by Rabbi Nachum Scheiner, Night Kollel & Morning Kollel
As we begin to prepare for the wonderful yom tov of Chanukah, I would like to discuss many similarities that we find between the menorah of Chanukah and the menorah in the Beis Hamikdash.
Deriving benefit – There is a Halachah that one may not benefit from the light of the Chanukah menorah. Rashi explains that this is in order to make it clear that it is for the mitzvah. However, the Ran explains that since our lighting is as a remembrance of the menorah in the Beis Hamikdash, it should be similar to the menorah in the Beis Hamikdash, from which it was prohibited to derive any benefit.
The Minchas Shlomo explains with this notion the text of “haneiros halalu,” recited after candle lighting: “haneiros halalu kodesh heim,” these candles are “holy.” These words seem to contradict the Gemara in Shabbos that asserts that there is no intrinsic kedushah in the Chanukah lights. Based on the Ran, he says that the intention is that although they are not halachically holy,” they are given certain regulations as if they are “holy.”
Similarly, we find that any oil that is leftover may not be used for other purposes. This does not seem to be consistent with the normal rules and regulations of tashmishei mitzvah - articles that are used for a mitzvah. In general, once a mitzvah is finished, the article may be used for other purposes. Why is this mitzvah different? Once again, the Me’iri explains that this is to equate it with the oil of the menorah in the Beis Hamikdash, that one was not allowed to derive any benefit from.
Burning the leftover oil – In general, when something is asur b’haanahah (there is a prohibition to derive any benefit from it), there is sometimes a requirement to have it burned, and sometimes it is sufficient to have it buried. In regards to the leftover oil, either one should have been fine. However, the Halachah dictates that we have it burned. Rav Elyashiv explains that this is because we do with the leftover oil what they did with the leftover oil and wicks in the Beis Hamikdash, which were burned.
Reusing the wicks – The Shulchan Aruch allows reusing the wicks, as the Mishna Berura explains, because it is easier to use wicks that were already used. However, the Kaf Hachaim states that it is preferable to use new wicks every night. He explains that this is to highlight the new miracle that occurred each night. He also mentions another reason that our menorah should be similar to the menorah in the Beis Hamikdash, that they cleaned out and used new wicks every night.
The fire should burn steadily – Similarly, the Panim Yafos points out that the wicks used for the menorah in the Beis Hamikdash were not allowed to be too thick or thin, in order to ensure that fire burns steadily. He then adds that the same should apply to the wicks of the Chanukah menorah in order to ensure that the fire burns steadily, just as was required of the wicks in the Beis Hamikdash.
The fire should catch on fully before removing the candle – The Biur Halachah (Siman 673) points out that since the menorah should be like the menorah in Beis Hamikdash, one should wait until the flame catches onto most of the wick sticking out before removing the candle.
Minchah before the candle lighting – The Shaarei Teshuva writes that preferably, one should daven Mincha on Friday prior to lighting the menorah. This is because our candle lighting is similar to the lighting of the menorah in the Beis Hamikdash, which was after the korban tamid shel bein ha’arba’im, that corresponds to our Mincha prayer.
Rabbi Scheiner
