Halachipedia - User contributions [en]

Shabbat

2013-12-09T18:33:55Z

Kayvee:

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<h2 style="margin:0;background-color:#FFE4E1;font-size:120%;font-weight:bold;border:1px solid #FF69B4;text-align:left;color:#000000;padding:0.2em 0.4em;">Mitzvot of the Day</h2>
[[Image:Shabbatcandles.jpg| 100px | link=Shabbat_Candles| right]]
* [[Blessing for new moon]] ([[Birkat HaLevana]]/[[Kiddush Levana]])
* [[Enjoying Shabbat]] ([[Kavod and Oneg Shabbat|Oneg Shabbat]])
* [[Fourth meal of Shabbat]] ([[Melaveh Malka]])
* [[Havdalah]] ([[Sanctifying the conclusion of Shabbat]])
* [[Having a meal on Friday]] ([[Having a meal on Erev Shabbat]])
* [[Kiddush]] ([[Sanctifying Shabbat]])
* [[Lighting Shabbat candles]]
* [[Making early Shabbat]] ([[Tosefet Shabbat]])
* [[Making one hundred Brachot on Shabbat]]
* [[Preparing foods on Shabbat]]
* [[Preparing for Shabbat]] ([[Erev Shabbat]])
* [[Reading the weekly Torah portion]] ([[Shenayim Mikra VeEchad Targum|Shenayim Mikrah]])
* [[Respecting Shabbat]] ([[Kavod and Oneg Shabbat|Kavod Shabbat]])
* [[Shabbat prayers]] ([[Shabbos Davening]])
* [[The meals of Shabbat]] ([[Seudat Shabbat]])
* [[Third meal of Shabbat]] ([[Seudat Shelishit]])
* [[Two loaves of bread]] ([[Lechem Mishneh]])
* [[When does Shabbat end?]] ([[Motzei Shabbat]])
* [[When does Shabbat start?]]

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<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">Practical Laws of Shabbat</h2>
[[Image:Shabbat‎.gif | 100px | right]]
'''See also [[Index of Laws of Shabbat by the 39 Melachot]]'''
* [[Animals on Shabbat]]
* [[Asking a Jew to work on Shabbat]]
* [[Asking a non-Jew to work on Shabbat]] ([[Amirah LeNochri]])
* [[Books, notebooks, and papers]]
* [[Brushing Teeth on Shabbat]]
* [[Building a structure on Shabbat]] ([[Boneh]])
* [[Carrying on Shabbat]]
* [[Cleaning the dishes]]
* [[Cleaning and Folding Garments on Shabbat]]
* [[Clearing the table]]
* [[Ofeh and Bishul|Cooking]] ([[Ofeh and Bishul]])
* [[Cosmetics on Shabbat]]
* [[Dancing and clapping on Shabbat]]
* [[Electricity on Shabbat]]
* [[Games on Shabbat]]
* [[Getting dressed on Shabbat]]
* [[Giving birth on Shabbat]]
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<h2 style="margin:0;background-color:#FFEAD5;font-size:120%;font-weight:bold;border:1px solid #FF8C1C;text-align:left;color:#000;padding:0.2em 0.4em;">Practical Laws of Shabbat</h2>
* [[Grinding]] ([[Tochen]])
* [[Handling objects on Shabbat]] ([[Muktzeh]])
* [[Infants on Shabbat]]
* [[Kneading]] ([[Lash]])
* [[Mail on Shabbat]]
* [[Medicine on Shabbat]] ([[Refuah on Shabbat]])
* [[Opening bottles and containers]] ([[Boneh]])
* [[Plants on Shabbat]] ([[Zoreah]])
* [[Preparing for after Shabbat]] ([[Hachana]])
* [[Reading on Shabbat]] ([[Daber Davar]])
* [[Separating mixtures]] ([[Borer]])
* [[Squeezing fruits]] ([[Sechita]])
* [[Speaking on Shabbat]] ([[Daber Davar]])
* [[Taking a cruise over Shabbat]]
* [[Taking measurements on Shabbat]]
* [[Transactions on Shabbat]]
* [[Transportation on Shabbat]]
* [[Wages on Shabbat]] ([[Sachar Shabbat]])
* [[Washing one’s body on Shabbat]]
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<h2 style="margin:0;background-color:#BEE1FC;font-size:120%;font-weight:bold;border:1px solid #58B6FF;text-align:center;color:#000000;padding:0.2em 0.4em;">39 Melachot</h2>

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''Order of making bread''
*[[Choresh]] ([[Plowing]])
*[[Zoreah]] ([[Planting]])
*[[Kotzer]] ([[Harvesting]])
*[[Me'amer]] ([[Gathering]])
*[[Dosh]] ([[Threshing]])
*[[Zoreh]] ([[Winnowing]])
*[[Borer]] ([[Separating]])
*[[Tochen]]([[Grinding]])
*[[Merakaid]] ([[Sifting]])
*[[Lash]] ([[Kneading]])
*[[Ofeh and Bishul]] ([[Baking and Cooking]])

''Order of making garments''
*[[Gozez]] ([[Shearing]])
*[[Melabain]] ([[Laundering]])
*[[Menapaitz]] ([[Combing]])
*[[Tzoveya]] ([[Dyeing]])
*[[Toveh]] ([[Spinning]])
*[[Masiach]] ([[Mounting warp threads]])
*[[Oseh Shtei Batei Nirin]] ([[Making two loops]])
*[[Oraig]] ([[Weaving]])
*[[Potzeya]] ([[Unraveling fabric]])

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''Order of making garments cont.''
*[[Koshair]] ([[Tying]])
*[[Matir]] ([[Untying]])
*[[Tofer]] ([[Gluing, taping, or stapling]])
*[[Koreah]] ([[Ripping]])

''Order of making hides''
*[[Tzad]] ([[Trapping]])
*[[Shochet]] ([[Slaughtering]])
*[[Mafshit]] ([[Skinning]])
*[[Maabaid]] ([[Tanning]])
*[[Memachaik]] ([[Smoothing]])
*[[Mesartait]] ([[Scoring]])
*[[Mechataich]] ([[Cutting precisely]])

''Order of construction''
*[[Kotaiv]] ([[Writing]])
*[[Mochek]] ([[Erasing]])
*[[Boneh]] ([[Building]])
*[[Sosair]] ([[Demolishing]])
*[[Makeh BePatish]] ([[Completing a vessel]])
*[[Mechabeh]] ([[Extinguishing a flame]])
*[[Mavir]] ([[Kindling a fire]])
*[[Hotzah]] ([[Carrying]])
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[[Category:Shabbat]]

Mourning and Fasting on Chanukah and Purim

2013-12-09T18:33:08Z

Kayvee:

==Mourning and Fasting on Chanuka==
# If a relative passes away on [[Chanukah]] one must keep all the practices of [[Aveilut]], including [[ripping]] one’s clothing for the dead and comforting the mourner. <Ref>Mishna Brurah 670:12 writes that all agree that there is [[Aveilut]] on [[Chanukah]]. Yalkut Yosef (Moadim 192) agrees. </ref>
# One should not conduct a eulogy during [[Chanukah]] because [[Chanukah]] is a time of Simcha and [[Hallel]] and it is only permitted to conduct a eulogy for a Chacham on the day of death. <Ref> [[Shabbat]] 21b says that it’s forbidden to eulogize on [[Chanukah]]. However Megilah 3b and moed Katan 26b says for a Chacham it’s permitted on Moed and all the more so for [[Chanukah]]. S”A 670:3 rules this that it’s forbidden except for a Chacham. Mahariv, Magan Avraham (C”M 547) and Chaye Aam says nowadays we don’t have a Chacham. However the Maharamit, Birkei Yosef (C”M 15:2), Orach Mishpat 4:17 in name of Maharshal (Bava Kama 2), Nezirut Shimshon, Aruch HaShulchan, Shaar Shlomo Zorafa 135, and Sh”t Yabia Omer Y”D 9:46 allow it even nowadays.</ref> A teacher of Torah who set times to learn is considered a Chacham to eulogize on [[Chanukah]] during the Levayah. <Ref> Sh”t Shaar Shlomo Zorafa 135 and Yalkut Yosef (Kitzur S”A 670:6). </ref>
# One is not allowed to fast on [[Chanukah]]. If one’s parent’s Yehrzheit falls out on [[Chanukah]] (according to those who fast for one’s parent’s yehrzeit) one should fast one of the days prior to [[Chanukah]]. <Ref> S”A 670:1 based on [[Shabbat]] 21b says it’s forbidden to fast on [[Chanukah]]. </ref>
# One is allowed to fast or do a eulogy the day before or after [[Chanukah]]. Some say that one should be strict not to fast the day before [[Chanukah]] Lechatchila. <Ref> S”A 686:1 based on Tosfot (Tanit 18) and Rosh (Megilah Perek Kama). However, Mishna Brurah 686:1 brings Bach and Pri Chadash that say one isn’t allowed to fast the day before [[Chanukah]]. Mishna Brurah 686:1 says that since it’s permitted to fast the day before and after [[Chanukah]] (S”A 686:1) one is allowed to do a eulogy because a eulogy is more lenient than a fast (Shaar Tzion 686:1). See further, Sh”t Har HaKarmel O”C 10, and Sh”t Divrei Moshe 1:37 </ref>
# If one did fast on [[Chanukah]] one should make it up by fasting again after [[Chanukah]]. <Ref> S”A 568:5 </ref>
# One shouldn’t go to visit cemeteries during [[Chanukah]] (and especially [[Chol HaMoed]]) because it generates sadness and a eulogy of the deceased. One has what to rely on to visit the graves of Tzadikkim during [[Chanukah]] and [[Chol HaMoed]]. <Ref> Gesher HaChaim and Yalkut Yosef (Moadim pg 192) based on Bet Yosef (Y”D 344) who forbids going to cemeteries on [[Rosh Chodesh]]. Ben Ish Chai allows going to graves on Tzaddikim even on [[Chol HaMoed]] and Moed LeChol Chai argues that one shouldn’t go to the cemetery at all.</Ref>
# Some have the Minhag not to say [[Kaddish]] for their parents on [[Chanukah]], however it’s a wrong Minhag and one should continue saying [[Kaddish]] even on [[Chanukah]]. <Ref> Yalkut Yosef Moadim pg 193. </ref>

==Permitted and Forbidden activities on Chanuka==
# There is a long standing practice that women wouldn’t do work during the half hour that the candles are lit. The practice is meant to highlight the fact that we don’t use the light of the candles for our benefit. One shouldn’t be lenient in this practice except for Ochel Nefesh needs for food such as [[cooking]] and baking. <ref> This practice is brought down by Tur and S”A (670:1), Aruch Hashulchan 670:8. Mor Ukesiah 670 explains that the practice is to show that it’s forbidden to use the light of the candles. The Taz 670:2 says that the custom is similar to their custom of abstaining from melacha on [[Rosh Chodesh]]. The basis for the custom on [[Rosh Chodesh]] is that the women did not participate in the sin of the Golden Calf so they were rewarded with the [[Rosh Chodesh]]. Similarly, since the miracle of [[Chanukah]] was brought about through the heroic actions of Yehudis, it is a worthy custom for women to commemorate this by abstaining from melacha. Chayei Adam [[Chanukah]] 154:3 also mentions the story of Yehudit as the basis for this custom. Eliyah Raba 670:2, Derech Chaim, Lekutei Mahrich Kaf HaChaim 670:8, and Mishna Brurah 670:4 say that it’s only forbidden during the half hour of lighting which is a mitzvah against the Magan Avraham 670:2 in name of the Maglei Tzedek who says that it applies as long as the candles are lit. Sh”t Kinyan Torah 7:52 writes if it forbidden for melacha by comparing the time to [[Yom tov]] melachot which are permitted on [[Yom Tov]] are permitted. So holds Yalkut Yosef (Moadim pg 190) </ref>
# Some had the Minhag not to do any work on [[Chanukah]] but this is a wrong Minhag and should be stopped because leads to excessive idleness. <Ref> So says Shiltei Giborim and Sh”t Chacham Tzvi 89 brought down by Mishna Burah 670:5 and Yalkut Yosef (Kitzur S”A 670:3). </ref>
==Related pages==
# See also [[Mourning]].
==Sources==
<references/>

[[Category:Chanukah]]
[[Category:Fasting]]
[[Category:Mourning]]

Mourning

2013-12-09T18:32:49Z

Kayvee:

*[[Tearing Keriya]] ([[Rending one's Garments in Mourning]])
*[[Onen]] ([[First Day of Mourning]])
*[[Shiva]] ([[First Week of Mourning]])
*[[Shloshim]] ([[First Month of Mourning]])
*[[12 Months]] ([[Extended Mourning For a Parent]])
*[[Yahrzeit]] ([[Yearly Commemoration For a Parent]])

==Specific mitzvot==
*[[Mourning and Fasting on Chanuka]]

[[Category:Mourning]]

Category:Mourning

2013-12-09T18:32:07Z

Kayvee: Created page with "{{cat main}}"

Category:Fasting

2013-12-09T18:07:48Z

Kayvee:

Category:Fasting

2013-12-09T18:06:16Z

Kayvee: Created page with "{{cat main|Fast Days}}"

Fast Days

2013-12-09T18:05:38Z

Kayvee:

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), [[Asara BeTevet]] (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam Hilchot Taaniyot 5:1 </ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Berura 549:2, Kitzur S"A 121:2 </ref>

==Asara BeTevet==
# [[Asara BeTevet]] commemorates the tragedy of Nebuchadnezzar's laying siege on the city of Jerusalem. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 4), Mishna Berura 549:2, Kitzur S"A 121:3. </ref>
===On a Friday===
# Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into [[shabbat]]. <ref> Shulchan Aruch 249:4. Rama there quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# If [[Asara BeTevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <ref>Mishna Brurah 550:6 </ref>
# If Asara Bitevet falls out on friday, [[shacharit]] is prayed as usual. For [[Mincha]], the torah and haftara are read, aneinu is recited during the amida. [[Tachanun]] and avinu malkenu are not said. <ref>Aruch Hashulchan 550:2. see there about a custom that existed to omit torah reading </ref>
# Those who wear [[tefillin]] during [[mincha]] on a fast day, should recite [[mincha]] early on friday so as not to have his [[tefillin]] on too close to [[Shabbat]] <ref> Nitei Gavriel [[Chanuka]] 62:4 </ref>
# If [[Asara BeTevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 based on S"A 567:1, Mishna Berura 567:6, Kaf Hachaim 567:10 </ref>

==Shiva Asar BeTamuz==
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2, Yalkut Yosef Moadim page 527. </ref>
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>

==Communal fast days==
===Who Fasts===
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, S"A 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Berura 550:1, Aruch Hashulchan 459:5, Kitzur S"A 121:11. </ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref>
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, S"A 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Berura 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. S"A 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>S"A 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 2 years of the birth, and some say this only includes somebody who is actually nursing the baby. <ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Berura 550:5 and Biur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Berura 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>
# Anybody who doesn't fast because they are exempt does not need a hatarat nedarim, but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>
===When does the fast start?===
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]]. <ref> Even though the S"A 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Berura 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>

===When does the fast end?===
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the S"A 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. see Aruch Hashulchan there who thinks this is also the opinion of the Rambam. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
====Travel====
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>
===Washing oneself and swimming===
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6, Shaar HaTziyun 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
## If [[Asara BeTevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6 </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108 </ref>
===Brushing one’s teeth===
# According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magan Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magan Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109(2) rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha]] <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Berura 557:3, Rama 565:3. Mishna Berura 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on S"A 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur S"A 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Biur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
===Reading the Torah===
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> S"A 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishnah Berurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Berura 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
===Other Halachas of fast days===
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> S"A 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Berura 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Berura 558:50. </ref>
# On the [[Shabbat]] prior to Asara Bitevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]]. <ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food. <ref> Yechave Daat 3:67. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
====Eating Before the Fast====
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>
====Medicine====
# Prescribed [[medications]] may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>
====If one made a Bracha by accident====
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting. According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) however, Kaf HaChaim 568:16, Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>
====If one ate or drank inadvertently====
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Berura 568:1 says this also applies if you ate on purpose. Mishna Berura 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. </ref>
====Chewing Gum====
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref>
====Smoking====
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. </ref>
====Tasting food====
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it’s spiced) up to a [[Revi'it]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>

====Making a [[Shehecheyanu]]====
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
====Taking a haircut====
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>
====Making a hundred [[Brachot]]====
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however the widespread minhag isn’t so. <Ref> Sh”t Yechave Daat 2:67 </ref>
====Giving [[Tzedaka]]====
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>
====Doing Teshuva====
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>
====Birkat Kohanim====
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Sources==
<references/>

[[Category:Fasting]]

Tisha BeAv

2013-12-09T18:04:36Z

Kayvee:

[[Image:Destruction_temple.jpg|200px|right]]
The fast of Tisha B’av is to commemorate five tragedies which occurred to the Jewish nation: 1. The Jews of the desert were told that they would not enter Eretz Yisrael following the sin of the spies. 2 The first Bet HaMikdash was destroyed. 3. The second Bet HaMikdash was destroyed. 4. Beitar, a city filled with over 10,000 Jews was captured and destroyed by the Romans during the Bar Kochva rebellion. 5. Turnus Rufus plowed the area of the heichal. <ref> Mishna Taanit 26b, Rambam Hilchot Taaniyot 5:3, Chayei Adam 133:5, Kitzur Shulchan Aruch 121:5, Mishna Berura 549:2 </ref> This article is specifically about the fast of the ninth of Av. To learn about any of the other fast days [[Fast Days|click here]].
==Fasting==
# It is forbidden for all men of bar mitzvah age and women of bat mitzvah age to partake in eating or drinking on the Tisha BeAv. The fast begins at shkiat hachamah of the 8th of Av and ends at Tzet Hakochavim of the 9th of Av. <ref>Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series, Mishna Berura 554:1, Yalkut Yosef Moadim page 577. </ref>
# It is forbidden for one to rinse out his/her mouth on Tisha BeAv; although, if one must they may rinse out their mouth with less than a [[Reviit]] of water. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series </ref>
# It is not necessary to wait until the tzet hakochavim according to Rabbeinu Tam to begin eating. <ref> Yalkut Yosef Moadim page 586 </ref>

