The debates over the merits of rationalism may be relevant to inyana d'yoma of Chanukah. The Rambam (Hil Bi'as Mikdash ch. 9) paskens that the menorah may be lit by a non-kohen and then placed in its proper spot in the heichel. Only the hatavah, the preparation of the menorah with oil and wicks, must be done by a kohen. The Ra'avad disagrees (as we discussed once before).
R' Moshe Amiel (parenthetically, you can read an essay of his in the Sefer haYovel for R' Shimon I mentioned last post) in his Derashos El Ami on Chanukah (first essay) explains the machlokes l'shitasam. The Rambam, who assimilated Aristotelian philosophy into Judaism, held that the "who" and "where" of lighting menorah does not matter -- the source of the light of chochma does not matter -- so long it is brought into the mikdash. The Ra'avad disagreed with the Rambam's view of philosophy and l'shitaso holds that it's not enough to bring the light of the outside world into the mikdash, but the source of the light must come from a hadlakah done in the mikdash itself. (It's derush, not lomdus.)