Did Rabah bar bar Chanah see the Kikayon of Yonah? It fell (and presumably rotted. Rabah bar bar Chanah lived hundreds of years after Yonah!)

Rashi: He saw the species.

Why do storekeepers hang it over the openings of their shops?

Rashi: It is for shade and a good smell.

What was the question from 'oils and wicks forbidden to use on Shabbos may not be used in the Mikdash'?

Rashi: They lit with used Avnetim, which have wool. One may not light with wool!

Do we need "Leha'alos Ner Tamid" to forbid in the Mikdash oils forbidden for Ner Shabbos? The Torah explicitly requires olive oil for the Menorah!

Cheshek Shlomo deletes 'oils' from the text for this reason. Rav Elyashiv, Daf Al ha'Daf - also some Rishonim, it was not in their texts.

Gilyon ha'Shas left this difficult. In his Chidushim, R. Akiva Eiger said that really, Rami bar Chama asked only about wicks; he said 'oils' only because it is normally taught with wicks.

Daf Al ha'Daf citing Matzpas Eisan: Aside from the Menorah, they lit several lamps in the Mikdash. Va'Ylaket Yosef (5671, 6:82) explains that Shlomo made 10 Menoros in the Beis ha'Mikdash, in addition to Moshe's (Menachos 99a). Tana'im argue about whether they lit all of them, or only Moshe's. Shelom Yerushalayim on the Yerushalmi brings a Midrash that [the latter opinion means that] they lit only Moshe's first.

Rav Elyashiv: If we do not require olive oil, we should not require "Leha'alos Ner Tamid"!

Daf Al ha'Daf citing Va'Ylaket Yosef: According to the letter of the law, they could use any oil. However, Rabanan always enact like Torah law. Therefore, they enacted to light the other Menoros with oils and wicks that burn nicely, for honor of the Mikdash. 'Because it says "Leha'alos Ner Tamid"' is an Asmachta.

Rav Elyashiv citing Pnei Yehoshua: Rami bar Chama taught this to disqualify Shemen Sereifah (Tamei Terumah; it must be burned) in a case that it would not be Metamei the Menorah. Tum'ah is Hutrah (or Hudchah) b'Tzibur, so the Mitzvah is fulfilled even if the oil is Tamei. Why is it forbidden? Shemen Sereifah is forbidden for Ner Shabbos, lest one do so on Yom Tov that falls on Erev Shabbos (and one may not burn Kodshim on Yom Tov), or lest he tilt it to make it burn better. Neither reason applies to the Menorah, which requires Kodesh oil, and if it does not burn well, we must tilt it! Rather, it is due to wasting Terumah - "Mishmeres Terumosai" applies even to Tamei Terumah. One may burn Terumah to benefit from the light or heat (e.g. to cook); one may not benefit from light of the Menorah.

Rav Elyashiv: I answer based on Zevachim 88a, which learns from "mi'Mashkeh Yisrael" that the Mizbe'ach, Shulchan and Menorah require matters permitted to Yisrael. Rashi disqualifies even Terumah, which is permitted only to Kohanim. Tosfos disagrees, but he would agree about Tamei Terumah, which is forbidden to everyone. Do not disqualify due to Kesusei Michtas Shi'urei (since it must be burned, it is as if it is not the proper Shi'ur). This does not apply when one may benefit from it.

Daf Al ha'Daf citing Ben Yehudah (123): Abaye asked if one may put a drop of good oil into a Pasul oil and light with them. Rabah forbade; this is a decree lest he light with totally bad oil. In the Mikdash, surely they would not light totally with another oil. One may mix another oil with olive oil, but not one of the oils that Chachamim forbade. Meshiv Devarim (OC 155, citing Ben Yehudah's brother) rejected this. Even ground olive oil is Pasul for the Menorah (crushed oil is required). All the more so one may not mix in other oils!

What is the significance that the flame must go up by itself?

Ha'Boneh: "Ner Elokim Nishmas Adam" - the Neshamah must rise by itself, voluntarily, amidst desire to serve in fear. It should not be via something else, with difficulty and amidst necessity. At the time of Simchah of a Mitzvah, it is evident that he rejoices in front of Hash-m, like at Simchas Beis ha'Sho'evah. This is a sign that his heart is totally to Hash-m.

