Introduction

Hanukkah is an 8 day holiday which commemorates the victory of the Israelites against the Syrian-Greeks resulting in restoration of the temple in Jerusalem and sovereignty for the Israelites. In addition this holiday celebrates the miracle of the cruise of oil which burned on the menorah for 8 days. This article discusses the holiday of Hanukkah from the perspective of Halacha, quoting extensively from Shulchan Aruch and associated commentaries, on the following topics:

• Lighting of Candles.
• Additional prayers.
• Special foods.

Halacha

Lighting of Candles

To commemorate the miracle of the oil burning for 8 days the sages instituted the practice of lighting candles for each of the 8 days of Hanukkah. The Talmud (Shabbat 21b) mentions the following methods of lighting in increasing order of beautifying the mitzvah:

1. One candle per day per household.
2. One candle for each member of the household per day.
3. Increasing number of candles per day starting from 1 and ending with 8.

The codifiers of Halacha debate the implementation of the 3^rd method. Does this method refer to the 1^st practice meaning that one person lights an increasing number of candles per day for the entire household (i.e. per household)? Or does this method refer to the 2^nd practice meaning an increasing number of candles per day for each member of the household (i.e. per person)? For example according to this approach 20 candles would be lit for a household of 4 people on the 5^th day of Hanukkah (i.e. 4*5=20). Each method has advantages and disadvantages as will be explained.

Per Household

The Shulchan Aruch (Orach Chaim 671:2) rules that only one person per household lights with an increasing number of candles per day. The advantage of this method is the number of candles clearly indicates the day of Hanukkah. The drawback of this method is that only one person lights all of the candles for that day.

Per Person

The Rema (Rabbi Moshe Isserles) (ibid.) rules that each person should light with an increasing number of candles per day. The advantage of this method is that each person participates in publicizing the miracle of Hanukkah. To overcome the drawback of not clearly indicating the day of Hanukkah, the Rema rules that each person should place the candles in a separate place to avoid mingling of the candles. In this manner the number the days of Hanukkah and people per household are clearly indicated.

Method per day

With our custom of lighting an increasing number of candles per day, the method of placing and lighting candles based upon Shulchan Aruch (Orach Chaim 676:5) is as follows:

• 1^st day – candle is placed at the extreme right of the candle holder and lit there.
• 2^nd day – new candle is placed at the left of the 1^st candle and the new candle is lit first.
•  3^rd day – new candle is placed at the left of the 2^nd candle and the new candle is lit first.
• 4^th – 8^th day repeat above procedure.

In this manner the candles are added from right to left but lit from left to right as the Talmud (Yoma 58b) states when moving always follow to the right. In addition lighting of the additional candle first recalls that each day of the original Hanukkah was a new miracle. 

In addition to lighting candles commemorating the miracle, the Shulchan Aruch (ibid. 673:1) mentions the custom to add an additional candle, called the shamash (literally servant), to avoid making use of the Hanukkah candles. The Mishna Berurah (673:8) explains that one is not allowed to make use of the Hanukkah candles to show that they are lit to commemorate the miracle of Hanukkah and to resemble the menorah in the temple (ibid.).   

Blessings

Before lighting the candles one makes the following blessings on the 1^st night (ibid. 676:1): 

• Lighting of the candles להדליק נר (של) חנכה.
• On the miracle שעשה נסים.
• Thanksgiving (Given us life) שהחינו.

On the following nights only the first 2 blessings are recited (ibid. 676:2). The Mishna Berurah (ibid. 676:3) explains that the blessing on the miracle is recited for all 8 days because the oil burned miraculously for 8 days in the temple. The thanksgiving blessing is only recited once per holiday to express joy for a new holiday. However if one forgot to recite the blessing on the 1^st night he may recite on the next night or following nights when lighting the candles (ibid 676:2) with the condition that this blessing is said once per holiday.  

