We are commanded to acknowledge and praise Hashem’s holy and magnificent Name for the great miracle that He performed for our ancestors in the days of the wicked Greek king Antiochus. The latter did numerous evils to the Jewish people but Hashem, in His constant mercy and abundant lovingkindness, dressed Himself in garments of vengeance (see Chapter 94) and caused two Greek officers to be killed through the Chashmona’i and his sons. These officers were Bagris and Nikanor and in that episode all the troops of the Greek king were delivered into Israel’s hands. So may all the enemies of Hashem be lost.
Afterwards the sons of the Chashmona’i entered the Beis HaMikdosh where they found only a single flask of oil stamped with the seal of the Kohein Gadol. This was the flask from which they would anoint the kings of Israel. Every Kohein Gadol who required anointing was also anointed from that same flask. In this flask was sufficient oil to kindle the lamp for only a single day, but the God of Heaven, who caused His Name to dwell in the Beis HaMikdosh, allowed it to burn miraculously for eight days. This enabled the kohanim to purify themselves for seven days and then to prepare new oil in purity on the eighth day. This is why it was necessary for the oil to burn miraculously for eight days — in order that the kohanim would be able to purify themselves.
In commemoration of this miracle the Jews of every generation must observe the festival of Chanukah for eight days during which they must also kindle lamps. These lamps have the status of mitzvah lamps. In many places we find that such lamps are very precious in the eyes of the Holy One Blessed is He. Thus it states, “Honor Hashem with lights” (Yeshayahu 24:15). Any lamp that is lit for the sake of a mitzvah has wondrous and immeasurable sanctity. If we merited the spirit of prophecy we would recite the blessings over them and immediately attain understanding and insight into the future by means of the kindling of the lamps. For a mitzvah lamp causes an outpouring of prophecy completely analogous to that of a prophet prophesying by the command of Hashem.
The illustrious Maharshal (Rabbi Shlomo Luria), z”l, writes in the introduction to his work, Yam Shel Shlomo: One time it happened that through a mitzvah lamp I received as if a sign from Heaven granting me authority and encouragement from the firmament and they opened up for me the Gates of Light. I received from my mentor a tradition regarding the incident the Maharshal refers to. When Rabbi Shlomo was researching and composing his work, Yam Shel Shlomo, it once occurred that there was only a small candle burning before him, that was on the verge of expiry. Nevertheless it burnt for several hours more than three or four complete candles would have done. His disciple and grandson had this to say about the matter, “The owner of the candle recognized through the miracle of his candle that Hashem was with him.” Thus the illustrious scholar mentioned above experienced a miracle that was literally a repeat of the miracle of the holy oil in the holy flask in the Beis HaMikdosh. May his merit stand by us. Fortunate is he and fortunate is she who bore him.
The point to remember is that every mitzvah lamp draws down an aura of sanctity from above and arouses the kindling of the holy lamps On High. Thus we find in the Zohar (Tikkun 29, p. 73a) that Eliyahu stood behind the walls of the study hall of Rabbi Shimon ben Yochai and declared, “Arise, O holy lamp, and kindle the holy lamps On High.” For this reason it is the custom of the meticulous that if a lamp was kindled for the sake of a mitzvah, whatever remains of it is put away in order that it will not be used for any mundane function but only for another mitzvah. This is especially important in the case of lamps that are lit for the sake of Torah study. Mitzvah lamps bring about many forms of benefit for the soul.
The Chanukah lamps, which are meant to recall the tremendous miracle that occurred, are imbued with the highest sanctity. They represent the Heavenly lamps and the attributes that are aroused and enflamed with might to execute judgment against the wicked. For this reason Maharil Segal (Minhagim, Hilchos Bedikas Chametz) writes that it is proper to wash one’s hands before reciting the blessing over the kindling of the Chanukah lamp. However, lest a person appear ostentatious about his religiosity the later authorities (Teshuvos Maharil 86; Bach, Orach Chayim 432) write that it is preferable that he cause himself to be obligated to wash his hands [by defiling them]. Then at the same time he can wash them in anticipation of the kindling of the lamps.