==People who are permitted to eat==
# Some poskim say that if one is exempt from fasting on Tisha B'av, he need not eat in increments. <ref> Sh”t Maharam Shick 289 says that just like on [[Yom Kippur]] we say that if it will not increase the danger by eating in small increments (S”A 618:7), the same applies to Tisha B’av. However, Rav Shlomo Zalman Auerbach (Nishmat Avraham 4 554:1), [[Shevet Halevi]] 4:46, and Tzitz Eliezer 10:25:16 disagree and say this isn’t necessary for Tisha B’av. </ref> However, one should not overindulge. <ref> S:A 554:5, Haghot Maimaniot Hilchot Taaniyot 1:8 </ref>
# A pregnant or nursing woman must fast on Tisha BeAv.<ref>S"A 554:5</ref>If the woman has a sickness which is Choleh Shein Bo Sakana, she doesn't have to fast. Yet, in these situations it's better to ask an Orthodox Rabbi to assess the situation.<ref> Yalkut Yosef 554 (HaChayvim VeHitanot #1)</ref>

==Seuda Hamafseket==
# If one said explicitly that he will not be eating after the seuda hamefseket, he cannot continue eating even if it is before sunset. However, if he only had that in mind but didn't say it, he may continue eating. <ref> Yalkut Yosef Moadim page 577 </ref>

==Learning on Erev Tisha BeAv==
# Some Ashkenazim have the minhag not to learn after mid-day on Erev Tisha BeAv (except for the things which one can learn on Tisha BeAv itself), while others allow learning all day. <Ref>Rama 553:2, Mishna Brurah 553:8 </ref> For Sephardim, it is permissible to learn the entire day of Erev Tisha BeAv. <Ref> Chazon Ovadyah (Arba Taniyot pg 248) </ref>

==What one may learn on Tisha BeAv==
# One should not learn Torah on Tisha BeAv whether it’s Tanach, Midrash, Mishna, Gemara, Halacha, or Aggadata because Torah brings happiness to a person. <Ref>S”A 554:1-2 based on the pasuk in tehillim 19:9 פִּקּוּדֵי ה יְשָׁרִים, מְשַׂמְּחֵי-לֵב</ref>
# Nevertheless, the obligation to set some time in the day for learning torah still exists. <ref> Yalkut Yosef Moadim page 580 </ref> It is permissible to read Iyov, an explanation of Iyov, the sad parts of Yirmiyahu (prophesy about destruction and rebuke but not consolation or about destruction of the other nations), Midrash Eicha, an explanation of Eicha, the Gemara in the third perek of Moed Katan (which deals with the laws of [[mourning]], excluding the happy parts), <Ref>S”A 554:1-2, Mishna Brurah 554:2 </ref> the Gemara in Gittin and Sanhedrin which deal with the destruction of the Bet HaMikdash. <Ref>Mishna Brurah 554:3 </ref>
# When learning the laws of [[mourning]] one may not go into the depth of halacha (with questions and answers). <Ref>Mishna Brurah 554:4. On the other hand, Aruch Hashulchan 554:4 permits going into it deeply. </ref>
# Even in the areas one is permitted to learn one should not learn in a deep analytical way. <Ref> Mishna Brurah 554:4 </ref>
# One may not even think of how to answer a serious difficulty in learning because one will feel satisfied when the matter is settled. <Ref>Mishna Brurah 554:4 </ref>
# It is permitted to pray the normal [[prayers]] even though it contains torah such as az yashir, eizehu mikoman, the [[korbanot]] etc. </ref> Sh"t Yabia Omer YD 4:32 </ref>

==Eicha==
# The custom is to read the megilla of Eicha, Lamentations, on Tisha B'av. <ref> S"A 559:2, Masechet Sofrim 18:5, and Eicha Rabbah Parsha 3. Mishna Brurah 559:2 notes that although the prevalent tradition is read to Eicha at night, it is preferable to read Eicha privately during the daytime as well. </ref>
# Women are required to read the megilla of eicha as well. <ref> Teshuvot Vihanhagot 2:250 says that since women are obligated in all other halachot of [[mourning]] on tisha b'av, they are also obligated halachos of aveilus of Tisha B'Av, they are also required to hear Eicha. He says that if they cannot make it to shul, they made read it on the floor in their own homes. </ref>

==Aneinu==
# According to Sephardim, one recites aneinu at night on tisha b’av. <ref> Yalkut Yosef Moadim page 536 </ref>

==Wearing Leather==
# It is prohibited to wear leather shoes on Tisha B'av. <ref> S"A 554:1 and 554:16, Yalkut Yosef Moadim page 577. Kitzur S"A 124:11, Aruch Hashulchan 554:16, Mishna Berura 554:30 say that although shoes made of other materials cover and protect the feet, they are not called a "minal" and therefore aren't part of the prohibition. </ref>
# Even those who are more lenient on [[Yom Kippur]] and wear comfortable non leather shoes, should be more stringent on Tisha B’Av as we try to minimize comforts on Tisha B’Av as much as possible. <ref> Halichot Shlomo 15:footnote 5 quoting the Shaare Teshuva 554:11 </ref>
# Some poskim permit wearing crocs, while others prohibit them. <ref> [http://www.ravaviner.com/2009/07/crocs-on-tisha-be-av.html Rav shlomo aviner] says that since crocs are comfortable shoes even though they aren’t leather some, it is better not to wear them, but whoever does has on who to rely. http://matzav.com/rav-elyashiv-crocs-not-permitted-footwear-on-tisha-bav quotes that this is the ruling of Rav Moshe Shternbuch, Rav Nissim Karelitz as well. However, it also quotes Rav Elyashiv that it Is prohibited to wear them. </ref>

==Marital Relations==
# It is prohibited to have marital relations on Tisha B'av. <ref> S"A 554.1, Yalkut Yosef Moadim page 577. </ref>
# Some poskim say that a husband and wife should be careful not to touch each other. <ref> Mishna Berura 554:37 raises this possibility but allows for one to be lenient at least during the day, Aruch Hashulchan 554:17 and Taz 615:16 say that one need not be stringent in this at all. Kitzur S"A 124:12 forbids physical contact both in the day and at night. Halichot Olam 2: page 153 permits handing items to your wife as long as she isn't a nidda as well as any of the other harchakot for a nidda as long as your wife isn't actually a nidda and even permits touching your wife. </ref>

==Tefillin==
# Some have the minhag not to put on [[Tefillin]] for [[Shacharit]] of Tisha BeAv and only put it on for [[Mincha]] <ref>S"A 551:1</ref>
# One who normally wears [[tefillin]] of rabbeinu tam in addition to Rashi, must do so on Tisha B'av as well <ref> Sh"t Yechave Daat 2:16 and 6:2, Halichot Olam 2: page 158 </ref>

==Other Halachot==
# Although leather is not worn, some have the custom to say the beracha in birkot hashachar of "sheasa li ko tzorki." <ref> Mishna Berura 554:31, Chazon Ovadyah (Yamim Noraim pg 320), [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour] </ref> Some say to omit it. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 62, Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref>
# [[Tachanun]] is not recited on Tisha B'av. <ref> S"A 559:4 since Tisha B'Av is considered like a moed. Mishna Berura 559:17 points out that this is based on the pasuk in Lamentations 1:15 קָרָא עָלַי מוֹעֵד </ref>
# One should not smoke on Tisha b'av. However, if someone really needs to and it will cause them great pain if they don't then they may smoke at home in private, but shouldn't do so in public. <ref> Sh"t Yabia Omer 1:31, Yechave Daat 5:39 </ref>

==Mourning practices on the tenth of Av==
#Some of the [[mourning]] for the beit hamikdash extends beyond tisha b'av until the tenth of av because although the fires started burning on tisha b'av, most of the burning actually took place on the tenth <ref> gemara Taanit 29a, Shulchan Aruch OC 558:1 </ref>
# According to Ashkenazim one may not eat meat, launder clothing, bathe, take haircuts until mid-day of the tenth of Av. <ref> Rama 558:1, Mishna Brurah 558:3. Under extenuating circumstances, Shemirat [[Shabbat]] Kihilchata 42:16 and Piskei Teshuvot 558:2 allow one to do laundry immediately after the first. Additionally, Sh"t Teshuvot Vihanhagot 2:260 allows one to shower if necessary right after tisha b'av </ref> According to Sephardim one may not eat meat or drink wine until sunset of the tenth of Av <ref>S"A 558:1, Kaf HaChaim 558:10, Shaare Teshuva 558:2. </ref> It is permitted though to shower, do laundry, or take haircuts. <ref> Halachot and History of The [[Three Weeks]], The Akkad Edition, Congregation Shaare Rahamim Halachot Series page 66, Sh"t Yechave Daat 5:41 </ref>
# If Tisha b'av falls out on [[shabbat]] and is pushed to sunday everything is permitted right after the fast except for eating meat and drinking wine <ref> Rama OC 558:1. Mishna Berura 558:3 and Kaf Hachaim OC 558:7 add that some refrain from marital relations on that night unless it is the night of tevila </ref>

==When Tisha BeAv falls out on Sunday==
# If Tisha BeAv falls out on Sunday, one doesn't say Tzidkatcha at [[mincha]] of [[Shabbat]].<ref>Yalkut Yosef 556:3</ref>
# If Tisha BeAv falls out on Sunday, one may learn Torah on [[Shabbat]] after [[Chatzot]] but it's preferable to learn the halachot of Tisha BeAv.<ref>Yalkut Yosef 556:2</ref>
# If Tisha BeAv falls out on [[Shabbat]] and is pushed off to Sunday, the bracha of Boreh Meorei HaEsh upon a fire is made on [[Motzei Shabbat]] before the reading of Eicha, however, the bracha of [[Havdalah]] on a cup of wine is delayed until after Tisha BeAv, Sunday night. <ref>S"A 556:1. Mishna Berura 556:3 adds that an adult can drink this wine. </ref> An adult who is exempt from fasting should recite [[Havdalah]] on [[Motzei Shabbat]] before eating.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=2361 Rabbi Mansour on Dailyhalacha.com] quoting Yechave Daat 3:40, Birkei Yosef OC 556:2. Shemirat [[Shabbat]] Kehilchata 62:45 writes that Birkei Yosef's ruling only applies to adults who are too ill to fast but a child should not recite [[havdala]] himself then, but should wait until after tisha b'av. </ref>
# Even if one forgot to recite [[havdala]] in the shemoneh esrei, he doesn't repeat it but rather recites the words baruch hamavdil bein kodesh lichol. <ref> Mishna Berura 556:2 </ref>
# Although seudat shlishit is the seudat hamafseket before the fast, one should eat a regular meal. <ref> S"A 552:10 based on taanit 29b that says one may make a meal as extravagant as he pleases on the [[shabbat]] of the eighth or ninth of av. Mishna Berura 552:23 adds though that although we cannot publicly display [[mourning]] on [[Shabbat]] one's mood should at least somewhat reflect the time. </ref> The meal must be finished before sunset. <ref> Rama 552:10 </ref>
# One may leave on one's leather shoes until right after [[Barchu]] at the beginning of [[Arvit]] of [[Motzei Shabbat]]. If one is taking off one's shoes after [[Barchu]] one should take them off with one's feet or by only touching the shoelaces so that one doesn't have to wash [[Netilat Yadayim]]. It's proper to have [[Arvit]] of [[Motzei Shabbat]] 30 minutes after sunset giving people time to change from their [[Shabbat]] clothing which they should do 20 minutes after sunset.<ref>Yalkut Yosef 556:4-5</ref>

==Sources==
<references/>

[[Category:Fasting]]

Tanit Bechorot

2013-12-09T18:02:12Z

Kayvee:

==The reason for the fast==
# In commemoration of the miracle that Hashem saved the firstborn Jews from the plague of the firstborn, the firstborns fast on Tanit Bechorot, which is on Erev [[Pesach]]. <Ref>Mishna Brurah 470:1, Kaf HaChaim 470:1, Tur 470:1. The original source for this fast is Masechet Sofrim 21:3. Kaf Hachayim 470:30 explains that even though the miracle happened on the fifteen we fast on the fourteenth because we don't fat on [[yom tov]]. </ref>
==Which firstborns are obligated to fast?==
# A firstborn of one’s mother or the firstborn of one’s father (or both) should fast on Erev [[Pesach]]. <Ref>S”A 470:1, </ref> The reason is that Hashem killed both the firstborns of the father and of the mother in Egypt. <ref>Mishna Brurah 470:2, Kaf Hachayim 470:2. </ref>
# The minhag is that women don’t fast. <Ref>Rama 470:1, Mishna Brurah 470:4 </ref> However, Sephardic women who are firstborn should at least join in a Suedat Mitzvah in order to break the fast if possible. <Ref>S”A 470:1, Sh”t Yachava Daat 3:25, Sh”t Yabia Omer 4:42. However, see Kaf HaChaim 470:17 quotes Chida and Ben Ish Chai that the sephardic minhag is to follow Rama. </ref> Even for those who the custom is for women to fast, if the women is pregnant or nursing she shouldn't fat. <ref> Mishna Berura 470:9, Kaf Hachayim 470:15 and 21. </ref>
# Even a Levi or Cohen should fast. <Ref>Mishna Brurah 470:2 </ref>
# A groom within 7 days of the wedding doesn’t have to fast on Tanit Bechorot. <Ref>Kovetz MeBet Levi (Nissan 5761 pg 86). Rav Ovadia Yosef in Yabia Omer 1:25 says he should try to participate in a seudat mitzva. </ref>
# A father should fast in place of his son who is a firstborn but is under [[Bar Mitzvah]]. According to the minhag to listen to a Siyum, the father should go to the Siyum in place of his son. <Ref>Rama 470:2, Piskei Teshuvot 470:6, Yosef Daat (Dinei [[Chinuch]] 16:3) </ref>
# The Rama writes that if the father is a firstborn, the mother should fast for her firstborn son who is under [[Bar Mitzvah]]. <ref>Rama 470:2</ref> However, the Mishna Brurah quotes some poskim who say that the father's fast counts for the son as well. Therefore, the Mishna Brurah allows a mother to be lenient if she is in pain. <ref> Mishna Brurah 470:9 </ref>
# The Aruch HaShulchan writes that we no longer have the minhag that a parent should fast for a firstborn son who is under [[Bar Mitzvah]]. <ref>Aruch HaShulchan 470:4</ref>
==Those who are unable to fast==
# One who has an ache in his eyes or head is not required to fast. <ref>Mishna Brurah 470:2</ref>
# If someone will only be able to eat a very small amount because of the fast and won’t be able to fulfill the mitzvot of [[Matzah]] and 4 cups of wine, one shouldn’t fast. Nevertheless, it is preferable that he just have snacks and not a meal. <Ref>Mishna Brurah 470:2 </ref>
==Tanit Bechorim on Friday and Shabbat==
# If Erev [[Pesach]] falls out on [[Shabbat]], some say that one is not obligated to fast, while others say that one should fast on Thursday. The minhag follows the latter opinion. <Ref>S”A and Rama 470:2</ref> The minhag is to do a Siyum on Thursday and exempt oneself from the fast <Ref>Sh”t Igrot Moshe 4:69 writes that it’s sufficient to make a Siyum on Thursday and Piskei Teshuvot 470:4 writes that such is the minhag. Sh"t Yachava Daat 1:91, Chazon Ovadyah [[Pesach]] pg 100, and Or Letzion 3:12(2) write that even though the strict law is that the firstborns are exempt it's preferable that they join in a Siyum. See Birkei Yosef 470:2 who quotes the Meiri who says that if Erev [[Pesach]] is on [[Shabbat]], one should fast Tanit Bechorot on Friday. </ref>, even those who fast Tanit Bechorot regular years. <Ref> Sh”t Elef Lecha Shlomo 1:386, </ref> Some say it’s preferable to make a Siyum on Friday in addition to the one on Thursday. <Ref>Sh”t Teshuvot Vehanhagot 2:111, Sh”t Mishneh Halachot 7:65, Orchot Rabbenu (vol 2 pg 57) </ref>
# If Erev [[Pesach]] falls out on Friday, the fast should take place on that day. <ref>Mishna Brurah 470:5, Chazon Ovadyah [[Pesach]] pg 101 (5763 edition, pg 117) </ref>
==Minhag to join a Siyum==
# Many are lenient to join in a Siyum and to hear the end of the Masechet and the Siyum and then join for the Seudat Mitzvah and break the fast the rest of the day. <ref>Yalkut Yosef, 470:16, Mishna Brurah 470:10, Piskei Teshuvot 470:6, 8 based on Igrot Moshe 4:49, Maharsham 215, Ben Ish Chai Tzav 25, Kaf Hachayim 470:10 and Aruch HaShulchan 470:5</ref>
# Some say that it’s critical to understand the last piece of Gemara to join for the Siyum, however, the minhag is to be lenient in any circumstance. <Ref>Piskei Teshuvot 470:10 </ref> Some say that one only has to participate in some of the learning, maybe by hearing the rabbi speaks words of mussar. </ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=3/20/2013 Rabbi Eli Mansour Dailyhalacha] </ref>
# Preferably, after hearing the Siyum one should eat a [[KeBaytzah]] of [[Mezonot]] or bread as a meal for the Siyum. Some are lenient and allow one to break the fast after hearing a Siyum without eating there. <Ref>Piskei Teshuvot 470:11, Halichot Shlomo 8:1 </ref>
# If one learned an entire Maasechet except for one paragraph, it’s sufficient for a Siyum. <Ref>Halichot Shlomo 8:2 </ref>
# It is not necessary to study the entire masechet in order. <ref> Yalkut Yosef 470:20 </ref>
# If a woman finishes a complete masechet she still cannot absolve the first borns from the fast. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=3/20/2013 Rabbi Eli Mansour Dailyhalacha] </ref>
# If someone studies through one of the books of the holy Zohar, it is considered an act of genuine Torah study even if he does not understand any of the mystical meanings of the passages. Celebrating the completion of these books is sufficient to exempt a firstborn from fasting on the 14th of Nissan. <ref> Yalkut Yosef 470:19 </ref>
# A firstborn who is within a year of [[mourning]] for his father or mother may nevertheless attend the celebration of the completion of a masechet on the 14th of Nissan to exempt himself from fasting. <ref> Yalkut Yosef 470:24 </ref>
# Likewise, someone within the thirty-day [[mourning]] period for another immediate relative may attend such a celebration as well. <ref> Yalkut Yosef 470:24 </ref>
# However, someone within the seven-day [[mourning]] period may not attend such a celebration. If he is weak and fasting through the day would adversely affect his ability to perform the mitzvot of the seder night, he may redeem himself from the fast by giving some money to [[charity]]. <ref> Yalkut Yosef 470:24 </ref>
==Sources==
<references/>

