Are Women Obligated to Recite Hallel on Chanukah?

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By Rabbi Avrohom Dovid Waxman

The Rambam in Hilchos Chanukah (Perek 3, halacha 14) discusses the dinim of Hallel and writes that women cannot be motzi men in Krias Hallel. It appears that the Rambam maintains that women are not mechuyav in Hallel and are therefore unable to be motzi men who are mechuyav.

The Gemara in Eirchin (daf 10) discusses all the moadim and zmanim throughout the year that are mechuyav in krias Hallel bishleimus, including the eight days of Chanukah. The Gemara explains that Hallel is recited when it is a yom tov, and there is an issur melacha. The Gemara asks, if so, why does Chanukah have a chiyuv to read the complete Hallel, if it does not meet these requirements, as it is not a yom tov, and there is no issur melacha? The Gemara answers that the chiyuv Hallel on Chanukah is due to the nes.

According to the Gemara’s conclusion that Hallel is due to the nes that occurred, why indeed are women patur? The Gemara (Shabbos 23a) clearly states that women participated in the nes of Chanukah– “af hein hayu bi’oiso haNes.” For this reason, the Gemara says that women are mechuyav in hadlakas ner Chanukah. Why does the Rambam maintain that women are patur, if Hallel is read due to the nes, and “af hein hayu bi’oiso haNes”?

A clear precedence to women being mechuyav in Hallel due to “af hein hayu bi’oiso haNes” is the Hallel of Leil Pesach. Tosfos (Sukkah 38a, D”H Mi) states that although it seems that women are patur from Hallel on Sukkos and Shavuos, as women are patur from mitzvas asei she’hazman grama, they are nonetheless mechuyav in Hallel on leil Pesach (Pesachim 108 regarding arba kosos) based on their being part of the nes. Tosfos explains that “af hein hayu bi’oiso haNes” obligates women in Arba Kosos, and one of the requirements of Arba Kosos is that Hallel be recited on the kos. The result is a chiyuv Hallel for women due to the chiyuv Arba Kosos.

In fact, although Tosfos makes no specific mention of Hallel on Chanukah, many Achronim– including the Mekor Chayim (siman 644), Toras Refoel (siman 75), Shu”t Kaf Renana (siman 82), Shu”t Hisorrus Teshuva (chelek 3, siman 471),Rav Meir Arik (Minchas Pittim, siman 683), Rav Moshe Feinstein (Shu”t Igros Moshe, Orach Chayim, chelek 1, siman 190), Rav Yisrael Yaakov Fisher (Halichos Even Yisrael),and Rav Wosner (Shu”t Chelek Levi, chelek 1, siman 205) pasken based on this Tosfos that women are mechuyav in Hallel on Chanukah, as Tosfos’ maintains that “af hein hayu bi’oiso haNes” can cause that women are mechuyav in Hallel. (However, see the grandson of the Haflaah in Chemdas Tzvi, Inyanei Chanukah that Tosfos’ omission of chiyuv Hallel on Chanukah implies that women are exempt on Chanukah.)

However, shitas HaRambam, that women are exempt from Hallel on Chanukah, remains difficult considering the above, as “af hein hayu bi’oiso haNes.”

The Shu”t Beis Shearim (Orach Chayim, siman 359) provides a possible resolution. The nes of Chanukah has two components, as the Yidden were miraculously victorious in the milchama with the Yivannim, thereby saved from their tyranny, and then were zoche to the additional Nissim gluyim of the shemen and the neiros burning eight days.

The Gemara in Shabbos (21a) explains, “Mai Chanukah?” and describes only the nes of the shemen. The Gemara concludes, “li’shana acheres asa’um Yomim Tovim biHallel viHodaah.” It appears from the Gemara’s omission of the nes of the nitzachon hamilchama that indeed the takana of Hallel was enacted due to the nes of the shemen, and not the milchama.

The Meiri (Shabbos 21b) writes that Hallel is recited in all eight days of Chanukah because the nes consistently grew each day. The first day’s Hallel is appropriate for the geulah and finding of the oil, while the entire duration of Chanukah, Hallel is recited for the neiros. From the Meiri, too, it is apparent that the ikar Hallel of the duration of Chanukah was due to the nes of the neiros. Additionally, Tosfos to Taanis 28b and Shibalei Haleket (brought by Beis Yosef, siman 683) that say the Hallel for eight days was for the nes of the neiros that consistently grew bigger each day.

