Maran, in Siman תרע , tells us ריבוי הסעודות שמרבים בהם הם סעודות הרשות ,
The additional meals (and parties) that people have to celebrate Chanukah, aren’t considered a Seudat Mitzvah. They’re optional, like birthday parties. He continues to explain, שלא קבעום למשתה ושמחה- that the rabbis of old didn’t establish Chanukah as a time of partying and happiness. This is the Sephardic approach.
But the Ramah says that some say שיש קצת מצוה ברבוי הסעודות,-there is a little bit of Mitzvah to these celebrations, because of the re-dedication of the Bet HaMikdash that also took place on Chanukah. Because it’s in question, the Ramah says we should sing songs of praise and say Dvar Torah at our Chanukah parties, to make them a seudat Mitzvah.
The question is, why is Chanukah a time without celebration? Why didn’t the rabbis institute a Seuda for this holiday?
The Bach (the Bet Chadash) quotes the Maharam M’Rutenberg, the Rebbe of the Rosh, an early Rishon, who teaches a very important principle that applies to the rabbinically instituted holidays, such as Purim and Chanukah.
He says there are five steps to these holidays.
-First there is weakness in the Jewish people
-Next, G-d makes a decree
-Then the people do Teshuva
-After that, G-d saves us miraculously,
-and finally, we celebrate.
There are two different tracks this can follow: He contrasts Purim with Chanukah.
-The sin on Purim was a sin of the body- they went to the party and enjoyed.
-So the decree G-d made was a decree on the body: they were going to be killed.
-The Teshuva was on the body- they fasted,
-G-d saved them via miracle of the body- they won the war and were saved.
-And the commemoration is physical- it’s a party.
On Chanukah, on the other hand, עיקר הגזירה היתה על שהתרשלו בעבודה
-They were weak in their religion (which in those days showed up primarily in the Bet HaMikdash). They were influenced by the Greek culture of gymnasiums, Olympics, and philosophy, and became weak in their Avodat Hashem (service to G-d).
-So the gezera was in that area- they had an annulment of their services. The Greeks came in and made decrees against religion.
The Menorah was specifically attacked because it’s נר תמיד -a constant mitzvah.
The Greeks knew that as long as the Jews continued to light the menorah, they would remain. So they attacked the consistency of the menorah, and contaminated the oil.
-The Teshuva was that they were moser nefesh- they risked their lives, for religion. They went to fight a war on religion.
-And they were saved through the kohanim who performed the services to Hashem.
The miracle happened with the candles, which symbolizes the service of Hashem.
-Therefore, the commemoration chosen was
לא קבעום אלא להלל ולהודות שהיא העבודה שבלב
Praise and thanks of G-d, which is a service of the Heart.
Avodat Hashem should be בכל לבביך - with all your heart, or what we call Hovot HaLevavot- duties of the heart.
So yes, the Chanukah party can be turned into a seudat Mitzvah by singing and giving a Dvar Torah, but the focus on the holiday is “avoda she’balev- “Heart” work: praising G-d and thanking G-d. That’s what we should be doing on Chanukah. It’s not about donuts. Yes, it’s nice to have parties, but the focus is praise.
When we light the menorah, we should use that time with our families to praise and thank G-d, use our Hovot HaLevavot and dedicate ourselves to consistent Avodat Hashem.
Of course if you’re reading this everyday, your are consistent, but rededicate yourself to our “Heart”work.
Have a wonderful day.