Here it is explained in Rama S. Tera that whoever says service and praises at the Hanukkah meal is beneficial to the meal in that it is considered a mitzvah meal.
And as for those who say about the meal Hanukkah Laws, it turns out that it is also useful, as we found that the Shu'a in the Pesach Hall in the name of the Tosefta requires a person to engage in the story of Exodus and the Pesach Hall all that night until we fall asleep, and it states the story of the Exodus from Egypt, as Remember this day, Ya'oy' in the Sah'am to the Rambam in the name of the Darshbi'a and the Ha'anuchin, and so on that is attributed to the Harabad on the Tu'k for the purpose of studying God's Megillah which in it fulfills the mitzvot of the life of Amalek, and in any case God's for our purpose the Hanukkah It has praises for Hanukkah and Nisa publications such as a service and praises for Hanukkah, and this is without going into the issue of whether the Rabbis of the Jewish Community of Israel can rule a Mitzvah meal even without Hanukkah.
And it should be noted that the source of this principle is from the Mordechai Pad Dafashim [Remez Tara] who was asked by Rabbi Meir how do we eat at the marriage of a priest to Israel or a daughter of the 18th century to the Holy Spirit? And praise him for the kindness he did with Adam and Eve. If so, it is not the feast of the Lord and the feast of the Lord seems to be accidental, but rather a feast without a mitzvah, such as in Simchat Meriyot or Hanukkah, where these feasts are multiplied for those and those for those Akal, and it is made clear from his words that there is no mitzvah at all, but "E with God's alleged holly the meal of the mitzvah."
And perhaps this should be doubted. Dahana Mordechai mentioned in his words the issue of praise of Adam and Eve and of May who hated praise of Adam and Eve Danket, and in the latter cases it was difficult that May hated the marriage feast of Bat 18 to the year and the Hanukkah feast Danketo, A. PMG Tera, and there was a place to settle Dakhion There is a little mitzvah in this, and there is a little mitzvah in this, in addition to the service and praise, it is considered a complete mitzvah meal, but for the meal of the pure authority, I am not, but the language of Mordechai in the Paz is difficult, which Derek mentioned, if a mitzvah is not a mitzvah meal, it means that if there is service and praises also in the permission of this meal A mitzvah, and why is this law said only with regard to these two laws, and there was a place to say that it also belongs to the authority's feast and the word of the Lord has taken, since according to the law two are regular and regular laws to make a feast in them, but it is possible to say in a different way, according to them, a feast that the form of the feast Pronounce the service and praise, so that it is clear from the meal that it is directed to the purpose of what is said in the service and praise, and for the Hanukkah people who say that Hanukkah's yuot and wedding ceremony took Adam and Eve's yuot, and according to this side the rest of the OT will not turn the meal into a mitzvah meal .
And the 20th chapter of the Rashel is the sense that the feast is to recount the graces of God above, a feast of mitzvah, and it was brought up in the 20th century in the 19th century, and similar to this in the 20th chapter of the 16th century, that if one makes a feast, it is a miracle to show the graces of God above. Mitzva meal, and we were as above that the point is that the praise comes from the meal.
However, the M.B. in C. Tera there mentions a combination and this belongs more to the previous way that the matter is a combination of the two flavors that together create a situation of a mitzvah meal.
And perhaps it should be emphasized that the combination is fun only in a way that will be explained.
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