Chanukah – The Mitzvos of Lighting the Menorah
In 2022, I studied Rabbi Daniel Garfinkel’s insightful and amazing sefer “Ka’asher Tziva Hashem,” noting Kavanos to have while performing various mitzvos, including lighting the Chanukah Menorah. This enriched my next Chanukah, and I’m sharing these notes to potentially aid others.
Mitzvos Deoraisa typically require kavanah, with few exceptions. Many Achronim advise that Mitzvos D’rabbanan, like Menorah lighting, also need kavanah. It’s ideal to perform all mitzvos with kavanah.
Below you will find the means to fulfill many more mitzvos, with only a little additional effort, just some kavanah, during Chanukah candle lighting.
Before reciting the brachos (blessings) and lighting the candles, either think or say:
“I intend to fulfill the following mitzvos as commanded by Hashem:”
Having Kavanah when Doing Mitzvos
Believing in the Existence of Hashem
Listening to the Words of the Sages and Not Straying from the Words of the Sages
Remembering Hashem’s Kindnesses
Emulating (Walking In) Hashem’s Ways
Kiddush Hashem (Sanctifying Hashem’s name)
Contemplating Hashem’s Greatness
Reciting the brachos (blessings) before lighting the Chanukah lights (mitzvos d’rabanan)
Lighting the Chanukah lights (mitzvah d’rabanan)
- Say the brachos (blessings).
- When reciting the bracha of She’asa Nissim L’Avoseinu, reflect on the meaning of the words. This is an opportunity to feel and express gratitude to Hashem for the miracles bestowed upon us. It is very important to remember that lighting the menorah is an expression of our gratitude to Hashem.
- Light the Candles.
As you sing “Haneiros Halalu”, contemplate the meaning of the words. Specifically, remember that we light the menorah to express gratitude to Hashem for the miracles He performed for us, including the victories over the Greeks (and the miracle of the oil).
Maoz Tzur:
Aside from “constant” Mitzvos such as loving Hashem, fearing Hashem, and believing in Hashem, we can have Kavanah to fulfill additional mitzvos when singing Maoz Tzur as follows:
First paragraph – Requests the rebuilding of the Beis Hamikdash and indirectly requests the coming of Moshiach. We can have Kavanah to fulfill the mitzvos of Anticipating the Redemption and Remembering Yerushalayim.
Second paragraph – Recounts our slavery in Egypt and Hashem’s deliverance. We can have Kavanah to fulfill the mitzvos of Remembering the Exodus from Egypt and Contemplating Hashem’s Greatness.
Third paragraph – References the first Beis Hamikdash period and the subsequent exile. We can have Kavanah to fulfill the mitzvah of Remembering Yerushalayim.
Fourth paragraph – Recounts how Hashem saved us from Haman. We can have Kavanah to fulfill the mitzvos of Contemplating Hashem’s Greatness and Remembering Hashem’s Kindnesses.
Final paragraph – Requests that Hashem bring Mashiach. We can have Kavanah to fulfill the mitzvah of Anticipating the Redemption.
(This section was inspired by an online shiur from Rabbi Asher Baruch Wegbreit. A link to Rabbi Wegbreit’s Kavanah L’Mitzvos Foundation can be found on the Links page.)
There are additional Mitzvah opportunities related to lighting the menorah, depending on circumstances and your minhagim (customs).
- For example, many give tzedakah after lighting the menorah and recite tehilim and personal prayers for themselves and others. So, aside from again fulfilling some of the mitzvos already discussed, you could also fulfill the mitzvos of “Talmud Torah,” “Tefillah,” “Tzedakah,” and “Love Your Fellow Like Yourself.”
- We often have extended family and guests at our house on Chanukah. Interpersonal situations may arise before, during, and after the lighting of the Menorah. Therefore, multiple interpersonal mitzvos may also become applicable.
- You will probably take precautions to keep the candle lighting safe, such as creating a safe environment for the Menora, and keeping a watchful eye on the children and candles. That will allow you to again fulfill some of the mitzvos already discussed, and also fulfill the mitzvos of “You Shall not Allow Bloodshed in Your Home”, “You Shall Guard Your Health Very Well”, and “Love Your Fellow like Yourself.”
