The Chanukiyah in the Window: Why is it Important to Publicize Chanukah?

10. The Gemara asks: What is Hanukkah, and why are lights kindled on Hanukkah? The Gemara answers: The Sages taught in Megillat Ta’anit: On the twenty-fifth of Kislev, the days of Hanukkah are eight. One may not eulogize on them and one may not fast on them. What is the reason? When the Greeks entered the Sanctuary they defiled all the oils that were in the Sanctuary by touching them. And when the Hasmonean monarchy overcame them and emerged victorious over them, they searched and found only one cruse of oil that was placed with the seal of the High Priest, undisturbed by the Greeks. And there was sufficient oil there to light the candelabrum for only one day. A miracle occurred and they lit the candelabrum from it eight days. The next year the Sages instituted those days and made them holidays with recitation of hallel and special thanksgiving in prayer and blessings.

(3) Because of this, the Sages of that same generation established that these eight days which begin on the 25th of Kislev [would be] days of joy, and singing-praise, and would light lights on them in the evening at the entrances of their houses every night of the eight nights, to show and reveal the miracle. And these days are called Hanukkah (lit. Dedication), and on then it is forbidden to eulogize, and to fast, like the days of Purim (lit. Lots). And lighting the lights on them is a commandment from the teachings of the Scribes, like Reading the Megillah (lit. Scroll).

It is a mitzvah to place the Chanukah lamp at the outside of one's house within the handbreadth closest to [the edge of] the entrance, so that the mezuzah will be to the right and the Chanukah lamp to the left. And if he was living in an attic [or second story apartment], he should place it in the window that is closest to the public domain. One who has placed the Chanukah lamp above twenty ells [cubits] has not done anything, because it is not recognizable [too high up].

(7) It is a mitzvah to light the menorah in the doorway that opens to the street, [public domain], in order to publicize the miracle; and it was done in this manner in the days of the Mishnah and the Talmud. Now, since we live among non-Jews*, we light the menorah in the house, and if you have a window facing the street, you should light it there; if not, you should light it near the door. It is a mitzvah to place the menorah within a tefach[width of one's hand across] of the left side of the door so that the mezuzah will be on the right⁵If for whatever reason there is no mezuzah, the Chanukah menorah should be placed on the right side of the door. (Shulchan Aruch 671:7) and the Chanukah lights on the left, and in so doing you find yourself surrounded by mitzvos. It is preferable to place the menorah within the open space of the door.

Rava said: It is obvious to me that there is a fixed list of priorities. When a person is poor and must choose between purchasing oil to light a Shabbat lamp for his home or purchasing oil to light a Hanukkah lamp, the Shabbat lamp for his home takes precedence. That is due to peace in his home; without the light of that lamp, his family would be sitting and eating their meal in the dark. Similarly, if there is a conflict between acquiring oil to light a lamp for his home and wine for the sanctification [kiddush] of Shabbat day, the lamp for his home takes precedence due to peace in his home. However, Rava raised a dilemma: When the conflict is between oil for a Hanukkah lamp or wine for kiddush of Shabbat day, what is the ruling in that case? Does kiddush of Shabbat day take priority because it is frequent, i.e., it is performed every week, and there is a principle: When there is a conflict between a frequent practice and an infrequent practice, the frequent practice takes precedence? Or, perhaps the Hanukkah lamp takes precedence due to publicity of the miracle? After he raised the dilemma, he then resolved it on his own and he ruled that, in that case, the Hanukkah lamp takes precedence due to publicity of the miracle.

(1) Someone who cannot afford both Chanukah candles and Shabbat candles should buy a Shabbat candle, for the sake of tranquility in his household (see above Siman 263:3); and if he has money for a Shabbat candle, but not enough for a Chanukah candle and kiddush wine, he should be a Chanukah candle, to publicize the miracle. Rem"a: And such is the ruling, that a Chanukah candle takes preference over wine for Havdala, and see above Siman 296:5).