[[Category:Fasting]]

Tanit Ester

2013-12-09T18:01:13Z

Kayvee:

The minhag yisrael is to fast on the 13th of Adar in order to commemorate the fast that the Jews fasted before going to war in the days of Mordechai and Ester. It is a common misconception that this fast was accepted by the Jews for all future generations during the time of Esther, as it is stated in the Book of Esther: They had established for themselves and their descendants the matters of the fasts and their cry (Ester 9:31). According to most rishonim, this verse actually refers to the four fasts which relate to [[mourning]] for the Temple. Rather, this fast is a Minhag to commemorate the fast that the Jews fasted before going to war in the days of Mordechai and Ester. <Ref>
* What's the reason for Tanit Ester? The Shiltot (Shiltah 67) writes that both those who live in walled cities and those who live in non-walled cities should fast on the 13th of Adar because that was when the Jews gathered together to fast and pray prior to going to war in the days of Mordechai and Ester. Rabbenu Tam (cited by Rosh [[Megillah]] 1:1) agrees and supports this by saying that they must have fasted before going to war just as the Midrash says that the Jews fasted before the war with Amalek in the desert.
* On the other hand, the Kol Bo (Siman 62) explains that the fast is in commemoration of the fast that Ester decreed on the Jews of Shushan (Ester 4:16). Accordingly, the name “Tanit Ester” is fitting. The Avudraham (Taniyot s.v. VeAtta) argues that the fast Ester decreed was for 3 days and in Nissan, whereas our fast is only one day and in Adar. Rather he favors Rabbenu Tam’s reason.
* The Rosh (ibid. 1:8) describes Tanit Ester as a rabbinic institution, while the Shibbolei HaLeket (Siman 194) quotes Rashi as saying that it is only a minhag. Hagahot Maimoniot (Taniyot 1:2) agrees. Based on the Rambam, the Mishna Brurah 686:2 rules that it is only a minhag. The Ran (Taniyot 7a s.v. Aval), however, quotes the Raavad who says that it is MeDivrei Kabbalah based on the words of “Divrei HaTzomot” (Ester 9:31). The Bach 686:2 writes that the Rambam agrees with the Raavad but concludes that most poskim hold it at most a rabbinic institution.
* Tosfot (Tanit 18a s.v. Rav) asks how we have the minhag to fast the day before [[Purim]] if according to the [[Megillah]] Tanit one may not conduct a eulogy on [[Purim]] and the Gemara (Tanit 15b) says that one may not fast on the day before the [[holidays]] on which one may not conduct a eulogy. Tosfot answers that [[Megillah]] Tanit was nullified with respect to the laws on the day before and after [[Purim]] and [[Chanuka]]. The Baal HaMa’or ([[Megillah]] 4a) answers that since [[Purim]] is considered Divrei Kabbalah, which is similar to Divrei Torah, there was no prohibition to fast on the day beforehand. The Meiri (Tanit 18a) quotes some who answer that that since Tanit Ester is a fasting of happiness, commemorating the miracle of the Jewish people’s success in war, it isn’t a violation of the prohibition to fast on the day before [[Purim]].
* Interestingly, [http://www.jewishencyclopedia.com/view.jsp?artid=613&letter=P&search=purim#2297 The Jewish Encyclopedia] writes that the first to mention the first to mention this fast is the Shiltot (8th century) in the Geonic period.</ref> If [[Purim]] falls out on Sunday, the fast is moved up to Thursday. <Ref> The Shiltot (ibid.) writes that if [[Purim]] falls out on Sunday, they would fast on Thursday and not Friday because on Friday they would need to prepare for [[Shabbat]]. Tur and S”A 686:2 codify this as halacha. The Meiri in Magen Avot (Inyan 23) explains that although the fast days of [[mourning]] are delayed rather than pushed earlier, Tanit Ester is pushed up because it is a fast day of happiness. </ref>
==Tanit Ester==
# It’s the Minhag of Yisrael to fast on the 13th of Adar<ref>Sefer Eshkol 2:3 pg 7 and Bal HaMoar (Megilah end of first perek) write that it’s forbidden to fast on the 13th of Adar because it’s the day before a holiday. However based on many Rishonim, S”A rules 686:1 that one can fast the day before and after [[purim]] and so Tanit Ester should be observed as is Minhag Yisrael. </ref> in commemoration of the fast of the Jews in the time of Ester and Mordechai and it’s called Tanit Ester. <Ref> Shiltot (Vayihakel 67) writes that the reason for Tanit Ester is to remember that the Jews fasted on the 13th of Adar (see Tanchuma Beresheet 3) in order to pray for mercy before the war they had with their enemies. Ravyah 550, Or Zaruha 2:437 pg 77d, Rosh (Megilah 1), Mordechai, Ran, and Tur 686 also quote this reason. However, Machsor Vitri 245 says that the fast is a minhag for the remembrance of the fast the Jews made in Nisan (mentioned in the Megilah) in days of Haman. This reason is also found in the Siddur Rashi 345, Shilbolei Leket 194 and Sefer Pardes 252. Sefer Manhig (Megilah 21) argues on this because we don’t fast 3 days or in Nisan. Actually, the Masechet Soferim (17:4, 21:1,12) says that since we are remembering the fast of Ester some have the Minhag to fast 3 fasts in Adar. This minhag is quoted in Or Zaruha, Rosh, Tur 686, and S”A 686:3. Sefer Eshkol (2:3 pg 7) and Magid Mesharim (Vayihakel) writes that the reason for the fast is so people listen in Megilah and not get caught up in eating. Ravad (quoted by Ran (Tanit 2nd perek)) and Sh”t Tashbetz 2:271 explain that the fast is based on the pasuk in the megilah “Kiymu Al Nafsham Divrei Tzomot”. Bach 686 says that the Ravad hold it’s a tanit that was established by the rabbis (in time of Ester) which is stronger than a Minhag. However Rambam (Tanit 5:5) writes that nowadays it’s only a Minhag (This is only true according to our (and the Bet Yosef’s) version of the Rambam but the Magid Mishna’s reading of Rambam leads one to say that perhaps the fast is an rabbinical establishment. Rama 686:3 concludes that the Tanit is only a Minhag and so one can be lenient for pregnant women. </ref>
# Normally, one may not make a wedding on the night before a fast day, but one may make a wedding the night before Taanit Ester. <Ref>Halichot Shlomo (Moadim vol 2, 18:5), Rabbi Soloveitchik (cited by Rabbi Herschel Schachter in Nefesh Harav page 196) </ref>
# Although some say that one shouldn't eat mor ethan usual on the night before the fast, nowadays there is also room to be lenient. <ref>Nitei Gavriel ([[Purim]] 24:4, p. 165)</ref>
# Although some are strict to observe all of the stringencies of Tishba BeAv on the other fast days, these stringencies don’t apply to Tanit Ester. <Ref>The Mishna Brurah 550:6 quotes the Eliyah Rabba as saying that a righteous person (Baal Nefesh) should be strict to observe all of the 5 prohibited pleasures of [[Tisha BeAv]] on [[Shiva Asar BeTamuz]], [[Asara BeTevet]], and [[Tzom Gedalya]]. The Beiur Halacha 551 s.v. MeRosh Chodesh also quotes this. Rav Soloveitchik (cited in Nefesh Harav page 196) explained that this stringency doesn’t apply to Tanit Ester, which is a fast of happiness and not [[mourning]] (see above). Rav Shlomo Zalman Auerbach (Halichot Shlomo 18:6) agrees. </ref>
# [[Tachanun]] and Avinu Malkanu are not recited at [[Mincha]] on Taanit Esther when it is the day before [[Purim]]. <ref> Levush 686:2. </ref>

==If Purim Falls out on Sunday==
# If the fast falls out on [[Shabbat]], meaning [[Purim]] falls out on Sunday, it’s pushed to the Thursday before [[Purim]], not to the Friday. <Ref> Shiltot (Vayihakel 67) and Tanchuma Beresheet 3 write that if Tanit Ester falls out on [[Shabbat]] it’s pushed earlier to Thursday. Rambam (Tanit 5:5), Tur and S”A 686:2 rule like the Shiltot. However, the Ravad (in Magen Avot 23 pg 152, quoted by Rashba (Eiruvin 41b), and Ritva (Eiruvin 41b)) holds that the fast occurs on Friday and one can eat after one prays right before [[Shabbat]]. Sefer Pardes pg 252 says that some people would fast on Thursday with the Tzibbur and then fast again on Friday but says that they are mistaken. </ref> Someone who mistakenly ate on Thursday should make up the fast the next day, Friday. <Ref> Sh”t Shevut Yacov 3:50 writes that if one mistakenly didn’t fast on Thursday can make it up by fasting on Friday. Shaarei Teshuva 686:5, Mishna Brurah 686:3, Torat HaMoadim 3:2 quote this as halacha. </ref>
# Someone was traveling and didn’t know Taanit Ester was pushed off to Thursday should make it up by fasting on Friday. <Ref>Mishna Brurah 686:3 </ref>

==Those exempt from Tanit Ester==
# Pregnant women (after 3 months of pregnancy, or within the first three months if the woman is experiencing pain from aches or vomiting) and nursing women (24 months after birth, even if she stopped nursing or there was a miscarriage) are exempt from fasting on Tanit Ester. <Ref>Concerning the 3 rabbinic fasts (Asara Betevet, [[Shiva]] Asher BeTamuz, [[Tzom Gedalya]]), S”A 554:5 (based on Magid Mishna (Tanit 5:10) and Rabbenu Yerucham 27) holds that pregnant and nursing women are exempt, while Rama 550:1 (based on Hagahot Maimon 5:1) holds they aren’t exempt only if they are in pain. Thus, concerning Tanit Ester, S”A will hold that these women are exempt. Additionally, the Rama 686:2 holds that these women are exempt even though they aren’t in pain, according to the explanation of Yeshuot Yacov 686:2 and Kaf HaChaim 686:18. Eshel Avraham MeButshatash 686, Sh”t Divrei Yacov Shor 41, Sh”t Maharsham 4:120, and Sh”t Hitorerut BeTeshuva 1:6(4) concur. Yet, some Achronim are strict within the opinion of the Rama including the Yavetz (Siddur Yavetz 26), Eliyah Rabba 686:2, Machsit HaShekel 686 and Chaye Adam 155:3. Mishna Brurah 686:4 quotes the dispute and in Shaar Tzion writes that one should follow the Minhag of the place.</ref>
# Children under Bar/Bat Mitzvah aren’t obligated to fast, and some say that they shouldn’t fast even if they want to. <Ref> Concerning the 3 rabbinic fasts, Sh”t Ramah MePano 111, Sh”t Peni Yehoshua (2nd edition, O”C 16), Maharam Ben Chaviv in Tosfet Yom HaKippurim pg 30c write that a child is exempt. Chaye Adam 133:3 and Mishna Brurah 550:5 add that they are exempt from fasting partially (Tanit Shaot). Clearly concerning Tanit Ester, children are exempt and don’t have to fast partially. Torat HaMoadim 3:4 writes that even the Erech HaShulchan 554:2 who holds by the other fasts that a child should fast partially can agree by Tanit Ester that children are totally exempt. </ref> Some poskim suggest that although there's no [[chinuch]] for the other 3 rabbinic fast days, for Tanit Ester there is an element of [[Chinuch]] to teach a child to fast on Tanit Ester.<ref>[http://www.yutorah.org/lectures/lecture.cfm/753217/Rabbi_Hershel_Schachter/Taanit_Ester_%E2%80%93_Purim Rav Hershel Schachter in a shiur on yutorah.org] ("Tanit Ester - [[Purim]]", min 15-20) explains that there's no [[chinuch]] to teach a child to fast for the 3 other rabbinic fasts because there's no [[chinuch]] for the laws of [[mourning]] and those fasts are fasts of [[mourning]]. However, Tanit Ester, is a fast of happiness, in remembrance of the fast of the Jews in the days of Ester, and so [[chinuch]] would apply to Tanit Ester.</ref>
# Someone who has some small illness but is in a lot of pain may eat on Tanit Ester, but should make the fast another day.<Ref> Darkei Moshe 686:1 quotes the Aguddah who says that someone who has an eye ache may eat on Tanit Ester but has to make it up another time. The Rama 686:2 rules that a Choleh Shein Bo Sakana or someone with an eye ache who is in great pain may eat on Tanit Ester but should make it up another day. Hilchot Chag BeChag (p. 29) generalizes this to say that anyone with a small illness who is great pain may eat but should make it up afterwards. The Aruch HaShulchan 686:4 writes that the Rama didn’t need to mention a Choleh Shein Bo Sakana except for those who held that Tanit Ester is MeDivrei Kabbalah, however, according to those who say it only a minhag, its obvious that a Choleh Shein Bo Sakana is exempt as he is even exempt from [[Tisha BeAv]]. Chazon Ovadya (p. 39) adds that anyone who has to eat on the doctor’s orders doesn’t have to make it up afterwards. </ref>

==Sources==
<references/>

[[Category:Fasting]]

Mourning and Fasting on Chanukah and Purim

2013-12-09T18:00:15Z

Kayvee:

Arvit of the Night of Pesach

2013-11-27T15:41:05Z

Kayvee: /* Hallel */

==Arvit of the night of Pesach==
# One doesn’t need to wait to say [[Arvit]] after [[Tzet HaKochavim]]. <ref>Chaim LeRosh (pg 40a; http://hebrewbooks.org/pdfpager.aspx?req=22746&st=&pgnum=80) says that [[Arvit]] must be said after Tzet. However Chazon Ovadyah ([[Pesach]] part 2 pg 5) argues. One shouldn’t delay especially considering the fact that S”A 472:1 rules that one should stop learning earlier so that you can start the meal early so that the children will be awake to ask questions. </ref>
# Sephardim have the custom of reciting Hodu LaHashem ki tov, chapter 107 of tehillim before reciting [[arvit]]. <ref> Kaf Hachayim 487:3 </ref>
# In [[arvit]] of [[Pesach]] night, we conclude the beracha of hashikevenu like we do on [[Shabbat]] and not like we normally do on a weekday. <ref> Kaf Hachayim 487:1. see also Shulchan Aruch 267:3 and Mishna Berura 267:8 for the differences in text </ref>
# Many ashkenazim have the minhag to recite vayidaber Hashem et moadei Hashem el bnei yisrael before reciting the [[kaddish]] after the [[brachot]] of shema. <ref> Mishna berura 267:9. see however Maaseh Rav 67 that these pesukim that are customarily said before the [[kaddish]] aren't said as they may be considered a pause between geula and [[tefilla]]. </ref> Some sephardim have the minhag to say ele moadei Hashem mikraei kodesh asher tikriu otam bimoadam, some have the minhag to say vayidaber Hashem et moadei Hashem el bnei yisrael, and some say both. <ref> see Kaf Hachayim 487:1 and Chazon Ovadia page 106 </ref>
===If the first night falls on Shabbat===
# If the first night of [[pesach]] falls out on [[shabbat]], the perek of bameh madlikin is not read. <ref> Rama 270:2, Mishna Berura 270:5, Kaf Hachayim 270:7-8 </ref>
# After hashkivenu those who usually add the pesukim of vishamru add it on this night as well. <ref> Chazon Ovadia page 106. see above about the pesukim of vayidaber. </ref>
# The middle beracha of the shemonei esrei on [[yom tov]] that falls out on [[shabbat]] is mikadesh hashabbat viyisrael vihazmanim. <ref> Shulchan Aruch 487:1, Mishna Berura 487:8 </ref>
===Shemoneh Esrei===
# As on the other yamim tovim, the middle beracha that we recite is mikadesh yisrael vihazmanim. <ref> Shulchan Aruch 487:1. </ref> There is a discussion among the poskim if one concluded instead with just mikadesh yisrael if he nevertheless fulfilled his obligation. <ref> Mishna Berura 487:2 says in the name of the eliya rabba and other achronim that he has not fulfilled his obligation. Chazon Ovadia page 106 however, writes that you have. see also Kaf Hachayim 487:17 who quotes poskim on both sides. </ref>
===[[Hallel]]===
# Many have a minhag to recite [[hallel]] after the shemoneh esrei with a beracha on the first night of [[Pesach]], as well as the second night of [[yom tov sheni|yom tov sheni shel galuyot]]. <ref> Shulchan Aruch 487:4, Birkei Yosef 487:7, Kaf Hachayim 487:35, Chazon Ovadia page 109, Sh"t Yabia Omer 2:25 and 4:21. Yechave Daat 5:34 adds that even shuls that do not have the minhag should start it. Tur 473 writes that many places have the custom to recite [[hallel]] in order that they will not have to recite a beracha on the [[hallel]] during the seder. The Beit Yosef there says that this is in fact the minhag of the sepharadim based on Masechet Sofrim 20:9. According to Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 some yemenites have the minhag not to recite it with a beracha and some do not recite it at all. </ref> Therefore, if one has the custom to recite it but is in a shul where they do not, he should nevertheless say it on his own. <ref> Chazon Ovadia page 111, Sh"t Yechave Daat 5:34, Kaf Hachayim 487:38-39 </ref>
# Some poskim say say that even one who prays on his own should recite the [[hallel]] with a beracha. <ref> Sh"t Yechave Daat 5:34 says that you should but quotes poskim who disagree. </ref>
# Some poskim say that even women who pray on their own should recite [[hallel]] with a beracha. <ref> Sh"t Yechave Daat 5:34. Yalkut Yosef Moadim page 382 </ref> Some however, disagree. <ref> Moadim Uzmanim 7:179 </ref>
# Many ashkenazim however, didn't have this custom. <ref> Rama 487:4, Mishna Berura 487:16. Moadim Uzmanim 3:260 and Kaf Hachayim 487:45 however, write that nowadays the minhag has become that even ashkenazim recite [[hallel]] with a beracha. Sefer Mikraei Kodesh (Hilchot Leil Haseder by Rabbi Moshe Harari) page 113 says that Rav Avraham Yitzchak Kook would make sure to go to a Chabad shul where they would recite [[hallel]] with a beracha on the first night of [[Pesach]]. </ref> One who doesn't usually recite it, but finds himself in a shul where they do, should recite it along with them. <ref> Rav Moshe Feinstein Iggerot Moshe in the hashmatot to chelek 4 OC siman 94. </ref>

==Sources==
<references/>

Hallel

2013-11-27T15:32:25Z

Kayvee: Not said on Purim

'''Disambiguation Page''' <br>
There's a number of instances in which Hallel is supposed to be said. Please find the page relevant to the specific Hallel you are looking for.

