25. Mivtza Chanukah:[1]

From the fact that we are required to light the candles on the outside towards the public one can learn that Chanukah is a time not only for illuminating our own homes, but for bringing its light outward—into the streets, into public spaces, and into the lives of fellow Jews. Thus, a special emphasis is placed during Chanukah on affecting the public and bringing them the light of Torah and Mitzvos.[2] Inspired by this vision, the Lubavitcher Rebbe launched Mivtza Chanukah, a global campaign dedicated to publicizing the miracle of Chanukah through public Menorah lightings and ensuring that every Jew has the opportunity to fulfill the mitzvah of lighting his own personal menorah. The initiatives that follow highlight the Rebbe’s far‑reaching efforts to spread the light of Torah and mitzvos to every corner of the world, transforming the holiday into a powerful expression of Jewish unity, pride, and joy. The following are a number of campaigns that the Rebbe initiated as part of the endeavor of spreading the light to the outside.

A. Lighting a Public Menorah:[3]

The Rebbe’s directed the arrangement of public Menorah lightings, in order to publicize the miracle of Chanukah.[4]

Location: [5] The Rebbe instructed that the public lighting should be held in the most central area of the city.

Lighting again at home:[6] The participants of the public Menorah lightings do not fulfill their obligation with such lighting and must relight at home.[7] [This applies even if a person recited the blessings and even he must relight at home with the blessings, as will be explained below.] Accordingly, the Rebbe instructed that it is necessary to inform all attendees that they are still required to perform the lighting ceremony in their own residences. Therefore, this is an ideal opportunity for the organizers of the public lighting event to provide individual menorahs and candles to attendees who do not have a Menorah or candles at their home, so they too fulfill the Mitzvah.

Is a blessing recited?[8] The Rebbe did not express any views about the subject of saying a blessing in his discussions on the public Menorah lighting campaign.[9] He never indicated whether a blessing should or should not be recited. Practically, this matter remains a debate amongst the contemporary Poskim and Chabad Rabbanim.[10] Some Poskim[11] rule that a blessing may be recited when lighting a public Menorah, just as the blessings are recited upon lighting the Menorah in Shul.[12] Other Poskim[13] rule that a blessing may not be said.[14] Some Rabbanim[15] rule that a blessing may only be said if a Minyan for Maariv is arranged by the public Menorah lighting.[16] [Practically, the widespread custom amongst many Chabad emissaries who organize the public menorah lighting, is to light it with a blessing, and one who does so has upon whom to rely.]

Repeating the blessings at home: The participants of the public Menorah lightings, including the person who recited the blessings, do not fulfill their obligation with such lighting and must relight at home, as stated above. Nevertheless, on the first night, he is not to repeat the blessing of Shehechiyanu unless he is lighting also on behalf of others, such as his wife and daughters.[17] Furthermore, some Poskim[18] rule that one is also not to repeat the blessing of Sheasa Nissim on any night, unless he is also lighting on behalf of others. However, one who has in mind to not be Yotzei these blessings with the recital in public, may repeat them at home according to all.[19] Accordingly, the congregation who hears the blessings of Shehechiyanu and Sheasa Nissim recited by the Chazan, is to explicitly have in mind to not be Yotzei.[20]]  

Using torch wicks:[21] A torch may not to be used for the Menorah lighting.[22] Accordingly, one may not use more than a single wick, although may use a wick that is woven from many strings, for the sake of the public menorah lighting. [Initially, this applies even if a blessing will not be recited. However, if it’s not practical to light the public menorah with a single wick candle due to the wind and the like, then a torch may be used instead to fulfill the mitzvah of publicizing the event—though in this case, no blessing should be recited.]

Electric Bulbs:[23] Initially, one is to actual flames rather than electric bulbs for the public lighting, regardless of whether a blessing will be recited. When lighting real flames in public is impractical due to weather conditions or the absence of necessary city permits, it is recommended to use electric menorahs for public display.[24] However, no blessing may be recited on such occasions.[25]

Minimum Height: Although in general regarding the private lighting at home we rule that the candles are to be placed between three to ten Tefachim above the ground [24-80cm.][26], practically,  the common custom regarding public menorah lightings held in synagogues or outdoor settings is not to be strict about this aspect, and the menorahs are often placed at considerable heights.[27]

Maximum Height:[28] The Menorah may not be placed higher than twenty Amos [9.6 meters or 31.5 feet[29]] from the ground and one who does so does not fulfill his obligation.[30] [Accordingly, organizers must ensure that the height of the public menorah—including the flames of the candles—does not exceed thirty‑one feet above ground level. This requirement applies even when no blessing will be recited at the public lighting, and it would appear to apply as well in situations where electric bulbs are used out of necessity. As noted in the Talmud, a height above thirty‑one feet diminishes the effectiveness of pirsumei nissa (publicizing the miracle), thereby undermining the very purpose of the public display. In the event that for whatever reason it is this high, then a blessing may not be recited on this public lighting.]

