Latkes and Sour Cream

A woman certainly may light, as Rabbi Yehoshua ben Levi said: Women are obligated in lighting the Hanukkah candles, as they too were part of the miracle.

As they too were part of the miracle. That the Greeks decreed on the virgins that got married that they would have relations with the governor in the beginning and through the hand of a woman the miracle was performed that we say in a midrash that the daughter of Yochanan [the Kohen Gadol] fed to the head of the Greeks cheese to [dehydrate him so he would drink and] get drunk and cut off his head and everyone fled, and based on this we have a custom to eat cheese on Chanukah.

But a woman lights etc. there in the Gemara a woman certainly lights as Rav Yehoshua ben Levi says women are obligated in lighting the candles of Chanukah that even they were in the same miracle as the Ran wrote that the Greek general decreed that all the virgins that got married had relations with the govornor first, and on the fact that women did the miracle as it says in the midrash that the daughter of Yochanan fed the general cheese, enabled him to get drunk, cut off his head, and everyone ran away, and therefore we have the minhag to eat dairy on Chanukah.

(3) You are permitted to work on Chanukah. But women follow the custom, not to do any work during the time the Chanukah lights are burning, and you should not [cause them] to treat this matter lightly. The reason that women are more stringent about this [than men], is that the cruelty of the evil decree was directed mainly at Jewish women. For [the Greeks] decreed that a virgin girl before her wedding must first cohabit with the general. Another reason for this is that the miracle came about through a woman. The daughter of Yochanan the Kohein Gadol was a very beautiful girl, and the ruthless king wanted her to lie with him. She told him that she would fulfill his request; and she served him cheese dishes, so that he would be thirsty, and drink wine; then become intoxicated, and fall asleep. That is precisely what happened. Then she cut off his head and brought it to Jerusalem. When the general saw that the king was dead, he [and his army] fled. Therefore, some people have the custom to eat dairy dishes on Chanukah, to commemorate the miracle achieved by means of a dairy product.

Later in time a miracle was performed by Yehudit, that had the enemy drink milk. And based on this there is to be specific to eat cheese on Chanukah, even though the miracle [of Yehudit] was not at [the same] time as Chanukah.

(5) There is a custom to eat dairy on Ḥanuka, in commemoration of the miracle that occurred through such foods. Yehudit, the daughter of Yoḥanan the High Priest, fed the enemy general dairy foods and killed him after he fell asleep, bringing salvation to the Jews. Even though this story happened before the events of Ḥanuka, Yehudit’s act of courage emboldened the Hasmoneans later on, giving them the strength to rebel against the Greeks. Therefore, her bravery is connected to the miracle of Ḥanuka. There is also a custom to eat foods fried in oil, like sufganiyot (fried doughnuts) and latkes (potato pancakes).12The custom of eating dairy is mentioned by Ran (Shabbat 21b), Rema 670:2, and other Rishonim and Aḥaronim. According to many authorities, the episode of Yehudit did not take place at the same time as the Maccabean revolt. Ben Ish Ḥai, Vayeshev 24 explains that since her story also involved a Greek king who tried to force the Jews to abandon their faith, the Sages appended the custom commemorating this miracle to the holiday of Ḥanuka. I added another explanation in the main text above. Another minor custom, which is mentioned in a few books, involves eating foods fried in oil. Rabbeinu Maimon, Rambam’s father, writes (in his commentary on Ḥanuka) that one should not treat any custom lightly, even a minor one like eating sufganiyot, for one should not denigrate the customs of our people.

These days are called Chanukah. It is forbidden to eulogize and fast on them...

"What is Chanukkah, that our Sages taught: On the 25th of Kislev - the days of Chanukkah, they are eight, not to eulogize on them and not to fast on them? When the Greeks entered the Temple, they polluted all the oils in the Temple, and when the Hasmonean dynasty overcame and defeated them, they checked and they found but one cruse of oil that was set in place with the seal of the High Priest, but there was in it only [enough] to light a single day. A miracle was done with it, and they lit from it for eight days. The following year [the Sages] fixed those [days], making them holidays for praise and thanksgiving" (Shabbat 21b:10).

Some say it is a mitzvah to feast a little on Chanukah, since during these days the work in the Mishkan was completed, and furthermore because the tyrants defiled the Beit Hamikdash, and made a dedication of the House, and from every place it is not considered a seudat mitzvah, and when psalms and praises are said, it is considered a seudat mitzvah.