What was the question from Simchas Beis ha'Sho'evah? There is linen in the Begadim, and linen is good for wicks!

Tosfos: The Avnet (so the text must say - see Maharsha) was three quarters wool; the quarter of linen was Batel.

What was the answer 'Simchas Beis ha'Sho'evah is different'?

Rashi: "Leha'alos Ner Tamid" does not apply to it; it is not mid'Oraisa.

Rav Elyashiv: Why did Rashi need to add that it is not mid'Oraisa? We must say that if it were mid'Oraisa, we would learn from the Menorah to require that the flame go up by itself.

Why may worn out Bigdei Kehunah be used for Simchas Beis ha'Sho'evah? Me'ilah applies to them (Kidushin 54a). Simchas Beis ha'Sho'evah is not a need of Korbanos!

Tosfos: It is difficult to say that Lev Beis Din stipulates to permit this. Why should they stipulate about this? The Ri says that it considered is a need of the Korban, since it is to honor the Korban. A woman was able to select wheat via the light of Beis ha'Sho'evah. Do not infer that one may benefit from it; rather, it was strong enough that a woman could do so. However, the Yerushalmi infers from here that there is no Me'ilah for sounds, sights and scent.

Rav Elyashiv: Pnei Yehoshua asked, there is no Me'ilah after the Mitzvah was done! He answers, the [linen] Bigdei Kohen Gadol on Yom Kipur, "v'Hinicham Sham" forbids using them afterwards (Yoma 60a). Me'ilah applies to worn out Bigdei Kehunah (Kidushin 54a); we can say that this refers to Bigdei Kohen Gadol. Mishneh l'Melech says that we learn from them to all Bigdei Kehunah. The Ritva there says that they were Hukdash on condition that there not be Me'ilah, for the Torah was not given to angels (people cannot wear them at the time of Avodah and not a second more). We can say that Lev Beis Din stipulates about it. As long as they are proper for Avodah, there is a Heter [to benefit from them], even not at the time of Avodah; even Yisrael do not transgress Me'ilah via them. In one answer, Tosfos (Yoma 59b) says that there is Me'ilah mid'Oraisa in blood after Zerikah. Chachamim were Makdish it, lest people disgrace it. We can say also her that after the Mitzvah was done, Bigdei Kehunah lost Kedushah, but Chachamim returned it lest people disgrace them. Sha'ar ha'Melech (Me'ilah 5:14) says that 'Ein Me'ilah after the Mitzvah was done' is when due to the Mitzvah, they are no longer proper for a Mitzvah, e.g. Zerikah. This does not apply to Bigdei Kehunah (except for Bigdei Kohen Gadol on Yom Kipur); they are proper to use again and again. Their Mitzvah ceases only when they wear out. We discuss when they totally wore out, and are not proper even to take the ashes outside.

Daf Al ha'Daf: Tosfos holds that Simchas Beis ha'Sho'evah was to honor the Korban, i.e. Nisuch ha'Mayim. The Rambam (Sof Hilchos Lulav) says that it was to increase Simchah during Sukos. It was called Simchas Beis ha'Sho'evah because it was from the last Avodah of the day (the afternoon Tamid) until drawing water for Nisuch ha'Mayim in the morning. Since it was for Simchah, we can say that Lev Beis Din stipulates about it.

Daf Al ha'Daf citing Cheshek Shlomo: The Ritva (Kidushin 54a) holds that Bigdei Kehunah are not Klei Shares; they have only Kedushas Damim. We can say that they redeemed them before makings wicks from them. (Also Tosfos Yeshanim here implies that they can be redeemed.) Sefas Emes asked, if they became Chulin, why did they use them? Since they were used for a Mitzvah, it is good to use them for another Mitzvah.

How did R. Yirmeyah infer that Rav exempts from relighting it, and forbids using the light?

Rashi: If he obligated relighting it, he would forbid bad oils and wicks during the week, lest it extinguish and he be Poshe'a and not relight it. If he permitted using the light, he would forbid on Shabbos, lest he tilt it.