After lighting the first or the entire number of candles (ibid. 676:8), one recites the declaration “We light these candles (הללו הנרת) to commemorate the miracles … and battles which You (Hashem) have performed for our forefathers at this season of Hanukkah through your holy (Hasmonean) priests. During all 8 days of Hanukkah these lights are sacred and therefore are not permitted for personal use.” The Mishna Berurah (ibid.) points out that the opening words of this declaration have 8 letters (הללו הנרת) corresponding to the 8 days of Hanukkah. The Mishna Berurah (ibid.) adds that this declaration is composed of 36 words corresponding to the total number of candles excluding the shamash, lit on Hanukkah (i.e. 1+2+3 …+8). However the current versions in the prayer book contain 49 words leading the Aruch Hashulchan (Orach Chaim 676:8) to question this numerology. The Tur Shulchan Aruch (ibid. 676) records a shorter version of 41 words. However one can obtain a count of 36 words by excluding the first 2 words which are used for the numerology of 8 and leaving out the last sentence which begins, “To express thanks and praise” which is an addition to the basic text.       

Time

The Shulchan Aruch (Orach Chaim 672:1) rules that should light the candles at the end of sunset. The Mishna Berurah explains that the end of sunset corresponds (ibid.) to the appearance of 3 stars in the night sky. The Mishna Berurah (ibid.) brings other views that the end of sunset means the time when sunlight disappears from the eastern sky which is about 15 minutes earlier than the former opinion.

The Shulchan Aruch (Orach Chaim 672:1) rules that the candles should burn until people leave the marketplace at night which is 30 minutes after the time of lighting (Mishna Berurah 672:4). These rulings apply to the weekdays of Hanukkah. However for the lighting before and after Shabbat the following rulings apply. 

Before the Sabbath (Friday Afternoon)

In this case, candles must be lit before the beginning of sunset (Shulchan Aruch ibid. 679:1) to avoid violation of the Sabbath (Exodus 35:3). However there must be sufficient oil or candle size to burn for 30 minutes after nightfall (Mishna Berurah 679:2). According to the view that the time for lighting is when sunlight disappears from the eastern sky the candles should burn for at least 15 minutes after nightfall (i.e. 30-15=15). In a situation of need, only one candle must burn for this time even though the others may burn out earlier (ibid.).

After the Sabbath (Saturday Night)

In this case the candles must be lit after nightfall to avoid violation of the Sabbath. The codifiers of Halacha debate the order of lighting Hanukkah candles before or after the Havdalah ceremony, marking the end of the Sabbath, based upon the following considerations:

Havdalah First

• Regular practice takes priority – The Havdalah ceremony is performed every week and lighting of Hanukkah candles occurs only 8 times per year (Mishna Berurah 681:2).
• Consistency – The Havdalah ceremony uses a candle to signify the end of Shabbat. It would appear inconsistent to light the Hanukkah candles before formally ending the Sabbath through Havdalah (Aruch Hashulchan 681:2).

Hanukkah Candles First

• Delay the formal ending of Shabbat – Since the Havdalah ceremony formally declares the end of Shabbat there is a preference to delay this ceremony. Hence lighting of the Hanukkah takes precedence (Mishna Berurah 681:2).     
• Publicize the miracle – Since it is important to publicize the miracle of Hanukkah these candles take precedence (ibid.).

The Shulchan Aruch (ibid. 681:2) rules that in the synagogue the lighting of the Hanukkah candles comes first. The Rema (ibid.) states that if one heard Havdalah in the synagogue he should light the Hanukkah candles at home before Havdalah. However the Mishna Berurah (ibid.) states that at home one can select either of these two approaches.     

Women

Women are also obligated to light Hanukkah candles (Shulchan Aruch Orach Chaim 675:9) because they were also involved in the miracle of Hanukkah (Shabbat 23a) as follows:

• Decree of primae noctus.
• Victory through Judith.
• End of persecution.

Decree of Primae Noctus

The Mishna Berurah (ibid. 675:10) explains that women were subject to the decree of (primae noctis) meaning that the Syrian-Greek overlord claimed the right to be intimate with a bride at the night of her marriage.

Victory through Judith

 In addition Judith, daughter of the high priest, achieved a victory over the Syrian Greeks.  She pretended to consent to the overlord with a plan to kill him. She fed the overlord salty cheese and then wine to quench his thirst. Overcome by wine he fell asleep and Judith cut off his head saving her from his advances. Following his death his army left Jerusalem (Mishna Berurah 670:10).  

End of Persecution

After the victory of the Hasmonean the religious persecution ended which was beneficial to both men and women.

Custom

Although women are obligated in the mitzvah of lighting Hanukkah candles the custom is that their husband or father lights on their behalf (Mishna Berurah 675:9). However they may light for themselves if they wish (ibid.). Certainly they must light the candles if they live alone.