* [[Hallel of the Seder]]
* [[Hallel of Chanuka]]
* [[Hallel of Rosh Chodesh]]
* [[Hallel of Yom Tov]]
* [[Yom HaAtzmaut]]

It is not said on [[Purim]], see [[Customs_of_Purim#Hallel|Customs of Purim]].

Placement of the Chanukah Candles

2013-11-27T15:16:17Z

Kayvee: Added Category

== Placement of the Chanukia==
# If there’s a courtyard in front of a house it should be put by the doorway of the courtyard and not the doorway of house. But one who lives in an upper floor without a doorway to the public, should light by a window or porch facing the public. <ref> Rashi ([[Shabbat]] 21a D”H Mibachutz) says the chanukia isn’t put in the reshut harabim but in the courtyard. The Rashba and Ran explain this to mean that it should be put at the doorway to the house and not the doorway to the courtyard. So holds the Smag ([[Chanuka]]) in name of the Ri (not the same one as tosfot, see Bach 671:5), Hagahot Maimon ([[Chanuka]] 4:30) in name of Ri, Riaz([[Shabbat]] 21a), and Shiltei Giborim([[Shabbat]] 21a). However Tosfot ([[Shabbat]] 21a D”H Mitzvah) writes it should be put outside the entrance to the courtyard. So holds Piskei Rid, Rashba, Tur, and S”A 671:5. Rashi ([[Shabbat]] 21b D”H im haya dar ba’aliya) writes that one living in an upper floor only puts it by the window if he has no place to put it in the courtyard (this fits with his opinion of putting it in the courtyard and not by the entrance).
* Similarly, the Tur 671:5 (explained by the Beit Yosef) writes that one who lives in an upper floor apartment is supposed to light in the window only if the apartment doesn't have a doorway to a courtyard or public domain. If there was a doorway to a public domain, one should light by that doorway and if there was a doorway to the courtyard, one should light by the door to the courtyard. If the door to the upper floor apartment only opens up to the downstairs apartment, one should light in the window. If there's a doorway from the upstairs apartment into the downstairs, why couldn't one light by the doorway to the entire house? The Beit Yosef 671:5 answers that the Tur holds that only if the door to the upstairs apartment goes into the house itself, lighting by the house doorway won’t be recognizable that it belongs to the upstairs apartment. Nonetheless, Torat HaMoadim 3:2 based on Ritva ([[Shabbat]] 21b) says that the Bet Yosef’s concern doesn’t apply to the stairwell because it’s known that all the tenants have rights to the stairwell so someone in an upper floor apartment can still put a chanukia there. </ref>
# Nowadays, one doesn’t have to light by a door on each side of the house because of a concern that passersby will say that he didn't light a Chanukia.<ref> [[Shabbat]] 23a Rav Huna says because of suspicion if a house has two doors (to the outside) he should light by both, and Rava explains that’s only if the doors are on separate sides. So holds Rambam ([[Chanuka]] 4:10), Tur and S”A 671:8. However nowadays one doesn’t have to light because of suspicion. So holds Sefer HaTruma 228, Smak 280, Orchot Chaim ([[Chanuka]] 13) in name of Rabbi Yehuda MeKorvin, Hagahot Maimon ([[Chanuka]] 4:30) in name of Rabbenu Simcha, Sh”t HaRashba 1:541, Ritva ([[Shabbat]] 23a), Meiri, Mordechai ([[Shabbat]] 2:266), Sefer HaMeorot ([[Shabbat]] 23a), Shibolei HaLeket 185, Ohel Moed ([[Chanuka]] 5, Rama 671, Sh”t Maharshal, Hagahot Maharikash, Pri Chadash, Sh”t Bet David O”C 472, Torat HaMoadim 3:8. </ref>
# One must light in the place where the Chanukia is going to stay. Thus, one shouldn’t light indoors and then move the Chanukia outside or light it in one’s hand and then put it down. If one did so, one should extinguish the candles and relight without a bracha. Consequently, a sick person should light while in bed and then have the Chanukia moved but rather should let another household member light. <ref> Rava's opinion on [[Shabbat]] 22b is that one must light the [[Chanuka]] candles where the candles are going stay. Rambam ([[Chanuka]] 4:9), Tur and S”A (675:1) codify this as the halacha. Pri Chadash says one shouldn’t make a bracha if one needs to light again, against Hagahot Rabbi Akiva Eiger 675 who says to make a bracha. Because of Safek [[Brachot]] one shouldn’t make a bracha (in addition to the idea that perhaps one fulfills the mitzvah not it’s place if it’s recognizable that it’s lit for [[Chanuka]]- Sh”t Lev Chaim 3:146), so holds Torat HaMoadim 3:9 and Sh”t Hitorerut Teshuva 2:110. [Also, a sefek sefeka isn’t sufficient to allow a bracha- see Yechave Daat 5:21] Torat HaMoadim 3:9 quotes the ruling of a sick person from Sh”t Lev Chaim 3:146. </ref>
==Lighting Indoors or Outdoors==
# Nowadays, many have the practice to light indoors even when it’s not dangerous to light outside. Still it should be put to the left of the door (opposite the [[mezuzah]]) within a [[tefach]] of door. However if there’s a window facing the public, one should light by the window. [Some are strict to light outside with a covering.] <ref>
* Seemingly, the only exemption to lighting outside is a time of danger as in [[Shabbat]] 21b. Rashi and Tosfot (D”H Ubeshat Sakanah) explain that it was outlawed by the king to light. Thus Or Zaruh 2:323 asks, now, when there isn’t danger, why don’t we light outside.
* However Itur 2 pg 114d, Shibolei Leket 185, and HaOhel Moed ([[Chanuka]] 5) say that once there was a Minhag not to light outside because of danger, the Minhag stayed in place. Another reason to be lenient is the Ritva ([[Shabbat]] 21b) and Rabbenu Perachya who say a prevention to light outside such as wind is also called “time of danger”.
* Similarly, Rabbenu Yerucham 9:1, Siddur Rav Amram Goan, Hilchot Kesuvot Min HaGoenim, Darkei Moshe 671:9, Bach 671e hold that since thieves come (which is also called “danger”), they would light inside.
* [Sh”t Imrei Noam 2:29 and Sh”t Minchat Yitzchak 6:66 quote Megilat Taanit 1 which says because of a fear of scoffers the practice is to light inside.]
* Nonetheless Meiri ([[Shabbat]] 21b), Tosfot ([[Shabbat]] 45a D”H Makmi) in name of Ri, Rid, Riaz, Ran, Pri Chadash implies from S”A 671:5 that a “danger” is when it’s forbidden to light (and not just a fear of thievery). Still Raavad, Rashba, Sefer Trumah, and Ritva (against the Rambam) hold that if one lights inside not at the time of danger one fulfills his obligation after the fact.
* Rama 671:7 writes that the accepted minhag nowadays is to light indoors next to the doorway. Mishna Brurah 671:38 agrees and adds that if there's a window to the public domain and there's no issue of danger one should light by the window.
* Others who defend the practice to light inside include: Tzafnat Pane’ach ([[Chanuka]] 3:3), Yaskil Avdi O”C 7:46, and Torat HaMoadim 3:4. See Mishna Brurah 671:35. Hanukah Booklet by Shaare Rachamim (pg 110) writes that Syrian minhag is to light indoors.
* [Sh”t Dvar Yehoshua 1:40 says nowadays one can only light indoors and it doesn’t fulfill the mitzvah to light outside. However Yalkut Yosef (Moadim 231-2) quotes Rav Ovadyah’s response to this that it’s better to light outside but one is allowed to light inside.] </ref>
===Lighting in Yeshiva===
# Some say that one fulfills his obligation with lighting in the lobby of the dorms. Some also have the minhag to light in the cafeteria of the yeshiva. Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, forbid lighting in or next to the dorm rooms.<Ref>The Gemara ([[Shabbat]] 21b) establishes that the primary place for [[Chanuka]] candles is right outside the door of one’s house. Rashi (s.v. Mibachutz) explains that even if one has a courtyard in front of his house, he still is obligated to light by the entrance of one’s house. Tosfot (s.v. Mitzvah), on the other hand, argue that in such a case, one should light at the entrance to the courtyard, as it connects to the public thoroughfare. Although the Ran (9b s.v. Tanu) agrees with Rashi, the Tur and S”A 671:5 cite the view of Tosfot.
* Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. He explains that the staircase that goes from one’s apartment to the building entrance is considered a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot. He adds that the staircase is considered a courtyard even if people don’t use it as people would use their private home. The Griz (cited by Shevut Yitzchak [[Chanuka]] p. 6) agrees.
* On the other hand, regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak [[Chanuka]] p. 6) rules that one may not light [[Chanuka]] candles by the entrance to a courtyard because it is not considered a halachic courtyard.
* Rabbi Mordechai Willig (Halachipedia Article 5773 #11) said that even according to the Chazon Ish one could explain the minhag of the yeshiva to light at the dorm building entrances because people walk around more casually in the dorms than they would in the street.
* Rav Hershel Schachter (ibid. min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Regarding lighting on a floor other than where one lives, there is less room to believe that the stairwell is considered a courtyard. Rav Schachter (Halachipedia Article 5773 #11) stated explicitly that it is absolutely forbidden to light in the dorm rooms without permission. As such, one either should light at home or, if that is not feasible, he should light in the lobby after hearing the [[brachot]] from someone else.
* See Rav Baruch Simon (Imrei Baruch Eruvin p. 40-1), in discussing the Chazon Ish, argues that there is room to distinguish between Eruvin and [[Chanuka]] regarding the definition of a courtyard.
* Torat HaMoadim 2:5 writes that if there’s a place to eat, such as the cafeteria, and place to sleep, such as the dorms, in one building, one can light wherever in the building there’s more Pirsume Nisa (Publicizing the miracle) such as the entrance to the cafeteria, in the cafeteria, entrance to the dorms, or in the dorms. He writes that if the cafeteria and dorm are in separate buildings there is a dispute whether one should light by the place one eats or the place one sleeps. The dispute is based on the Rashba (responsa 1:542) who says that if one eats daily at someone’s house he must join in the lighting at that house. Thus, the Rama 677:1, Taz 677:2, and Leket Yoshar rule the main place for the [[Chanuka]] candles is where he eats. However, Sh”t Maharshal 85 says the place where one sleeps is primary. Sefer Yosef Ometz Yuzfa 1071, Sh”t Rivivot Efarim in name of Rav Moshe Feinstein in Igrot Moshe (Rav Moshe Feinstein in Igrot Moshe O”C 3:70(3), Y”D 3:14(5)), and Sh”t Minchat Yitzchak 7:48 agree. The Chazon Ish holds that the primary place is the place of eating but says as a stringency one should also light without a bracha by the place of sleeping. </ref>
===Apartment Building===
# See full article [[Where should one light one’s Chanukia if one lives in an apartment building?]] but here is the summary:
# If one lives in an apartment building and one is lighting outside then one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. <ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4, Maadei Shlomo pg 110) ruled that a stairwell is considered a courtyard, therefore, if one lives in an apartment building and one is lighting outside, one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. [Rav Elyashiv (Shevut Yitzchak vol 5 pg 7) and the Brisker Rav (Piskei Shemuot (pg 41, note 21), Kol Bo [[Chanuka]] (pg 98)) agree that even nowadays the stairwell and path is considered a courtyard.] </ref> However, some argue that one may not light at the entrance of the apartment building. Some say that instead one should light by the entrance of the apartment (if people will see it) and some say that instead one should light by the window (if it is below 20 [[amot]]). <Ref>The Chazon Ish (Orchot Rabbenu vol 3, pg 3) held that nowadays one may not light by the entrance to a courtyard. (This is similar to the Chazon Ish OC Eiruvin 65:52).
* Rav Nissim Karlitz (Chut Sheni [[Chanuka]] pg 306-7) explains the position of the Chazon Ish as follows: nowadays one may not light in a courtyard since the courtyards aren’t used as part of the house as they were in the times of the Gemara. Rather one should light at one’s door unless people won't see it in which case one should light in the window facing the public domain. Yet, if the window is above 20 [[amot]] from the street it’s preferable to light at the entrance of one’s door towards the stairwell which is used by a few tenants instead of lighting one’s table.
* Similarly, Torat HaMoadim (Rav Dovid Yosef, 2:2, pg 74-6) also rules that it's preferable not to light by the entrance of the stairwell because of the reasoning of the Chazon Ish and because nowadays it's not crucial to light outside. However, he contends that it's better to light by the window facing the public domain and if that's above 20 [[amot]], then one should light by the door of one's apartment. [Torat HaMoadim writes that this seems to be implied from the ruling of his father, Rav Ovadyah Yosef, in Kol Torah (5725 Kislev) (and Yalkut Yosef (Moadim pg 198)) that one who lives in an apartment building should light by the window unless it is above 20 [[amot]] from the street in which case one should light by the door inside. Torat HaMoadim 2:2 (pg 74-76) infers from this that Rav Ovadyah holds one shouldn't light by the entrance of the stairwell perhaps because of the Chazon Ish's reasoning.] </ref>

===Windy place===
# In a place where it’s windy (which would blow out the candle) one is allowed to light inside. Some are strict to light outside with a glass covering. However one should be careful to light with the glass covering on and not that after lighting one covers it with the glass. <ref> Aruch HaShulchan 671:24 says our practice isn’t to light outside since in our areas it commonly rains, snows and there’s strong wind. Also the Rabbis didn’t impose such a burden of setting up a glass case for the Chanukia. Sh”t Shelit Yaavetz 149 writes that one should light outside with a glass covering, implying if there’s wind me’ikar hadin one doesn’t need to light outside. Torat HaMoadim [[Chanuka]] 3:3 requires with the glass covering on is because otherwise it’s like lighting a candle that can’t last a half hour which S”A 675:2 renders the lighting unfit even if more fuel is added later. So too Shiltei Giborim ([[Shabbat]] 21b), Piskei Riaz, Rivta, Rabbenu Perachya, Back 673, Magan Avraham 673:12, Taz 673e, Pri Chadash, and Eliyah Rabba 673:14 write that one can’t light in a place where the wind would blow it out. Mikrei Kodesh ([[Chanuka]] 17) writes that the Mahril Disken would light with the covering on so that at the time he lit he could leave it and it’d stay lit without closing the covering, however he defends the Minhag to light and then put on the cover. </ref>
# One shouldn’t light in a place where it’s windy. If one did so and it gets blown out within a half hour one doesn’t fulfill one’s obligation, therefore one should relight without a Bracha. <Ref>Mishna Brurah 673:25 writes that just like one shouldn’t light without sufficient amount of oil, one shouldn’t light in a place that’s windy. If one did so and the wind blows it out one should relight it without a Bracha. </ref>
# If one lit in a windy area and the candles last a half hour so say that retroactively one fulfilled the mitzvah, while others say that one didn’t fulfill the mitzvah and should relight without a Bracha. <Ref> Sh”t Har Tzvi Siman 114 writes that if the wind doesn’t blow it out certainly one fulfills the obligation retroactively. Rav Shlomo Zalman in Halichot Shlomo (16:6 pg 301) agrees. However, Rav Chaim Kanievsky and Rav Nassim Karlitz quoted in Kovetz Shemuot ([[Chanuka]] pg 123) who argue that since it wasn’t light properly even if it doesn’t get blown out one doesn’t fulfill the mitzvah and one should relight without a Bracha.</ref>
===Glass cases===
# Some achronim say that one shouldn’t light with the glass case doors wide open when one lights and then close them after lighting if it’s a windy place, while most others argue that one may be lenient. <Ref>The Maharal Diskin (quoted by Mikrei Kodesh [[siman 17]] and Moadim UZmanim vol 2 siman 142) holds that one shouldn’t light with the glass case doors open because at the time of the lighting the candles have to able to burn for a half hour and in this case at the time of lighting they were in a windy place. So held the Griz (quoted by Piskei Teshuvot 673:5). However, Rav Chaim Zonenfeld in Sh”t Shelmat Chaim Siman 261 disagrees with the Maharal Diskin. Rav Tzvi [[Pesach]] Frank in Sh”t Har Tzvi Siman 114 agrees with Rav Chaim Zonenfeld because one’s intention and completion of lighting was to close the doors. Rav Shternbach in Moadim UZmanim 2:142, Rav Shlomo Zalman in Minchat Shlomo 58:1 (and Halichot Shlomo 16:6), Rav Chaim Kanievsky in Taama DeKra Parshat Vayeshev, and Rav Ovadyah Yosef in Yalkut Yosef (Kitzur S”A 675:2) concur with the lenient position. </ref>
# Having two Chanukiot in one case can be an issue of lacking recognition of the day of [[Chanuka]] and so one Chanukia should be raised so that the flames are seen separately. <Ref>Or Yisrael (Dardak pg 86), Kol MeHeichal (pg 520) in name of Rav Ovadyah Auerbach, and Or Yisrael (Blinsky pg 105) </ref>