Daf Al ha'Daf: Why must Rashi say that he will be Poshe'a and not relight it? Even if he would forget, this is a reason to require good oils and wicks! Rashash says that Rashi explains why he should not light if he has only bad wicks or oils. Or, Rashi says Poshe'a regarding forgetting. Chelkas Yo'av (CM 33) says that there are two kinds of forgetting. For Shabbos, one who forgets is Shogeg, when he forgot the entire matter. There is also forgetting because he is not zealous for Hash-m's word. This is Rashi's intent 'perhaps Pasha', and amidst this, he will forget and not fix it. Imrei Emes said, we find "ha'Yarei Es Devar Hash-m....", and the opposite is "va'Asher Lo Sam Libo." Esh Pinchas (p.20) - forgetting is total Ones. However, when the Torah commanded to remember, and he forgot, this is Peshi'ah. It says about Shabbos "Zechor Es Yom ha'Shabbos ." We learn Eruv Tavshilin from here. Rav Heineken agreed, but R. A. Kotler disagreed. (NOTE: If forgetting is total Ones, why does one bring a Korban for Shogeg for all Kerisus, even when the Torah did not command to remember? - PF)

Why is it forbidden to use light of Ner Chanukah?

Rashi: It should be evident that it is for a Mitzvah.

Why did Abaye not accept the teaching from R. Yirmeyah?

Rashi: He did not consider him [reliable enough] to rely on his words.

Rav Elyashiv: He thought that it is unreasonable that Rav Huna would argue with his Rebbi (Rav).

What is better about the text that one learns in his youth?

Rashi: It lasts more than what he learns when he is older.

Iyun Yakov: This is because his mouth had no sin [before he was Bar Mitzvah]. Even after he reached sin, a youth's sin is pardoned more than an elder's - "Chata'os Ne'urai u'Fesha'ai Al Tizkor."

Rav Elyashiv: A youth who learns is like writing on new parchment. An elder who learns is like writing on erased parchment (Avos 4:20) - sometimes he remembers clearly, and sometimes not. Why didn't the Gemara say that he regretted not accepting it earlier, for he transgressed benefit from Neros Chanukah? Perhaps he never happened to benefit from them. It is better to say that even though he did not accept the teaching, he was in Safek, so he did not benefit from them.

Those who are Mehadrin Min ha'Mehadrin - does every member of the household light according to the day, or only the Ba'al ha'Bayis?

Tosfos: It is only the Ba'al ha'Bayis. If everyone lights, it is not recognized which day it is, for one who sees Neros does not know how many people are in the house.

Rav Elyashiv: Tosfos holds that that the primary reason for the number to light is based on which day it is. The Rif (Alfasi) holds that we learn from the bulls, or from 'we ascend...' If one does not have enough Neros to light according to the number of days for all eight days, it seems that he should do so as long as he can, until he will have only one per night for the remaining nights. Sefas Emes disagrees - it is forbidden to descend in Kedushah! I disagree with him. There is an Isur only regarding an item, e.g. one may not use Bigdei Kohen Gadol for a Hedyot, or a Kohen Gadol may not descend to serve as a Hedyot. Here, each day does not depend on the previous day. The bulls prove that there is no Isur to descend from one day to the next! 'We ascend in Kedushah' is an additional support -, it does not truly apply here.

Rav Elyashiv: The Rambam (1:1) says that each member of the household light according to the days. Normally, Ashkenazim follow Tosfos and Sefardim follow the Rambam. Here, Ashkenazim follow the Rambam, and Sefardim follow Tosfos.

Why do Beis Shamai say that we light according to the number of days remaining?

Maharal: All the coming days are in the Ko'ach (potential) of the first day; latter days are not in the Ko'ach of the previous days. Beis Hillel follow deed - we light according to the days that have been in deed.

Why should we learn from the bulls offered on Sukos?

Maharal: Always, the last is less, because it is last. The first is highest, because it is first. Beis Hillel agree, but they hold that ascending in Kodesh overrides. At the end, man, who received the miracle, is at a higher Kedushah.

Maharsha: Surely Beis Shamai agree that we ascend in Kedushah, and do not descend - we learn from verses [in Menachos 99a, from "Es Machtos ha'Chata'im... Tzipuy la'Mizbe'ach" and "va'Yakem Moshe Es ha'Mishkan... va'Yakem Es Amudav", respectively]! Also, there is a reason why the bulls decrease - they correspond to the nations, who will decrease (Sukah 55b)! Also here there is a reason to descend. The Beis Yosef (OC 670) and Mizrachi explain that they divided the oil into eight parts. The oil diminished each night. Beis Shamai say corresponding to the bulls, since there is a reason not to apply 'we ascend...'

