The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah. Tractate Shabbat (“Sabbath”) is part of the Talmud and discusses the laws of Shabbat and Chanukah.
מַאי חֲנוּכָּה? דְּתָנוּ רַבָּנַן: בְּכ״ה בְּכִסְלֵיו יוֹמֵי דַחֲנוּכָּה תְּמָנְיָא אִינּוּן דְּלָא לְמִסְפַּד בְּהוֹן וּדְלָא לְהִתְעַנּוֹת בְּהוֹן... קְבָעוּם
וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה.
What is Hanukkah? The Sages taught: 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... The Sages instituted those days and made them holidays with recitation of hallel and special thanksgiving.
Chanukah Blessings and Prayers
תָּנוּ רַבָּנַן: מִצְוַת חֲנוּכָּה, נֵר אִישׁ וּבֵיתוֹ. וְהַמְהַדְּרִין, נֵר לְכׇל אֶחָד וְאֶחָד.
The Sages taught in a baraita: The basic mitzva of Hanukkah is each day to have a light kindled by a person, the head of the household, for himself and his household.
Tractate Sukkah is part of the Talmud and discusses the holiday of Sukkot.
הַמַּדְלִיק נֵר שֶׁל חֲנוּכָּה — צָרִיךְ לְבָרֵךְ. רַבִּי יִרְמְיָה אָמַר: הָרוֹאֶה נֵר שֶׁל חֲנוּכָּה — צָרִיךְ לְבָרֵךְ. מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה: יוֹם רִאשׁוֹן, הַמַּדְלִיק מְבָרֵךְ שָׁלֹשׁ, הָרוֹאֶה מְבָרֵךְ שְׁתַּיִם. מִכָּאן וְאֵילָךְ, מַדְלִיק מְבָרֵךְ שְׁתַּיִם, וְרוֹאֶה מְבָרֵךְ אַחַת.
One who lights a Hanukkah light must recite a blessing. Rabbi Yirmeya said: One who sees a burning Hanukkah light must recite a blessing. What blessings does one recite? Rav Yehuda said: On the first day of Hanukkah, the one who lights recites three blessings: To light the Hanukkah light, Who has performed miracles, and the blessing of time. The one who sees burning lights recites two blessings. From this point onward, from the second day of Hanukkah, the one who lights recites two blessings, and the one who sees recites one blessing.
And what is the first blessing that one recites? Blessed…Who has made us holy through His mitzvot and has commanded us to light the Hanukkah light. And where did God command us? The obligation to recite this blessing is derived from the verse: “You shall not turn aside from the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). Rav Naḥman bar Yitzḥak said that the mitzva to heed the voice of the Elders is derived from the verse: “Ask your father, and he will declare unto you, your Elders, and they will tell you” (Deuteronomy 32:7).
(אי מְמַעֵט? — זְמַן. אֵימָא מְמַעֵט נֵס? נֵס כֹּל יוֹמָא אִיתֵיהּ.
What blessing does he omit on the other days of Hanukkah? He omits the blessing of time: Who has given us life, sustained us, and brought us to this time. And say that he omits the blessing of the miracle: Who has performed miracles. The miracle is relevant on all of the days.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.
בלילה הראשון מוסיפים:
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה.
Blessed are You, Lord our God, King of the universe who has sanctified us with His commandments and commanded us to light the Chanukah candles.
Blessed are You, Lord our God, King of the universe who made miracles for our ancestors in their days in this season.
On the first night:
Blessed are You, Lord our God, King of the universe who has kept us alive, sustained us, and brought us to this season.
הַנֵּרוֹת הַלָּלוּ שֶׁאָנוּ מַדְלִיקִין, עַל הַנִּסִּים וְעַל הַנִּפְלָאוֹת וְעַל הַתְּשׁוּעוֹת וְעַל הַמִּלְחָמוֹת, שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה, עַל יְדֵי כֹּהֲנֶיךָ הַקְּדוֹשִׁים. וְכָל שְׁמוֹנַת יְמֵי הַחֲנֻכָּה הַנֵּרוֹת הַלָּלוּ קֹדֶשׁ הֵם וְאֵין לָנוּ רְשׁוּת לְהִשְׁתַּמֵּשׁ בָּהֶם, אֶלָּא לִרְאוֹתָם בִּלְבָד, כְּדֵי לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל עַל נִסֶּיךָ וְעַל נִפְלְאוֹתֶיךָ וְעַל יְשׁוּעָתֶךָ.
We kindle these lights on account of the miracles, the deliverances and the wonders which thou didst work for our fathers, by means of thy holy priests. During all the eight days of Chanukah these lights are sacred, neither is it permitted us to make any profane use of them; but we are only to look at them, in order that we may give thanks unto thy name for thy miracles, thy deliverances and thy wonders.