== Heights of placement of Chanukia==
# The Chanukia should be placed within a [[Tefach]] of the left side of the door, opposite the doorpost with the [[mezuzah]]. If there's no [[mezuzah]] one should light within a [[Tefach]] of the right side of the door. <Ref>In Gemara [[Shabbat]] 22a Rabba says that the [[chanuka]] candles should be set up within a [[Tefach]] of the door. The Gemara continues with a dispute whether [[Chanuka]] candles should be on the left or right side of the door and concludes that the halacha is that it should be placed on the left so that the [[mezuzah]] is on the right and [[Chanuka]] candles on the left. S”A 671:7 rules like the Gemara that the [[chanuka]] candles should be placed within a [[Tefach]] of the left side of the door opposite the [[Mezuzah]]. S"A also adds that if there's no [[mezuzah]] one should light on the right side of the door.</Ref>
# The Chanukia should be placed between 3 and 10 [[Tefachim]] (between 24 and 80 centimeters) from the ground of the house. If it’s placed above 10 [[Tefachim]], one fulfilled the obligation. <ref> [[Shabbat]] 21b the statement of Ravina that it’s a mitzvah (preferable) to place it below ten; Ran (9b D”H Garsi) in name of Rabbenu Chananel and Rabbenu Yonah, Rashba ([[Shabbat]] 21b Amar Ravina), Rosh ([[Shabbat]] 2:5), Smag ([[Chanuka]] 250d), Smak (280, 277), Tur and S”A 671:6 hold like Ravina even though the gemara questions him. Kitzur S"A 139:8 concurs. Bet Yosef 671:6 says since the Rif and Rambam don’t mention this it means you can place it anywhere, but to fulfill everyone’s opinion one should put it below 10. Also Orchot Chaim pg 117d:3 and Kol Bo hold explicitly like Rambam and Rif that only after the fact can light under 10. [Moreover Seder Hayom and Gefen Poriah (Bava Kama 62b) that one doesn’t fulfill his obligation if less than 10.] The Bet Yosef brings the dispute of the Mordechai ([[Shabbat]] 266) who writes that since everyone lights indoors, one can light even above 10 and the Tur (671:6) who writes to place it within 10 not differentiating between indoors and outside. Tur 671:6 in name of Maharam MeRotenberg holds that one should place it above 3 [[Tefachim]]. So holds Mordechai [[Shabbat]] 266, S”A 671:6. Birkat Yosef Yedid 3 pg 207, Sh”t Kinyan Torah 1:131(2) imply from Orchot Chaim that under three [[Tefachim]] doesn’t fulfill the mitzvah. However most argue than if it’s lit less than 3, one still fulfills the obligation including. Yet, Pri Chadash 671, Pri Megadim A”A 671:6, Mishna Brurah 671:26, Kaf HaChaim 671:50, Torat HaMoadim 3:5, and Shaar Shlomo (51, pg 33d) who says someone on the road can even light on the ground. </ref>
# If it’s above 20 [[amot]] (9.6 meters) one doesn’t fulfill the obligation and should extinguish the candle and relight it in the proper height without a bracha. <ref> [[Shabbat]] 22a Rav says it can’t be above 20 [[amot]]. Tosfot (D”H Ner) says it can’t just be lowered since the mitzvah was already done incorrectly. Tur(671:6), Bach, Taz, Pri Chadash, Mishna Brurah (Shaar Tzion 671:33) says indoors it can be above 20 [[amot]] against the Rabbenu Yoel (Ravyah 843) and Rabbi Yitzchak Avuhav (quoted by the Bet Yosef). If one put it above 20 [[amot]], Pri Chadash, Mishna Brurah 671:29 say to relight with a Bracha. Kaf Hachaim (671:53) limits the ruling of the Pri Chadash to only where one finished lighting and stopped thinking about it. However Chazon Ovadiah ([[Chanuka]] pg 35) and Torat HaMoadim 3:6 say to relight without a bracha because of the opinion of Rabbenu Yoel (Pri Megadim A”A 671:7), [and Hareri Kodesh who says that perhaps according to Meiri and Shiltot one should repeat Sh’assa Nissim]. </ref>
# Similarly someone who lives an upper floor apartment, should light by the door of the apartment and if they want they can light at the window even if it’s above 20 [[amot]]. Some have the custom to light by the apartment building entrance. <ref> Ritva ([[Shabbat]] 21b D”H VeIm Dar) says someone living in an upper floor should light by the window that’s above 20 [[amot]]. However, Pri Chadash 671:6, Pri Megadim A”A 671:8, and Machsit HaShekel 671:6 say to light it by the door of the apartment. Thus, Kitzur S"A 139:8 rules that if one's window is more than 20 [[amot]] above the ground level of the street outside, one shouldn't light by the window, but rather by the house door. Chazon Ovadiah ([[Chanuka]] pg 36) says that one living in an apartment on the fifth floor (just an example) should light inside his house by the door and if he wants he can light by the window that’s above 20 [[amot]] as it’s Pirsume Nisa for the household members and to those on the street according Rabbenu Yoel and for others in a building across the street at the same height (similar to Kol Bo [[Chanuka]] pg 99). The custom of lighting by the apartment entrance is sourced in halacha 17. </ref>
# The [[measurements]] are measured to the flame of the candle. <ref> Mishna Brurah (Shaar Tzion 671:33), Chazon Ovadyah ([[Chanuka]] pg 36b) say to measure from the flame of the candle like the Pri Megadim (M”Z 671:5) [However Leket Yosher ([[Chanuka]] pg 150) writes in name of a student of the Trumat HaDeshen that just the bottom has to be within 10 [[Tefachim]].] </ref>
# If one is lighting in a window, preferably the candles should be within 10 [[Tefachim]] from the floor, however, the there’s no issue of lighting in the window above 10 [[Tefachim]]. <Ref>Mishna Brurah 671:27, Piskei Teshuvot 671:8 </ref>
<table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>
<td><span class="style5"> 0 </span></td>
<td><span class="style5"> Rav Chaim Noeh </span></td>
<td><span class="style5"> Chazon Ish </span></td>
</tr><tr>
<td> 3 [[Tefachim]] </td>
<td> 24 cm </td>
<td> 28.8 cm </td>
</tr><tr>
<td> 10 [[Tefachim]] </td>
<td> 80 cm </td>
<td> 96 cm </td>
</tr><tr>
<td> 20 [[Amot]] </td>
<td> 9.6 meters </td>
<td> 11.52 meters </td>
</tr>
</table>
# Some say that regarding this law one can follow the more lenient of the two [[measurements]]. <Ref>Piskei Teshuvot 671:7 </ref>
==Related Pages==
# [[Lighting Chanuka Candles]]

==Sources==
<references/>

[[Category:Chanuka]]

Earliest and Latest time to light Chanukah Candles

2013-11-27T15:15:58Z

Kayvee: Added Category

== Earliest Time to Light ==
# According to Ashkenazim, while some poskim hold that one may light [[Chanuka]] candles immediately after sunset, many say that one shouldn't light until 10 or 25 minutes after sunset. According to Sephardim, the ideal time to light [[Chanuka]] candles is immediately after [[Tzet HaKochavim]], which in Israel can be approximated to be 15 minutes after sunset.<ref>
* The Gemara [[Shabbat]] 21b states one should light from Mishtishka HaChama (lit. from the setting of the sun) until people leave the marketplace. What does the Mishtishka HaChama mean?
* On the basis of some Rishonim the Gra (Beiur HaGra 672:1) writes that one should light at sunset. See Bei’ur Halacha s.v. lo, who adds that perhaps the Rambam holds one should light at sunset. [Seemingly, Bet Yosef who quotes Rambam and then says that the Tur used the word “the end of the sunset” because the beginning of the sunset is still mostly day, holds that the Rambam and Tur don’t argue. However, the Yad Aharon 672 explains the Rambam as holding one should light at sunset. and Mishna Brurah (Biur Halacha 672:1) also suggests this possibility.] Additionally, The Rama (Darkei Moshe 672:4) quotes the Maharil's practice of lighting right after sunset. The Darkei Moshe also quotes the Sefer Minhagim (of Rabbi Tirna pg 144) who agrees that the gemara means that one should light at [[Shekiyah]], but adds that one doesn't need to be careful about this.
* The Rashba (21b D”H Ha DeAmrinan) seems to understand the term Mishtishka HaChama to mean Shkiyat HaChama. The Ran (on the Rif 9a s.v. Mitzvata) and Meiri (21b s.v. Achar) also imply this understanding. The Beiur HaGra 672:1 understands the Rashba and Ran as discussing the Shekiya Sheniya (the second sunset, a term that will hopefully be clarified later).
* However, The Mordechai (Hagahot Mordechai 455) writes that one should light [[Chanuka]] candles at Tzeit HaKochavim, because a candle isn’t noticeable during the day. Similarly, Rabbenu Tam (Sefer HaYashar 221, Tosfot Menachot 20b D”H Nifsal) holds that one should not [[chanuka]] candles until the end of the second [[shekiyah]], which is equivalent to Tzet Hakochavim. The Hagahot Mordechai ([[Shabbat]] 455), Ritva 21b, Sh”t Trumat HaDeshen 102 in name of Mordechai, Sedah LeDerech 4:7(2), and Bach 672:1 based on the Rosh ([[Shabbat]] 2:3) concur with the opinion of Rabbenu Tam. The Tur and S”A 672:1 rule like the Mordechai.
* Most achronim hold like S”A to light at Tzet Hakochavim including the Shaarei Knesset HaGedolah 672:1, Magan Avraham 672:1, Eliyah Raba 672:1, Maamer Mordechai 672:1, Chaye Adam 154:18, Derech HaChaim 672:2, Ben Ish Chai Vayeshev 7, Shulchan lechem Hapanim 672, and Kaf Hachaim 672:2.
* Thus, Yalkut Yosef 672:1 writes that one should light at tzet hachochavim which is 15 minutes after sunset. [The time of 15 minutes is built off the Geonim's opinion that 13.5 minutes after sunset is Tzet Hakochavim unlike the tzet hachochavim of Rabbenu Tam, which is 72 minutes after sunset because [[Chanuka]] is only derabanan and one can rely on the Minhag Eretz Yisrael for derabanan mitzvoth (Sh”t Yabia Omer 2:21). Additionally, by not lighting until the Tzet Hakochavim of Rabbenu Tam will lead one to light after the latest time for which one doesn’t fulfill the mitzvah according to many poskim (Sefer [[Chanuka]] of Rav Kanievsky pg 13 note 8).] [http://www.halachayomit.co.il/EnglishDefault.asp?HalachaID=1695 Halacha yomit] writes that the time is exprapolated to each place based on 13.5 minutes Sha'ot Zmaniot.
* However Pri Chadash 672 and Buir HaGra O”C 672:1 (see also Beiur HaGra O"C 261 and Y”D 266:17, and Maaseh Rav 235) hold that one should light at sunset. Mishna Brurah 672:1 quotes both the opinion of the S"A and Gra and then writes that if one davens at Tzet Hakochavim one may follow the opinion of the Gra even initially. See also Sh”t Az Nidabru 7:70. Rav Moshe Feinstein in Igrot Moshe O”C 4:101 and Rav Chaim Kanievsky in Yemeh [[Hallel]] VeHodah 12:8, say to light 10 minutes after sunset and have it last for a half hour before tzet hachovim and a half hour after tzet hachoavim. Torat HaMoadim 4:1 rules to light 15 minutes after [[shekiah]] [15 minutes is based on the geonim’s tzet hachochavim (3/4 [[mil]]) with the Rav Amram Goan’s lengh of a [[mil]] being 18 minutes, the fact that in the winter the [[shaot Zmaniot]] are shorter, and we add on a few minutes to be strict for Rabbi Yose’s opinion of Ben Hashemashot which only happens after Rabbi Yehuda’s finishes.]
* Igrot Moshe 4:101:7 writes that one should light 10 minutes after sunset with enough oil to last an hour. Shemaytata DeMoshe 672 explains that Rav Moshe held that 10 minutes was sufficient time to be considered the Tzet Hakochavim of the Geonim and it is still within a half hour of sunset. Az Nidbaru 7:70 quotes Rav Aharon Kotler as having said that one should light 25 minutes after sunset. </ref>
# In general, one should not earlier than [[Shekiyah]] or Tzet Hachochavim, depending on previous halacha, except on [[Friday afternoon of Chanuka]]. But if one is going to be unable to light that night and will miss the mitzvah totally, one should light after Plag HaMincha. Many poskim say that one may light with a bracha, while others say that one should light without a bracha. But it’s preferable to have someone light for you at the proper time rather than light early oneself. <ref> Torat HaMoadim 4:2 rules because many rishonim and achronim (brought below) hold that one doesn’t fulfill the mitzvah even after the fact if lit during the day, one should only light it if one thinks he’s going to miss the mitzvah entirely. Behag ([[Chanuka]] pg 25d), and Rambam ([[Chanuka]] 4:5) hold if one lights earlier one doesn’t fulfill the mitzvah. However on [[Shabbat]] 21b, Rashba, Ran, Ritva, Orchot Chaim ([[Chanuka]] 15) hold lighting too early fulfills the mitzvah after the fact. S”A 672:1 writes one can’t light earlier than Tzet and there’s an opinion that if one’s preoccupied he can light from plag hamincha. Seemingly this is a case of Stam-anonymous opinion and then Yesh Omrim- individual opinion for which we would hold like the anonymous opinion. So holds Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9. However some achronim hold still in Shat HaDachak one can light after Plag because the two opinions in S”A aren’t arguing but discuss the general case and then the case of someone preoccupied, and therefore one could light with a bracha. This is the opinion of the Levush, Bach, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, Pri Chadash, Chaye Adam 154:18, Pri Megadim A”A 672:1 and Mishna Brurah 672:3. </ref>
# If someone lit earlier than [[Shekiah]] after Plag Hamincha, should relight at the proper time of the mitzvah without a bracha. If one lit before Plag Hamincha should relight at the proper time with a bracha. <ref> Torat HaMoadim 4:3 writes that if one lit before [[Shekiyah]], one should relit at night because some Rishonim hold that one doesn't fulfill the mitzvah to light after Plag HaMincha (such as the Rambam and Bahag). However, he adds that one should relight without a bracha in deference to the opinions (Rashba, Ran, Ritva, and Orchot Chaim) who hold that one fulfills his mitzvah then. Torat HaMoadim concludes that if one lit before Plag Hamincha one should relight with a bracha because no one holds that one fulfill the mitzvah at that time. </ref>
# A boy, who regularly lights at Shkiah, who is becoming [[Bar Mitzvah]] a night of [[Chanuka]], can light at Shkiah as usual. Some say to light at [[Tzet HaKochavim]] even if usually lights at Shkiah. <ref> Sefer [[Chanuka]] of Rav Kenievsky 13:16, Sh”t Teshuvot Vehanhagot 2:337 against Rav Vosner in Kovetz Mebet Levi kislev 5757 says not to light until Tzet. Mikrei Kodesh ([[Chanuka]] 11:3) leaves it as a question. </ref>