It is well known, as I have already mentioned in Chapter Fourteen, that from every commandment that one performs holy angels are born and created and that all the angels created from a particular commandment are called the “camp” of that commandment. Needless to say, when one recites the blessing over that commandment all those angels gather round him to hear his words and respond “Amein.” An allusion to this can be seen in the fact that the numerical value of the Hebrew word for angel, מלאך [91] — is identical with of the word, “Amein.” Thus, when a Jew responds “Amein” to a blessing or to Kiddush he should have in mind that the angels are responding along with him.
The first blessing over the Chanukah lamp contains thirteen words. Therefore when reciting it one should have in mind to arouse Hashem’s thirteen attributes of mercy. The second blessing also contains thirteen words, which also have the power to arouse the thirteen attributes of mercy. The two blessings together contain twenty-six words corresponding to the value of the name יהו"ה. A person must concentrate well when reciting the blessing over the lamps in order to say them with joy. For a mitzvah that is performed only once a year should seem very precious to him at the moment of its performance. In honor of the holy angels that visit one’s house on account of the mitzvah one should kindle the lamps while wearing an outer garment as one does when going to the synagogue. One should light immediately at nightfall in keeping with the dictum, “when a mitzvah comes into your hands, do not let it ferment [i.e., do not delay]!” (Mechilta, Parashas Bo, 12:17).
The number of lamps that one kindles over the course of the Chanukah festival is thirty-six. In addition one lights another eight shamashim [the extra lamps that are lit so that one will not inadvertently make use of the actual Chanukah lamps]. It is the custom of Israel to place the shamash above the other lamps. There is a hint to this in the verse, “And fiery angels [seraphim] were standing above him [lo, the numerical value of which is 36]” (Yeshayahu 6:2; Maharil, Minhagim, Hilchos Chanukah). This shows that there is great sanctity in the shamash lamps as well. In fact, their sanctity is even greater than that of the Chanukah lamps themselves, for the shamash is comparable to the kohein who kindles the lamps in the Beis HaMikdosh and to the fiery angels who kindle the holy lamps illuminating Hashem’s Throne of Glory. From this one can understand the great harm that is caused by the practice I have observed among the majority of the populace of taking the shamash away from the other lamps in order to use its light for mundane purposes. An even worse iniquity, for which they will one day be made to reckon, is the custom of playing cards or dice by the light of the shamash. They do not realize that the shamash is of greater sanctity than the Chanukah lights themselves, as the Maharil notes, based on the hint in the verse, “And fiery angels were standing above him,” alluding to the shamashim standing above the 36 lamps of Chanukah. Therefore one who treats this mitzvah lightly will surely be subjected to harsh punishment. By contrast, one who observes it meticulously and does not allow the shamash to be moved from its place will merit seeing the lamps that will be kindled in the Beis HaMikdosh, speedily and in our days, Amein.
לְהוֹדוֹת וּלְהַלֵּל יִתְבָּרַךְ שְׁמוֹ הַקָּדוֹשׁ וְהַגָּדוֹל עַל הַנֵּס הַגָּדוֹל, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לַאֲבוֹתֵינוּ בַּיָּמִים הַהֵם, בִּימֵי אַנְטִיּוֹכוּס הָרָשָׁע, מֶלֶךְ יָוָן, שֶׁעָשָׂה כַּמָּה רָעוֹת לְעַם יִשְׂרָאֵל, וַה' בְּרַחֲמָיו וּבְרֹב חֲסָדָיו אֲשֶׁר בְּכָל עֵת לָבַשׁ בִּגְדֵי נָקָם (עַיֵּן לְעֵיל פֶּרֶק צד) וְעַל יְדֵי חַשְׁמוֹנָאִי וּבָנָיו נֶהֶרְגוּ שְׁנֵי שָׂרֵי צְבָאוֹת שֶׁל יָוָן: הָאֶחָד נִקְרָא שְׁמוֹ 'בַּגְרוֹם', וְהַשֵּׁנִי — 'נִקָּנוֹר', וְכָל חַיָּלָיו שֶׁל מֶלֶךְ יָוָן נִמְסְרוּ בִּידֵי יִשְׂרָאֵל. וְכֵן יֹאבְדוּ כָּל אוֹיְבֵי ה'.