Tractate Soferim (“Scribes”) is written in the style of the Mishnah, likely in the eighth century in Israel. It discusses the process of writing Torah scrolls, the spelling of biblical words, and the public reading of biblical texts.
עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּ֒בוּרוֹת וְעַל הַתְּ֒שׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתָ לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בִּזְּ֒מַן הַזֶּה:
בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי וּבָנָיו כְּשֶׁעָמְ֒דָה מַלְכוּת יָוָן הָרְ֒שָׁעָה עַל־עַמְּ֒ךָ יִשְׂרָאֵל לְהַשְׁכִּיחָם תּוֹרָתֶֽךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶֽךָ, וְאַתָּה בְּרַחֲמֶֽיךָ הָרַבִּים עָמַֽדְתָּ לָהֶם בְּעֵת צָרָתָם רַֽבְתָּ אֶת־רִיבָם דַּֽנְתָּ אֶת־דִּינָם נָקַֽמְתָּ אֶת־נִקְמָתָם מָסַֽרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְ֒קֵי תוֹרָתֶֽךָ וּלְךָ עָשִֽׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךָ וּלְעַמְּ֒ךָ יִשְׂרָאֵל עָשִֽׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר־כֵּן בָּֽאוּ בָנֶֽיךָ לִדְבִיר בֵּיתֶֽךָ וּפִנּוּ אֶת־הֵיכָלֶֽךָ וְטִהֲרוּ אֶת־מִקְדָּשֶֽׁךָ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶֽׁךָ וְקָבְ֒עוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל:
[We thank You] for the miracles, for the redemption, for the mighty deeds, for the deliverances and for the wars that You performed for our fathers in those days at this season.
In the days of Matisyahu, son of Yochanan the High Priest, the Hasmonean and his sons, when the evil Greek kingdom rose up against Your people Israel to make them forget Your Torah and to turn them away from the statutes of Your will— You, in Your abundant mercy, stood by them in their time of distress, You defended their cause, You judged their grievances, You avenged them. You delivered the mighty into the hands of the weak, many into the hands of the few, defiled people into the hands of the undefiled, the wicked into the hands of the righteous, and insolent [sinners] into the hands of diligent students of Your Torah. And You made Yourself a great and sanctified name in Your world. And for Your people, Israel, You performed a great deliverance and redemption unto this very day. Afterwards, Your sons entered the Holy of Holies of Your Abode, cleaned Your Temple, purified Your Sanctuary, and kindled lights in the Courtyards of Your Sanctuary, and designated these eight days of Chanukah to thank and praise Your great Name.
אִיבַּעְיָא לְהוּ: מַהוּ לְהַזְכִּיר שֶׁל חֲנוּכָּה בְּבִרְכַּת הַמָּזוֹן? כֵּיוָן דְּמִדְּרַבָּנַן הוּא — לָא מַדְכְּרִינַן, אוֹ דִילְמָא מִשּׁוּם פַּרְסוֹמֵי נִיסָּא — מַדְכְּרִינַן?! אָמַר רָבָא אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא: אֵינוֹ מַזְכִּיר. וְאִם בָּא לְהַזְכִּיר — מַזְכִּיר בַּהוֹדָאָה... כִּתְפִלָּה. מַה תְּפִלָּה בַּהוֹדָאָה — אַף בִּרְכַּת הַמָּזוֹן בַּהוֹדָאָה.
A dilemma was raised before the Sages: What is the ruling with regard to the obligation to mention Hanukkah in Grace after Meals? The dilemma is: Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said that Rav Seḥora said that Rav Huna said: One does not mention it. And if, nevertheless, he comes to mention it, he mentions it in the blessing of thanksgiving... Just as in the Amida prayer one mentions Hanukkah in the blessing of thanksgiving, so too, in Grace after Meals one mentions Hanukkah in the blessing of thanksgiving.
Tractate Pesachim (“Passover Festivals”) is part of the Talmud and discusses laws relating to Passover.