== Latest Time to Light==
# One shouldn’t delay lighting the [[Chanuka]] candles at the ideal time (see above), but if one didn't light until after the time that people left the marketplace, one should nonetheless light. However, while some say that one may only recite the bracha if some of the household members are awake, others hold that it’s proper to wake up some of the family, but if one can’t, he should still light with a bracha. <ref>
* The Gemara [[Shabbat]] 21b has two explanations of the Briatta's language of ‘Tichleh Regel Min HaShuk’ (once people leave the market). The first explanation is ‘if one didn’t light, one can still light’ and the other explanation is that one must put in enough oil to last until the time people leave the market. The Rambam ([[Chanuka]] 4:5) rules that one who didn’t light at the beginning of the night, one can still light until ‘Tichleh Regel’. The Bach 672 explains that the Rambam understood that the two answers of the gemara are complementary and so he rules based on the first answer that one may only light until the time people leave the market. Magid Mishna, Bahag ([[Chanuka]] pg 25d), Sh”t HaGoanim Sharei Teshuva 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai ([[Shabbat]] 2:265), Ran, Sefer HaTrumah 228, Rosh ([[Shabbat]] 2:3), Tur 672, Pri Chadash, Maamer Mordechai 672:4, Sh”t Sadeh Aretz O”C 35 D”H VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah to light. Therefore, Meiri, Ritva, and Orchot Chaim ([[Chanuka]] 15) say to light after then without a bracha.
* However, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik) writes that according to the second answer of the gemara one may light all night. However, in deference to the first answer if people have already left the market one should only light without a bracha. However, the Ri (Tosfot ibid.) raises the point that since nowadays we light indoors and there is pirsumei nisa for the family members, one may light even after the time that people have left the marketplace.
* Additionally, the Rashba ([[Shabbat]] 21b) understands that if one didn’t light by ‘Tichleh Regel’ can still light all night and the Briatta is only telling us what is preferable. The Rashba bases his idea on the Mishna [[Megillah]] (20b) that states any nighttime mitzvah may be performed anytime during the night. The Ravyah 3:843, Hagahot Maimon ([[Chanuka]] 4:2), Machsor Vitri (236 pg 199), Rabbenu Yerucham 9:1, Siddur Rashi 316 pg 151, Teshuvat Rashi 52, Pardes HaGadol 199, Sh”t Maseh HaGoanim 52 pg 43, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik) in name of the Ri, Sefer Trumah 228 in name of Ri, Shibolei HaLeket 185 in name of Sefer Hatrumah, Ohel Moed ([[Chanuka]] 4), Teshuvat Ravyah 972, Rosh 2:3, Smak, Rabbene Yerucham 9:1, Meiri, Smag, Orchot Chaim in name of some Geonim and Sefer Hatrumah, and Ran hold that one may light later in the night based on the opinion of the Ri and Rashba. Rabben Peretz (on Smak 280) says to light while household members are awake. Ritva says nowadays when we light inside we can light after ‘Tichle Regel’ against the Tur who says this time applies even nowadays. [Darkei Moshe and Bach write that the Tur also agrees to the Tosfot but just was writing according to the Minhag of his place.]
* Based on the opinion of the Ri, the Rama 672:2 rules nowadays one doesn’t need light by Tichleh Regel but one should be careful to light by then. Similarly, S”A 672:2 rules that if one did not light before people left the marketplace, he nevertheless should do so later on until [[Olot HaShachar]]. The Magen Avraham 672:6 explains that one is allowed to light after people left the marketplace with a bracha only as long as the family members are awake. Eliyah Raba, 672:3, Chaye Adam 154:19, Derech Hachaim 672:2, Ben Ish Chai Vayeshev 7, Aruch HaShulchan 672:7, and Kaf Hachaim 672:26 agree with the Magen Avraham. Thus, Mishna Brurah 672:11 says that if one is lighting after the time that people have left the marketplace, it is proper to awaken family members so that one may light with a bracha. Similarly, Rav Dovid Yosef (Torat HaMoadim 4:4) rules that one shouldn’t make a bracha but shouldn’t stop someone who wants to make the bracha as he has what to rely on.
* However, Igrot Moshe 4:105:7 argues that even if all family members are sleeping, one may recite the bracha, because pirsumei nisa isn’t an absolutely essential part of the mitzvah. The Chemed Moshe (quoted by Shaat Tziyun 672:17), Erech Hashulchan 672:4, and Moed Kol Chai 27:27 agree. One of the proofs of the Chemed Moshe is the Riaz (quoted by S"A 677:3) who says that if a person is alone in a town that is completely filled with non-Jews one should light there with a bracha, even if there is someone lighting for him at home. The Igrot Moshe writes that the same would be true even if a person is all alone and there aren't even non-Jews around, one should light there with a bracha.
* Similarly, Rav Ovadyah in Chazon Ovadyah ([[Chanuka]] pg 64-7; published 5767) writes it in this language: if one comes home late and everyone is sleeping if one can wake up one or two house members that's great, however, if one can’t wake anyone up then one can still make a bracha. [It seems that Rav Ovadyah Yosef retracted from his ruling in Kol Sinai 5725.] Rav Shlomo Zalman Auerbach (cited by Beyomin DeChanuka 242 and Shalmei Moed pg 218) agrees.
* See also the Magan Avraham quotes Maharshal who says to make a bracha only up to [[Chatzot]]. The Gra (Maaseh Rav 236) agrees with the Maharshal.
* The Rif (9b), Rambam (ibid.), and Rosh (2:3) all write that the time that people leave the marketplace is one half-hour after the time for lighting begins. Tur and S”A 672:2 codify this as halacha. However, the Ritva 21b s.v. Ad points out that this amount of time is not an objective time period, but rather is dependent on the time and place. Therefore, Rabbi Mordechai Willig (Hilchos [[Chanuka]] and [[Purim]] #1, min 19-20) rules that although the minhag of some yeshivot is to light about 20 minutes after sunset (see note 1), one may light as long as people are walking in the streets, which in a yeshiva could be very late indeed. </ref>
# Someone who came home right before [[Olot HaShachar]] can light with a bracha even though it won’t be lit for 30 minutes during the night. Some say one should light without a bracha if there’s not 30 minutes for the candle to be light at night. <ref> Sh”t [[Shevet Halevi]] 8:156 writes that one can light with a bracha even if there’s not 30 minutes for the candles to burn before Olot Hashachar. He proves this from the simple language of S”A, Magan Avraham and Mishna Brurah (and all other poskim) that one can light all night until [[Olot HaShachar]]. So writes Sh”t Rivovot Efraim 5:582 in name of Sh”t Shem MeShimon 3 pg 120. Chazon Ovadiah ([[Chanuka]] pg 67) seems to agree because he quotes the Shevet HaLevi and no one who argues. Yalkut Yosef Kitzur Shulchan Aruch 672:2. However, Rav Elyashiv in Sefer [[Chanuka]] 13:13 and Torat HaYoledet 54:7 say not to light with a bracha unless there’s 30 minutes before [[Olot HaShachar]]. </ref>
# One should wait for his wife because of Shalom Bayit even if that means missing lighting precisely at the time for lighting. <ref> Emet LeYacov 677 in the footnote, Kovetz MeBet Levi kislev 5757. </ref>
# One who didn’t light at night (before [[Olot HaShachar]]) can’t light during the day, but if one wants, one can light without a bracha. <ref> S”A 672:2. Siddur Rashi 116 pg 151 (quoting Teshuvat Rabbenu Yitzchak Bar Yehuda) says if one didn’t light during the night one can’t light during the day. So quotes Sh”t Maaseh Goenim 55 pg 43, Teshuvat Rashi 52, Machsor Vitri 237 pg 201, Sh”t Maharam MeRotenberg 634, Pardes HaGadol 199, Tur 672, Shibolei HaLeket 185, and Roke’ach 226. Ravyah 3:843 in name of Rabbenu Tam says one can light in the day if one didn’t light at night. Sh”t Hitorerut Teshuva 1:119 writes that since we light nowadays indoors one should light as long as the candle gives off light (before [[HaNetz]], when the sun’s light overwhelms the candles light). However, Rav Ovadyah in Kol Sinai (kislev 5725) and Torat HaMoadim 4:5 argue that even though one should light to satisfy all opinions one isn’t allowed to make a bracha. </ref>
# Soldiers in the army who can’t light at night for security reasons and want to light while it’s still day and extinguish it before it gets dark can light without a bracha. <ref> Yalkut Yosef (Moadim pg 210) </ref>
== Lighting before or after Mariv==
# One who came home late and has to pray [[Mariv]] and light candles should pray first. <ref> Chazon Ovadyah ([[Chanuka]] pg 71) and Mishna Brurah (explained in Biur Halacha) 672:1 brings two proofs :1)Tosfot ([[Shabbat]] 23b D”H Hadar) says Tadir VeShEno Tadir, Tadir Kodem (the more common mitzvah comes first) overrides the mitzvah of Pirsume Nisa (publicizing the miracle. So holds Meiri ([[Shabbat]] 23b) in name of Gedolei Dorot, Ran ([[Shabbat]] 23b), Ramban ([[Shabbat]] 22b), Rosh ([[Shabbat]] 2:13), Rashba ([[Shabbat]] 22b), Teshuvat Rashba 1:1070, Rabbenu Yerucham (p. 61d 2). Also, [[Kriyat Shema]] is Deoritta and lighting candles is Derabanan and Peni Yehoshua [[Brachot]] 51b, Nodeh BeYehuda Kama O”C 39,41e, and Sh”t Rama MePano 14 hold Deorittas precede a Derabanan. Even though the Shagat Aryeh argues that Deorittas don’t have any precedence over Derabanan’s, most of the achronim agree with the Peni Yehoshua including: Sh”t Imrei Esh O”C 53, Mispeh Eitan ([[Brachot]] 51b), Chatom Sofer (Pesachim 102b), and Sh”t Shev Yacov O”C 22. However Magan Avraham 672:5 rules one should light before praying [[Mariv]]. Because of Tadir and [[Shema]] is Deoritta, Sh”t Shevut Yacov 2:40, Sh”t Shev Yacov 22 quoted by Sh”t Orach LeChaim O”C 1, implied from Sh”t Lechem Seirim 21, Shoel UMeishiv (Riviah 2:219) and Chaim VeChesed Mosefia pg 90d:11 in name of Mahari MeTaril disagree with the Magan Avraham. Chidushei Maharsa 8b says that everyone agrees that if it’s close to [[Chatzot]] one should pray before lighting because preferably one should pray before [[Chatzot]]. [Bear Hetev 672:2 quotes Magan Avraham and then says so holds Knesset Hagedolah. However Shaarei Teshuva 672:1 says that the Bear Hetev made a mistake about the Knesset Hagedolah as appears from Sh”t Shevut Yacov. Sh”t Shevut Yacov quotes the Shaarei Knesset Hagedolah (Hagahot Hatur 672:1) who writes that he retracted from his opinion that one should light before praying. ] </ref>
# Sephardim have the Minhag to pray [[Mariv]] at Shkiah and to light individually at Tzet. So too, if the [[minyan]] prays at Tzet they should pray and then light individually unless there’s a concern that they won’t be able to light before ‘Tichle Regel’, in which case each individual should light before praying. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Torat HaMoadim 4:8 and Kaf Hachaim 672:5 say that because of Tadir we pray and then light. Chida in Machzik Bracha 672:3, Sh”t Mahari Halevi 1:182, says if there’s a concern of missing ‘Tichle Regel’ one could light first. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref>
# Ashkenzim who have the Minhag to pray at Tzet, should light at Shkiah before praying [[Mariv]] at Tzet. If Tzet came and one didn’t light he should first pray and then light. However some have the Minhag to always light after praying [[Mariv]]. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Mishna Brurah 672:1 in name of Mor Ukesiah and the Minhag of the Gra to light before they prayed at Tzet, if one didn’t light until Tzet one prays first because of Tadir and that [[Shema]] is Deoritta. He also records the practice of some who would always light after [[Mariv]]. Torat HaMoadim 4:8 agrees. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref>
# If one has an established [[minyan]] for [[Mariv]] very late, one can light earlier than [[Mariv]] at [[Tzet HaKochavim]]. <ref> Yeshuot Yacov 681:1, Sh”t Az Nidabru 9:47, Sh”t Teshuvot VeHanhagot 2:338, Mitzvah Ner Ish Ubeto (6 footnote 4), and Rav Elyashiv (quoted in Halichot Yosef p. 239) say that the reason of Tadir (and that [[Shema]] is Deoritta) only applies if the two mitzvot ([[mariv]] and [[Chanukah]] candles) are both available at the same time, but if one mitzvah is later, such as if one goes to a [[Maariv]] [[minyan]] later, one can light earlier at the appropriate time. See, however, Igrot Moshe 4:99(1) who seems to disagree with this point (See the [[Sefirat HaOmer#When to count Sefira]] page about this). </ref>
==If one is in middle of something==
# If a person is in the middle of a seder of learning, many poskim hold that one should wait until the end of the seder to light [[Chanuka]] candles. <Ref> Me’iri ([[Shabbat]] 21b) writes that in France, the minhag of the bnei yeshiva was to wait to light [[Chanuka]] candles until after they finished learning in the beit midrash. Rav Hershel Schachter (Halachipedia Article 5773 #9) quoted Rav Soloveitchik as having ruled that if someone is in middle of a seder of learning, such as the kollel’s afternoon seder, one should wait until the end of the seder in order to light [[Chanuka]] candles. Yalkut Yosef ([[Chanuka]] p. 80-1) quotes Rav Ovadia Yosef and Rav Chaim Pinchas Sheinberg to the same effect. See, however, Halichot Shlomo p. 296, where Rav Shlomo Zalman Auerbach is cited as ruling that kollel members should go home to light at the right time even at the expense of interrupting a seder. </ref>
# If a person is in middle of a class one may wait until the end of the class in order to light [[Chanuka]] candles so that one will have time to sit by the candles. <Ref> Rav Hershel Schachter (Halachipedia Article 5773 #9) said that if one is in middle of a class, he need not leave in order to light. Rather, one should wait until afterwards so that he will be able to sit by the candles for a short while. </ref>

==Related Pages==
# [[Chanukah candle lighting]]
==Sources==
<references/>

[[Category:Chanuka]]

Lighting Chanukah Candles on Friday Afternoon

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Kayvee: Added Category

==When to light==
# On Friday afternoon one must light [[Chanuka]] candles during the daytime before [[Shabbat]] begins.<Ref>The Rama 679 writes that one makes the bracha upon lighting [[chanuka]] candles during the daytime on Friday afternoon, even though one must light during the daytime. For a discussion of lighting before the nighttime during the weekday see the [[Earliest_and_Latest_time_to_light_Chanuka_Candles#Earliest_Time_to_Light|Earliest and Latest time to light Chanuka_Candles]] page. For a discussion of when [[Shabbat]] begins and one may no longer do any melacha, see the [[When does Shabbat begin?]] page. </ref> Nonetheless, one may not light earlier than Plag [[Mincha]].<reF>Mishna Brurah 679:2</ref>
# One should light [[Chanuka]] candles before [[Shabbat]] candles. <ref> Bahag, Tur and S”A 679. </ref> It sufficies to light one of the [[Chanuka]] candles and while finishing to light the rest of the candles, the woman of the house can start lighting the [[Shabbat]] candles. <ref> Ben Ish Chai Vayeshev 20, Yalkut Yosef Moadim pg 235, Moed Kol Chai 27:17. </ref>
# One should pray [[Mincha]] before lighting candles, but if one can’t find an early [[minyan]], some say it’s better to light candles and then daven [[Mincha]] with a [[minyan]]. <ref> Yalkut Yosef (Moadim pg 213) explains that [[Chanuka]] candles are supposed to be lit after [[Mincha]] as in the Bet Hamikdash the Menorah was lit after the afternoon Tamid. Sh”t Yabia Omer 5:44 writes that if one can’t find an earlier [[minyan]] one should light before praying [[Mincha]]. See also Yacheve Daat 1:74, [http://www.halachayomit.co.il/EnglishDefault.asp Halacha Yomit], Kitzur Sheni Luchot Habrit pg 93d, Sh”t Sur Yacov 136, and Eliyah Raba 679:1. However, Pri Megadim A”A 671:10 implies that it is better to pray individually earlier rather than light before [[Mincha]]. </ref>
# One needs to put in enough oil that the candle will burn for a half hour after [[Tzet HaKochavim]]. Thus, one shouldn’t light too early on Friday afternoon, rather one should light 15 minutes before Shkiah. If there’s not enough oil to last the half hour after Tzet there’s a possible bracha levatala. <ref> Maamer Mordechai 679:2, Chaye Adam 154:18, Mikrah Kodesh Belekutei Rima 16:7, Machsit HaShekel 679 and Chazon Ovadyah pg 71 say that if one doesn’t put enough oil to last a half hour past Tzet one doesn’t fulfill the mitzvah at all. However the Pri Megadim A”A 672 writes that it’s enough for it to burn a half hour and it doesn’t need to last until after Tzet. [However Pri Megadim A”A 679:2 writes according to Magan Avraham one needs it to burn a half hour past Tzet.] Also Chemed Moshe 679 writes that it’s enough if it burns until Tzet. Chazon Ovadyah concludes that one must be careful to have enough oil for a half hour past Tzet, but if one lit without that amount and then realizes this before [[Shabbat]] he should relight with the required amount without a bracha because of the opinions that allow that. </ref>
==If they blow out==
# One should place the candles in a place that it won’t go out because of wind or the door opening so it doesn’t go out before a half hour after [[Tzet HaKochavim]]. <ref> Yalkut Yosef Moadim pg 235 </ref>
# If the candles blow out, many poskim hold that one is not obligated to relight it even though it wasn't lit during the nighttime, however, some argue that one should relit it without a bracha.<ref>S"A 673:2 writes that if the candles blow out even on Friday afternoon before nighttime one doesn't have to relit it, however, the Mishna Brurah 673:36 quotes the Taz who disagrees and says that one should relit it without a bracha.</ref>
==Saying Bameh Madlikin on [[Shabbat]] Chanuka==
# It’s the Minhag not to say Bameh Madlikin on Friday night [[Chanuka]]. <ref> S"A 270:2 quotes one opinion who says that one doesn't say Bemeh Madlikin on [[Shabbat]] [[Chanuka]]. The Rama writes the the Ashkenazic minhag isn't to say it on [[Shabbat]] [[Chanuka]]. The Birkei Yosef 270:2, Sh”t Rav Poalim O”C 4:34e, Neveh Shalom Chazan, Nahar Mitzrayim 270, and Yalkut Yosef Moadim pg 236 concur. Mishna Brurah 270:4 explains that we don't say Bemeh Madlikin because it includes oils that are forbidden for [[Shabbat]] but are permitted for [[Chanuka]] candles.</ref>
==Lighting in Shul on Friday afternoon==
# The minhag is to light between [[mincha]] and [[maariv]] even on Friday afternoon, however, if the congregation is delaying and it going to soon become [[Shabbat]] one should light with a bracha before [[mincha]] as there will still be Pirsume Nisa when the congregation comes later.<ref>Mishna Brurah 671:47</ref>
==Related pages==
# [[Chanuka Candle Lighting]]
==Sources==
<references/>

[[Category:Chanuka]]

Lighting in Shul

2013-11-27T15:15:28Z

Kayvee: Added Category

The practice is to light [[Chanuka]] candles in Shul between [[Mincha]] and [[Mariv]] with a bracha since it’s a very old Minhag so there’s Pirsume Nisa to those in Shul during [[Mariv]]. <Ref> Tur, S”A 671:7, Yalkut Yosef 671:1. Sh"t Melamed Lehoil OC 121 points out that this minhag is not mentioned by any of the earlier mainstream Rishonim like the Rif, the rosh, the rambam and the first one to mention it is the Baal Haitur 2:Hilchot [[Chanuka]] 114b, but doesn't mention if we should say a beracha. Shibbolei Haleket 185 questions the minhag and says that for sure one shouldn't light with a beracha. However, Sh"t Rivash 111 (quoted in Beit Yosef 671) says that this lighting is to fulfill the obligation publicly since nowadays we light inside and this is a strong minhag that's done for the purpose of pirsumei nisa and therefore requires a beracha. Biur Halacha 671 “ubibet haknesset” notes that we don’t paskin like the rivash’s reason because we light in shul even in places where we can light outside. Orchot Chayim Hilchot [[Chanuka]] Ot 17 says that the minhag developed so that those who didn't know how to light could fulfill their obligation in shuls. Sdei Chemed Asifat Dinim [[Chanuka]] 24 notes that this is the primary reason for the lighting. Sefer hamanhig 148 (pg. 531) says that the lighting is zecher lamikdash and a shul is considered a mikdash miat (based on the gemara in megilla 29a's interpretation of the pasuk in Yechezkel 11:16. Beit yosef 671 quotes the Kol Bo 44 as saying the reason is to fulfill the obligation of those who weren't doing it otherwise, like we did for [[Kiddush]] in shul on Friday night and that is is a special pirsum hanes. Mor Uketzia 672 expounds on this point. see also Kaf Hachaim 671:70.<br />
:Many Achronim including Sh"t Chacham Tzvi 88 question how S”A could say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri Chadash says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag, like [[Hallel]] on [[Rosh Chodesh]]. However Sephardim who don’t make [[Brachot]] on a Minhag, how can S”A rule to make a bracha in Shul? One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light, based on Orchot Chaim Ot 17. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by [[Chanuka]] candles we go Safek [[Brachot]] LeHachmir.] Kaf Hachaim 671:70 answers based on the Gra 671:7 that it requires a beracha since it is a special fulfillment of Pirsumei Nisa, like [[Hallel]] on the first night of [[pesach]]. see Sh"t Yabea Omer 7:57 for other answers to this question. </ref>