The Maharatz Chiyos (Shabbos) points out the Gemara’s omission of the nes milchama and explains that the Gemara specifically brings the nes of the shemen, as it was obviously a nes li’maale miderech hateva, and therefore the catalyst for Hallel, while the nes of nitzachon of the milchama, could have been mistaken as being within the boundaries of nature.

According to this understanding of the nes of the neiros as being the mechayev of Hallel on Chanukah, it is possible to explain shitas HaRambam. Although women are mechuyav in hadlakas neiros Chanukah due to “af hein hayu bi’oiso haNes,” this is because regarding the nes of the milchama, they participated. As Rashi (Shabbos 23) explains, the Yivanim were goizer on all women getting married to be taken first to the flastar, and the nes occurred through the intervention of an isha- Yehudis. Indeed, the mitzvas hadlakas ner Chanukah was enacted due to the nitzachon of the milchama and resulting geulah, of which women certainly participated.

But regarding the nes of shemen, the klal of “af hein hayu bi’oiso haNes” does not apply, as women are not mechuyav in hadlakas neiros of the Mikdash. Therefore, women are exempt from the Hallel which was established due to this nes.

A second explanation for shitas HaRambam that women are patur from Hallel on Chanukah, is that the Achronim point out that the Gemara in Shabbos concludes “li’shana acheres asa’um Yomim Tovim biHallel viHodaah.” It appears from the Gemara’s lashon that Chazal were mesaken that due to the nes, Chanukah would become a Yom Tov, and one of the components of a Yom Tov is to recite Hallel. Rather than Hallel being enacted every year directly for the nes, the Gemara implies that Hallel is due to the Chazal’s establishment of yimei Chanukah as Yom Tov.

Similarly, Tosfos (Taanis 28b, D”H ViYom Tov) explains that Hallel is recited on all eight days of Chanukah, and not only on the first day, “dikol hashmone yamim haya hanes misgadel, vi’haya kol chad vi’chad Yom Tov.” Apparently, due the ribuy hanes, Chazal established a Yom Tov all eight days, and Hallel is recited as an outgrowth of this Yom Tov status.

According to the Rambam, on leil Pesach, the Hallel is indeed directly a shirah on the neis of Yetzias Mitzrayim. Since the Hallel is on the nes, and “af hein hayu bi’oiso haNes,” women are mechuyav. However, the Hallel of Chanukah is due to its’ status as a Yom Tov, and therefore subject to the klal of “mitzvas asei she’hazman grama nashim peturos.” Although “af hein hayu bi’oiso haNes,” the Hallel is not a shirah upon the nes, but rather as a result of its status as a Yom Tov.

A third pshat in the Rambam is based on a better understanding of what Chazal were mechayev due to “af hein hayu bi’oiso haNes.” According to the Rambam, perhaps “af hein hayu bi’oiso haNes” is only mechayev women in the ikar pirsumei nisa of the nes. The Gemara brings three examples of “af hein hayu bi’oiso haNes”: women must read Megillah (Megillah 4) on Purim, drink Daled Koisos on Pesach, and be madlik neiros Chanukah. It is possible that only the ikar way of pirsumei nisa is mentioned, as women are only obligated in these, specific mitzvos which are the primary way of publicizing the nes. However, since Hallel is not an ikar way of publicizing the nes Chanukah, Chazal were never mechayev women in Hallel. This explanation of the Rambam is consistent with shitas HaRambam regarding the halachos of Purim. Although women are “af hein hayu bi’oiso haNes,” the Rambam does not make any mention of women being mechuyav in mishloach manos or matanas li’evyonim. Since mishloach manos is not an ikar way of pirsumei nisa, women are indeed patur, as “af hein hayu bi’oiso haNes” is only mechayev women in the primary mitzva of pirsumei nisa related to the nes.

Tosfos, however, lishataso, in Megillah, does ask that “af hein hayu bi’oiso haNes” should apply to achilas matzah. According to Tosfos the klal of “af hein hayu bi’oiso haNes,” does apply to other chiyuvim.