An Expanded Discussion of the Mitzvos:
Having Kavanah when Doing Mitzvos
In Kitzur Sefer Charedim, Rav Avraham Danzig (known as the Chayei Adam) delves into the verse “ולעבדו בכל לבבכם” (and serve Him with all your heart) and says:
נראה לי דלכולי עלמא על כל פנים העושה איזה מצווה מן המצות בלא כונה, ביטל עשה זו, שהרי לכולי עלמא נאמר מקרא זה על כל המצות. ואף למאן דאמר מצות אינן צריכות כוונה, היינו שעל כל פנים יוצא ידי המצווה, ומכל מקום עבר על עשה זו
It seems to me that everyone agrees, at least, that performing any mitzvah without intention neglects this positive commandment, since this verse is said about all mitzvot. And even according to the opinion that says mitzvos don’t require intention, this means that they have, at least, fulfilled the basic requirement of the mitzvah, but they have still violated this positive commandment.
(Kitzur Sefer Haredim – Positive commandments from the Torah that are Dependent on the heart)
Similarly, the Ramban, in his commentary on Sefer HaMitzvot (Hasagot HaRamban), states:
ועיקר הכתוב ולעבדו בכל לבבכם מצות עשה שתהיה כל עבודתנו לאל יתעלה בכל לבבנו כלומר בכוונה רצויה שלימה לשמו ובאין הרהור רע, לא שנעשה המצות בלי כונה או על הספק אולי יש בהם תועלת
The main essence of the posuk “And serve Him with all your heart” is a positive commandment that all our service to God should be with our entire heart, meaning with the proper and complete intention for His sake, without any negative thoughts. Not to perform commandments without intent or on the mere possibility they might be beneficial…
(Hasagot HaRamban on Sefer HaMitzvot – Positive Commandments 5)
Serving Hashem with Joy
Some of our sages hold that doing mitzvos with joy is itself a separate mitzvah D’oraysa (from the Torah). Rabbi Daniel Garfinkel, in his amazing sefer Ka’asher Tziva Hashem, references Rabbeinu Bachya as an example. Rabbeinu Bachya wrote:
תחת אשר לא עבדת את ה’ אלהיך בשמחה. יאשימנו הכתוב בעבדו השי”ת ולא היתה העבודה בשמחה, לפי שחייב האדם על השמחה בהתעסקו במצות, והשמחה במעשה המצוה מצוה בפני עצמו, מלבד השכר שיש לו על המצוה יש לו שכר על השמחה
Because you did not serve Hashem your God with joy… The Torah criticizes us for serving Hashem, yet not doing so with joy. This is because a person is obligated to feel joy when doing mitzvos. The joy when performing a mitzvah is a mitzvah in its own right. Beyond the reward one gets for the mitzvah itself, there’s an additional reward for the joy…
(Rabbeinu Bachya, Devarim 28:47)
Note: Others maintain that while doing mitzvos with joy is indeed a mitzvah, they believe it to be a mitzvah d’rabanan (Rabbinic) or view it as a component of the D’oraysa mitzvah to love Hashem.
Hiddur Mitzvah
In Shemos 15:2, the passuk reads: “זה קלי ואנוהו,” which translates to “This is my God, and I will beautify Him.” Rabbi Daniel Garfinkel, in his sefer “Ka’asher Tziva Hashem” on pages 431 and 432, explains that Chazal interpret this passuk as a directive to beautify and enhance mitzvot by performing them in a beautiful manner. Rabbi Garfinkel notes that some view this as a commandment directly from the Torah, while others see it as a mitzvah d’Rabbanan, supported by a passuk from the Torah. Additionally, Rabbi Garfinkel cites Rav Avraham Pam who stated that performing mitzvos with joy is a fulfillment of Hiddur Mitzvah.
We are beautifying the mitzvah with a beautiful silver Menorah, extra lights, and by doing the mitzvah with joy.
Believing in the Existence of Hashem
As Rambam states in Mishneh Torah: The first commandment of the positive commandments is to know that there is a God, as it is said: “I am Hashem, your God” (Shemot 20:2, Devarim 5:6).
This is one of the well-known “Six Constant Mitzvos.” We can fulfill it at almost any time and also when performing other mitzvos.
Loving Hashem
There is a mitzvah to love Hashem, as stated in Devarim 6:5: “You shall love Hashem, your God…”
This is one of the well-known “Six Constant Mitzvos.” We can fulfill it at almost any time and also when performing other mitzvos.