Location

• Outside by the door
• Inside at a window
• Inside at a door

Outside

The original practice was to light the Hanukkah candles outside at the entrance to the house (Shabbat 21b and Shulchan Aruch Orach Chaim 671:5) on the left side of the door (Shabbat 22a and Shulchan Aruch ibid. 671:7). In this manner the entrance of the house is surrounded by mitzvoth (i.e. mezuzah on the right and candles on the left.) However due to inclement weather and interference from hostile gentiles the prevailing custom in the Diaspora is to light inside (Rema ibid. 671:7). However in Israel many light outside using a glass case to protect against winds.  

Inside at a window

The Talmud (ibid.) states that if a person lives upstairs without his own access to the front door he should place the candles at a window facing the street to publicize the miracle. Therefore the Mishna Berurah (671:38) rules that since we light indoors, in the Diaspora, it is preferable to place the candles at a window facing the street.

Inside at a door

The Rema (ibid. 671:7) explains that since the custom is to light indoors it is preferable to place the candles on the left side of the door to be surrounded by mitzvoth. He considers the advantage of being surrounded by mitzvoth overrides the need to publicize the mitzvah. Hence there are different practices when lighting indoors. The Rema (ibid.) states (ibid.), following the original practice of the Talmud, that one should light at the front door. However if many are lighting candles one may choose a different door to properly space the candles.

Lighting in Synagogue

The Shulchan Aruch (ibid. 671:7) records the custom to light candles in the synagogue on Hanukkah. Although this lighting does not exempt one from lighting at home (Rema ibid.) the following reasons are offered for this custom:

• Publicize the miracle.
• Commemorate the lighting in the temple.
• People who lived in the synagogue.

Publicize the miracle

Since, in the Diaspora people, light indoors there is no public display of the candles. Therefore the custom developed to light in the synagogue in the presence of many people (ibid.).

Commemorate lighting in the temple

In addition the Shulchan Aruch (ibid.) mentions that lighting in the synagogue commemorates the miracle when lighting the menorah in the temple and the synagogue is called a small sanctuary (Megillah 29a). Therefore the placing of the candles is in the south of the room as it was in the temple (ibid. based on Exodus 40:24).  

 People who lived in the synagogue

Rabbi Yosef Caro in his commentary Beit Yosef (Orach Chaim 671) adds that lighting in the synagogue is on behalf of wayfarers who could not find or pay for lodging in the city. Since the synagogue is their temporary residence they fulfill the requirement to light candles at their temporary home. In a similar manner the Kiddush ceremony is performed in the synagogue on behalf of wayfarers even though the rest of the congregants one must recite Kiddush at home (Shulchan Aruch Orach Chaim 269:1).

Hanukkiah

Hanukkiah is the Modern Hebrew word for the candle holder used on Hanukkah for the mitzvah of candle lighting. It has 8 branches in line for each of the 8 days of Hanukkah and an additional branch for the shamash. 

The reader may ask, “Is there a requirement to have a candle holder with 9 branches or can one use 9 separate containers of oil or simply attach 9 separate candles on a window sill, wall, or table top?” Although the majority view in Halacha is that a candle holder is not required (Mishna Berurah 671:18), there is a minority opinion that a holder is required (Avnei Nezer as quoted in the Oz V’Hadar edition of the Mishna Berurah).  According to the former opinion a candle holder is preferred to:

• Beautify the mitzvah –  The Talmud suggests that one should beautify a mitzvah involving physical objects (e.g. Torah scroll, tefillin mezuzah, etc.) by making them aesthetically pleasing and significant (Shabbat 133b). Therefore one should use a metal candle holder with a choice of metals within the budget of the householder.
• Commemorate the menorah in the temple – A candle holder recalls the menorah in the temple which was made of metal preferably gold and had 7 branches (Maimonides Laws of the Temple 3:4 and 7).
•  Separate the candles – Each of the candles should be separated by finger width to avoid mingling of the candles (Mishna Berurah 671:16). A candle holder while not essential provides a distinct and uniform separation of the candles. 

Type of Fuels and Wicks

The Shulchan Aruch (Orach Chaim 673) discusses the types of fuels and wicks that may be used for the Hanukkah candles with the following considerations:

• Similar to temple – to commemorate the miracle of oil in the temple.
• Burn cleanly – to beautify the mitzvah.
• Burn safely – to prevent harm because all the ways of the Torah are pleasant (Proverbs 3:17). 