Rav Elyashiv: Also here, the miracle was against Yavan - their power descended.

Daf Al ha'Daf: Maharsham (1:10) asked, why did Rashi need to say that we learn from verses? He answered, since it is mid'Oraisa, the two elders could conduct differently, and Lo Sisgodedu does not apply, like the Ritva explains in Yevamos (14). The Magihah questioned this - the entire Mitzvah of Ner Chanukah is mid'Rabanan! (NOTE: Seemingly, this is like the argument about whether Edim Zomemin about a mid'Rabanan law (e.g. Ben Chalutzah) are lashed mid'Oraisa. - PF)

Rav Elyashiv: Surely the miracle was greatest at the end! Beis Shamai hold that from the beginning, we must show the entire magnitude of the miracle. Since the miracle was not the same each day, we decrease. Beis Hillel hold that one must publicize the miracle the way that it was - it increased each day. Beis Shamai learn from the bulls, that we are not concerned for 'we ascend...' Therefore, since there is a reason to descend, we descend. This is according to Tosfos, that the primary reason [for the number to light] is based on which day it is.

Rav Elyashiv, based on Vilna Gaon (571:4, according to Rif (Alfasi)): The argument is primarily about whether we learn from the bulls, or from 'we ascend...'

Question: What is the source that we ascend in Kedushah, and do not descend?

Rashi: We learn these in Menachos (99a, from "Es Machtos ha'Chata'im... Tzipuy la'Mizbe'ach" and "va'Yakem Moshe Es ha'Mishkan... va'Yakem Es Amudav", respectively.

Did the elders in Tzidon do so before the Bas Kol said that the Halachah follows Beis Hillel, or after it?

Bi'ur Halachah (671:2): Since R. Yochanan brought the episode, it seems that it was after the Bas Kol. If so, one may not do like Beis Shamai! Perhaps that is for the primary law, but for Hidur Mitzvah, one may follow Beis Shamai. However, the Poskim did not say so. Rav Elyashiv - the Ritva says so here.

Why did they make Chanukah for eight days? The oil should have burned one night. The miracle was only seven days!

Beis Yosef (OC 670) #1: They divided the oil into eight parts. Even the first night, it should not have burned the entire night.

Maharal, Maharsha: This is wrong. "Ya'aroch Oso Aharon me'Erev Ad Boker" - he must put enough oil to burn until morning! They should do the Mitzvah for one day, even if they will not have what to light afterwards!

Beis Yosef #2, Anaf Yosef: On the first night, after the filled the Neros with oil, the flask was still full. The miracle was recognized from the first night.

Rav Elyashiv: Tosfos (Menachos 69b) permits using for Menachos wheat that descended miraculously. Rashi explained differently. He could hold that it is not considered wheat. If so, also here, perhaps it is not considered olive oil!

Rav Elyashiv: If so happened every night, no miracle was needed on the eighth night! (NOTE: This question applies also to the following answer. - PF)

Beis Yosef #3, Anaf Yosef: the first night they filled the Neros with oil, and after burning the entire night, the Neros were still full. Maharal - only one part in eight was consumed. This miracle occurred eight nights.

Rav Elyashiv: In the morning they are Metiv the Neros. Any remaining oil must be burned in Beis ha'Deshen. It cannot be used again!

Anaf Yosef: Even the first night, some [drops] remained on the walls of the flask, so the Neros should not have burned the entire night. (NOTE: Chachamim gauged that a half Log suffices for each Ner for the longest winter nights [around the time of Chanukah]. Was the Shi'ur so precise, and they could not wait for the last drops to come out, for the time to light was ending?! Presumably, he means that some oil was absorbed in the walls of the flask. If one deposits oil, we deduct one and a half percent for absorption in the Kli (CM 292:13). Surely, Chazal fixed this Shi'ur based on absorption in barrels, for normally people deposit a large amount. The percentage of absorption is greater in a small flask of three and a half Lugim, for the ratio of volume to surface area is smaller. - PF)

Anaf Yosef citing ha'Itim: It would have been proper to enact seven days. They enacted eight, because Yavan decreed against Bris Milah, which is on the eighth day. Why did they not enact an additional day [in Chutz la'Aretz], due to Safek about which day was Rosh Chodesh? Since it is only mid'Rabanan, they did not exert people to do so. Alternatively, they wanted to preserve the hint to Bris Milah. Or, they wanted that people will know which day of the miracle it is.