We are commanded to acknowledge and praise Hashem’s holy and magnificent Name for the great miracle that He performed for our ancestors in the days of the wicked Greek king Antiochus. The latter did numerous evils to the Jewish people but Hashem, in His constant mercy and abundant lovingkindness, dressed Himself in garments of vengeance (see Chapter 94) and caused two Greek officers to be killed through the Chashmona’i and his sons. These officers were Bagris and Nikanor and in that episode all the troops of the Greek king were delivered into Israel’s hands. So may all the enemies of Hashem be lost.
וְאַחַר כָּךְ בָּאוּ בְּנֵי חַשְׁמוֹנָאִי לְבֵית הַמִּקְדָּשׁ, וְלֹא מָצְאוּ כִּי אִם צְלוֹחִית אַחַת שֶׁל שֶׁמֶן, אֲשֶׁר הָיְתָה חֲתוּמָה בְּטַבַּעַת שֶׁל כֹּהֵן גָּדוֹל, אֲשֶׁר בְּאוֹתוֹ צְלוֹחִית הָיוּ מוֹשְׁחִין בּוֹ הַמַּלְכֵי יִשְׂרָאֵל. וְכָל כֹּהֵן גָּדוֹל שֶׁהָיָה טָעוּן מְשִׁיחָה, נִמְשַׁח בְּאוֹתוֹ פַּךְ שֶׁל שֶׁמֶן הַמִּשְׁחָה, וְהָיָה בָּהּ כִּי אִם כְּשִׁעוּר הַדְלָקַת יוֹם אֶחָד. וֵאלֹהֵי הַשָּׁמַיִם, אֲשֶׁר שָׁכַן שְׁמוֹ בַּמִּקְדָּשׁ, עָשָׂה נֵס, שֶׁהָיָה הַשֶּׁמֶן הַהוּא דּוֹלֵק שְׁמוֹנֶה יָמִים, עַד שֶׁהֻצְרְכוּ הַכֹּהֲנִים לְטַהֵר עַצְמָן שִׁבְעָה יָמִים. וְאַחַר כָּךְ בַּיּוֹם הַשְּׁמִינִי הֻצְרְכוּ לַעֲשׂוֹת שֶׁמֶן, שֶׁהוּא נַעֲשָׂה בְּטָהֳרָה. עַל כֵּן הֻכְרַח הַשֶּׁמֶן, שֶׁהָיָה עַל פִּי הַנֵּס, לְהַדְלִיק שְׁמוֹנֶה יָמִים עַד עֵת הַטָּהֳרָה.
Afterwards the sons of the Chashmona’i entered the Beis HaMikdosh where they found only a single flask of oil stamped with the seal of the Kohein Gadol. This was the flask from which they would anoint the kings of Israel. Every Kohein Gadol who required anointing was also anointed from that same flask. In this flask was sufficient oil to kindle the lamp for only a single day, but the God of Heaven, who caused His Name to dwell in the Beis HaMikdosh, allowed it to burn miraculously for eight days. This enabled the kohanim to purify themselves for seven days and then to prepare new oil in purity on the eighth day. This is why it was necessary for the oil to burn miraculously for eight days — in order that the kohanim would be able to purify themselves.