Similar to Temple

Both the fuels and wicks must be similar to those used for the menorah in the temple (i.e. olive oil and clean burning wicks Maimonides Laws of the Forbidden Articles of the Altar 7:10 and Daily Offerings 3:15, respectively). However the degree of similarity is debated especially with regard to modern fuels (e.g. natural gas and electricity.) Hence the preferred fuel is olive oil (Rema on Shulchan Aruch Orach Chaim 673:1) and the wicks from either cotton or linen (Mishna Berurah 673:2). However in the past when the Israelites lived in Northern Europe where olive oil was not easily obtainable many lit with wax candles (Rema ibid.).

According to the majority of the codifiers of Halacha the selected fuel must meet the following requirements:    

• Consumed with a wick – the selected fuel must be consumed with a wick which allows for different types of oils and candles (e.g. wax or tallow). The wick requirement rules out wood, natural gas, LED, and fluorescent lamps which burn without a wick. According to some views a filament of an incandescent lamp may be considered as a wick. 
• Self contained – the fuel source must be self contained meaning that it will naturally burn out after a period of time, without intervention of others, to commemorate the miracle. Hence electricity provide by a utility company is not valid because the company is responsible to replenish the fuel source of electricity. However a battery powered Hanukkiah is acceptable according to some opinions because the energy source is self contained even though the incandescent filament does not actually burn but glows with heat produced by electricity.    

Burn Cleanly

Although the selected fuels and wicks should burn cleanly to beautify the mitzvah and avoid burning out within less than ½ hour the mitzvah is fulfilled if the candles do not burn cleanly (Shulchan Aruch ibid. 693:1).

Burn Safely

The fuel and wicks must be safe to prevent accidental fires. In addition the candles should not be left unattended. Except for the Sabbath, one may extinguish the Hanukkah candles after burning for 1/2 hour, after the stars come out, especially if one plans to leave the house.

Liturgy – Prayer and Scriptural readings

The Talmud states (Shabbat 21b) that the year following the miracle of Hanukkah the sages introduced the practice of reciting a prayer of thanksgiving and reciting Hallel. 

Thanksgiving for Miracles

The Shulchan Aruch (Orach Chaim 682:1) states that the thanksgiving prayer (על הנסים ) is inserted in the Amidah in the blessing of thanks (מודים) which is the 18^th  blessing out of 19 and in the grace meals in the blessing over the land (על הארץ) which is the 2^nd blessing out of 4.

Hallel

The Shulchan Aruch (ibid. 683:1) states the full Hallel (Psalms Chapters 113-118 inclusive) is recited for all 8 days of Hanukkah. The Beit Yosef on Tur Shulchan Aruch 683 offers the following reasons:

• New miracle each day – The oil should have burned for only 1 day but burned for 8 as explained above.
• Additional candle each day – Since we increase the number of candles each day (i.e. from 1 to 8) it appears as a new holiday each day.
• Different prince each day – According to the Torah reading a different prince is read each day indicating a new holiday.

The 1^st reason is primary because the Hallel is recited on account of the miraculous deliverance of the Israelites and miracle of the oil. The 2^nd reason of the increasing number of candles is not compelling because the basic requirement from the Talmud (Shabbat 21b) is only 1 candle per day (Shulchan Aruch Orach Chaim 671:2). The 3^rd reason is also not compelling because the princes offered their tribute to the tabernacle during the first 12 days of Nissan and not on Kislev.

The Aruch Hashulchan (Orach Chaim 683:1) adds that the 8 days of Hanukkah compensate for the omission of Sukkoth (7 days) and Shemini Atzeret (1 day) which were not celebrated in the temple during the war against the Syrian Greeks. Since a full Hallel is recited during these 8 days the sages instituted Hallel for the 8 days of Hanukkah. 

Torah Reading

The sages (Megillah 30b) chose the section of the Torah which describes the inauguration of the Tabernacle in the times of Moses (Numbers 7:1- 8:4) as the Torah reading for Hanukkah. Although this inauguration occurred in the month of Nissan near Passover the themes are similar since Hanukkah commemorates the rededication of the second temple on the 25^th of Kislev. In addition the Midrash (Numbers Rabbah 13:2) states that the components on the Tabernacle were completed on the 25^th of Kislev. However the inauguration was postponed to the month of Nissan when Isaac was born (Midrash Tanchuma Parshat Pekudei 11) because Isaac symbolizes offerings to Hashem through the binding of Isaac (Genesis 22:1-18).

