Mattisyahu vs Mattisyah: Divine Names and Chanukah Miracles

Full Summary

This shiur examines a fascinating linguistic and halachic difference in the Al Hanissim prayer, where Sephardim say 'Mattisyah' while Ashkenazim say 'Mattisyahu.' The speaker explains that this dispute extends to practical halacha (הלכה) in Hilchos Gittin regarding how to write names in divorce documents. The fundamental distinction stems from different patterns of divine names between the First and Second Temple periods. In Bayit Rishon (First Temple), names ended with 'Yehu' (like Yirmiyahu, Yeshayahu), representing the full divine name yud-hey-vav-hey due to the complete hashraas hashechinah (divine presence). In Bayit Sheni (Second Temple), names ended with 'Yah' (yud-hey only), reflecting a diminished level of divine presence. The speaker then presents the Tzlach's innovative explanation for why Chanukah (חנוכה) is celebrated for eight days rather than seven. The Tzlach explains that in the First Temple, there was a daily miracle where the ner mitzrah (western candle) burned for twenty-four hours while all other candles burned only twelve hours, despite having identical amounts of oil and wicks. This miracle ceased in the Second Temple period. However, during the Chanukah miracle, the Tzlach argues that the ner mitzrah resumed burning for twenty-four hours, creating a second miracle alongside the oil lasting eight days. This restoration of the First Temple's miracle meant the Chanukah menorah possessed the spiritual quality of Bayit Rishon, justifying the Ashkenazi pronunciation 'Mattisyahu' with the full divine name. The Sephardic position, following the Beit Yosef who doesn't accept this explanation, maintains that only the standard oil miracle occurred, keeping the Second Temple context and therefore using 'Mattisyah.' This analysis demonstrates how pronunciation differences in liturgy can reflect deep theological positions about the nature of miracles and divine presence.