Fearing Hashem
There is a mitzvah to fear Hashem, as stated in Devarim 6:13: “Hashem, your God, you shall fear.”
This is one of the well-known “Six Constant Mitzvos.” We can fulfill it at almost any time and also when performing other mitzvos.
Generally, love for Hashem primarily inspires us to fulfill the positive commandments (mizvos asei), while fear of Hashem primarily helps us avoid transgressing the negative commandments (mizvos lo ta’asei).
However, our service to Hashem should be motivated by both love and fear, even if, for example, the primary motivator is love.
As it says in Tanya, Chapter 41:
אֲבָל בְּלִי יִרְאָה כְּלָל, לָא פָרְחָא לְעֵילָּא בְּאַהֲבָה לְבַדָּהּ, כְּמוֹ שֶׁהָעוֹף אֵינוֹ יָכוֹל לִפְרוֹחַ בְּכָנָף אֶחָד
דִּדְחִילוּ וּרְחִימוּ הֵן תְּרֵין גַּדְפִין
“But without any fear at all, it (the fulfilment of the mitzvah) does not soar on high with love alone; just as a bird is unable to fly with one wing, for fear and love are two wings.”
Note: See also Sefer Chareidim, Author’s Introduction – Second and Third Conditions; and Pele Yoetz – Preparation (הכנה).
Clinging to Hashem
Sefer Chareidim (9:10) states, “מִצְוַת עֲשֵׂה לְדָבְקָה בּוֹ יִתְבָּרַךְ,” which means it is a positive commandment to cling to Hashem. In “Ka’asher Tziva Hashem” (pages 336 and 337 of the English edition), Rabbi Daniel Garfinkel cites multiple sources supporting this mitzvah, which instructs us “to constantly be connected to Hashem in one’s thoughts.” This mitzvah of clinging to Hashem can be fulfilled any time we think of Hashem, including when performing other mitzvot.
When we make the brachos and light the menorah with kavanah we are connecting to Hashem in our thoughts and thinking about Hashem.
Choosing Life
In Devarim 30:19, it is written, “ובחרת בחיים” which translates as “And you shall choose life.” Rabbeinu Yonah includes this mitzvah in Shaarei Teshuvah 3:17. Additionally, Rabbi Daniel Garfinkel discusses this mitzvah on pages 374 and 375 of the English edition of his sefer “Ka’asher Tziva Hashem.”
As noted in Artscroll’s footnotes on Shaarei Teshuvah, this mitzvah “requires us to view the Torah and the mitzvos as our very life and vitality.” One can fulfill the mitzvah of choosing life by resisting the temptation to transgress a lo ta’aseh (negative commandment) or by actively performing a mitzvah asei (positive commandment).
By choosing to not violate the mitzvah “to not depart from the words of the sages” and by making the effort to fulfill these Mitzvos properly, we fulfill the mitzvah to “Choose Life.”
Listening to the Words of the Sages and Not Straying from the Words of the Sages
Devarim 17:10-11 says:
וְעָשִׂ֗יתָ עַל־פִּ֤י הַדָּבָר֙ אֲשֶׁ֣ר יַגִּ֣ידֽוּ לְךָ֔ מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁ֖ר יִבְחַ֣ר יְהֹוָ֑ה וְשָׁמַרְתָּ֣ לַעֲשׂ֔וֹת כְּכֹ֖ל אֲשֶׁ֥ר יוֹרֽוּךָ׃
עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹאמְר֥וּ לְךָ֖ תַּעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידֽוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל׃
“And you shall do according to the word that they will tell you from that place that Hashem will choose, and you shall be careful to do according to all that they instruct you.”
“According to the law that they instruct you and according to the judgment that they say to you, you shall do; you shall not deviate from the word that they tell you, to the right or to the left.”
This means that we must adhere to and follow the directives of the Great Sanhedrin. According to some counts of the 613 Mitzvot, including those by Rambam and Sefer HaChinuch, this is categorized as both a Mitzvah Asei (positive commandment) and a Lo Ta’asei (negative commandment). The Mitzvah Asei is to follow the words of the sages, while the Lo Ta’asei is not to deviate or stray from their words.
Some of our sages say that these mitzvos include the requirement to follow the rulings of the great sages of each generation, including those in our times.