It should be noted that Rogatchover Gaon (Shu”t Tzafnas Paneach, chelek 2, siman 8) makes a distinction between the Hallel of Yomim Tovim, in general, and the Hallel recited on Leil Pesach on Chanukah. The Hallel of Yomim Tovim is a chiyuv kriah, as the bracha of “likro es HaHallel” implies. However, the Rogatchaver is medayeik from Maseches Sofrim that the Hallel of leil Pesach and Hallel of Chanukah are considered Hallel al hanes and are a chiyuv of shirah. The Maseches Sofrim says that Hallel on leil Seder and the Hallel on Chanukah are required to be recited “bini’eema.” The unique status of Chanukah as Hallel al hanes that requires ni’eemus, like leil haseder, is consistent with the above-mentioned Gemara is Eirchin’s description of the chiyuv Hallel on Chanukah as being a result of the nes. Only Chanukah and leil Pesach have this similar, unique status.

Although many Achronim conclude that women are mechuyav in Hallel on Chanukah– based on Tosfos (Sukkah 38a, D”H Mi) that states that although women are patur from Hallel on Sukkos and Shavuos, as women are patur from mitzvas asei she’hazman grama, they are nonetheless mechuyav in Hallel on leil Pesach (Pesachim 108 regarding arba kosos) because “af hein hayu bi’oiso haNes”- many poskim conclude that women are not especially obligated in the chiyuv of Hallel of Chanukah, despite having participated in the nes.

The Biur Halacha (Siman 424) writes that women are exempt from Hallel throughout the year but are mechuyav in Hallel of Leil Pesach. He makes no mention of a chiyuv Hallel for women on Chanukah. Additionally, the Magen Avrohom writes that women are exempt from Hallel, and the Magen Avrohom does not enumerate any exceptions.

The source for women being patur is found in the Rishonim, as well. The Rambam in Hilchos Chanukah writes that women cannot be motzi a man in krias Hallel. The Rambam’s statement suggests that women are not mechuyav and are therefore unable to be motzi anashim. It appears from the Rambam’s placement of this statement in Hilchos Chanukah that this is the halacha regarding Hallel of Chanukah, as well.

Rav Elyashiv (Kovetz Teshuvos, chelek 3, siman 105) and Rav Shlomo Zalman Auerbach (Minchas Shlomo, siman 58) conclude that women are potur on Chanukah. Although the svara of af hein hayu bi’oiso haNes suggests that women should be included in the chiyuvei Chanukah, they explain based on the Gemara (Shabbos), “li’shana acheres asa’um Yomim Tovim biHallel viHodaah,” that Chazal made Chanukah into a Yom Tov. An outgrowth of Chanukah’s status as a Yom Tov is that Hallel must be recited. Since the chiyuv of Hallel is a result of its’ Yom Tov status, it retains the halacha of a mitzvas asei she’hazman grama, and women are exempt.

Rav Shlomo Cohen (Shu”t Binyan Shlomo, chelek 2, siman 63) is mechadesh that even according to the Rambam that states that women cannot be motzi men in Krias Hallel, women do have a chiyuv of Hallel on Chanukah as a result of “af hein hayu bi’oiso haNes.” However, says the Binyan Shlomo, the chiyuv of women due to “af hein hayu bi’oiso haNes” is only a chiyuv to give Hallel of any size on the nes, and a not a chiyuv to recite the entire Hallel. Therefore, the Rambam states that they cannot be motzi men who have a chiyuv of the complete Hallel. The chiyuv Hallel of women on Chanukah is like the chiyuv women of tefillah– women must daven, but any size or form is sufficient; Shmone Esrei is not a requirement.

However, Rav Shlomo Zalman Auerbach differentiates between Tefillah and Hallel. Although any size and form of tefillah is enough for nashim, this is because any type of tefillah constitutes davening. However, regarding the Chiyuv Midrabanan of Hallel, Chazal coined a specific way to be yotze this obligation- by reciting the complete Hallel. Partial Hallel would not constitute a kiyum of Hallel. Therefore, Rav Shlomo Zalman maintains that according to the Rambam, women cannot be motzi anashim because women are patur ligamri.

Based on the many sources that maintain that women are obligated to recite Hallel on Chanukah, it is preferrable that women should recite Hallel each day, lichatchila.

Adapted by Aryeh Leibish Goldstein from a Shiur delivered by Rabbi Avrohom Dovid Waxman Shlita, R”M at Yeshivas Mishkan HaTorah of Lakewood and mechaber seforim Minchas HaLevi

Lizchus lirefuah shleima for Rav Tzvi Elimelech ben Miriam, Shlit”a

{Matzav.com}


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