B. Distributing Chanukah candles and encouraging all to light:[33]

A key element of the Rebbe’s initiative involved facilitating the lighting of a menorah in every Jewish household, including the provision of menorahs where necessary. As part of this effort, Chabad emissaries globally customarily distribute menorahs and candles to Jewish individuals who may not otherwise participate in the lighting tradition.

C. Distributing Sufganiyot:

It is customary of Chabad emissaries throughout the world to distribute Sufganiyot on Chanukah to help raise awareness of the holiday and spread joy amongst their fellow Jews. The Rebbe particularly encouraged that this be done in army bases of the IDF and the Rebbe would personally fund a portion of these doughnuts to be distributed.[34] [This distribution not only enables Jews in remote locations to participate in the celebration of Chanukah, but also helps establish a lasting tradition that reinforces the annual Chanukah observance across generations, as is characteristic of Jewish customs.[35] Moreover, according to the Chasam Sofer[36], even if an individual does not light Chanukah candles for any reason, by partaking in a Chanukah doughnut in remembrance of the miracle, they fulfill a Biblical commandment. Therefore, this custom of distributing doughnuts deserves recognition and should not be underestimated.]

1. Mivtzaim with Children:

Children lighting their own Menorah:[37] While the Rebbe never explicitly instructed that all boys regardless of age, light their own menorah, practically the widespread custom of Anash is for even very young boys to light their own candles.

Children Gatherings:[38] The Rebbe advised organizing gatherings for children, sharing the Chanukah story, distributing Chanukah gelt, promoting charitable giving, and enhancing Torah study.

Chanukah Gelt: Additionally, the Rebbe emphasized the importance of ensuring that every Jewish boy and girl receives Chanukah gelt and encourages them to share with their friends as well.

D. Visit soldiers, patients, prisoners, and the elderly to help them fulfill the mitzvah:[39]

The Rebbe advised visiting soldiers, patients, prisoners, and the elderly in order to assist them in fulfilling the mitzvah and encouraging their spirits.

E. Mivtza Torah:[40]

The Rebbe instructed that one is to increase in learning of Torah during the holiday.

F. Farbrengens emphasizing Hashem’s Miracles:[41]

The Rebbe instructed to hold joyful gatherings during Chanukah, in which people should discuss and recount the miracles that Hashem has performed for the Jewish people.

Historical Introduction to Chabad’s Public Menorah Lighting Campaigns

Prologue – Historical Introduction to Chabad’s Public Menorah Lighting Campaigns:

The Chabad-Lubavitch movement’s public menorah lighting campaigns—known widely in Hebrew as hadlakah merkazit (“central lighting”)—have become one of the most iconic Jewish public traditions of the modern era. What began as a bold outreach initiative in the 1970s has grown into a global phenomenon, illuminating city squares, government plazas, and cultural landmarks across the world.

🌟 Origins and Vision

The initiative emerged from the Lubavitcher Rebbe’s sweeping campaign to bring the message of Chanukah into the public sphere. The campaign began in Chanukah 1967 (Hebrew year 5728). As part of Mivtza Chanukah, the Rebbe urged his emissaries to place menorahs “in the most public and central locations,” emphasizing that while these displays do not fulfill the personal mitzvah of lighting at home, they serve a vital purpose: publicizing the miracle of Chanukah to the widest possible audience.

The Rebbe repeatedly highlighted the spiritual impact of these displays, noting that a public menorah can awaken a “Jewish spark” even in those far removed from Jewish life. He also encouraged that when non‑Jews are present, the moment should be used to inspire the universal Seven Noahide Laws.

🕯️ Early History in the United States

The first large public menorahs appeared in the mid‑1970s. A pioneering display was erected in San Francisco’s Union Square, lit by Rabbi Chaim Itche Drizin in a major public ceremony sponsored by Levi’s. Soon after, menorahs appeared near Philadelphia’s Liberty Bell, in Manhattan—where the largest menorah in the United States was installed—and in cities such as Albany, Chicago, and others.

