סימן קלט סעיף א
בְּבַיִת שֵׁנִי, כְּשֶמָּלְכָה מַלְכוּת יָוָן, גָּזְרוּ גְזֵרוֹת עַל יִשְֹרָאֵל, וּבִטְּלוּ דָתָם, וְלֹא הִנִּיחוּ אוֹתָם לַעֲסֹק בַּתּוֹרָה וּבַמִצְוֹת, וּפָשְׁטוּ יְדֵיהֶם בְּמָמוֹנָם וּבִבְנוֹתֵיהֶם, וְנִכְנְסוּ לַהֵיכָל וּפָרְצוּ בוֹ פְּרָצוֹת, וְטִמְּאוּ אֶת הַטְּהָרוֹת, וְצַר לָהֶם לְיִשְֹרָאֵל מְאֹד מִפְּנֵיהֶם, וּלְחָצוּם לַחַץ גָדוֹל, עַד שֶׁרִחֵם עֲלֵיהֶם אֱלֹהֵי אֲבוֹתֵינוּ וְהוֹשִׁיעָם מִיָדָם וְהִצִּלָם וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם, וְהוֹשִׁיעוּ אֶת יִשְֹרָאֵל מִיָדָם, וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים, וְחָזְרָה מַלְכוּת יִשְֹרָאֵל יוֹתֵר מִמָּאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי. וּכְשֶׁגָּבְרוּ יִשְֹרָאֵל עַל אוֹיְבֵיהֶם וְאִבְּדוּם, בַּחֲמִשָּׁה וְעֶשְׂרִים בְּחֹדֶשׁ כִּסְלֵו הָיָה. וְנִכְנְסוּ לַהֵיכָל, וְלֹא מָצְאוּ שֶׁמֶן טָהוֹר בַּמִּקְדָּשׁ אֶלָּא פַּךְ אֶחָד, שֶׁהָיָה מֻנָח בְּחוֹתָמוֹ שֶל כֹּהֵן גָּדוֹל, וְלֹא הָיָה בוֹ לְהַדְלִיק אֶלָּא יוֹם אֶחָד בִּלְבָד, וְהִדְלִיקוּ מִמֶּנּוּ נֵרוֹת הַמַּעֲרָכָה שְׁמוֹנָה יָמִים, עַד שֶׁכָּתְשׁוּ זֵיתִים וְהוֹצִיאוּ שֶׁמֶן טָהוֹר. וּמִפְּנֵי זֶה הִתְקִינוּ חֲכָמִים שֶׁבְּאוֹתוֹ הַדּוֹר, שֶׁיִהְיוּ שְׁמוֹנַת הַיָמִים הָאֵלּוּ שֶׁמַּתְחִילִין בַּחֲמִשָּׁה וְעֶשְׂרִים בְּכִסְלֵו, יְמֵי שִׂמְחָה וְהַלֵל, וּמַדְלִיקִים בָּהֶם הַנֵּרוֹת בָּעֶרֶב עַל פִּתְחֵי הַבָּתִּים בְּכָל לַיְלָה וָלַיְלָה בִּשְׁמוֹנַת הַלֵּילוֹת, לְהַרְאוֹת וּלְגַלּוֹת הַנֵס. וְהַיָמִים הָאֵלּוּ, נִקְרָאִים חֲנֻכָּה, רוֹצֶה לוֹמַר, חָנוּ כ"ה, שֶׁבְּיוֹם כ"ה חָנוּ מֵאוֹיְבֵיהֶם. וְעוֹד, מִפְּנֵי שֶׁבַּיָּמִים הָאֵלּוּ עָשֹוּ חֲנֻכַּת הַבַּיִת שֶׁהַצּוֹרְרִים טִמְּאוּהוּ. וְלָכֵן יֵשׁ אוֹמְרִים, שֶׁמִצְוָה לְהַרְבּוֹת קְצָת בִּסְעוּדָה בַּחֲנֻכָּה. וְעוֹד, מִפְּנֵי שֶׁמְּלֶאכֶת הַמִֹּשְכָּן נִגְמְרָה בַּיָמִים הָאֵלּוּ. וְיֵשׁ לְסַפֵּר לִבְנֵי בֵיתוֹ עִנְיַן הַנִּסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ בַּיָמִים הָאֵלּוּ (עַיֵן יוֹסִיפוֹן). וּמִכָּל מָקוֹם לֹא הֲוֵי סְעוּדַת מִצְוָה, אֶלָּא אִם כֵּן אוֹמְרִים בַּסְּעוּדָה שִׁירוֹת וְתִשְׁבָּחוֹת. וּמַרְבִּים בִּצְדָקָה בִּימֵי חֲנֻכָּה, כִּי הֵם מְסֻגָּלִים לְתַקֵן בָּהֶם פְּגָמֵי נַפְשׁוֹ עַל יְדֵי הַצְּדָקָה, וּבְיִחוּד לְלוֹמְדֵי תוֹרָה הָעֲנִיִם לְהַחֲזִיקָם.
During the era of the Second Beis Hamikdash when the Greek kingdom was in power, they imposed evil decrees against the Jewish people, designed to put an end to their religion. They did not permit them to study the Torah or to perform the mitzvos; they plundered their property, [abducted] their daughters, entered the Temple, violating its sanctity and defiling its purity. Yisrael was in great distress because of them, for they oppressed them bitterly, until the God of our fathers took pity on them and delivered them from their dominion, and rescued them. The Hasmoneans, the sons of the Kohein Gadol defeated and killed them, and delivered Yisrael from their dominion. They appointed as king one of the Kohanim, and the Kingdom of Yisrael returned to power and [endured] for more than two hundred years, until the destruction of the Second Beis Hamikdash. When Yisrael triumphed over their enemies and destroyed them, —this happened on the twenty-fifth of Kislev—, they entered the Beis Hamikdash, and found of the pure oil in the Beis Hamikdash only one jar, that was stamped with the seal of the Kohein Gadol. This oil was sufficient to burn for only one day, but they lit the lights of the Menorah with it [and it lasted] for eight days, until they crushed olives and extracted pure oil. For this reason the Sages of that generation ordained that these eight days, beginning on the twenty-fifth of Kislev, should be days of rejoicing and praise. We kindle lights in the evening near the entrance to the house every night, during these eight nights, in order to display and reveal the miracle. These days are called Chanukah, which means [it is a contraction of] chanu chaf-hei [they rested on the twenty-fifth]. For on the twenty-fifth of Kislev they rested from their enemies [onslaughts]. Another reason [for the name Chanukah] is that during these days they dedicated the Beis Hamikdash [Chanukas habayis], that had been defiled by the oppressors. Some authorities say, therefore, that it is a mitzvah to somewhat embellish the meals on Chanukah. Another reason for celebrating Chanukah is that the construction of the Mishkan was completed during these days. You should tell your family the story of the miracles that were performed for our forefathers, during these days (see Flavius Josephus). Nevertheless, a Chanukah feast is not considered a mitzvah, unless you sing hymns and praises to Hashem during the meal.1In his responsa, Maharshal writes that it is fitting and proper that this festivity be combined and saturated with the spirit and joy of Torah. Biur Halachah writes: “Adding to our grave sins, there are those who have substituted card playing and other secular frivolities instead of hymns and praises [at their so called Chanukah parties].” (Biur Halachah 670:2) On Chanukah you should give charity generously, for the days of Chanukah are auspicious to correct flaws of the soul through the giving of charity,2It has always been a custom for the poor to ask for charity during the days of Chanukah. (Mishnah Berurah 670:1) especially when it is given to support poor, Torah scholars.
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות (נדה ע"ג.)