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During the Second Temple, the Greek empire reigned (over Israel),1 and they (the Greeks) passed decrees against the Jews and (tried) to erase their religion, and did not allow them to carry out Torah (study) or the commandments. They put their hands on their property and their daughters. They entered the Temple, destroyed and made the pure unclean. The Jews were in great distress because of them and were much oppressed, until the G-d of their fathers had mercy on them, delivering them from their hands and saving them. Then overcame, the sons of the Hasmonean High Priest, (the Greeks) and killed them and saved the Jews from their hands. They appointed a king from the Priests, and the kingdom of Israel was restored for more than 200 years until the destruction of (the) second (Temple). When the Jews overcame their enemies and destroyed them, it was the 25th of Kislev2 when they entered the Sanctuary (inner room) and did not find pure (olive) oil in the Temple, except one jar sealed with seal of the High Priest, and it did not contain enough to light except for one day only. But they lit from it the lamps of the Menorah3 for eight days, until they could crush olives and produce a (new quantity) of pure oil. For these reasons, decreed the Sages of that generation that these eight days that begin on the 25th Kislev, will be days of joy and praise. One lights on them lamps at evening at the entrance to the houses, every evening of the eight nights to show off and demonstrate the miracle. These days are called ''Hanukah'' that is to say ''they rested'' (chanu) on the ''25'' ('th of the month) because on the 25th they rested from their enemies. and also because of those days they (re)-dedicated the house (Temple) which their foes had defiled. Also some say that it is a commandment to increase slightly the festive meals on Hanukah. Another reason is because the work of (building) the Sanctuary (in the desert) was completed in these days. One should tell one's children the story of the miracles that were done for our fore-fathers in those days, (see Josephus) However, these meals are not considered as part of the commandment unless one says at the meal songs of praise. One should increase charity in these Hanukah days, for this can help mend any defects in our souls. This charity, should be given particularly to poor Torah scholars. (KSA 139:1)
1) 352 BCE until 70 CE
2) 139 BCE
3) The Menorah was made of gold and had seven branches.
5 Teves, was the yahrtzeit of my wife's grandfather, Rabbi Dr Israel Frankel, a"h. This week's shtikle, a most appropriate one, is dedicated le'iluy nishmaso, Yisroel Aryeh ben Asher Yeshayahu.
When Yaakov reaches Be'er Sheva on his way down to Mitzrayim (46:1), he bring sacrifices to "the God of his father, Yitzchak." Of course, This was the God of his grandfather, Avraham, as well. However, Avraham's name is not mentioned. Rashi writes that the reason is because one is obligated more so to respect his father than to respect his grandfather. The very simple and obvious inference to be made from this Rashi is that there is, in fact, some halachic obligation of respect owed to one's grandfather, albeit less so than for one's father. Rama in Yoreh De'ah 240:24 writes that there is an obligation to respect one's grandfather. His source is this Rashi.
However, this issue is the subject of much discussion amongst the posekim. Mahari"k (Shoresh 30) declares that a grandfather is just like anyone on the street, so to speak. That is, there is no specific obligation of respect. There seems to be no official source given by the Mahari"k. One source that is suggested as the basis for Mahari"k's position is the gemara (Sotah 49a.) The gemara relates that R' Yaakov grew up in the house of R' Acha bar Yaakov, his maternal grandfather. When asked to bring him water, R' Yaakov declared, "I am not your son." As the saying goes, "Raise me but I am still not your son for I am but your daughter's son." (End of quote) This suggests that there is no obligation to honour one's grandfather.
However, the GR"A and others explain that there is a difference between paternal and maternal grandparents. The GR"A, Gilyon Maharsh"a and Mahari"l explain that the source is a gemara in Makkos (12a). The gemara discusses various laws pertaining to the go'eil hadam, the avenger. In certain specific instances, certain relatives of a murder victim are permitted to avenge their relative's death. A brother is usually included in this group. However, if a father kills his own son, under these conditions, the brother of the victim is not permitted to kill his father. Nevertheless, the gemara does conclude that the son of the victim (grandson of the killer) is not bound by this prohibition. This seems to imply that there isn't any obligation to honour one's grandfather. Rashi's language there is even more unequivocal, stating that one is not warned by the Torah to respect his grandfather.
In addition to buttressing the position of Mahari"k, the statement of Rashi in Makkos also seems to be in contradiction with the statement made in our parsha. R' Akiva Eiger (Teshuvos 68) and others answer that when one's father is not alive, there is no obligation to honour the grandfather. Therefore, in the case of the gemara where it is the father that has been killed, the obligation to honour the grandfather does not apply. However, in our case, Yitzchak was not alive either. Perhaps one can explain as follows: There are certain acts of respect and honour that can be performed when a parent is alive (e.g. bringing them a cup of water.) But when a parent has passed, obviously some of these acts are no longer possible but there remains a subset of honour that is still possible after death, such as the way one addresses the parent by name. R' Akiva Eiger is addressing the former. The obligation to refrain from avenging a relative's death is clearly one that pertains to the living. In the case where the father is no longer alive, it doesn't apply to the grandfather. In our parsha we are dealing with a show of honour after passing. There would still be an obligation to show such honour to a grandparent, regardless, albeit less so than to a parent.