Opinion & Comment
The Candle's Cry: Understanding the Message of the Menorah

The Purpose of Redemption

"During the period of the Second Beis Hamikdosh the Greeks imposed decrees on the Jewish people in order to destroy their beliefs and stop them from learning Torah and practicing mitzvos . . . After the miraculous redemption, our Sages instituted that we should light candles for eight days by the doors of our houses in order to show and reveal the miracle." (Rambam, Hilchos Chanukah 3:1-3).

The words of the Rambam require explanation. How does the mitzvah of hadlokas neiros directly relate to the oppression of the Greeks? Furthermore it is clear how lighting the menorah "shows" the miracle but how does it "reveal" the miracle, and how is all of this connected to lighting by the door of one's house?

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The menorah is more than an historic commemoration of the miraculous salvation that transpired for the Jewish people. When enacting neiros Chanukah, our Sages tried to encapsulate the purpose of the redemption within the framework of the mitzvah; the sublime importance of doing the mitzvos of our Creator.

In order to publicize that the purpose of the miracle is to fulfill Hashem's commandments, our Sages decreed that the candles (when possible) should be lit in one's doorway opposite the mezuzoh. With the menorah on the left side and the mezuzoh on the right side, while lighting the candles on the left side, the tzitzis- clad tenant is literally enveloped by mitzvos. This small act is a powerful testimony that within this house lives a family which is fervently engaged in Divine service (based on Shabbos 21b- 22a according to the Sheiltos, Parshas Vayishlach).

Hilchos Publicity

Technically one does not need a menorah to fulfill the mitzvah of ner Chanukah. According to the strict halachah simply lighting a single candle every night is sufficient. (However, today almost everyone lights their candles within a menorah and fulfills the mitzvah mehadrin min hamehadrin by lighting an additional candle every night.)

Since the purpose of this mitzvah is to publicize the miracle that transpired, it is of the utmost importance to make sure that people should not come to make the mistake that this candle has been put down merely to provide a source of light. Our Sages circumvented this problem through numerous halachos that make it clear that the sole purpose of the candles is to silently proclaim Hashem's Glory in a magnificent fashion.

The height of the menorah placement is a vital factor in publicizing the miracle. The menorah may not be placed too high (more than twenty amos [11.52 meters]), for that will make it non- visible to onlookers. Similarly it should not be put too low (less than three tefochim [28.8 cm]) for it will appear as if it was placed on the ground and it is not apparent that it was lit for the sake of the mitzvah.

The optimum height for the menorah is between three and ten tefochim (96 cm), for this is high enough off the ground that it can be seen but low enough that it does not look like it was placed there for illumination purposes (Mishna Berurah 671:26- 30 [all measurements are according to the Chazon Ish]).

Modern day living conditions have given rise to the need to address a new halachic issue; high-rising skyscrapers are much higher than twenty amos. How should someone who lives on the ninety-ninth floor light his Chanukah candles in a way which will publicize the miracle?

The gedolei haposkim of our generation grapple with this complex issue. Some say that if there are other tall buildings in close proximity then one can light in their own window to publicize the miracle to them (Shevet HaLevi 4:65). Others claim that the publicity of the miracle is only for the people of the public domain and not for neighboring buildings (HaRav Eliashiv shlita as cited in Ner Ish Ubeiso 5:85).

Public Knowledge

Location of the menorah plays an equally important role in publicizing the miracle. As mentioned previously, the optimum fulfillment of the mitzvah is to light neiros Chanukah by the door. Which door should one light at? If the door of one's house opens directly to the public thoroughfare, he should light by the door of his house.

However, if one has a chotzer, i.e. a courtyard which is sometimes used like part of the house, e.g. to do laundry, he should light at the entrance to this chotzer. In this way, the menorah will generate the maximum publicity (Shulchan Oruch 671:5 according to Tosafos 21b). [Since the poskim differ whether a hallway of a building has the status of a courtyard, a halachic authority should be consulted in each case.]

When lighting by the door it is crucial that the candles be put in the doorway or in close proximity (i.e. one tefach, approximately 9.6 centimeters according to the Chazon Ish). Placing the menorah farther away, detracts from the message of the menorah; that it was put there by the owner of the house for the sole purpose of publicizing the mitzvah (Shulchan Oruch 671:7).