== When should one light Chanuka candles in the Shul?==
# The congregation should light [[Chanuka]] Candles between [[Mincha]] and [[Mariv]] even if it means lighting at sunset ([[Shekiyah]]) because the congregation would leave right after [[Mariv]] and there wouldn’t be Pirsume Nisa for the candles. <ref> Rashba ([[Shabbat]] 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim ([[Chanuka]] 15), Ritva and Ran on [[Shabbat]] 21b. Rashba ([[Shabbat]] 21a), Ritva ([[Shabbat]] 21a), Ran ([[Shabbat]] 21a), Orchot Chaim ([[Chanuka]] 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, [[Shekiah]] for some Ashkenazim) because if one delayed lighting in Shul until after [[Mariv]] people would leave and there wouldn’t be Pirsume Nisa. Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between [[Mincha]] and [[Mariv]] (and so says Avudraham 54d) and the reason is that if they light after [[Mariv]] the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. So rules Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between [[Mincha]] and [[Mariv]] they should light before Alenu so there’s a [[minyan]] still there. See also Yeraim 102e. </ref>
# If a Shul has a few minyanim for [[Maariv]], the Menorah should remain lit from before the first [[minyan]] until after the last [[minyan]] <ref> Rav Chaim Kanievsky quoted in Sefer Yimei [[Hallel]] ViHodaah page 299 footnote 53. He adds that if the Menorah burned out, or if the last [[minyan]] is much later than the first [[minyan]], it should indeed be lit again before the last [[minyan]] with the [[berachot]]. see also Sh"t Yabea Omer 7:57 on the minhag of the Musayof Shul.</ref>
# There is a practice to light in shul for [[Shacharit]] without a bracha. <ref> Yalkut Yosef (Moadim pg 205), Shearim Mitzuyanim Bihalacha 139:19, Sh"t Melamed Lehoil OC 121, based on Pri Megadim Eshel Avraham 670:2[http://www.neveh.org/chanukah/chanuka2.html Rav Yoel Schwartz] </ref>
# Ideally one should not extinguish the menorah in shul until it has lit for a half hour since some say a guest can fulfill his obligation and since it is zecher lamikdash. If one is afraid of a fire, or that one may steal the Menorah, one may extinguish the Shul's Menorah even if the 1/2 hour didn't pass yet. <ref> Sh"t Rivevot Ephraim 3:453,5:432, Sh"t Shevet HaLevi 8:156 </ref>

==Fulfilling one's obligation of candle lighting with the lighting in the Shul==
# One doesn’t fulfill his obligation with the lighting in Shul even if one did the lighting and so one can light at home for his family with all the [[Brachot]]. <ref> Mishna Berura 671:45, Sh”t Rivash 111 says that one doesn’t fulfill his obligation with the lighting in Shul. So rules Rama 671:7. Gra 671:7 "viein" notes that this is because the obligation is on the person and his household</ref> However if he lives by himself and he lit in Shul for the congregation, when he lights at home, according to Sephardim, he should only say the Bracha of LeHadlik Ner (and not SheAssa Nissim and [[Shehecheyanu]]). Ashkenazim, however, can say LeHadlik and SheAssa just not [[Shehecheyanu]]. <Ref> Sh”t Zera Emet 1:96 says that once one said the Bracha of [[Shehecheyanu]] in Shul one doesn’t repeat it at home unless one is fulfilling the obligation of his family. So rules Shaarei Teshuva 671:11 and Mishna Brurah 671:45. Sh”t Igrot Moshe O”C 1:190 argues on Zera Emet that there should be no difference between [[Shehecheyanu]] and SheAssa Nisim (and thus one should be able to repeat all the [[Brachot]] even by oneself). Yalkut Yosef (Moadim pg 200), Halichot Olam 1 pg 66, Taharat Mayim, Sh”t Hitorerut Teshuva 1:103, Leket Yosher 151, and Sh”t Yechave Daat 2:77 say that if one is only lighting at home for himself and he made the [[Brachot]] in Shul he should only make the Bracha of LeHadlik Ner. </ref>
# On a Friday afternoon, if one already lit at home before coming to Shul (as will everyone else) he should light in Shul without the Bracha [[Shehecheyanu]]. Sephardim say that one shouldn’t say the bracha of She’assa Nisim either but just the bracha of LeHadlik. <Ref> Sh”t Tzitz Eliezer 13:69 based on the Bach says that even if one said the Bracha of [[Shehecheyanu]] at home one can still say it at Shul on Friday afternoon when everyone there already lit with [[Brachot]]. However Sh”t Chatom Sofer O”C 55 and Shaarei Knesset HaGedolah argue on the Bach. Sephardim should not even repeat She’assa Nisim as brought down by Yalkut Yosef (Moadim pg 200 note 37) and Ben Ish Chai Vayeshev 11. </ref>
# One can light in Shul even if he lit at home and can light for another congregation that has an obligation of lighting. <ref> Shaarei Teshuva 671:11 quoting Sh”t Zera Emet 1:96 and Yalkut Yosef (Kitzur S”A 671:6) say that one can say [[Shehecheyanu]] for another congregation like one can say [[Birchot HaTorah]] when getting an Aliyah even though one already said it. However on Friday afternoon when the entire congregation already said [[Shehecheyanu]] one shouldn’t repeat it as in previous note. </ref>
# Some say that the lighting of the candles in Shul doesn’t need to be lit for a half hour rather just as long as the congregation is there finishing [[Mariv]]. However it’s better to be strict to light it for a half hour. <ref>Yalkut Yosef (Moadim pg 202) </ref>
# There is a practice to light candles with a bracha at [[Chanuka]] gatherings where there are Divrei Torah. It’s preferable to say [[Mariv]] there right afterwards but isn’t necessary. <ref> Yalkut Yosef (Moadim pg 204 note 43; Kitzur S”A 671:9), Sh”t Mishnat Yacov ([[Chanuka]] 260), Az Nidabru 5:37, 6:75, 11:32,34, Sh”T Bet Mordechai 41, Sh”t Yad Natan 2:25, Sh”t Mishnat Sachir 202 say that it’s sufficient that ten people are present for there to be Pirsume Nisa. </ref>
==Where should one light Chanuka candles in the Shul?==
# The Chanukia in Shul is put to the right of the Aron HaKodesh, which is the south side of the Shul. Some align it in the direction of South-North and some in the East-West direction. If there’s no set Minhag one should align it in the East-West direction. <Ref> Bava Batra 22b says that the menorah was on the south side of the Bet Mikdash. So too the practice is to light the Chanukia in Shul to the south. S”A 671:7 says that one light to the south of the Shul. There’s a dispute in the Rishonim whether the Menorah in Mikdash was aligned along the south-north axis or the east-west axis. Magan Avraham says that each congregation should keep their Minhag. So rules Yalkut Yosef (Moadim pg 204). However, Rama 671:7 in name of Trumat HaDeshen 104 rules that preferably one should align it along the east-west axis. So rules Mishna Brurah 671:42. </ref>
# The person lighting should stand to the south of the Chanukia and light on the first night the right-most candle, closest to the Aron and on the following nights one should light in the direction of left to right. <Ref> Mishna Brurah 671:43 in name of Sh”t Chatom Sofer 186. </ref>
==Does one need a minyan to light Chanuka candles in the Shul?==
# One shouldn’t light with a bracha until 10 people are present in Shul even if the rest of the group is going to come while the candles are burning. <Ref> Magan Avraham 671 rules that it’s considered Pirsume Nisa if the Shul lights before there are 10 people as long as they come later. [He is discussing the case of Friday afternoon but Mishna Brurah (Shaar Tzion 671:54) says that it can even apply to the weekday]. Mor Ukesiah 671e argues that there’s no Pirsume Nisa unless all 10 are present (even if there’s a need such as on Friday afternoon). Chaye Adam rules like the Magan Avraham, however, Machzik Bracha 671:7, and Yalkut Yosef (Kitzur S”A 671:13) rule like the Mor Ukesiah. Yalkut Yosef (Moadim 203 note 43), Sh”t Yabia Omer 10, comments on Rav Poalim 2:62 writes that women and children also count for the [[minyan]] needed for Pirsume Nisa since they are also obligated in the mitzvah of candle lighting. Similarly, the Ran (Megilah 19b), Ritva (Megilah 4a), Nemukei Yosef (Megilah 4a), and Meiri (Megilah 5a) say that women count for a [[minyan]] for megilah reading because they are obligated in that mitzvah. </ref>
# If there’s a case of need such as on Friday afternoon when one can’t wait until [[Shabbat]] to light, and there’s not 10 people one has what to rely on to light with [[Brachot]]. If it’s easy to get 10 people for the Bracha it’s preferable to arrange a group of 10. <Ref> Mishna Brurah 671:47 (and in Biur Halacha D”H VeYesh Nohagin), Mekor Chaim, Minchat Elazar, Pri HaSadeh, Sh”t Maharshag, and Yalkut Yosef (Kitzur S”A 671:14). </ref>
==Who should light the candles in the Shul?==
# Some have the Minhag that the Shaliach Tzibbur should light and some have the Minhag that the Shamash should light. <ref> Sh”t Maharam Minz 43 and Taz 671:8 write that the Minhag was that the Shaliach Tzibbur would light and Yalkut Yosef (Kitzur S”A 671:11) says that the Minhag of Morocco was that the Shamash would light. </ref>
# Preferably a child shouldn’t light in Shul for Pirsume Nisa of the congregation. <Ref> There’s a dispute in the Rishonim whether a child who is at the age of [[Chinuch]] can fulfill the obligation of others. Many Achronim hold a child shouldn’t fulfill the obligation of others concerning [[Chanuka]] including Sh”t Kol Gadol 100, Chelko Shel Yedid pg 58b, Sh”t Olat Shmuel 105e, Pri Chadash 675:3, Ben Ish Chai Veyeshev 19, Mishna Brurah 675:13, Torat HaMoadim 2:19, and Yalkut Yosef Moadim pg 203. The Yashiv Moshe pg 86 in name of Rav Elyashiv says that if a child lit one should extinguish it and relight with a bracha. However, Yalkut Yosef (Kitzur S”A 671:16) says that by the lighting in Shul there’s room to be lenient since it’s only for the purpose of Pirsume Nisa and it’s only preferable that an adult light. Nonetheless one shouldn’t relight with a bracha because of Safek [[Brachot]]. </ref>
==Some other laws of lighting in shul==
# It is forbidden to derive benefit from the candles lit in shul for the first half hour that it is lit just like it is forbidden for the candles in the home. <ref> Mishna Berura 673:13, Pri Megadim Aishel Avraham 675:2. </ref>
==Lighting Chanuka candles by the Kotel==
# By the Kotel, the congregation lights with a bracha between [[Mincha]] and [[Mariv]] because there’s Pirsume Nisa. <Ref> Yalkut Yosef (Kitzur S”A 671:3), Sh"t Az Nidberu 6: pg. 137, Sh"t Rivevot Efrayim 4: pg. 316 </ref>
==Other Public Gatherings==
# If a [[minyan]] is praying in a home there is no requirement to light before praying [[arvit]]. <ref> Rav Elyashiv quoted Sefer Otzar Hayedios Inyanei [[Chanukah]] page 151 </ref>
# Many poskim write that if one is going to light at a public [[gathering]] such as a [[chanuka]] party or a wedding, they should do so without a beracha. <ref> Sh"t Tzitz Eliezer 15:30 writes that since the poskim had to work hard to justify the minhag of lighting in a shul, we shouldn't extend it to other lighting. Minchat Yitzchak 6:65:3, Rav Shlomo Zalman Auerbach (opinion cited in Sh"t Az Nidberu 6:75, though Rav Zilber himself disagrees, see below), Sh"t shevet halevi 4:65, teshuvot vihanhagot 1:398, divrei yatziv 286:3 also say not to light in public places other than the shuls. </ref> Other poskim disagree and allow it for the pirsumei nisa. <ref> Chacham David Yosef in Torat Hamoadim Hilchot [[Chanuka]] 7:16 says a beracha shouldn't be recited unless [[Arvit]] is recited at that [[gathering]]. Yalkut Yosef [[Chanuka]] 671:10 however, writes that although in Yalkut Yosef Moadim pg. 204 he wrote that you would need to say [[arvit]] to be able to say a beracha on the lighting in that place, his father said that really [[arvit]] is not necessary, and one would be able to recite a beracha on the lighting even if there wasn't a [[minyan]] for [[arvit]] afterwards. He adds that nevertheless one should try to recite [[arvit]]. Mishnat Yaakov on the Rambam [[Chanuka]] 3:4, Sh"t Az Nidberu 5:37, Sh"t Yad Natan 2:25, Sht Mishneh Sachir 202, Sh"t Beit Mordechai 41 say that a beracha can be recited as well. [http://www.yutorah.org/lectures/lecture.cfm/785327/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Public_Menorah_Lighting Rabbi Aryeh Lebowitz] adds that this seems to be the minhag Chabad as well. </ref>

==Sources==
<references/>

[[Category:Chanuka]]

Leftover Oil and Wicks

2013-11-27T15:14:04Z

Kayvee: Added Category

==The extra oil and wicks==
# One can add oil to the leftover oil and wick from the previous day and reuse it.<Ref> S"A 677:4 writes that if there is leftover oil from one night of [[chanuka]], one may add oil and light it on another night of [[Chanuka]]. Rav Nassim Karlitz (cited by Piskei Shemuot pg 134) ruled that even if only the exact amount needed for the mitzvah was placed into the candles on one night and there is leftover oil, it is permitted to light with that oil on another night of [[chanuka]]. (Bei'ur Halacha 677:4 s.v. Min seems to support this.)</ref> If there’s leftover oil and wicks from the eighth day, it is forbidden and should be burned. That only applies if the oil and wicks were leftover before the mitzvah was fulfilled, meaning that the candle went out within the half hour of mitzvah, however, if the candles burnt for the half hour of mitzvah, the oil and wicks are permitted. Some poskim argue that anything that is put into the Chanukia is assumed to be set aside for the mitzvah and is forbidden. To satisfy all opinions, when putting the oil into the Chanukia one should stipulate that only the oil needed for the half hour of mitzvah should set be aside for the mitzvah.<ref>
* The Pesikta Rabati (Pesikta 3) writes that if there is extra oil after the first night, one should add more oil and light it again on the second night. One can continue to add more oil and light each night, but after the last night, one should burn the leftover oil, since it is considered designated for the mitzvah. This Midrash is also found in Midrash Tanchuma (Naso 29). This Midrash is cited by the She’iltot (26), Tosfot ([[Shabbat]] 44a s.v. SheBaNer), Rosh ([[Shabbat]] 2:9), Smak 280, Mordechai ([[Shabbat]] 265-6), Roke’ach 226, Sefer Eshkol (2 [[Chanuka]] pg 20), Rabbenu Yerucham 9:1, Rabbi David Avudraham (Tefilat [[Chanuka]]), and Ohel Moad (Chaunka 2) quote this midrash as halacha. Tur, and S”A 677:4 concur.
* The Mordechai ([[Shabbat]] 266) wonders why the oil from the [[chanuka]] candles would be forbidden if one may blow out the candles after a half hour (S”A 677:2 based on Rif and Rosh 2:3). He quotes the Maharam, who answers that the oil would be forbidden only if the leftover oil would have been necessary for the candle to burn for a half hour had it not gone out. Hagahot Maimon ([[Chanuka]] 4:4), Sefer Eshkol (2 [[Chanuka]] pg 20), Bet Yosef 677:4, Sh”t Maharshal 85, and Darkei Moshe 676:5 agree. [The Ran (9a D”H Iy Nami) seems to have understood these two opinions as contradictory as he comments that the Rif 9a who says one can benefit from the candle after the half hour argues on the Geonim who say that the oil is forbidden for benefit after the 8th day. However, from the Rosh and Tur who quote who halachot seem to think that these opinions are not contradictory.]
* Alternatively, the Mahari Avuhav (cited by the Beit Yosef 677:4) answers that if one puts in the oil without any stipulation, all of it is considered set aside for the mitzvah. If, however, one stipulates that only the oil that is necessary for the mitzvah will be set aside, then one may derive benefit from it after a half hour. The Bach 677:4, Pri Chadash 677, and Knesset Hagedolah agree. [Piskei Rid and Riaz ([[Shabbat]] 22a) and Rabbenu Yishaya Harishon (Shababt 45a) give a third answer that only on [[Chanuka]] it’s permitted and afterwards it’s forbidden.]
* Although the S”A 677:4 and Taz 672:1 agree with the Maharam, the Magen Avraham 677:10 and Mishna Brurah 672:7 write that it’s proper to make a stipulation that only the amount necessary should become forbidden in order to satisfy all opinions. Eliyah Raba 677:2, Chaye Adam 154:31, Torat HaMoadim 5:25 agree with the Magen Avraham.</ref>
# Many Poskim rule that it is permitted to discard the leftover oil in a “respectful” way even if the candles did not last for a half hour. <Ref>
* Tosfot (ibid.) ask why the oil isn’t permitted after [[chanuka]] just like other tashmishei mitzvah, such as the wood from a [[sukkah]], are permitted after the mitzvah is finished ([[Megillah]] 26b). Tosfot answer that since [[chanuka]] candles are so beloved and a person is not waiting for them to be extinguished, he sets aside all of the oil for the mitzvah, and it is considered tashmishei mitzvah even past the time of the mitzvah. Similarly, the Ran (9a s.v. Iy) answers that since the oil usually is used up completely, a person automatically sets it aside for the mitzvah.
* On the other hand, the Avudraham (Seder Hadlakat Ner [[Chanuka]]) explains that the leftover oil is considered like a tashmishei [[kedusha]] because the candles are a zeicher of the candles in the beit hamikdash, which themselves are hekdesh. See also Sdei Chemed (Maarechet [[Chanuka]] 9:1), who first quotes Rav Shlomo of Vilna as having originated this idea and then says that he later found this explicit in the Me’iri (21a).
* Nitei Gavriel ([[Chanuka]] responsa #9) explains that according to Tosfot, the primary prohibition is not to derive benefit from it, but one may dispose of it respectfully. Even according to the Avudraham, he argues, one need not burn the oil and it is sufficient to bury it like other tashmishei [[kedusha]]. Similarly, Rav Hershel Schachter (Halachipedia Article 5773 #12) quoted Rav Schwab as saying that our minhag is not to burn it but rather to put it in a bag and discard it. Rav Chaim Kanievsky (cited by Piskei Shemuot p. 240) and Rav Shlomo Aviner (kimizion.org/maamar/wjw72a.doc) agree. See, however, Piskei Teshuvot 677:9, who writes on his own that one should burn the leftover wicks and may not simply throw them out. </ref>
# This only applies if the amount of oil was placed in the cup and it turned out that there was extra, however, if one originally filled the cups with extra oil it’s permissible. However, some are strict unless one made a stipulation that the extra oil is permissible. <Ref>Mishna Brurah 677:18 </ref>
==Extra oil in the container==
# The unused oil left in the container, which wasn't poured into the Chanukia, is totally permitted. <Ref>Bei’ur Halacha 677:4 s.v. HaTzarich writes that everyone agrees that if there is leftover oil in the container it is permitted. Not only according to S"A who holds that only the first half hour of oil is forbidden here is it permitted, but even according to the Bach that any oil that was placed in the cup to the burned is forbidden, here it is certainly permitted because it was never put in a candle to be burned. Berot Mayim 27, Kaf HaChaim 677:28, Ikrei HaDaat 35:32, Yalkut Yosef 677:14 agrees. [Sh”t Bet Av P”C 98 says that originally Peni Yehuda disagreed and then retracted.] See, however, Nitei Gavriel 57:1 who quotes some who disagree. </ref>
# Many say that it also permitted if it was poured into the Chanukiya but never lit.<Ref>Torat HaMoadim 5:26 permits the extra oil even if it was poured into the Chanukiya but was never lit. He cites Sh”t Mahari MeBruna 51, Sharei Knesset HaGedolah 673:8, Magan Avraham 673:8, Eliyah Raba 673:11, and Erech Hashulchan 672:5 as his support in opposition to the Olot [[Shabbat]] 672 who based on the Rama says one shouldn’t use oil that was put in the Chanukia and not lit. Chazon Ovadyah ([[Chanuka]] pg 160) agrees. </ref>
==Keeping the leftover oil around==
# One who has forbidden oil should burn it and not keep it around until next [[Chanuka]]. Some, however, have the Minhag to keep it until the burning of Chametz. <ref> Tur 677 in name of Maharam MeRotenburg says not to keep it until next [[Chanuka]] because someone may come to use the forbidden oil. Mishna Brurah 677:19 and Torat HaMoadim 5:27 agree. Halichot Yosef (pg 499) and Piskei Teshuvot 677:9, however, write that the Minhag Balza is to use it for burning the chametz. </ref>
# Even though one isn’t allowed to nullify a forbidden object Lechatchila, after the fact if forbidden oil was mixed with 60 times that amount of permitted oil, the forbidden oil is nullified. If some oil was already added, then one is permitted to add more permitted oil to nullify it. Some say that even in that case one can’t nullify a forbidden object Lechatchila. <ref> S"A 677:4. See Chazon Ovadyah ([[Chanuka]] pg 160-6) and Torat HaMoadim 5:28 at length. </ref>
==Wicks==
# The wicks have the same halacha as the oil. <Ref> The Tur 677:4 writes that the prohibition of the leftover oil applies also to the leftover wicks. Kitzur S”A 139:20, Aruch Hashulchan 677:6, Piskei Teshuvot 677:9, and Nitei Gavriel 57:1 concur. Rav Hershel Schachter (Halachipedia Article 5773 #12) said that it is ineffective to make a stipulation for the wicks because they themselves are used for the mitzvah. See, however, Shevet HaKehati 1:200, who writes that since the wicks are burnt the same amount whether they burn for a short or long time, they may be used even if they go out within a half hour. </ref>