A turning point came in 1980, when a public menorah was lit in Lafayette Park, directly across from the White House. President Jimmy Carter personally attended, giving the event national visibility and setting the stage for what would become an annual tradition involving senior U.S. officials and military bands.

🕯️ Early History in Israel

First Initiative (1967): After the Six-Day War, Chabad chassidim led by Rabbi Shneor Zalman Segal visited the Assaf Harofeh hospital to light menorahs and bring Chanukah joy to patients.

Expansion (1973): A major campaign was launched in Israel, especially among IDF soldiers, and gained wide publicity.

Global Impact: By the late 1980s, the campaign had spread worldwide, including public menorah lightings in iconic locations like the Eiffel Tower and the White House.

🕎 Prominent Public Menorahs

The World’s Largest Menorah — Manhattan

At the corner of Fifth Avenue and 59th Street stands the world’s largest public menorah, designed by artist Yaacov Agam and inspired by the Rambam’s depiction of the Temple menorah. Nearly ten meters tall and weighing close to two tons, it is lit each night of Chanukah with the participation of public figures and business leaders. The project was organized by Chabad’s Youth Organization under Rabbi Shmuel Butman OBM.

The National Menorah — Washington, D.C.

First lit in 1979 under the direction of Rabbi Abraham Shemtov, the National Menorah has become a fixture of American civic life. Presidents, vice presidents, and senior officials have participated over the years, with the event accompanied by the U.S. Army Band and extensive media coverage.

The Tel Aviv Menorah — Rabin Square

In 2009, Chabad of Tel Aviv erected a massive menorah in Rabin Square, nearly ten meters tall, in partnership with the city and the Israel Heritage Foundation. It has since become a central Israeli Chanukah event.

⚖️ The Legal Battles

⚖️ The Legal Battles

The spread of public menorahs was not without resistance. In the early 1980s, several Jewish organizations—particularly Reform communities—opposed the displays, arguing that public religious symbols could provoke antisemitism or violate church–state separation.

The Teaneck Case

In 1982, the Jewish community of Teaneck, New Jersey, opposed a menorah outside the county courthouse. Despite the Rebbe’s letters explaining the positive impact of public menorahs, the opposition succeeded in blocking the display. In response, Chabad emissary Rabbi Yisroel Brod lit fourteen menorahs in surrounding towns.

The Pittsburgh Supreme Court Case

A major legal milestone came when Chabad’s menorah in Pittsburgh was challenged by an organization advocating strict separation of religion and state. Represented by attorney Nathan Lewin, Chabad argued successfully before the U.S. Supreme Court that the menorah was a cultural symbol rather than a purely religious one. This ruling paved the way for menorahs nationwide.

The Cincinnati “Free Speech” Strategy

In Cincinnati, a Reform stronghold, Rabbi Sholom Ber Kalmanson faced fierce opposition. He and attorney Nathan Lewin introduced a novel argument: that placing a menorah in a public square is an act of free speech. The city backed down, and the menorah was lit. After years of continued challenges, the courts ultimately granted permanent approval in 2004.

These legal battles, widely covered in the media, ironically amplified the visibility of the menorah campaign and helped normalize public Jewish expression across America.

🌍 Global Expansion

By the 1990s and 2000s, public menorahs had become a worldwide phenomenon. Today, Chabad coordinates thousands of menorah lightings in cities across every continent—from the White House lawn to the Eiffel Tower, from Moscow’s Red Square to central plazas in South America, Africa, and Asia.

The campaign has become a symbol of Jewish pride, religious freedom, and the Rebbe’s vision that “a little light dispels much darkness.”