The Shulchan Aruch (Orach Chaim 684) discusses the details of the Torah reading for the 8 days of Hanukkah taking into account that the inauguration of the Tabernacle occurred over 12 days. Since Hanukkah is 8 days there is always at least one Sabbath Hanukkah. In addition since Hanukkah starts on the 25^th of Kislev there is always at least one day of the New Moon on Hanukkah because a Hebrew month is either 29 or 30 days (25+7 > 30). There is also a difference between the Ashkenazi and Sephardic practice in reading the Torah on Hanukkah. The Torah reading is divided as shown in the following table which lists the day of Hanukkah, the reading in the book of Numbers according to the different practices, and reference in chapter 684 of Shulchan Aruch.

Day	Ashkenazi	Sephardic	Source
1	7:1-17	6:22-7:17	1
2-5	Prince of the day and next day	Prince of the day	1
6	28:1-15 and 7:42-47	28:1-15 and 7:42-47	3
7 (Kislev 29 days)	Prince of the day and next day	Prince of the day	1
7 (Kislev 30 days)	28:1-15 and 7:48-53	28:1-15 and 7:48-53	3
8	7:54-8:4	7:54-8:4	1
Sabbath	Weekly reading and prince of the day	Weekly reading and prince of the day	2
Sabbath and New Moon	Weekly reading, 28:9-15, and prince of the day	Weekly reading, 28:9-15, and prince of the day	3

Appendix 1 provides a detailed analysis of these readings.

Festive Meals and Special Foods

Festive Meal

Since the threat on Hanukkah was primarily physical there is not a requirement to eat a festive meal on Hanukkah. Specifically the Shulchan Aruch (Orach Chaim 670:2) rules that festive meals on Hanukkah are discretionary because as the Talmud (Shabbat 21b) states, “The Sages made these 8 days as holidays with recitation of Hallel and thanksgiving in prayer and blessings (but not festive meals).” Nevertheless Rabbi Moses Isserles (Rema ibid.) write that there is a mitzvah (but not an obligation) to partake of festive meals because of the inauguration of the temple at the time of the Hanukkah miracle and completion of the work for the Tabernacle on the 25^th of Kislev when the Israelites were in the desert. The Rema (ibid.) adds that by singing songs of praise to Hashem the meal becomes a full-fledged mitzvah. The Yalkut Yoseph, a 20^th century compendium of Halacha written by the current chief Sephardic Rabbi of Israel, suggests that these festive meals should be graced with words of Torah and inspiration to outreach to fellow Jews who may not be knowledgeable of Torah and its teachings (Orach Chaim 670:24). 

Dairy Foods

The Rema (ibid. 670:2) cites a custom to eat cheese on Hanukkah because of Judith, the beautiful daughter of the high priest. There are several versions of this event especially with regard to its historical occurrence (i.e. decades before or at the miracle of Hanukkah) and the identity of the Syrian-Greek overlord. In any event the common theme is that the Syrian-Greek overlord claimed the right to be intimate with a bride at the night of her marriage (primae noctis). Judith pretended to consent to the overlord with a plan to kill him. She fed the overlord salty cheese and then wine to quench his thirst. Overcome by wine he fell asleep and Judith cut off his head saving her from his advances. Following his death his army left Jerusalem (Mishna Berurah 670:10). Since the victory occurred through cheese the custom developed to eat cheese products on Hanukkah (Ran on Shabbat 23a). Other allows any dairy foods to substitute for cheese. The Aruch Hashulchan (Orach Chaim 670:8) explains that this custom is not widely followed because the miracle may not have occurred at the time of the Hanukkah miracle. In addition this custom is not mentioned in the Talmud or by Maimonides.  

Food Fried with Oil

Although not mentioned in the Shulchan Aruch there is a widespread practice on Hanukkah to eat food fried with oil to commemorate the miracle of oil in the temple. The custom to eat fried foods on Hanukkah was cited in the 12^th century by Rabbi Maimon ben Yosef, father of Maimonides and it was already a long-established practice in his day. The Ashkenazi tradition is to eat potato pancakes (called latkes in Yiddish) fried in oil because the potato was a staple food in Eastern Europe. By contrast the Sephardic tradition is to eat pastries fried in oil. According to either tradition there is no requirement to eat fried food for all 8 days of Hanukkah.

