Zotchanukat hamizbei’ach” — “This was the dedication of the Altar” (7:74), the eighth day is named “Zot Chanukah.”

* * *

Alternatively, there is a popular question asked by the Beit Yosef (Tur Orach Chaim 670) that Chanukah should only be celebrated seven days since they found a single flask of oil which was sufficient for one day, and thus, the miraculous kindling was only for seven days? One of the answers is that Chanukah is really only seven days and the holiday lasts eight days because of sefeika deyoma — a doubt as to which day was declared as Rosh Chodesh and thus a lack of clarity as to which day of the month is really the 25th of Kislev (see p. 42).

Most commentaries do not accept this theory, and therefore the eighth day is called “ZotChanukah” — “This is Chanukah” — to emphasize that it is an actual day of the eight-day celebration and not merely a day celebrated due to ambiguity in the calendar.

(עיטורי תורה בשם לחם אשר)


"זאת חנוכה"
“Zot Chanukah — This is Chanukah.”

QUESTION: How did the name Zot Chanukah for the eighth day originate?

ANSWER: One of the answers of the Beit Yosef’s question that Chanukah should be celebrated only seven days since they had oil for one day, is that the Syrian-Greeks intended to abolish Shabbat observance, Rosh Chodesh and Brit Milah — circumcision. Therefore an eight-day festival was declared because in the eight day period starting with the 25th of Kislev there is always at least one Shabbat, at least one day of Rosh Chodesh (Tevet). Since a Brit Milah is done on the eighth day, an eighth day was added to the Chanukah celebration, to commemorate their failure to abolish circumcision on the eighth day after the birth of a boy. (This also gives a possibility for a boy born on the first day of Chanukah to have his brit during Chanukah — on the eighth day.

When Hashem commanded Avraham concerning circumcision, He said “zot beriti” — “this is my covenant [which you shall keep between Me and your descendants after you. Every male should be circumcised” — Bereishit 17:10]. Since the eighth day of Chanukah is celebrated because of Brit Milah, which is called “zot” — the day is called zot Chanukah.


"זאת חנוכה"
“Zot Chanukah — This is Chanukah.”

QUESTION: What is the uniqueness of the eighth day over the previous seven days of Chanukah?

ANSWER: The significance of the number eight is that it transcends the realm of this mundane and physical world and alludes to the exalted and holy. In the natural world, time is based on a seven-day week and all occurrences are controlled by sheva kochavei lechet — the seven orbital planets. Hashem transcends all this, and therefore the number eight represents His lofty Holiness.

In the era of Mashiach we will merit a higher revelation of G‑dliness, and therefore Mashiach’s harp will consist of eight strings, one more than the seven-stringed harp of the Beit Hamikdash (Arachin 13b).

Chanukah is a preparation for the forthcoming Messianic era. These days are called “Chanukah” because they are a Chinuch — education/preparation — accustoming us to the final redemption. During the candle lighting we are treated to a resemblance of the illumination of the Or Haganuz — hidden primordial light — which will radiate in full glory in the days of Mashiach.

The candles and light of Chanukah are analogous to Torah and mitzvot as King Shlomo said, “For a mitzvah is a candle and Torah is light” (Proverbs 6:23). During Chanukah an increase in Torah study is preferred since through the Ohr Chadash — new light of Torah that we add in the world we will accomplish the purpose of creation and merit the revelation of the new light which transcends our mundane world — the light of Mashiach.

The correlation of Chanukah and Mashiach is most evident on day eight, because the number eight represents that which is above the chain of creation (סדר השתלשלות). Similarly, the Messianic era will usher in a new order which will also transcend the chain of creation.

(התועדיות תשמ"ח ח"ב ע' 119)


"זאת חנוכה... ביום השמיני נשיא לבני מנשה"
“Zot Chanukah — This is Chanukah.” “On the eighth day the prince for the tribe of Menasheh.” (Bamidbar 7:54)

QUESTION: What is the connection between the name “Zot Chanukah” for the eighth day of Chanukah and the Torah reading of the Nasi of Menasheh on the eighth day?

ANSWER: The Torah relates that when Yosef brought his sons Ephraim and Menasheh to be blessed by Yaakov, he placed Ephraim with his right [hand] to Yaakovs left, and Menasheh with his left to Yaakov’s right [hand]. Yaakov maneuvered his hands so that his right hand would be on Ephraim and his left on Menasheh. This displeased Yosef and he tried to remove Yaakov’s right hand from upon Ephraim and place it on Menasheh since he was the firstborn. Yaakov refused, saying “I know my son I know, he too will become a people and he too will become great; however, his younger brother shall become greater than he.” He then blessed them, saying “By you Israel shall bless, saying, ‘May Hashem make you like Ephraim and Menasheh’ and he put Ephraim before Menasheh” (Bereishit 48:9-20).