Anaf Yosef citing Shiltei Giborim: After the Yevanim defiled the Mizbe'ach, Yisrael rebuilt it and inaugurated it for eight days.

Rav Elyashiv: The Me'iri and Pri Chadash say that the first day is to commemorate the miracle of the war. The last seven days are due to the miracle of the oil.

Rav Elyashiv: Acharonim say that they did not enact only seven days, lest people make Chanukiyos of seven branches. It is forbidden to do so (NOTE: to make Kelim like Klei ha'Mikdash. Nowadays Chanukiyos have a branch also for the Shamesh; Rava taught that one must light an extra Ner to use its light (lest he benefit from Neros Chanukah), unless there is a big fire nearby (21b). Perhaps there was concern for seven-branched Chanukiyos, for the initial enactment did not obligate an extra Ner, or for people who have other fires nearby, or lest the extra Ner not be in the Chanukiyah. - PF)

Was the miracle needed only for the Menorah? Also Menachos [that must be brought with the Tamid each day] require Tahor oil! If they used Tamei oil, for Tum'ah Hutrah b'Tzibur, the same applies to the Menorah!

Rav Elyashiv: Pnei Yehoshua answers based on below (22b) - the Menorah is Edus that the Shechinah dwells amidst Yisrael, via the Ner Ma'aravi. Finding a flask Kosher for the Menorah showed dearness, that Hash-m wanted to publicize that the Shechinah dwells in Yisrael. (NOTE: Pnei Yehoshua added that the miracle of the Ner Ma'aravi was not consistent after Shimon ha'Tzadik died. Now a miracle was done via the Menorah, to show that they returned to their dearness. He also said that it was easy to find Tahor oil for Menachos. The Menorah requires oil from crushed olives, which is a great exertion; it is very scarce. - PF)

What is the question 'what is Chanukah?'

Rashi: Due to which miracle was it enacted?

Maharal: Was Chanukah enacted due to the miracle of the oil? It was due to the salvation from the Yevanim! The miracle of the oil is not mentioned in Al ha'Nisim! It seems that the primary enactment was due to defeating the Yevanim, just it was not evident that the victory was via Hash-m's miracle, and not due to their strength. (NOTE: Rashi (Devarim 33:9) says that 13 Chashmona'im defeated tens of thousands of Yevanim! Perhaps Chachamim were concerned lest future generations not know this, and attribute it to their strength. - PF) Therefore Hash-m did a miracle via the Neros, so all will know that also the war was a miracle. Specifically this miracle was done, for the primary evil of hthe Yevanim was that they were Metamei the Heichal, e.g. 'rocks of the Mizbe'ach that the Yevanim abominated' (Avodah Zarah 52b). Therefore, Hash-m gave strength to Kohanei Beis Chashmonai, who served Hash-m in the Heichal, to defeat them. Therefore, after the victory, they were Metaher the Heichal, like it says in Al ha'Nisim. It is called Chanukah, for they were Mechanech (inaugurated) the Mikdash after Bnei Yavan defiled it. Yavan had more power to defile it than other nations. The Gematriya of Yavan is 66, one more than that of Heichal - it has power to overcome and be Metamei the Heichal. They were Metamei the oil, which is more powerful, for light comes from it. Oil is used to be Mekadesh and anoint! A flask from the Kohen Gadol remained - he has more power than the Yevanim, for he enters the Kodesh ha'Kodoshim, so they could not rule over his oil. The Gematriya of Kohen is 10 more than that of Heichal - the 10th is more Kadosh. The Kodesh ha'Kodoshim was 10 by 10 Amos in the Mishkan, and in the Beis ha'Mikdash it was 20 by 20, like the completion of Yud (when it is spelled out, Yud Vov Dalet).

Devarim Achadim (Chida, Derush Lev Tahor): What is the significance of the name Chanukah?

What is the significance of the 25th of Kislev?