When one is unable to light in the doorway, the next best place is in a window facing the public domain. If this is not possible (e.g., it is potentially dangerous) then one should light in a central location of their home. Even in the house, one should preferably light between three and ten tefochim (Mishna Berurah 671:27). Aside from the previously mentioned reasons for this, Kabbalistic literature describes at length the sublime ramifications of lighting at this height (Kaf HaChaim 671:46).

Our Sages feared that one might accidentally come to use the Chanukah candles for illumination. They therefore required that one light an extra candle (shamesh) in addition to the prescribed number of neiros which must be lit every night. Although this would only seem to be a reason for concern when one lights Chanukah candles on the table of his house, the custom is to light a shamesh even if one lights outside (Shulchan Oruch and Biyur Halochoh 671:5).

Time To Celebrate

Some women have the custom not to do work while the candles are burning. This practice is part of the fulfillment of what the gemora says: "The days of Chanukah were established as yomim tovim for praise and thanks" (Shabbos 21b). Since Yehudis' killing of the Hegmon (Greek ruler) played a central role in the redemption, women took on the practice not to do work, as part of the commemoration of the miracle that took place through their hands (Levush).

However others explain that this custom is in order to provide a further indication that the candles were lit for the sake of the mitzvah and not for the sake of illumination. In this vein the poskim explain that women can return to their work as soon as the candles have been burning for half an hour, as this is the prescribed time for the mitzvah (Mishna Berurah 670:4).

Some poskim rule that even those women who take on this custom, are permitted to do any food preparations that are permitted on a regular yom tov e.g., cooking and baking (Responsa Kinyan Torah 7:52). Other gedolei haposkim testify that minhag Yerushalayim is not to do any type of work while the menorah is lit (Rav Yisroel Yaakov Fisher shlita as cited in Responsa Revovos Ephraim 1:436).

An Onlooker's Testimony

Our Sages were not willing to exempt wayfarers from this special opportunity to gain a slight glimpse of understanding into the magnitude of Hashem's love for His people. The moment that one catches sight of candles in the doorway of a Jewish home, he must immediately recite the brochoh of "She'osoh nissim" and bear witness to the miracles that Hashem did "in those days at this point in the year." In doing so he connects himself to the unique nature of these days by taking an active role in publicizing Hashem's miracles.

"Someone who has not lit in his house and passes through the public thoroughfare and sees the Chanukah candles by the doors of Jewish houses, for it is a mitzvah to place them by the door, needs to make the brochoh on the first menorah he sees" (Rashi, Sukkah 46a). Rashi emphasizes that the menorah should be placed by the door of one's house, for in this fashion the tiny candles cry out Chanukah's inspirational message to all who pass by. (Halochoh lema'aseh one only makes this brochoh if a menorah will not be lit for him at his home [Mishna Berurah 676:6]).

Grabbing The Moment

Every night of Chanukah, we sing the piyut Ma'oz Tzur, which mentions the principal redemptions that transpired in the history of the Jewish people. It is clear why we specify Chanukah, for that is the holiday that we are currently experiencing, but why do we mention all of the other periods?

The same question can be asked regarding another halochoh. When one comes to a place where a personal miracle transpired, he recites the brochoh: "Blessed is He that made a miracle for me in this place." If he had a number of miracles he should add "in this place and this place . . . " (Orach Chaim 218:4-5). If the main brochoh is on the miracle that happened at the place that he currently sees, why must one mention all the other miracles that happened to him? Similarly when we say Bircas Hamozone why isn't it enough to thank Hashem for our sustenance, and why must we show our gratitude for Torah and Eretz Yisroel as well?

Our Sages understood that when a person reaches a state of inspiration about one of Hashem's miracles, he should not let this opportunity slip through his fingers. Excitement wears off quickly and does not necessarily come at regular intervals. Rather he should use this valuable moment in order to thank Hashem for all of the kindness that He has done for him (Rav Yoel Shwartz as cited in Mizmor LeSodah p. 40- 41).

In the merit of the mitzvah of lighting the menorah and the extra tefillos of Chanukah, may the Jewish people see a speedy redemption from all of their current tribulations.

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