It should be obvious that the obsession with gifts on Chanukah is essentially unrelated to Chanukah and entirely associated with the season, especially the holiday being celebrated by our Gentile neighbors as well as the end of the secular year. If we celebrated Chanukah in June, the issue would not arise. Chanukah is defined as “days of Hallel and hoda’ah,” praise and gratitude to Hashem. Conversely, Purim features the mitzvah of “mishloach manot,” exchanging gifts (of food and drink) with others. There is no comparable mitzvah for Chanukah.
There is a custom extant to gift money (gelt) to children on Chanukah for valid reasons, and perhaps that morphed into the present mania. But it’s still a legacy of our interactions with the world-at-large and the spirit of the season, such that even in Israel, gift-giving on Chanukah is the norm.
Lest critics change my last name to Grinch, it is important to note that gift-giving is always appropriate because it usually makes the recipient happy, and certainly when the expectation of a gift is met with a gift and not merely a kind word, a smile, a compliment, a pat on the back, and an empty hand. Considering that Chanukah in the popular mind (for whatever reason) is now inextricably linked with giving gifts, to desist from that practice would be considered – how shall I say it? – Scrooge-like. But it should be kept within reasonable limits and unquestionably not present any financial hardship to the givers.
And we can look forward to the day when, when asked “what did you get for Chanukah?” we can answer proudly, “I received a wonderful opportunity to thank Hashem for the miracles and wonders He performed for our forefathers – and that He continues to perform for Jews today.”
Happy Chanukah to all!
– Rav Steven Pruzansky is rabbi emeritus of Congregation Bnai Yeshurun (Teaneck, N.J.), senior research associate at the Jerusalem Center for Applied Policy (Jcap.ngo), and author of “Repentance for Life” and “Redemption for Today” (Kodesh Press).
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There is a minhag to give “Chanukah Gelt” on Chanukah, specifically to one’s children’s educators. Other gift-giving is not mandated. However, in the secular society gift-giving on Chanukah was influenced by the Christian holidays. If the gift-giving mimics the non-Jewish world, it is definitely not proper. If, however, it is done to promote the joy and family spirit of Chanukah and done in modest manner, there doesn’t seem to be a reason to forbid it.
– Rabbi Zev Leff is rav of Moshav Matisyahu and a popular lecturer and educator.
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For many children, one of the most anticipated aspects of Chanukah is receiving gifts. While some view this as a modern addition influenced by other winter traditions, Torah sources show that gift-giving, particularly to children, has deep roots in the holiday.
A key question is whether Chanukah requires the same mitzvah of simchat Yom Tov (rejoicing) as other Jewish holidays. In Hilchot Yom Tov (6:18), the Rambam rules that children fulfill this mitzvah through roasted seeds, nuts and sweets. In his sefer Avnei Yashpeh (Orach Chayim 1:129), Rabbi Yisrael P. Feinhandler argues that giving gifts is a way of fulfilling the spirit of simcha on Chanuka, bringing joy to children and enhancing the celebration.
The tradition of Chanukah gelt (money) has historical roots, with some sources connecting it to the practice of giving needy children money as charity (see, e.g., Magen Avraham 670). Over time, this evolved into a custom of giving gelt as a way to reward children for their learning and to prevent embarrassment for poor families. In his sefer Siftei Chayim (Moadim 2, page 134), Rabbi Chaim Friedlander notes that Chanukah gelt encourages Torah study, linking the gift-giving tradition to the holiday’s educational themes.
However, while gift-giving is a nice element of the holiday, it should not be viewed as the dominant theme. The true essence of Chanukah lies in the light of the menorah, which symbolizes the enduring spirit of the Jewish people and their unwavering commitment to Torah values. The Maccabees’ willingness to sacrifice their lives rather than abandon their faith is the central message of the holiday – reminding us to prioritize spiritual devotion and resilience over material celebration.
– Rabbi Jonathan Muskat is the rabbi of the Young Israel of Oceanside, a rebbe at Shulamith High School, and a pastoral health care liaison at Mount Sinai South Nassau.