עַל כֵּן לְזִכְרוֹן הַנֵּס הַזֶּה לֹא יָמוּשׁ מִיִּשְׂרָאֵל בְּכָל דּוֹר וָדוֹר לַעֲשׂוֹת שְׁמוֹנַת יְמֵי חֲנֻכָּה וּלְהַדְלִיק נֵרוֹת, שֶׁהֵן נֵרוֹת שֶׁל מִצְוָה. וּבְהַרְבֵּה מְקוֹמוֹת מָצִינוּ, שֶׁחֲבִיבִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא נֵרוֹת שֶׁל מִצְוָה, כְּמוֹ שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה כד, טו): "בָּאוּרִים כַּבְּדוּ ה'". וְכָל הַנֵּר, הַדָּלוּק לִדְבַר מִצְוָה — יֵשׁ בּוֹ קְדֻשָּׁה נִפְלָאָה גְּדוֹלָה אֵין שִׁעוּר. וְאִלּוּ הָיִינוּ זוֹכִים לְהַשָּׂגוֹת רוּחַ הַקֹּדֶשׁ, הָיִינוּ מְבָרְכִים וּמְבִינִים וּמַשִּׂיגִים עַל יְדֵי מִצְוַת הַדְלָקַת הַנֵּרוֹת שֶׁל מִצְוָה עֲתִידוֹת, דְּהַנֵּר שֶׁל מִצְוָה מִתְנַבֵּא כְּמוֹ נָבִיא, הַמִּתְנַבֵּא עַל פִּי ה'.
In commemoration of this miracle the Jews of every generation must observe the festival of Chanukah for eight days during which they must also kindle lamps. These lamps have the status of mitzvah lamps. In many places we find that such lamps are very precious in the eyes of the Holy One Blessed is He. Thus it states, “Honor Hashem with lights” (Yeshayahu 24:15). Any lamp that is lit for the sake of a mitzvah has wondrous and immeasurable sanctity. If we merited the spirit of prophecy we would recite the blessings over them and immediately attain understanding and insight into the future by means of the kindling of the lamps. For a mitzvah lamp causes an outpouring of prophecy completely analogous to that of a prophet prophesying by the command of Hashem.
וְהָרַב הַגָּאוֹן מַהַרְשַׁ"ל, זִכְרוֹנוֹ לִבְרָכָה, כָּתַב בְּהַקְדָּמַת סִפְרוֹ, הַנִּקְרָא 'יָם שֶׁל שְׁלֹמֹה', וְזֶה לְשׁוֹנוֹ: פַּעַם אֶחָד בָּא לְיָדִי עַל יְדֵי נֵר שֶׁל מִצְוָה כְּאִלּוּ הֶרְאוּ לִי מִן הַשָּׁמַיִם, וְנָתְנוּ לִי הַרְמְנָא וְאַמִּיץ כֹּחַ מֵרָקִיעַ, וּפָתְחוּ לִי שַׁעֲרֵי אוֹרָה. עַד כָּאן. וְשָׁמַעְתִּי מִפִּי מוֹרִי עַל פִּי קַבָּלָה, שֶׁהָעִנְיָן הוּא כָּךְ: כְּשֶׁהָיָה הָרַב רַבִּי שְׁלֹמֹה לוּרְיָא, זִכְרוֹנוֹ לִבְרָכָה, לוֹמֵד, וְחִבֵּר הַסְּפָרִים "יָם שֶׁל שְׁלֹמֹה", אֵרַע לוֹ שֶׁהָיָה לוֹ רַק נֵר קָטָן וְדוֹלֵק לְפָנָיו, וְהָיָה זְמַן קָרוֹב לְהִכָּבוֹת, וְהָיָה דּוֹלֵק כַּמָּה שָׁעוֹת יוֹתֵר מִשְּׁלשָׁה וְאַרְבָּעָה נֵרוֹת שְׁלֵמִים. וְזֶה הֵעִידוּ עָלָיו תַּלְמִידוֹ וְנֶכְדּוֹ, וְזֶה לְשׁוֹנוֹ: בַּעַל הַנֵּס הִכִּיר בְנֵרוֹ וּבְנִסּוֹ, כִּי ה' עִמּוֹ. עַד כָּאן. וְזֶה אֵרַע לְהַגָּאוֹן הַנִּזְכָּר לְעֵיל, נֵס מַמָּשׁ כְּנֵס שֶׁל שֶׁמֶן הַקֹּדֶשׁ שֶׁבַּצְּלוֹחִית הַקְּדוֹשָׁה שֶׁבְּבֵית הַמִּקְדָּשׁ. זְכוּתוֹ יַעֲמֹד לָנוּ. אַשְׁרֵי לוֹ וְאַשְׁרֵי יוֹלַדְתּוֹ!