For Example, Sefer HaChinuch says:
וּבִכְלַל הַמִּצְוָה גַּם כֵּן לִשְׁמֹעַ וְלַעֲשׂוֹת בְּכָל זְמַן וּזְמַן כְּמִצְוַת הַשּׁוֹפֵט, כְּלוֹמַר, הֶחָכָם הַגָּדוֹל אֲשֶׁר יִהְיֶה בֵּינֵינוּ בִּזְמַנֵּינוּ
“Included in this commandment is also to listen and to act at all times according to the directives of the judge, meaning, the great sage who will be among us in our time.”
Guarding (my) Health
Most say that there is a positive commandment from the Torah to guard your health. Some derive it from Devarim 4:9 and others from Devarim 4:15. Some, however, say that the Mitzvah to guard your health is a mitzvah d’rabanan (rabbinic mitzvah).
The Pele Yoetz, in the section on Shmira says:
ובכלל חיוב השמירה, על אחת כמה וכמה חיב להשמר מכל עברה ומכל דבר רע
“And within the general obligation to guard (one’s health/life), all the more so one must guard against any sin and anything bad.”
Therefore, according to the Pele Yoetz, the Mitzvah to Guard Your Health can be fulfilled by avoiding violating a negative commandment.
Later, the Pele Yoetz writes:
אף לזאת יחרד האיש וילפת ויזהר למשך ידו מכל דבר רע ולשמר כל דבר טוב, כדי שלא לגרם מיתה לעצמו או לזרעו חס ושלום
“However, a person should tremble, be cautious, and take care to withdraw his hand from anything bad and to keep everything good, so as not to cause death to himself or to his offspring, God forbid.”
This strongly implies that, according to the Pele Yoetz, the Mitzvah to Guard Your Health can be fulfilled by fulfilling other positive commandments, although, unlike for negative commandments, it is not explicitly stated.
Remembering Hashem
It is written in Devarim 8:18, “וְזָֽכַרְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַעֲשׂ֣וֹת חָ֑יִל.” The Sefer Chareidim (12:51) interprets this as a positive commandment to verbally remember Hashem. In “Ka’asher Tziva Hashem” (page 361 of the English edition), Rabbi Daniel Garfinkel suggests that one can fulfill this mitzvah by (verbally) attributing our abilities or successes, no matter how small or large, to Hashem, recognizing that they ultimately come from Him.
We can certainly fulfill this mitzvah with a separate verbal declaration that it is Hashem who grants us the ability to stand before the menorah, light it correctly, recite the brachos, maintain the right kavanos, sing, and so forth. It’s also possible that the brachos we recite, particularly Shechiyanu, may satisfy this mitzvah—especially if, when saying “Baruch Atah,” we bear in mind that Hashem is the Source of all Blessings. However, I wasn’t entirely sure, so I left it off the above list pending further research.
Not Forgetting Hashem
In Devarim 8:11, it is written, “הִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־ה’ אֱלֹקֶיךָ.” The Sefer Chareidim (20:6) and Shaarei Teshuvah (3:27) interpret this as a negative commandment to not forget Hashem. Artscroll brings a source in its footnotes on Shaarei Teshuvah that “this does not mean that a person who takes his mind off of Hashem for a moment automatically transgresses a prohibition…Rather, this mitzvah requires a person to regularly think about Hashem, so that He is never far from one’s thoughts.”
When we make the brachos and light the menorah with kavanah and gratitude, Hashem is foremost in our thoughts.
Remembering Hashem’s Kindnesses
Some of our sages hold that remembering Hashem’s acts of kindness constitutes a separate mitzvah D’oraysa (from the Torah). Rabbi Daniel Garfinkel, in his insightful sefer “Ka’asher Tziva Hashem,” references the Sefer Chareidim, which in turn cites Rabbeinu Yonah.
וְכֵן חַיָּב כָּל אֶחָד מִיִּשְׂרָאֵל לִזְכֹּר הַחֲסָדִים שֶׁגְּמָלוֹ הַשֵׁם יִתְבָּרַךְ מֵעֵת שֶׁיְצָרוֹ בְּבֶטֶן אִמּוֹ, וְאָז יִכָּנַע לְפָנָיו וְיֵבוֹשׁ וְיָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה, וְכֵן שָׁמַעְתִּי מִפִּי מוֹרִי הָרַב הֶחָסִיד כְּמֹהָרַ”ר יוֹסֵף סַאגִישׁ זצ”ל. [מִמִּנְיַן תַּרְיַ”ג לְרַבֵּנוּ יוֹנָה (שערי תשובה שער ג אות יז)]
And so, every individual from Israel is obligated to remember the kindnesses that God, blessed be He, bestowed upon him from the time he was formed in his mother’s womb. And then he should humble himself before Him, feel ashamed, and return in complete repentance. Likewise, I have heard this from the mouth of my teacher, the pious Rabbi, Rabbi Yosef Sagish, of blessed memory. [From the count of 613 (mitzvos) of Rabbeinu Yonah (Shaarei Teshuvah, 3:17)].