_____________________________________________________

[1] See Shevach Hamoadim p. 98; Shaareiy Chanukah Siman 84-87

[2] See Shaar Hamoadim Chanukah p. 274

^[3] See Likkutei Sichos 25:419; Shulchan Menachem 3:273-274; Shaareiy Chanukah 84-85; Hisvadyos 5747 2:98, brought in Shaareiy Chanukah 84 “It is important to emphasize—especially during this season—that the Chanukah Campaign must be strengthened. Every effort should be made to ensure that in every place where Jews reside, Chanukah lights are kindled: both in a central public location, in a manner that maximizes pirsumei nissa (publicizing the miracle), and also in the private home of every individual Jew.  It is worthwhile to announce clearly that the public lighting does not fulfill one’s personal obligation; each person must light the Chanukah candles in his own home. This also reflects the inner meaning of the mitzvah: to illuminate one’s own soul and home with the “lamp of mitzvah and the light of Torah,” reaching even the “oil” of Torah—the inner secrets of Torah. Through this illumination, one also brings light into the public domain, as if placing a lantern in the street, naturally drawing people toward the light. All of this must be done in a manner of continual increase—mosif v’holech, ma’alin bakodesh—and in the spirit of mehadrin min hamehadrin, which in Talmudic times was the practice of the exceptionally meticulous, but has now become the standard custom of all Jews, as ruled by the Rema, with the well‑known expression that “the Jewish people fulfill mitzvot with an uplifted hand.” It is understood that all of this applies not only to men but also to women, for women are obligated in the Chanukah lights, since “they too were part of the miracle”—and indeed, the miracle itself came about through a woman. This applies both to the practical Chanukah Campaign and to its inner message: bringing light everywhere through the “lamp of mitzvah and the light of Torah.” Experience shows that the influence of Jewish women in many areas is even greater than that of men. Their activity, however, must be carried out with the utmost modesty—also in a manner of mehadrin min hamehadrin—especially in the three mitzvot uniquely associated with Jewish women: lighting Shabbat and Yom Tov candles, maintaining kashrut in food and drink, and family purity. This also relates to education, which is connected to Chanukah—Chanukah being from the word chinuch* (education). First and foremost, this refers to the education of young children, who must be guided and assessed according to their needs, and also to the ongoing education within the home. Since the woman is the foundation of the household, the entire spiritual atmosphere of the home depends upon her.”

^[4] Hisvadyos 1987 2 p. 98 and 133; 5747 Parshas Vayeishev 6^th Sicha of Chanukah; 5748 Parshas Vayeishev

[5] Hisvadyos 5747 Parshas Vayeishev 6^th Sicha of Chanukah

^[6] Hisvadyos 1987 2 p. 98 “It is worthwhile to announce clearly that the public lighting does not fulfill one’s personal obligation; each person must light the Chanukah candles in his own home. This also reflects the inner meaning of the mitzvah: to illuminate one’s own soul and home with the “lamp of mitzvah and the light of Torah,” reaching even the “oil” of Torah—the inner secrets of Torah.”

[7] Rama 671:7; Rivash 111; Levush 671:8; Beis Yosef 671; Toras Menachem 5747 2:98

^[8] See Hiskashrus 696:14; Chikrei Haminhagim 1:208; Piskeiy Teshuvos 671:15; Pardes Chabad Vol. 12 p. 159 for article of Rav L.Y. Raskin and Vol. 13 p. 191 for Article of Rav Slonim

[9] See Pardes Chabad ibid of Rav Slonim that the published claims that the Rebbe said that a blessing should be recited [see Shaareiy Halacha Uminhag Vol. 5] are inaccurate and resulted from quoting a manual for the public menorah lighting written by an individual Chabad Rabbi and this statement was never addressed by the Rebbe. Rabbi Ginsberg in Hiskashrus likewise makes note of its inaccuracy.

[10] Indeed, a number of Chabad Rabbanim have indicated that the mere fact that this matter was not addressed by the Rebbe is a proof that in his opinion the blessing should not be said. [Rav Slonim in Pardes Chabad ibid, Rav Gurary in Chikrei Minhagim ibid] On the other hand, some have argued to the contrary, that if the matter was forbidden it would have been explicitly mentioned by the Rebbe to prevent the grave error of saying a blessing in vain as a result of his campaign, and for this error to be repeated by thousands annually. [Rav Ginzburg in Hiskashrus]

^[11] Mishneh Sachir 2:202; Az Nidbaru 6:75; 5:37; 11:32 and 34; Yabia Omer 7:57-6 regarding party lightings with a blessing that they have upon whom to rely, although initially it should be done after a Minyan; Rav Ginzburg in Hiskashrus 696:14, and so was done in the satellite hookup with the Rebbe; Rav Raskin in Pardes Chabad ibid;

^[12] The reason: They base their allowance on either a) The Rivash explains that the reason the blessing is recited over the lighting in Shul is because of the publication of the miracle, and since here too the miracle is being publicized, a blessing may be said. b) The Kol Bo explains that the reason the blessing is recited over the Shul lighting, is in order to fulfill the Mitzvah for those who are not able to light, and thus likewise by a public lighting where many people who don’t light attend, a blessing may be said. c) The main institution of the lighting was to be done outside, and thus a public lighting has greater advantage than even the Shul lighting. [Az Nidbaru ibid]