The illustrious Maharshal (Rabbi Shlomo Luria), z”l, writes in the introduction to his work, Yam Shel Shlomo: One time it happened that through a mitzvah lamp I received as if a sign from Heaven granting me authority and encouragement from the firmament and they opened up for me the Gates of Light. I received from my mentor a tradition regarding the incident the Maharshal refers to. When Rabbi Shlomo was researching and composing his work, Yam Shel Shlomo, it once occurred that there was only a small candle burning before him, that was on the verge of expiry. Nevertheless it burnt for several hours more than three or four complete candles would have done. His disciple and grandson had this to say about the matter, “The owner of the candle recognized through the miracle of his candle that Hashem was with him.” Thus the illustrious scholar mentioned above experienced a miracle that was literally a repeat of the miracle of the holy oil in the holy flask in the Beis HaMikdosh. May his merit stand by us. Fortunate is he and fortunate is she who bore him.
הַכְּלָל הָעוֹלֶה: בְּכָל נֵר שֶׁל מִצְוָה נִמְשָׁךְ בּוֹ קְדֻשָּׁה עֶלְיוֹנָה, וּמְעוֹרֵר לְמַעְלָה הַדְלָקַת בּוּצִינִין קַדִּישִׁין. וְכֵן מָצִינוּ בַּזֹּהַר וּבַתִּקּוּנִים, דְּקָאֵי אֵלִיָּהוּ אַחֲרֵי כָּתְלֵי שֶׁל בֵּית הַמִּדְרָשׁ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אָמַר: לֵיקוּם בּוּצִינָא קַדִּישָׁא וְיַדְלִיק בּוּצִינִין קַדִּישִׁין דִּלְעֵילָא. וְעַל כֵּן מִנְהַג הַמְדַקְדְּקִים, שֶׁנֵּר הַדּוֹלֵק לְשֵׁם מִצְוָה וְנִשְׁאַר מִמֶּנּוּ — מַצְנִיעִין אוֹתוֹ שֶׁלֹּא לְהִשְׁתַּמֵּשׁ בּוֹ דְּבַר חוֹל, כִּי אִם דַּוְקָא דְּבַר מִצְוָה. וּבִפְרָט נֵר הַדּוֹלֵק לִלְמֹד בּוֹ תּוֹרָה. וְיֵשׁ הַרְבֵּה עִנְיָנִים תּוֹעֶלֶת לַנְּשָׁמָה עַל יְדֵי נֵרוֹת שֶׁל מִצְוָה.
The point to remember is that every mitzvah lamp draws down an aura of sanctity from above and arouses the kindling of the holy lamps On High. Thus we find in the Zohar (Tikkun 29, p. 73a) that Eliyahu stood behind the walls of the study hall of Rabbi Shimon ben Yochai and declared, “Arise, O holy lamp, and kindle the holy lamps On High.” For this reason it is the custom of the meticulous that if a lamp was kindled for the sake of a mitzvah, whatever remains of it is put away in order that it will not be used for any mundane function but only for another mitzvah. This is especially important in the case of lamps that are lit for the sake of Torah study. Mitzvah lamps bring about many forms of benefit for the soul.
