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Is Chanukah (חנוכה) a real Yom Tov or just designated days for commemorating the miracle? Rashi (רש"י) sees it purely as persumei nisa - time for hallel and hoda'ah to recall the oil's miracle. The Rambam (רמב"ם) identifies two separate dinim: an actual Yom Tov celebrating the Menorah's eight-day dedication, plus a distinct mitzvah (מצוה) of lighting to publicize the miracle.
This shiur presents a fundamental machloket between Rashi (רש"י) and the Rambam (רמב"ם) regarding the nature of Chanukah (חנוכה). According to Rashi's reading of the Gemara (גמרא), Chanukah is not a true Yom Tov but rather days designated for hallel and hoda'ah (praise and thanksgiving) to commemorate the miracle of the oil. There is no issur melacha, no chiyuv simcha (obligation of joy), and no real kedushat hayom (sanctity of the day). Instead, it's purely a din of persumei nisa (publicizing the miracle) - time set aside to recall and celebrate the nes that occurred. Women would be obligated in hallel on Chanukah according to this view since 'af hen hayu b'oto hanes' and the hallel is al hanes. The Rambam, however, understands Chanukah as having two distinct dinim. First, there's an actual Yom Tov called Chanukah - yemei simcha v'hallel - celebrating the eight-day chinuch (dedication) of the Menorah in the Beis Hamikdash. This creates obligations of simcha and hallel as part of the Yom Tov itself, not related to the miracle. The eight days correspond to the eight days of dedication, not the seven days of miraculous oil burning. Second, there's a separate mitzvah (מצוה) of hadlakat haneirot to publicize the miracle that occurred during those days. This explains why the Rambam calls it 'Hilchot Chanukah' rather than 'Hilchot Ner Chanukah' - because there's an actual holiday called Chanukah beyond just lighting candles. According to this view, women would be exempt from hallel since it's a time-bound positive commandment related to Yom Tov, not related to the miracle. The shiur explores the halachic implications of each approach, including questions about shehecheyanu, the obligation to study hilchot Chanukah, and whether there's a din of sholim v'dorshin on Chanukah. The analysis also addresses the Beit Yosef's famous question about why we light eight days when the miracle was only seven days - according to the Rambam, we light during the eight days of Chanukah (the Yom Tov of dedication), not necessarily because the oil burned eight days.
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Gemara discussion on the nature of Chanukah
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