^[13] Tzitz Eliezer 15:30; Minchas Yitzchak 6:65; Shevet Halevy 4:65; Divrei Yatziv 2:286; Rav Shlomo Zalman Auerbach brought in Az Nidbaru 6:75; Kinyan Torah 1:131; Teshuvos Vehanhagos 1:398; Rav Slonim in Pardes Chabad ibid

^[14] Their reason: Even the custom of lighting with a blessing in a Shul is not agreed to by all Poskim. Those who allow doing so go into difficulty to explain its basis. There is thus no room to extend this to being allowed to light with a blessing as well in an area which was never previously accepted.

^[15] Yabia Omer 7:57-6 regarding party lightings with a blessing that initially it should be done after a Minyan; Yalkut Yosef p. 204; Rav Yochanan Guraryeh in Chikreiy Minhagim p. 217

^[16] This makes the lighting similar to the lighting done in a Shul.

[17] Zera Emes O.C. 96; Machazik Bracha 671:8; Shaareiy Teshuvah 671:7; M”B 671:45; Kaf Hachaim 671:74; See Nitei Gavriel 24:10 and footnote 24; 43:1

[18] Taharas Hamayim Mareches Ches Os Gimel; Hisorerus Teshuvah 1:103; Birchas Habayis Birchos Chanukah; Yalkut Yosef p. 325 based on Meiri Megillah 23a; Rav SZ”A, brought in Piskeiy Teshuvos 671 footnote 57; See Nitei Gavriel 24:10 and footnote 24; 43:1

[19] Igros Moshe 1:190; Birchas Habayis Neiros Chanukah 4 and footnote 7; Piskeiy Teshuvos 671:14 footnote 57

[20] Birchas Habayis Neiros Chanukah 4 and footnote 7; Piskeiy Teshuvos 671:14 footnote 59; Nitei Gavriel 24:10 and footnote 24; 43:1

[21] Michaber 671:4; Shabbos 23b

^[22] See Halacha 14B!

[23] See Levushei Mordechai Telisa 59; Beis Yitzchak 2:31; Maharshag 2:120; Pekudas Elazar; Kaf Hachaim 673:19; Har Tzevi 2:114; Mikraeiy Kodesh Chanukah 20; Shearim Hametzuyanim 129:4; Meoreiy Eish p. 95; Tzitz Eliezer 1:20-12; Beir Moshe 6:58-59; Yabia Omer 3:35; Piskeiy Teshuvos 673:1; Shulchan Menachem 3:272

[24]

[25] See here for a directive of the Rebbe to Yosef Safra when he was hospitalized: At the end of that week, the Rebbe asked Rabbi Weinberg how the surgery had gone. Rabbi Weinberg replied that it had been successful and that Safra was already recovering. The Rebbe then asked whether it would be possible to light a menorah in the Boston hospital where he was staying. Rabbi Weinberg explained that the room was full of medical equipment and that open flames were prohibited. The Rebbe said that they should look into the possibility of an electronic Chanukah lighting, at least for the sake of pirsumei nissa (publicizing the miracle). ההדרכות האישיות והעסקיות של הרבי לבנקאי היהודי המיליארדר

[26] Michaber 671:6 “It is placed higher than three Tefach from the ground, and is a Mitzvah to be placed lower than ten Tefach from the ground.”; Tur in name of Maharam Rothenberg; See Encyclopedia Talmudit Volume 16 p. 299

[27] P”M 675 A”A 2; M”B 671:27; Mor Uketzia 675

[28] Michaber 671:7; Shabbos 22a; See Encyclopedia Talmudit Volume 16 p. 299-300

[29] So is according to Shiureiy Torah of Grach Na’ah; According to Chazon Ish, the measurement is 11.52 meters, or 37.8 feet; See Piskeiy Teshuvos 671:7 that one may be lenient like whatever opinion he chooses regarding Rabbinical matters, such as Chanukah

[30] The reason: As the eye does not focus on a height above 20 Amos from the ground, and it thus lacks the publication of the miracle. [Rashi Shabbos ibid; M”B 671:28; Kaf Hachaim 671:51]