וְהִנֵּה בְּנֵרוֹת שֶׁל חֲנֻכָּה, הַבָּאִים לְזִכְרוֹן תֹּקֶף הַנֵּס הַגָּדוֹל, שֶׁהֵן נֵרוֹת קְדוֹשִׁים, וּמַקְדִּישִׁין בִּקְדֻשָּׁה עִלָּאָה וּמַרְאִין עַל נֵרוֹת וּמִדּוֹת הָעֶלְיוֹנוֹת, אֲשֶׁר הֵם מִתְעוֹרְרִים וּמִתְלַהֲבִים בִּגְבוּרָה לִפְעֹל דִּין בְּהָרְשָׁעִים, וְעַל כֵּן כָּתַב הָרַב מַהֲרִ"י סֶגַל, שֶׁנָּכוֹן הוּא לִטֹּל יָדָיו קֹדֶם שֶׁיְּבָרֵךְ עַל הַדְלָקַת נֵר חֲנֻכָּה, אַךְ מִפְּנֵי שֶׁלֹּא יֵחָשֵׁב כְּיֻהֲרָא, עַל כֵּן כָּתְבוּ הָאַחֲרוֹנִים שֶׁרָאוּי הוּא לְהָבִיא עַצְמוֹ לִידֵי חִיּוּב נְטִילָה, כְּדֵי שֶׁיִּטֹּל יָדָיו אַחַר כָּךְ קֹדֶם הַדְלָקַת הַנֵּרוֹת.
The Chanukah lamps, which are meant to recall the tremendous miracle that occurred, are imbued with the highest sanctity. They represent the Heavenly lamps and the attributes that are aroused and enflamed with might to execute judgment against the wicked. For this reason Maharil Segal (Minhagim, Hilchos Bedikas Chametz) writes that it is proper to wash one’s hands before reciting the blessing over the kindling of the Chanukah lamp. However, lest a person appear ostentatious about his religiosity the later authorities (Teshuvos Maharil 86; Bach, Orach Chayim 432) write that it is preferable that he cause himself to be obligated to wash his hands [by defiling them]. Then at the same time he can wash them in anticipation of the kindling of the lamps.
וְיָדוּעַ, כִּי כָּתַבְתִּי לְעֵיל פֶּרֶק יד, שֶׁבְּכָל מִצְוָה וּמִצְוָה שֶׁאָדָם עוֹשֶׂה, נוֹלָדִים וְנִבְרָאִים מַלְאָכִים קְדוֹשִׁים מִמֶּנָּה, וּלְכָל מִצְוָה שֶׁנִּבְרָאִים מִמֶּנָּה מַלְאָכִים, הֵן נִקְרָאִים מַחֲנֶה שֶׁל מִצְוָה זוֹ. וְזֶהוּ פָּשׁוּט, שֶׁבְּכָל מִצְוָה שֶׁמְּבָרְכִין עָלֶיהָ, מִתְכַּנְּשִׁין אֵלֶיהָ אוֹתָן הַמַּלְאָכִים, וְעוֹמְדִין סְבִיבוֹת הַמְבָרֵךְ, וְשׁוֹמְעִין הַבְּרָכָה וְעוֹנִין אָמֵן. וְרֶמֶז לַדָּבָר: 'מַלְאָךְ' הוּא גִּימַטְרִיָּא 'אָמֵן'. וְלָכֵן כְּשֶׁיִּשְׂרָאֵל עוֹנִין בִּבְרָכָה אוֹ בְּקִדּוּשׁ וְאוֹמְרִים 'אָמֵן', יְכַוְּנוּ לְאוֹתָן הַמַּלְאָכִים שֶׁיַּעֲנוּ אָמֵן, כִּי 'אָמֵן' גִּימַטְרִיָּא 'מַלְאָךְ'.
It is well known, as I have already mentioned in Chapter Fourteen, that from every commandment that one performs holy angels are born and created and that all the angels created from a particular commandment are called the “camp” of that commandment. Needless to say, when one recites the blessing over that commandment all those angels gather round him to hear his words and respond “Amein.” An allusion to this can be seen in the fact that the numerical value of the Hebrew word for angel, מלאך [91] — is identical with of the word, “Amein.” Thus, when a Jew responds “Amein” to a blessing or to Kiddush he should have in mind that the angels are responding along with him.
