The term "Hanukah" alludes to a number of different concepts. Firstly, the term can be understood as a contraction of the words "Hanu Kaf-Heh," or "they encamped on the 25th," referring to the fact that the Hashmona’im rested from their fierce battle against the Greeks on the twenty-fifth day of Kislev. Furthermore, the word "Hanukah" may be an acronym for the phrase, "Het Nerot V’halacha K’Bet Hillel" ("Eight candles and Halacha follows Bet Hillel"). This refers to the ruling of Bet Hillel that we light one candle on the first night and then add a candle each subsequent night. This is in contrast to the position of Bet Shamai, who held that one should light eight candles on the first night and then detract one candle each subsequent night.
The prophet Yeshayahu (6:2) describes seeing in a vision "Serafim Omedim Mi’ma’al Lo" – Seraphim angels standing over the Almighty’s Throne. This phrase has also been understood as a subtle allusion to the "Shamosh" candle which we light in addition to the required Hanukah candles. The term "Serafim" means something that burns, a candle, and it stands "Mi’ma’al Lo" – over "Lo," a word with a numerical value of thirty-six, corresponding to the total number of candles lit over the course of Hanukah. The extra "Shamosh" candle stands over the regular Hanukah candles, and this verse thus alludes to the Halacha of the "Shamosh."
It is customary after lighting the Hanukah candles to sing the "Ma’oz Sur" hymn, which reviews the great miracles that occurred to Am Yisrael throughout its history. The first stanza makes reference to the "Hanukat Ha’mizbe’ah," the formal dedication of the altar. The second stanza – "Ra’ot Save’a Nafshi" – describes the Exodus from Egypt, while the paragraph of "Debir Kodsho Hebi’ani" speaks of the return from the Babylonian exile. "Kerot Homat Berosh" reviews the Purim story, and "Yevanim Nikbesu Alai" describes the miracle of Hanukah. The final stanza, "Hasof Zero’a Kodshecha," speaks of the future redemption, may it come speedily and in our time.
The occasion of the Hanukah candle lighting is a propitious time to pray for children who are God-fearing, righteous and Torah scholars. The Sages teach that those who are careful to observe the Misvot of Shabbat and Hanukah candle lighting are rewarded with children who are Torah scholars. It is therefore most appropriate to pray for scholarly and righteous children at the time of Hanukah candle lighting. Furthermore, some have noted that the thirty-six candles lit over the course of Hanukah correspond to the thirty-six tractates of the Talmud. It is therefore worthwhile each night before lighting the Hanukah candles to inform one’s children of the Masechtot to which that night’s candles correspond. This serves to acquaint them with the Talmud and helps ensure that they will grow to become Torah scholars.