[31] Sefer Hasichos 5747 6^th Sicha of Chanukah

[32] Sefer Hasichos 5747 6^th Sicha of Chanukah

[33] Sichos Kodesh 5734 Parshas Vayeishev; Hisvadyos 5747 2:98

[34] Sichos Kodesh 5781 Sichas 17^th Kisleiv; Likkutei Sichos Vol. 20 p. 429

[35] Letter of Rabbeinu Maiman, father of Rambam, printed in Nitei Gavriel 51 footnote 16 and Minhag Yisrael Torah in name of Koveitz Serid Upalit “One is not to be lenient in any custom, even if it is a light custom, and everyone is obligated to make a festive meal and rejoice to publicize the miracle that G-d did for us on those days. Now, the custom has spread to make Sufganiyot, known in Arabic as Spingim. This is an old custom being that the dough is kneaded with oil in commemoration of the miracle. Rabbeinu Nissim writes in Megillas Setarim that all the customs of the Jewish nation including this custom should not be belittled …as the prophet has stated “Al Titosh Toras Imecha”; Sheireis Yisrael Shaar Hazmanim p. 101; See Sefer Maiy Chanukah of Rav Yitzchak Ratzabi p. 55 that in Yemen they were not accustomed to eat deep fried foods or Sufganiyot, and this only began when they arrived to Israel.

[36] Chasam Sofer Yoreh Deah 233 based on Megillah 14a “The establishing of a Holiday on the day that a miracle occurred is a Kal Vachomer Deoraiysa, and accoridng to my opinion [Leaniyas Daati] according to this the days of Chanukah and Purim are Biblical. However, regarding which actions to perform on this day, it is only Rabbinical. However, one who transgresses and does not perform any form of commemoration of the miracle of Chanukah or Purim, transgresses a positive Biblical command of the Torah.”; This ruling is also repeated in his Sefarim: Chasam Sofer O.C. 208; Chidushei Shabbos 22a, 23a; Hagahos Hashas Megillah 6b; Chidushei Gittin 36b

[37] See Shevach Hamoadim p.101; Hiskashrus; Shalsheles Hayachas of Hayom Yom 5748; Sefer Hasichos 5751 1:165 footnote 110; Likkutei Sichos 20:474; Perhaps this also follows a similar change in the later generation for girls to begin lighting Shabbat candles at a very young age

[38] Sichos Kodesh 5734 Motzei Zos Chanukah

[39] Sichos Kodesh 5781 Sichas 17^th Kisleiv “All the more so, this applies regarding those who especially require attention in this matter: Jews who are in prisons, or in hospitals—what people commonly call “the house of healing”—and Jews who are in nursing homes, who due to their weakness need the assistance of others. They, too, must be included in the Chanukah Campaign. Similarly, this applies to those who protect the physical integrity of the Land of Israel. Their involvement is also connected to the spiritual integrity of the Land, which in turn is bound up with the integrity of the Jewish people, and ultimately with the integrity of the Torah itself. These Jews—who have merited to protect, with their very bodies, the borders of the Land, ensuring that the land should not, Heaven forbid, become easy prey before its enemies—must certainly be included in the Chanukah Campaign.”

[40] Hisvadyus 5742 2:598, brought in Shaareiy Chanukah 79; “During the days of Chanukah, there must be a special increase in Torah study, in addition to what is stated below regarding the mitzvah of charity. This reflects the general principle of “a mitzvah is a lamp and Torah is light”—meaning that through the light of the mitzvah, including Shabbat candles and Chanukah candles, the light of Torah is drawn forth, as Rashi explains on the verse “banim” (Shabbat 23b). This idea may be connected with the story told by the Rebbe about the conduct of his father, the Rebbe Rashab. After lighting the Chanukah candles, he would sit near the candles and study Torah—of course without making use of their light, since we are not permitted to derive benefit from the Chanukah lights. This serves as a directive for every Jew, in the spirit of “we shall walk in His ways”: during Chanukah one must increase in Torah study. The above‑mentioned increase in Torah study during Chanukah applies equally to Jewish women. As has been explained many times, women recite the blessing on Torah study because they are obligated to learn the laws of the mitzvot that apply to them. Moreover, regarding Chanukah in general, our Sages taught (Shabbat 23a) that “they too were part of the miracle,” and even more so—the miracle came about through a woman, as Rashi notes there. This is especially significant because the entire theme of Chanukah is connected with the future Redemption. As explained in the writings of the Arizal, just as the Exodus from Egypt occurred in the merit of the righteous women of that generation, so too the future Redemption will come in the merit of the righteous women of our generation, the generation of Ikveta d’Meshicha.”

[41] Sefer Hasichos 5752 Parshas Vayeishev