(Sefer Chareidim 9:23 – Rabbi Elazar ben Moshe Azikri)
We are remembering Hashem’s Kindnesses and lighting the menorah as an expression of gratitude to Hashem for the successful wars against the Greeks. We are also grateful to Hashem for allowing us to rededicate the Beis Hamikdash, reinstate the Avodah therein, and resume our service to Him. We are also thankful for the miracle of the oil that lasted for 8 days.
Emulating (Walking In) Hashem’s Ways
There is a mitzvah to Emulate (Walk In) Hashem’s Ways, as it is stated in Devarim 28:09: “And walk in Hashem’s ways”.
The Chafetz Chayim wrote in Sefer HaMitzvos HaKatzar:
ולמדו חז”ל פרוש מצוה זו מה הקדוש ברוך הוא נקרא חנון, אף אתה היה חנון; מה הקדוש ברוך הוא נקרא רחום, אף אתה היה רחום; מה הקדוש ברוך הוא נקרא חסיד, אף אתה היה חסיד. וכן בכל המדות שיתאר בהן הקדוש ברוך הוא, צריך האדם להדמות לו וללכת בדרכיו
“The Sages taught the explanation of this commandment: Just as the Holy One, blessed be He, is called gracious, so too you should be gracious; just as the Holy One, blessed be He, is called merciful, so too you should be merciful; just as the Holy One, blessed be He, is called pious, so too you should be pious. And so, for all the attributes with which the Holy One, blessed be He, is described, a person needs to emulate Him and walk in His ways.”
Sefer Ka’asher Tziva Hashem (page 357 of English version) lists “expressing gratitude” as an example of “And you shall go in His ways”. One of the 13 Attributes is “Preserves the chessed unto the thousandth (generation)”. Rabbi Zechariah Fendel (“The Ethical Imperative” – page 13) quotes Rabbi Samson Raphael Hirsch as explaining that we can emulate this attribute by being grateful.
Lighting the Menora is an expression of gratitude to Hashem for the miracles he performed for us.
Kiddush Hashem (Sanctifying Hashem’s name)
It is a Mitzvah to Sanctify Hashem’s Name, as Vayikra 22:32 says: “I shall be sanctified among the children of Israel.”
We are placing the Menorah in the window to publicize the miracles Hashem performed for us.
See also Sefer Ka’asher Tziva Hashem (page 373 of English version) which also includes “going above and beyond the letter of the law”, doing Mitzvos, refraining from sin, honoring Mitzvos, and showing that “avodas Hashem is important to them” as fulfilling the Mitzvah of Kiddush Hashem.
Contemplating Hashem’s Greatness
Rabbi Daniel Garfinkel explores the mitzvah of Contemplating Hashem’s Greatness on pages 302 and 508 of the English edition of his remarkable sefer, “Ka’asher Tziva Hashem.” Rabbi Garfinkel references Sefer Charedim (9:22), and states that when a person reflects on the greatness of Hashem, such as by considering the miracles and wonders orchestrated by Hashem, along with His continual supervision over every facet of our lives, they are fulfilling the mitzvah of contemplating Hashem’s Greatness.
We are “contemplating the miracles and wonders that Hashem” performed.
Educating Children
It’s a mitzvah to teach young children to begin performing Mitzvos before they reach bar or bas mitzvah age. Rav Schneur Zalman of Liadi viewed this as a mitzvah D’rabanan, while the Chaye Adam classified it as a Mitzvah Midivrei Kabbalah. Rabbi Daniel Garfinkel discusses this mitzvah on pages 387 and 388 of the English edition of his sefer “Ka’asher Tziva Hashem.”
Our children are participating in lighting the menorah, and some may even be lighting their own.
Forgiveness and Mitzvos 