What is the philosophical reason for their different opinion who should receive priority? King David says “Sur mei’ra va’asei tov” — “Abandon evil and do good” (Psalms 34:15). King David’s two admonitions are actually two separate ways in man’s service of Hashem, and there is a question which of the two should be primary.

Yosef was of the opinion that first and foremost one should rid himself of any relation with evil and only afterward should he work on “Asei tov” — doing good. This is evident from the names he gave his two sons: Menasheh and Ephraim. As the Torah relates, “The firstborn he called Menasheh because Hashem has made me forget all my hardship and all my father’s household.” And the name of the second son he called Ephraim for, ‘Hashem made me fruitful in the land of my suffering’” (Bereishit 41:51-52).

That is, first he thanked Hashem for helping to achieve his endeavor of Sur mei’ra — ridding himself of any negativity and grievance toward his family or the toil and difficulties he endured in Egypt. Then he thanked Hashem for helping him to accomplish his second endeavor of Asei tov — becoming fruitful with positive achievements in the land of his suffering.

On the other hand, Yaakov was of the opinion that while this may be a proper order of service for a Tzaddik like Yosef, ordinary people should accentuate the Asei tov — doing good — approach because “a small amount of light dispels much darkness” (Tanya ch. 12). Hence, he gave preference to what Ephraim represents and said that Klal Yisrael in general, should give primacy to the service of Hashem represented by Ephraim.

In regard to how the mehadrin — scrupulous — should conduct themselves with Chanukah candle lighting, there is a dispute between Beit Shammai and Beit Hillel. Beit Shammai says to light eight on the first night and to light one less each succeeding night until on the eighth night only one candle is lit. Beit Hillel opines the reverse, instructing to start with one candle on the on first night and add one more each succeeding night, so that on the eighth night eight candles are lit.

It can be explained that their disputes also hinge on the question as to which approach should be given primacy, Sur mei’ra or Asei tov. Beit Shammai prefers the Sur mei’ra approach and Beit Hillel favors the Asei tov approach.

A significance of lighting Chanukah candles on the outside, when it is dark, is that the “street” which is dark — alien to Torah and sometimes even actively hostile to Torah — must be illuminated and be converted into a “friendly domain” and become an ally to the authentic Torah philosophy.

With the “Sur mei’ra” approach the first attack must be devastating, and then, once the enemy is shattered minor attacks follow until it is totally conquered. Therefore, they hold that to properly eradicate the enemy — the roaming forces that are alien to Torah and Yiddishkeit — at the outset a strong pillar of light is needed — eight candles. Once a breakthrough is made the rest of the battle can be accomplished with less.

Beit Hillel, favors the “Asei tov” approach. Cognizant that a little bit of light dispels much darkness, they hold that one should always accentuate the good and add in one’s activities little by little. Eventually, the antagonists will be so affected by the illumination that they will convert and totally join the forces of light. (See p. 179 for an elaboration on this.)

Thus, Beit Shammai follow Yosef’s theory which gives preference to Menasheh over Ephraim,and Beit Hillel follows Yaakov’s theory which gives priority to Ephraim.

Since on the seventh day of Chanukah we read about the offering made by the prince of Ephraim and on the eighth we read about the offering of the prince of Menasheh, obviously, Yaakov’s approach of putting Ephraim before Menasheh is the prevailing one.

One of the explanations given to the name “Chanukah” is that it is an acronym for “Chet neirot v’halachah kebeit Hillel” (ח' נרות והלכה כבית הלל) — “Light eight candles and the halachah is according to Beit Hillel” — that each night you add one more candle. Thus, from Chanukah we can learn that the Asei tov approach should be accentuated over the Sur mei’ra approach.

Hence, on the eighth day when we read about Menasheh after having read of Ephraim the day before, and we light the complete total of eight candles, we call the day “Zot Chanukah” — “this is Chanukah” — because on this day we demonstrate what Chanukah is all about.

Chanukah’s message is that the preferred way to succeed in illuminating the world is the Asei tov approach. With kindness, goodness and ahavat Yisrael we will more easily achieve Hashem’s purpose of creation — to make this mundane world a dwelling place for the Holy One, blessed be He (see Tanya ch. 36).

(עי' לקוטי שיחות חכ"ה ע' 396, ועיטורי תורה פ' ויחי)