Maharal: The world was created on the 25th of Elul; Hash-m created light. For three months the sun's light diminishes, until Tekufas Teves. (After that, it increases until Tekufas Tamuz, and then decreases.) It was proper to rejuvenate the light on Teves 25, when it is weakest. Pesikta ("va'Tishlam Kol ha'Avodah" 5) says that Meleches ha'Mishkan was finished on Kislev 25, but the Mishkan was not erected until Nisan 1, because it is like creation of the world. "Va'Yhi ba'Yom ha'Shemini" (the day of Chanukas ha'Mishkan) there was a Simchah in front of Hash-m like the day that Heaven and earth were created (Megilah 10b). Creation was complete on Nisan 1, which is Chodesh ha'Aviv.

Maharsha: Chanukas ha'Mishkan was delayed until Nisan, for the Avos were born then. Hash-m repaid Kislev 25 with Chanukas ha'Mizbe'ach via Matisyahu.

How could they be Metamei oil according to the opinion that liquids of Beis Midbechai (used for the Mizbe'ach, e.g. wine and oil) are Tahor (Pesachim 16a)?

Rav Elyashiv citing Sho'el u'Meshiv (1:3:42): When the Yevanim defiled the Mizbe'ach, it lost its Kedushah, so there was no exemption of liquids of Beis Midbechai. (Tum'ah of liquids is only mid'Rabanan; they did not decree about liquids for the Mizbe'ach.)

Could they know that Nochrim never moved the flask that they found? Mid'Rabanan, Nochrim are like Zavim, and are Metamei what they move!

Rashi: The flask was hidden. It was recognized that others did not touch it.

Tosfos #1: Perhaps Chachamim decreed Tum'ah on Nochrim only afterwards.

Rav Elyashiv: Why is Tosfos unsure? Beis Shamai and Beis Hillel decreed about this ( 17b). They were after this! Maharsha answered that perhaps they previously decreed about adult Nochrim, and Beis Shamai and Beis Hillel decreed about children. Some say that beforehand they decreed about Kodshim; Beis Shamai and Beis Hillel decreed even for Chulin.

Tosfos #2: The flask was in the ground. The seal over it showed that it had not been moved.

Etz Yosef citing Eliyahu Rabah: The flask was in a chest fixed in the wall. Its opening was sealed [with the Kohen Gadol's stamp].

Etz Yosef citing Bach: The flask had a narrow opening into which one cannot enter his finger. Since the contents cannot become Tamei via touching, they do not become Tamei also via movement. (R. Akiva Eiger cites Tosfos 84b, who says so.) Via the stamp, they knew that the Goyim did not pour from or into it.

What is the significance that the oil lasted for eight nights?

Maharal: Nature is under seven; eight is above nature. Bris Milah is on day eight, for naturally, man is born Arel. Milah is Kadosh and above nature. Also Torah was given after seven weeks.

Maharsha citing Beis Yosef and Mizrachi (on SMaG): They were Tamei Mes, so it would take eight days until they could become Tahor and make Tahor oil. Mizrachi asked how Nochrim were Metamei the oil (a live Nochri is Tahor mid'Oraisa). Also, the Kohen who lit the first seven days was Metamei the oil! He answered that they lit via Pashut Klei Etz [they are not Mekabel Tum'ah]. Still, how could a Tamei enter the Heichal to light?!

Anaf Yosef citing Shirei Keneses ha'Gedolah: It takes seven days to become Tahor from Tum'as Mes, and an eighth day was need to crush olives to make Tahor oil. (NOTE: One can become Tahor at the start of the seventh morning. Does it take more than a day to make three and a half Lugim of oil?! They could gather olives beforehand; they receive Tum'ah only after crushing them. Many people may engage in this. Further, if one was not exposed to Tum'as Mes today or yesterday, he can receive the first Haza'ah today, and the second four days later, and become Tahor on day five! Rashi Devarim 33:9 implies that only 13 Kohanim fought. And even if all the Kohanim became Tamei on the last day of the war, Tahor Yisraelim could make oil! - PF)

Ha'Emek She'elah (on She'altos 27, 17): If the Menorah was Tamei mid'Oraisa, even after immersing it, it is a Tevul Yom until dark, and it would be Metamei the oil. They could not wait until dark, for Tum'ah Hutrah b'Tzibur! Also, if so, they did not light until the 26th! Rather, they lit without a Menorah, in the flask itself. Or, they made a Menorah that is not Mekabel Tum'ah, e.g. of stone. This was merely to fulfill "Leha'alos Ner Tamid." Perhaps they lit only one Ner. This is why the She'altos said that they used one Log - it suffices for a day and night, to fulfill Tamid. (NOTE: This is like a Beraisa that requires that the Menorah burn day and night. Rashi holds that burning the entire night fulfills Tamid. - PF)

Rav Elyashiv: I say that the Yevanim were not Metamei the Menorah. After Yisrael saw that Belshatzar and Achashverosh greatly desired to defile Klei Shares, they hid the Kelim before the Yevanim entered the Heichal.