(1) During the era of the Second Beis Hamikdash when the Greek kingdom was in power, they imposed evil decrees against the Jewish people, designed to put an end to their religion. They did not permit them to study the Torah or to perform the mitzvos; they plundered their property, [abducted] their daughters, entered the Temple, violating its sanctity and defiling its purity. Yisrael was in great distress because of them, for they oppressed them bitterly, until the God of our fathers took pity on them and delivered them from their dominion, and rescued them. The Hasmoneans, the sons of the Kohein Gadol defeated and killed them, and delivered Yisrael from their dominion. They appointed as king one of the Kohanim, and the Kingdom of Yisrael returned to power and [endured] for more than two hundred years, until the destruction of the Second Beis Hamikdash. When Yisrael triumphed over their enemies and destroyed them, —this happened on the twenty-fifth of Kislev—, they entered the Beis Hamikdash, and found of the pure oil in the Beis Hamikdash only one jar, that was stamped with the seal of the Kohein Gadol. This oil was sufficient to burn for only one day, but they lit the lights of the Menorah with it [and it lasted] for eight days, until they crushed olives and extracted pure oil. For this reason the Sages of that generation ordained that these eight days, beginning on the twenty-fifth of Kislev, should be days of rejoicing and praise. We kindle lights in the evening near the entrance to the house every night, during these eight nights, in order to display and reveal the miracle. These days are called Chanukah, which means [it is a contraction of] chanu chaf-hei [they rested on the twenty-fifth]. For on the twenty-fifth of Kislev they rested from their enemies [onslaughts]. Another reason [for the name Chanukah] is that during these days they dedicated the Beis Hamikdash [Chanukas habayis], that had been defiled by the oppressors. Some authorities say, therefore, that it is a mitzvah to somewhat embellish the meals on Chanukah. Another reason for celebrating Chanukah is that the construction of the Mishkan was completed during these days. You should tell your family the story of the miracles that were performed for our forefathers, during these days (see Flavius Josephus). Nevertheless, a Chanukah feast is not considered a mitzvah, unless you sing hymns and praises to Hashem during the meal.1In his responsa, Maharshal writes that it is fitting and proper that this festivity be combined and saturated with the spirit and joy of Torah. Biur Halachah writes: “Adding to our grave sins, there are those who have substituted card playing and other secular frivolities instead of hymns and praises [at their so called Chanukah parties].” (Biur Halachah 670:2) On Chanukah you should give charity generously, for the days of Chanukah are auspicious to correct flaws of the soul through the giving of charity,2It has always been a custom for the poor to ask for charity during the days of Chanukah. (Mishnah Berurah 670:1) especially when it is given to support poor, Torah scholars.

(2) Ḥanuka was instituted as a holiday of praise and thanksgiving. Nonetheless, unlike Purim, there is no obligatory mitzva to partake in a festive meal. On Purim, we commemorate our enemies’ attempt to destroy our bodies by rejoicing physically, by eating and drinking. In the Ḥanuka story, however, the Jewish people experienced a spiritual victory. The Greeks enacted decrees only against Torah observance; one who complied and conducted himself like a Greek was safe. Therefore, the main idea of Ḥanuka relates to the spirit, so we thank and praise God for helping us preserve the Torah and the mitzvot (Levush).

(4) In practice, we partake in festive meals on Ḥanuka, during which we share words of Torah and sing songs of praise to God. This way, the meals are considered se’udot mitzva according to all opinions. Moreover, by discussing Torah matters, the meals assume the special character of Ḥanuka, which is mainly spiritual joy, and through this the joy carries over to the meal.11MT, Laws of Ḥanuka 3:3, as well as Ritz Gi’at and other Rishonim, state that Ḥanuka is a time of “joy and praise,” and the way to express joy is through se’udot mitzva. Maharshal, Bacḥ, and many others agree. Raavya goes even further, stating that one who forgets to recite Al Ha-nisim in Birkat Ha-mazon must repeat the prayer, implying that, in his view, one is obligated to eat a meal with bread on Ḥanuka (although the halakha does not follow his opinion). On the other hand, Maharam of Rothenburg §605 states that there is no mitzva to partake in festive meals on Ḥanuka, and SA 670:2 cites his opinion. Several Rishonim suggest that one should impart words of Torah at the meal, so that it should be considered a se’udat mitzva according to all opinions. Rema rules this way in practice.