Doughnuts

Doughnuts date back to 15^th century Germany, though they were originally filled with savoury fillings like meat or cheese rather than sweet fillings like custard and jelly. Being expensive to produce, donuts were not eaten regularly and therefore were not a Chanukah food. With the import of sugar from the Caribbean in the 16^th century, the price dropped and doughnuts became a much more common treat especially in Poland. 

Doughnuts became Israel’s preferred Chanukah indulgence thanks to the efforts of the Histadrut, Israel’s labor union, in the 1920s. Latkes are easy to make in one’s kitchen. By contrast doughnuts are labour intensive. The need for ingredients, preparation, transportation, and distribution added up to jobs for the burgeoning country. In addition the invention of doughnut making machines in 1920 facilitated mass production of doughnuts at an economically viable price. Later improvements to the machine increased throughput and lowered cost of production.

Over 5.2 million doughnuts are consumed during a typical Hanukkah season in Israel. Over 80% of Israelis eat at least one doughnut over the holiday, making doughnut-eating perhaps the most observed religious ritual in Israeli life. The number one purchaser of doughnuts is the Israeli Army. The IDF (Israel Defense Forces) buys close to a half a million donuts and distributes them via 100 trucks to soldiers all over the country.

From a standpoint of Halacha there is no requirement to consume doughnuts each day of Hanukkah. In addition there is no difference in Halacha between different toppings or fillings of the doughnuts; it is simply a matter of taste.

Gifts to Poor

The Mishna Berurah (ibid. 670:1) records a custom from the 17^th century to give money to the poor on Hanukkah so that they can buy candles or oil for lighting the menorah. Some extend this custom to include gifts to young Torah students to encourage them in their studies. In Chabad communities it is customary to give some money every night to the children and a larger amount especially on the 5^th night. The 5^th night has the distinction that it always occurs on a weekday where money may be given and the majority of candles are light (i.e. 5 out of 8). However elaborate gift giving which is common in America has no parallel in Halacha. 

 Conclusion

This article discussed the different laws and customs of Hanukkah including lighting of candles, liturgy, and special foods. In contrast to Purim, which is celebrated with an elaborate meal and drinking, Hanukkah is celebrated in a spiritual manner through the lighting of candles to publicize the miracle (Maimonides Laws of Hanukkah 3:3). Maimonides adds (ibid. 4:12), “The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of Hashem and our expression of gratitude for the miracles which He wrought on our behalf.”       

Appendix 1 – Torah Readings by Day

This appendix provides a detailed analysis of these readings for each day of Hanukkah.

Day 1

According to the Ashkenazi practice the reader starts with the introduction to the inauguration ceremony. By contrast according to the Sephardic practice the reader starts with priestly blessing because the victory of Hanukkah was achieved through the Hasmonean who were priests. Both practices conclude with the description of the offering of the first day of the inauguration.    

Days 2-5

A weekday Torah reading consists of 3 people called to the Torah with a minimum of 10 verses (Shulchan Aruch Orach Chaim 135:1 and 137:1 respectively). However the Torah describes the offerings of each of the 12 princes in 6 verses. Hence there are not enough verses to complete a Torah reading of 10 verses. The Ashkenazi and Sephardic practice resolve this discrepancy in different ways taking into account counterbalancing considerations. Both practices allocate the 6 verses of the prince of that day to 2 people. The former practice assigns the reading of the 3^rd person to the 6 verses of the prince of the next day, thereby avoiding repetition of reading verses in the Torah. The latter practice assigns the reading of the 3^rd person to the 6 verses of the prince of the same day allowing for repetition of reading verses in the Torah. This method has the advantage that all the Torah reading relates to the given day.

Day 6

The 6^th day of Hanukkah is the New Moon (ראש חודש) whether the month of Kislev is 29 or 30 days. Therefore 4 people are called to the Torah, the first 3 for the New Moon reading (Numbers 28:1-15) and the last for Hanukkah. The Hanukkah reading is the offerings for the 6^th day of the inauguration (Numbers 7:42-47). Since there are sufficient verses for the 4^th reading (i.e. 6 verses) the Ashkenazi and Sephardic practices are the same for this day.       