Maharsha: Some Kohanim were Tahor. They were able to make a new Menorah. For some reason, the only Tahor oil was a four day journey away, so they would not get it until eight days. (NOTE: Tum'ah Hutrah b'Tzibur - if all Kohanim are Temei'im, they do Avodas Tzibur b'Tum'ah, even in the Heichal! The Ran's calculation implies that they traveled also on Shabbos to get and bring oil. Perhaps they permitted Isurim mid'Rabanan in order to hasten it, e.g. riding on a horse or Techumim. However, in the days of the Yevanim once they killed someone for riding on a horse on Shabbos, for it was needed at the time (Yevamos 90b)! The Rif holds that the Techum of 12 Mil is mid'Oraisa. Perhaps the oil was really three and a half days away. - PF)

Why does it say 'Yamim Tovim with Hallel and Hoda'ah'?

Rashi: They are not Yamim Tovim to forbid Melachah.

Maharsha: The Ran says that Chanukah is like Chanu Chaf Hei. Since there is no Isur, why does Chanu (they rested) apply? (NOTE: Perhaps they rested from fighting! - PF) Rather, it is called Chanukah due to Chanukas ha'Mizbe'ach, like it says in Avodah Zarah 52a. The Yevanim had abominated rocks of the Mizbe'ach, and they needed to build a new Mizbe'ach.

Iyun Yakov: The custom is that women do not do Melachah while the Neros are burning. Therefore, they called it Chanukah. Alternatively, it is an acronym for Ches (eight) Neros u'Mosifim (we increase, according to Beis Hillel - according to Beis Shamai, the Vov stands for u'Pochesim, we decrease) on Chaf Hei of Kislev. (NOTE: Some say that it is an acronym for Ches Neros v'Halachah k'Beis Hillel. This is not the reason why they gave the name - Beis Hillel and Beis Shamai were over 100 years later! - PF)

Why did they not enact days of Mishteh and Simchah, like they did for Purim?

Anaf Yosef citing Levush: It is because no ruler wanted to kill them, like there was in the days of Haman. The enemy sought only to rule over Yisrael and veer them from Mitzvos. Anti'ochus did not decree to kill them, only afflictions and Shmad, to cease Mitzvos from them. Had Yisrael consented to be subservient to them and pay taxes and adopt their Emunah, Heaven forbid, the Yevanim would not have requested more. Therefore, the days are only for Hallel and Hoda'ah. Haman decreed to kill all the bodies, and cease Mishteh and Simchah. Even had they abandoned their faith, he would not have accepted them. Therefore, they enacted days of Mishteh and Simchah.

Etz Yosef citing Bach: The decree of Purim was because they benefited from Achashverosh's party. Therefore, it was decreed to kill the bodies that benefited from Mishteh and Simchah of Isur. They repented and afflicted themselves and fasted for three days. The Levush says, it is because no ruler wanted to kill them. Therefore, they fixed [the days of Purim] for Mishteh and Yom Tov, to remember the primary miracle. The Yevanim's decree came because they slackened from Avodah. Therefore, the decree was to nullify the Avodah. A Beraisa says that Antoninus decreed to abolish the Tamid. Also, he told his soldiers "Leha'alos Ner Tamid" - as long as they light it, they endure. If you nullify it from them, they will perish. When they repented and were Moser Nefesh for Avodah, Hash-m saved them via Kohanim who serve in Beis Hash-m, and did a miracle for the Menorah. They fixed the days for Hallel and Hoda'ah - Tefilah is Avodah of the heart.

Etz Yosef citing Taz: In the days of Haman, the miracle was overt, to save Nefashos - therefore there is Simchah in this world. In Chanukah, even though the salvation was in the war, it was famous only due to the miracle of the Neros.