(א) אָ֣ז יָשִֽׁיר־מֹשֶׁה֩ וּבְנֵ֨י יִשְׂרָאֵ֜ל אֶת־הַשִּׁירָ֤ה הַזֹּאת֙ לַֽיהֹוָ֔ה וַיֹּאמְר֖וּ לֵאמֹ֑ר אָשִׁ֤ירָה לַֽיהֹוָה֙ כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה
בַיָּֽם׃ ... (יח) יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃ (יט) כִּ֣י בָא֩ ס֨וּס פַּרְעֹ֜ה בְּרִכְבּ֤וֹ וּבְפָרָשָׁיו֙ בַּיָּ֔ם וַיָּ֧שֶׁב יְהֹוָ֛ה עֲלֵהֶ֖ם אֶת־מֵ֣י הַיָּ֑ם וּבְנֵ֧י יִשְׂרָאֵ֛ל הָלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֥וֹךְ הַיָּֽם׃ {פ}
(1) Then Moses and the Israelites sang this song to Adonai. They said:
I will sing to Adonai, for He has triumphed gloriously; Horse and driver He has hurled into the sea....
(18) Adonai will reign for ever and ever! (19) For the horses of Pharaoh, with his chariots and riders, went into the sea; and Adonai turned back on them the waters of the sea; but the Israelites marched on dry ground in the midst of the sea.
Chanukah Torah and Haftarah Readings
The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. Mishna Megillah (“Scroll”) discusses the laws of public reading of sacred texts and of treatment and selling of sacred objects and synagogues.
לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים... בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז).
For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur... On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7).
(א) וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כׇּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כׇּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃ (ב) וַיַּקְרִ֙יבוּ֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל רָאשֵׁ֖י בֵּ֣ית אֲבֹתָ֑ם הֵ֚ם נְשִׂיאֵ֣י הַמַּטֹּ֔ת הֵ֥ם הָעֹמְדִ֖ים עַל־הַפְּקֻדִֽים׃ (ג) וַיָּבִ֨יאוּ אֶת־קׇרְבָּנָ֜ם לִפְנֵ֣י יְהֹוָ֗ה שֵׁשׁ־עֶגְלֹ֥ת צָב֙ וּשְׁנֵ֣י עָשָׂ֣ר בָּקָ֔ר עֲגָלָ֛ה עַל־שְׁנֵ֥י הַנְּשִׂאִ֖ים וְשׁ֣וֹר לְאֶחָ֑ד...
(י) וַיַּקְרִ֣יבוּ הַנְּשִׂאִ֗ים אֵ֚ת חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ בְּי֖וֹם הִמָּשַׁ֣ח אֹת֑וֹ וַיַּקְרִ֧יבוּ הַנְּשִׂיאִ֛ם אֶת־קׇרְבָּנָ֖ם לִפְנֵ֥י הַמִּזְבֵּֽחַ׃ (יא) וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־מֹשֶׁ֑ה נָשִׂ֨יא אֶחָ֜ד לַיּ֗וֹם נָשִׂ֤יא אֶחָד֙ לַיּ֔וֹם יַקְרִ֙יבוּ֙ אֶת־קׇרְבָּנָ֔ם לַחֲנֻכַּ֖ת הַמִּזְבֵּֽחַ׃ {ס} (יב) וַיְהִ֗י הַמַּקְרִ֛יב בַּיּ֥וֹם הָרִאשׁ֖וֹן אֶת־קׇרְבָּנ֑וֹ נַחְשׁ֥וֹן בֶּן־עַמִּינָדָ֖ב לְמַטֵּ֥ה יְהוּדָֽה...
(1) On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them, (2) the chieftains of Israel, the heads of ancestral houses, namely, the chieftains of the tribes, those who were in charge of enrollment, drew near (3) and brought their offering before Adonai: six draught carts and twelve oxen, a cart for every two chieftains and an ox for each one...
(10) The chieftains also brought the dedication offering for the altar upon its being anointed. As the chieftains were presenting their offerings before the altar, (11) Adonai said to Moses: Let them present their offerings for the dedication of the altar, one chieftain each day. (12) The one who presented his offering on the first day was Nahshon son of Amminadab of the tribe of Judah....
The Book of Zechariah is one of the Twelve Minor Prophets (referring to the short length of the text). It was composed in Second Temple Judea (c.520 - c.380 BCE).
(1) The angel who talked with me came back and woke me as someone is wakened from sleep. (2) He said to me, “What do you see?” And I answered, “I see a lampstand all of gold, with a bowl above it. The lamps on it are seven in number, and the lamps above it have seven pipes; (3) and by it are two olive trees, one on the right of the bowl and one on its left.” (4) I, in turn, asked the angel who talked with me, “What do those things mean, my lord?” (5) “Do you not know what those things mean?” asked the angel who talked with me; and I said, “No, my lord.” (6) Then he explained to me as follows: “This is the word of GOD to Zerubbabel: Not by might, nor by power, but by My spirit —said GOD of Hosts. (7) Whoever you are, O great mountain in the path of Zerubbabel, turn into level ground! For he shall produce that excellent stone; it shall be greeted with shouts of ‘Beautiful! Beautiful!’”