Chanukah is a powerful symbol of how Torah and Judaism remain relevant in the face of both spiritual and physical challenges throughout history. Jews have consistently struggled with assimilation, oppression, and external threats, yet our tradition has persevered. Chanukah itself represents a dual battle: the military struggle against Greek oppression and the spiritual challenge of resisting Hellenistic culture and maintaining Jewish practices. The mitzvah of lighting the Chanukah candles serves as a poignant symbol of Jewish continuity and identity.
The essence of Chanukah is encapsulated in the Talmud (Shabbat 21b) with the phrase: “Mitzvat Chanukah, ner ish u’beto.” While the mitzvah involves the physical act of lighting candles, it is far more than a ritual—it represents the foundation of the holiday. The lighting of the menorah is central to Chanukah; failing to light or have someone light on your behalf means not fulfilling the obligation, while adding candles enhances the mitzvah.
In another section of the Talmud (Shabbat 21a), the language shifts when discussing the placement of the menorah: “Mitzvah lehanicha al petach beito mibachutz—It is a mitzvah to place the menorah at the entrance of the house, on the outside.” Here, the focus is on the placement rather than the act of lighting. The distinction between “mitzvat Chanukah” and “mitzvah” underscores that while the act of lighting is the essence of the holiday, the placement relates to the public dimension of the mitzvah.
The Rishonim debate the interpretation of the placement described in the Baraita. Rashi argues that the essence of lighting the candles lies in pirsumei nisa (publicizing the miracle) and interprets “mibachutz” to mean placing the menorah outside the doorway within the courtyard. In Talmudic times, homes often opened into courtyards, which then led to public streets. Rashi specifically notes that the menorah is not to be placed directly in a public area.
Tosfot (according to the Maharam) disagrees with Rashi, suggesting that the Baraita addresses homes without courtyards—where the menorah should be placed directly outside the door. Tosfot contends that if there is a courtyard, the menorah should be positioned at the courtyard’s entrance—closer to the public domain (reshut harabim).
The Rashba takes a different approach, citing a case in Masechet Bava Kamma where a passerby was injured by a Chanukah candle placed in the public domain. Rav Yehuda absolves the candle’s owner of liability, since the placement was permitted for the mitzvah of Chanukah. Says the Rashba, this means that the menorah should be placed entirely in the public domain—outside both the house and courtyard.
In summary, Rashi holds that the menorah belongs outside the entrance to the home—even when there is a courtyard. Tosfot argues for placement at the boundary of the courtyard, just before the public domain. The Rashba, however, insists that the menorah should be positioned entirely in the public domain.
The Talmud in Bava Batra adds further context, noting that shared courtyards in ancient times were designed with gates and doors to shield the private domain from public view, and each member of that courtyard would participate in the cost of the door. This challenges Rashi’s interpretation: If courtyards were not visible to the public, how does placing the menorah in the courtyard fulfill pirsumei nisa? Wouldn’t it be more effective to place it directly in the public domain?
The Talmud also suggests that those living in apartments should place the menorah in a window facing the public domain. In times of danger or persecution, the menorah may be placed on a table inside the home, fulfilling the mitzvah. The Baraita uses the term, “v’dayo—and it is enough,” to emphasize that the essence of the mitzvah lies in the act of lighting, regardless of location. Rav Kook elaborates that שעת הסכנה is not only a period of physical threat, but also a time when one’s spiritual or ideological views are not being heard. In these moments, it is crucial to ignite your inner fire and strengthen your environment.
Rashi’s interpretation carries a profound message. Placing the menorah just outside the door symbolizes the inner strength required to make an external impact. To influence a broader society, we must first fortify our internal foundations—our homes, families and communities. Similarly, modern Israel must cultivate unity among its diverse “tribes” to achieve societal harmony. Former Israeli President Reuven Rivlin emphasized the need for unity among Israel’s different tribes. Strengthening these internal connections allows for a broader societal impact.
Chanukah teaches us that public influence begins with internal growth and unity. When our values and identity are strong at home, we can effectively project them outward—just as the light of the menorah spreads beyond the home to publicize the miracle. Rabbi Akiva famously teaches: “ואהבת לרעך כמוך—love your neighbor as yourself.” When we value and strengthen ourselves internally, we can truly appreciate and impact others.
Rabbi Shaul Feldman is the executive director of Bnei Akiva of the US and Canada, a global youth movement focused on empowering Jewish youth through educational programming and fostering a deep, lasting connection to Israel. He received semicha from the Chief Rabbinate of Israel and a law degree from Bar Ilan Law School. Rabbi Feldman is the founder of the Moshava Bair day camp network, which serves over 3,000 campers across North America and Canada. He also founded Yeshivat and Midreshet Torah V’Avodah in Israel with hesder program with over 60 chayalim from across North America.