וְהִנֵּה בִּבְרָכָה רִאשׁוֹנָה שֶׁל נֵר חֲנֻכָּה יֵשׁ שְׁלשׁ עֶשְׂרֵה תֵּבוֹת, וְצָרִיךְ לְכַוֵּן שֶׁהֵן מְעוֹרְרִים שְׁלשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים. וְכֵן יֵשׁ שְׁלשׁ עֶשְׂרֵה תֵּבוֹת בִּבְרָכָה שְׁנִיָּה, שֶׁהֵן מְעוֹרְרִים שְׁלשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים, וּשְׁתֵּיהֶן יַחַד הֵן עֶשְׂרִים וְשֵׁשׁ תֵּבוֹת כְּנֶגֶד שֵׁם הֲוָיָה. וִיכַוֵּן הֵיטֵב בִּבְרָכוֹת שֶׁל הַדְלָקַת הַנֵּרוֹת לְאָמְרָם מִתּוֹךְ שִׂמְחָה, כַּאֲשֶׁר הַמִּצְוָה הִיא חֲבִיבָה בִּשְׁעָתָהּ לִזְמַן פַּעַם אַחַת בְּשָׁנָה, וְלִכְבוֹד הַמַּלְאָכִים קַדִּישִׁין, הַבָּאִים לְהַבַּיִת בִּשְׁבִיל מִצְוָה זוֹ, יַדְלִיק הַנֵּרוֹת כְּשֶׁהוּא לָבוּשׁ בְּבֶגֶד עֶלְיוֹן, כְּמוֹ שֶׁהוֹלֵךְ לְבֵית הַכְּנֶסֶת. וְצָרִיךְ לְהַדְלִיק תֵּכֶף בִּכְנִיסַת הַלַּיְלָה, כִּי מִצְוָה הַבָּאָה לְיָדְךָ אַל תַּחְמִיצֶנָּה.
The first blessing over the Chanukah lamp contains thirteen words. Therefore when reciting it one should have in mind to arouse Hashem’s thirteen attributes of mercy. The second blessing also contains thirteen words, which also have the power to arouse the thirteen attributes of mercy. The two blessings together contain twenty-six words corresponding to the value of the name יהו"ה. A person must concentrate well when reciting the blessing over the lamps in order to say them with joy. For a mitzvah that is performed only once a year should seem very precious to him at the moment of its performance. In honor of the holy angels that visit one’s house on account of the mitzvah one should kindle the lamps while wearing an outer garment as one does when going to the synagogue. One should light immediately at nightfall in keeping with the dictum, “when a mitzvah comes into your hands, do not let it ferment [i.e., do not delay]!” (Mechilta, Parashas Bo, 12:17).
וְהִנֵּה מִסְפַּר הַנֵּרוֹת שֶׁל חֲנֻכָּה הֵן שְׁלשִׁים וְשִׁשָּׁה, וּשְׁמוֹנָה שַׁמָּשִׁים. וּמִנְהָגָן שֶׁל יִשְׂרָאֵל תּוֹרָה הוּא, שֶׁהַמִּנְהָג לִתֵּן אֶת הַשַּׁמָּשׁ הַמַּדְלִיק לְמַעְלָה מֵהַנֵּרוֹת שֶׁל חֲנֻכָּה. וְרֶמֶז לַדָּבָר: שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ. (מָצָאתִי כָּתוּב בְּסֵפֶר מַהֲרִי"ל). וְאִם כֵּן לְפִי זֶה יֵשׁ קְדֻשָּׁה גְּדוֹלָה גַּם כֵּן בַּנֵּרוֹת שֶׁל הַשַּׁמָּשִׁים, אֲשֶׁר הֵן יוֹתֵר קְצָת גְּדוֹלִים מִן הַנֵּר שֶׁל חֲנֻכָּה, שֶׁהַנֵּר הַשַּׁמָּשׁ הוּא דֻּגְמַת הַכֹּהֵן, שֶׁהָיָה מַדְלִיק נֵרוֹת בְּבֵית הַמִּקְדָּשׁ וְדֻגְמַת שְׂרָפֵי מַעְלָה, הַמַּדְלִיקִין בּוּצִינִין קַדִּישִׁין, שֶׁיָּאִירוּ פְּנֵי כִּסֵּא כְּבוֹדוֹ יִתְבָּרַךְ. וּמִכָּאן תִּרְאֶה הַפְּגָם הַגָּדוֹל מַה שֶּׁרָאִיתִי בַּעֲווֹנוֹתֵינוּ הָרַבִּים, שֶׁרֹב הָעָם נוֹהֲגִים