Hallel and Thanksgiving, Not Feasting

What is (the reason for) Ḥanukka? Our Sages taught: On the twenty-fifth of Kislev the eight days of Ḥanukka commence, on which eulogizing the dead and fasting are forbidden. For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed and defeated them, they searched and found only one cruse of oil which lay with the seal of the High Priest, but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit (the menorah) therewith for eight days. The following year these (days) were appointed a Festival with (the recital of) Hallel and thanksgiving.                             Babylonian Talmud, Shabbat 21b

          Bayit Hadash (Rabbi Yoel Sirkis 1561 – 1640) asks why our Sages established Ḥanukka as a time for recitation of Hallel and of thanksgiving, but not of feasting, as they did for Purim, and answers that Purim involved the physical salvation of the Jewish People, hence it is appropriate to manifest joy through feasting, while Ḥanukka was the spiritual salvation of the nation, hence the material aspect of commemoration is inappropriate.

          Turei Zahav (Rabbi David haLevi Segal 1586 – 1667) notes that there is a material aspect to the miracle of Ḥanukka as well, since it came about through the miracle of Judah Maccabees’ military victories, however, since this was not an overt miracle (as it could be attributed to Judah’s military genius and his success as the leader of a guerilla uprising), our Sages chose to focus on the overt miracle of the oil. Thus, since the miracle of Purim relates to the physical salvation of the Jews, it is celebrated with joy in this world [the physical act of feasting], while Ḥanukka does not.

          Rabbi Kook comments that it seemingly would have been appropriate for our Sages to institute commemoration of the Ḥanukka miracle with feasting and rejoicing, as they did for Purim, however, they chose not to for a pragmatic reason: the struggle between Greek philosophy and Judaism included the Greek ideal of enjoying all worldly and physical pleasures, as an end in itself, versus the approach of traditional Judaism that man’s physical nature must be subservient to his spiritual side, thus to include feasting as part of the celebration of Ḥanukka was to risk conveying the message of the value of the Greek approach. For this reason, our Sages chose to limit the commemoration of Ḥanukka to the spiritual level of Hallel and thanksgiving.

          It is appropriate to quote the comment of RaMa (Rabbi Moshe Isserles 1520 -1572):  (though our Sages did not institute Ḥanukka as days of feasting and rejoicing) some (authorities) say that there is some mitzva in adding festive meals, and it is customary to sing songs of praise and then it is considered a meal of mitzva. [Oraḥ Ḥayyim 670:2]

          Rabbi Shlomo Luria (1510 – 1573) adds that if the purpose of the meal is to praise God or to publicize the miracle, it is considered a meal of mitzva.