Day 7

The status of the 7^th day of Hanukkah depends upon the number of days in Kislev (i.e. 29 or 30).

Kislev 29 Days

If Kislev is 29 days, then the 1^st of Tevet (next month) corresponds to the 6^th day of Hanukkah (New Moon) and the 7^th day of Hanukkah corresponds to the 2^nd of Tevet. In that case the Torah reading follows the pattern of the 2^nd to 5^th day of Hanukkah according to the different practices. In the Ashkenazi practice the Torah reading is the offerings for the 7^th and 8^th day of the inauguration. According to the Sephardic practice the reading is the offerings for the 7^th day of inauguration.  

Kislev 30 Days

If Kislev is 30 days, then the 30^th of Kislev corresponds to the 6^th day of Hanukkah and the 7^th day of Hanukkah corresponds to the 1^st of Tevet. In this case both the 6^th and 7^th days of Hanukkah are days of the New Moon (ראש חודש). Therefore 4 people are called to the Torah, the first 3 for the New Moon reading (Numbers 28:1-15) and the last for Hanukkah. The Hanukkah reading is the offerings for the 7^th day of the inauguration (Numbers 7:48-53). Since there are sufficient verses for the 4^th reading (i.e. 6 verses) the Ashkenazi and Sephardic practices are the same for this day.   

Day 8   

The Torah reading for the 8^th day of Hanukkah starts with the offerings of the 8^th day of the inauguration (Numbers 7:54-59) and follows with the offerings of days 9 through 12 (Numbers 7:60-83). In addition the Torah reading includes the summary of the 12 offerings (Numbers 7:84-89) and the commandment to light the menorah (Numbers 8:1-4). Although the menorah is not directly related to the inauguration of the Tabernacle, the Midrash (Tanchuma Parshat  Behaalochta 5) finds an allusion to Hanukkah through the inauguration of the temple involving the menorah and high priest. Although the number of verses for the Ashkenazi and Sephardic readings is the same there is a difference in the 3^rd reading of this day following the pattern of the previous days. According to the Ashkenazi practice the 3^rd reading starts from the offering of the 9^th day of the inauguration (Numbers 7:60) thereby avoiding repetition of reading verses in the Torah. The Sephardic practice starts the reading of the 3^rd person at the offerings of the 8^th day of the inauguration (Numbers 7:54) thereby repeating the reading of the previous 2 people. This method has the advantage that all the Torah reading relates to the given day. 

The Torah reading on the 8^th day of Hanukkah, which consists of 40 verses, is the longest weekday Torah reading for many communities. For those communities (Shulchan Aruch Magen Avraham 428:8) that read all of the travels in the desert in Parshat Masei for the weekday reading this is the longest weekday reading at 49 verses (Numbers 33:1-49).    

Sabbath

Since Hanukkah is 8 days there is at least one Sabbath Hanukkah per year. If the 1^st day of Hanukkah occurs on the Sabbath then there are 2 occurrences of Sabbath Hanukkah (i.e. 1^st and 8^th day). On Sabbath Hanukkah, two Torah scrolls are used, one for the regular weekly reading with 7 people called up and the other scroll for the maftir (i.e. last person called up for the Sabbath and holiday readings). The Torah reading for the maftir is the offering of the inauguration for that day of Hanukkah. Since there are sufficient verses for this reading (i.e. 6 verses) the Ashkenazi and Sephardic practices are the same for the maftir.  

The haphtarah for the first Sabbath of Hanukkah is the prophecy of Zachariah (2:14-4:7) about a heavenly menorah. The haphtarah for the second Sabbath of Hanukkah (1 Kings 7:40-50), where applicable, recounts the building of the temple in Jerusalem with a mention of 10 additional menorahs (ibid. 49).      

Sabbath and New Moon

When Sabbath and the New moon coincide on Hanukkah three Torah scrolls are used, one for the regular weekly reading with 6 people called up, another scroll for the New moon reading (Numbers 28:9-15) with 1 person called up, and the last scroll for the maftir. The Torah reading for the maftir is the offering of the inauguration for that day of Hanukkah. Since there are sufficient verses for this reading (i.e. 6 verses) the Ashkenazi and Sephardic practices are the same for the maftir.