שֶׁלּוֹקְחִים נֵר הַשַּׁמָּשׁ מִן הַנֵּרוֹת, וְעוֹשִׂין לְאוֹרוֹ עִסְקֵי חוֹל, וּמִכָּל שֶׁכֵּן עֲתִידִין לִתֵּן אֶת הַדִּין מֵהֶעָווֹן פְּלִילִי שֶׁמְּשַׂחֲקִין בְּאוֹר הַשַּׁמָּשׁ בִּקְלָפִים, שֶׁקּוֹרִין 'קָארְטִין', אוֹ בְּקֻבְּיָאוֹת שֶׁקּוֹרִין 'וֶערְפִיל', וְאֵינָם יוֹדְעִים שֶׁהַשַּׁמָּשִׁים הֵם קְדֻשָּׁה יְתֵרָה יוֹתֵר מִנֵּר חֲנֻכָּה, כְּמוֹ שֶׁכָּתַב הָרַב הַגָּאוֹן מַהֲרִי"ל, זִכְרוֹנוֹ לִבְרָכָה, הָרֶמֶז: שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ. רָצָה לוֹמַר, שֶׁהַשַּׁמָּשִׁים עוֹמְדִים מִמַּעַל לְהַל"ו נֵרוֹת שֶׁל חֲנֻכָּה. עַל כֵּן הַמְזַלְזֵל בְּמִצְוָה זוֹ בְּוַדַּאי עָנְשׁוֹ יִהְיֶה קָשֶׁה מְאֹד. וְכָל מִי שֶׁמְּדַקְדֵּק בְּמִצְוָה זוֹ וְאֵינוֹ מֵזִיז אֶת הַשַּׁמָּשׁ מִמְּקוֹמוֹ, יִזְכֶּה לִרְאוֹת נֵרוֹת הָעֲתִידִין לְהַדְלִיק בְּבֵית קָדְשֵׁנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן.
The number of lamps that one kindles over the course of the Chanukah festival is thirty-six. In addition one lights another eight shamashim [the extra lamps that are lit so that one will not inadvertently make use of the actual Chanukah lamps]. It is the custom of Israel to place the shamash above the other lamps. There is a hint to this in the verse, “And fiery angels [seraphim] were standing above him [lo, the numerical value of which is 36]” (Yeshayahu 6:2; Maharil, Minhagim, Hilchos Chanukah). This shows that there is great sanctity in the shamash lamps as well. In fact, their sanctity is even greater than that of the Chanukah lamps themselves, for the shamash is comparable to the kohein who kindles the lamps in the Beis HaMikdosh and to the fiery angels who kindle the holy lamps illuminating Hashem’s Throne of Glory. From this one can understand the great harm that is caused by the practice I have observed among the majority of the populace of taking the shamash away from the other lamps in order to use its light for mundane purposes. An even worse iniquity, for which they will one day be made to reckon, is the custom of playing cards or dice by the light of the shamash. They do not realize that the shamash is of greater sanctity than the Chanukah lights themselves, as the Maharil notes, based on the hint in the verse, “And fiery angels were standing above him,” alluding to the shamashim standing above the 36 lamps of Chanukah. Therefore one who treats this mitzvah lightly will surely be subjected to harsh punishment. By contrast, one who observes it meticulously and does not allow the shamash to be moved from its place will merit seeing the lamps that will be kindled in the Beis HaMikdosh, speedily and in our days, Amein.