==Related Pages==
# [[Chanuka candle lighting]]
==Sources==
<references/>

[[Category:Chanuka]]

Having a Kosher Chanukia

2013-11-27T14:53:48Z

Kayvee: Added Category

== Which Chanukia is Kosher and which is preferable==
# One should beautify the mitzvah by using a nice Chanukia. The types of materails in order of their importance are:1)gold 2) silver 3)polished copper 4)red copper 5)iron 6)tin 7)lead 8)glass 9)wood 10)animal bone 11)glazed earthenware 12)unglazed earthenware that’s new 13)shell of a pomegranate 14)coconut shell 15)oak tree bark. <ref> Chesed LeAvraham (2:58 pg 25b), Sh”t Sadeh HaAretz O”C 41, Ikrei HaDaat 35:11, Sadei Chemed ([[Chanuka]] 7), Kaf HaChaim 673:60 and Torat HaMoadim 5:16 record this list of importance. </ref>
# Unglazed earthenware that was used for lighting candles once shouldn’t be used again because it becomes old looking. However if there’s nothing else it can be cleaned out and reused. Glazed earthenware, glass, and metal don’t need to be cleaned in order to be reused. <ref> Masechet Soferim 20:3 says one can’t use an old vessel, if there’s nothing else one can clean it out and reuse it. Mordechai 2:268 in name of Maharam, Hagahot Maimon ([[Chanuka]] 4:1), Tur 673, Likutim MeHilchot Amarchal 24b, Shibolei Leket 185, Kol Bo44, and S”A 673:3 say that a metal vessel doesn’t get the status of an old vessel. Torat HaMoadim 5:17 adds glass and glazed earthenware to the list of vessels that don’t get the status of an old vessel. </ref>
# The floating wick even though the wick is floating on the oil with wax one can use it Lechatchila. <ref> Yalkut Yosef (kitzur Shulchan Aruch 673:3), Sh”t Shevet HaLevi 8:157, Sh”t Lehorot Natan 6:45, Halichot Shlomo pg 285. </ref>
# A Chanukia bought from a goy doesn’t need a tevilah. <Ref> Yalkut Yosef (Kitzur S”A 671:16) </ref>
# A vessel used to sample urine (for medical purposes) isn’t allowed to be used as a Chanukia but rather as the vessel holding the Shamash. <Ref> Sh”t Kol Gadol 92 and brought down by Yalkut Yosef (Kitzur S”A 671:17) </ref>

== Possible Chanukia arrangements==
# One can fill a bowl with oil and surround the edge with wicks as long as it’s covered by a vessel so that the wicks stay separate in order not to appear like a bonfire. If it the candles are lit while covered each wick counts as another candle, if it’s not covered then all the wicks don’t even count for one candle. <ref> [[Shabbat]] 23b explains that a bowl with wicks needs to be covered to look like candles and not a bonfire. Rambam ([[Chanuka]] 4:4), Tur, S”A 671:4, Sh”t Ginat Veradim (Gan Hamelech 151), Yad Aharon (671 Hagahot Tur), Pri Megadim (A”A 671:3), and Mishna Brurah 671 bring down this Halacha. </ref>
# If one lit without covering the bowl (with wicks surrounding the edge) one should extinguish the candles and relight without a bracha. <ref> Pri Chadash 671 and Piskei Moshe ([[Chanuka]] 3:4) quotes the above halacha (S”A 671:4) and says if one did light without a cover one should relight with a bracha. However, Kaf Hachaim 671:26, Sh”t Yabia Omer 4:52(5,6) and Torat HaMoadim 5:21 say since at the time the first candle was lit the mitzvah was fulfilled even though later on it became a bonfire it’s like lighting in an area where there’s a lot of wind (in which case according to some opinions one fulfills the mitzvah) and thus one should just relight without a bracha ([[Safek Brachot LeHakel]]). Perhaps that’s why the rest of the achronim (besides the Pri Chadash) don’t say that law that one should relight with a bracha implying that one should just relight without a bracha. Against Yabia Omer </ref>
# Even if one separates the wicks an Etzbah (2 centimeters), one doesn’t need to cover the candles. However, some say that one should cover it even if it’s separated. <ref> Sefer HaItur ([[Chanuka]] 2:116d) (quoted by Shibolei Haleket 185, Orchot Chaim ([[Chanuka]] 18), Kol Bo 44, Meiri and Ran ([[Shabbat]] 23b)) holds if they are separated and not covered the wicks don’t appear to be a bonfire. However the Tur 671 and Ritva ([[Shabbat]] 23b) argue that one still needs to cover the wicks. Bet Yosef answers the tur’s question on the Sefer HaItur. Nonetheless, Meiri and Sh”t Maharshal 85 say according to the Sefer HaItur if it’s not covered it can only count as one candle against the Pri Chadash who says it can count for as many candles as there are wicks. Torat Hamoadim 5:22 rules to be strict because it’s a dispute in the rishonim. Pri Megadim (M”Z 671:2), Mekor Chaim (671:4) and Piskei Moshe ([[Chanuka]] pg 74) say that the opinion of S”A is like the Tur. However Chazon Ovadyah ([[Chanuka]] pg 124) says that we hold like the Itur because that’s the majority of the rishonim. </ref>
# A chanukia with branches in a circle with an etzbah separation between each candle are Kosher for lighting. <ref>Sh”t Trumat HaDeshen 105 allowed circular Chanukia’s with permanent holders if there’s a separation between candles. So rules Rama 671:4. Mishna Brurah 673:18 explains in name of the Buir HaGra that they need to be separated by an eztbah and have a separate holder. See at length Torat Hamoadim 15:24 and Chazon Ovadyah pg 124. </ref>
# One shouldn’t arrange [[Chanuka]] candles in a circle (not in any permanent holders) since it looks like a bonfire. If one light this way one should relight without a bracha. If one separated the candles by an etzbah one doesn’t need to relight at all. <ref> Rabbenu Peretz (Hagahot Smak 280) and Rama 671:4 says that one shouldn’t arrange the candles in a circle. Piskei Moshe ([[Chanuka]] 3:6) says one relights without a bracha because of the Pri Chadash 671:4 who say one fulfills his obligation even if it’s in a circle [see similar idea in Torat HaMoadim 5:21]. Piskei Moshe 3:6 rules if one separated the candles an etzbah one doesn’t need to relight because of a Sefek Sefeka. </ref>
# One shouldn’t light with wax candles attached to each other because it looks like a bonfire, rather they should be separated an etzbah (2 centimeters). <ref>Or Zaruh 326 says not to light attached wax candles. Darkei Moshe 671:2, Marahi Vil (Dinin VeHalachot 65), and Rama 671:4 bring down this law. Magan Avraham 671:4, Eliyah Raba 671:8, Chaye Adam 154:10 and Mishna Brurah 671:19 say it even applies to attaching 2 candles. Pri Chadash 671:4 argues that it’s okay that the candles are attached because it looks light a torch and not a bonfire. [However, Sefer Eshkol 21 and Maharal in Ner mitzvah say not to use a torch (of wax).] Pri Medagim A”A 671:4 says the candles can be separated just a little bit against the Mishna Brurah 671:18 in the name of Eliyah Raba that they should be separated by an eztbah. </ref>
# The candles should be set up in a line and not a zigzag. <ref> Maharil([[Chanuka]] pg 405), Darkei Moshe 671:2, Rama 671:4, and Mateh Moshe 988 hold one should align them in a line. However, Pri Megadim A”A 671:3 says since the Rama left out part of this halacha he meant to arrange it in a line rather than a circle but a zigzag is okay. </ref>
# The candles should be set up all at the same height level. <ref> Chaye Adam 154:10 and Torat HaMoadim 5:23 says to set them up at the same height. However, Mahari MeBruna 39, Sharei Knesset Hagedolah (Hagahot Bet Yosef 673:1) and Eliyah Raba that the candle should specifically be set up so that each new candle is higher than the next. </ref>
==Related Pages==
* [[Chanukah]]
* [[Chanukah candle lighting| Chanukah Candle lighting]]
* [[Placement of the Chanuka Candles]]
* [[Earliest and Latest time to light Chanuka Candles]]
* [[Lighting Chanuka Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanuka Candles in Shul]]
* [[Doing an activity before lighting Chanuka Candles]]
* [[Leftover oil and wicks]]
* [[Kosher oil, wicks, and candles for Chanuka Candles]]
* [[A poor person lighting Chanuka Candles]]

==Sources==
<references/>

[[Category:Chanuka]]

Kosher Oil, Wicks, and Candles for Chanuka

2013-11-27T14:49:56Z

Kayvee: Added Category

== The oils that are Kosher==
# All oils are kosher for lighting candles and it’s preferable to light with olive oil because that was the oil used in the Bet HaMikdash and with it the miracle occurred. If one doesn’t have oil, one can use wax. Some specifically use wax candles because it burns brightly. [Propane is judged like wax candles.] <ref> [[Shabbat]] 21b brings a dispute whether the not kosher wicks and fuels of [[Shabbat]] candles are Kosher or not for [[Chanuka]] candles. Rambam ([[Chanuka]] 4:6), Tur, and S”A 673:1 rule that they are Kosher for [[Chanuka]]. Tosfot ([[Shabbat]] 23a), Orchot Chaim ([[Chanuka]] 7), Roke’ach 226, Kol Bo 44, Manhig, Hagahot Maimon ([[Chanuka]] 4:5), Meiri ([[Shabbat]] 21a,23a), and Mordechai 268 in name of Maharam hold that all oils are Kosher for [[Chanuka]] and olive oil is the best. Rama 673:1 rules based on the practice of the Maharil that olive oil is the best. There’s 4 opinions about using wax candles: 1) Sefer Minhagim of Rav Yitzchak Tirna 144, Darkei Moshe 673:1 in name of Rabbi Avraham of Prag, Levush 673:2 and Mateh Moshe 990 writes the wax is equal to olive oil. 2)Chaye Adam 154:8 and Pri Megadim A”A 676:5 seem to equate wax with other oils. 3) Meiri 21a, Mahari MeBruna 39, Maharshal 85, Sh”t Chacham Tzvi 45, Mishna Brurah 673:4 say any oil is preferable to wax. 4) Mor Ukesiah 673 and Ner Mitzvah of the Maharal disqualify wax altogether. Concerning propane see Torat HaMoadim 5:1 </ref>
# If one can’t afford to get olive oil for all of them one should get olive oil for the one of mitzvah and light the rest with other oil. If that’s not affordable, one should light the one of mitzvah with olive oil and the rest with wax. If that’s not affordable one should light all them with wax. It’s preferable to light every night with the number of that night with wax candles than to light one every night with olive oil. <ref> Sh”t Shevut Yacov 2:31, Bear Hetev 673:1, Moed Kol Chai 27:55 allow one to light one candle of olive oil and the rest of other oils. Sh”t Shaar Efraim 39, Eliyah Raba 673:2, Yad Aharon (Hagahot bet Yosef), and Yeshuot Yacov 673:2 say not to light with one candle olive oil and the rest wax. However this implies that one can light with one candle of olive oil and the rest other oils (so says the Mishna Brurah (Shaar Tzion 673:1, Kol Sinai (kislev 5725)). However Bear Hetev, Shaarei Teshuva (673:1), Siddur Bet Ovad 27, and Moed Kol Chai understand the Shaar Efraim that even that’s forbidden. Birkei Yosef 673:2, Mateh Yehuda (Shevet Yehuda 35d) and Pri Megadim A”A 676e rule leniently allowing oil with wax. Thus Torat HaMoadim 5:2 rules to use oil with wax only if oil with oil is not possible. Chaye Adam 154:24, Sh”t Binyan Olam O”C 34, Mishna Brurah 671:7, and Torat HaMoadim 5:2 rule that it’s better to light according to the number of the night than to use olive oil. </ref>
# Someone involved in sticking wax candles to the Chanukia and then finds oil, should switch to use oil. If one started the bracha on the wax candles one can’t switch to oil. <ref> Sh”t Shevut Yacov 1:37 says once one sticks the wax candles to the Chanukia one began the mitzvah and shouldn’t change to oil. Sh”t Chacham Tzvi 45 argues that that isn’t called starting the mitzvah. Sh”t Shevut Yacov defends himself in teshuva 2:30 and agrees even though one started the mitzvah one doesn’t have to change to oil but can if he wants to be strict. Most of the Achronim hold like the Chacham Tzvi including:Sh”t Shaar Yosef 8, Birkei Yosef 673:3, Sh”t Yad Eliyahu Melublin 42, Sh”t Tiferet Yosef O”C 36, Sh”t Nachalat Binyamin O”C 132, Sh”t Shelat Shalom (Kama 113), and Kol Sinai (Kislev 5725). Shaarei Teshuva 673:1 and Aruch HaShulchan 673:6 say that once one begins the bracha one can’t change to oil at all. </ref>
# One can’t use an electric light (because it lacks oil and wick) or a gas flame (because it lacks a wick) for [[Chanuka]] candles. If one has nothing else one should turn it on without a bracha (whether one can get benefit from it, see later on).If one later gets a candle he should light with a bracha. <ref> Rav Ovadyah Yosef in Sh”t Yacheve Daat 4:38, Yabia Omer O”C 2:17(12),3:35, 10:54(19), Chazon Ovadyah ([[Chanuka]] pg 93), Sh”t Bet Yitzchak Y”D 120, doesn’t allow electric or gas lights. Rav Shlomo Zalman Aurbach in Halichot Shlomo (Moadim 283), and Rav Elyashiv in Kovetz Teshuvot 3:103 say if there’s nothing else available if the lights are set up so it’s recognizable that it’s [[Chanuka]] candles one can light (and seemingly make a bracha). Gas: Pitchei Sharim ([[Shabbat]] 21a) and Sh”t Yad HaLevi O”C 116 forbid the use of gas bulbs. Sh”t Yam Hagadol 32 allows gas but not electric lights.[Atret Zekenim 673 quotes Maharal of Prague who forbids even wax because the miracle happened with oil.] Electric: Ashel Avrham Nemark ([[Shabbat]] 22a), Sh”t Mayim Chaim Mashash 279, Or Chadash 5665 pg 36, Sh”t Ohel Yitzchak Posek in name of Rabbi Yachanon Fershel, and Sh”t Kochavei Yitzchak 5-8 allow electric lights. However, Sh”t Levushei Mordechai Winkler ([[Talit]]a O”C 59, Mehudra Batra 19), Sh”t Har Tzvi O”C 2:114, Sh”t Bear Moshe 6:59, Sh”t Ohel Yitzchak Posek 3, Sh”t Darkei Shalom Leiter 63(5), Pedukat Elazar 23, Sh”t Eliyahu Kalsakin 63, Sh”t Dvar Eliyahu 63, Sh”t Mishpatei Uziel O”C 1:7(2), Sh”t Mahargash 2:107, Kaf HaChaim 673:19, Sh”t Mishnat Sachir 2:203, Even Yisrael 9 pg 127b, Sh”t Yashkil Avdi O”C 2:9(8), 3:17,Sh”t Tzitz Eliezer 1:20(12), and Sh”t Shevet Hakehati 3:199 forbid the use of electric lights. </ref>
# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by [[Chanuka]]. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref>
# All wicks and oils are kosher for [[Chanuka]] candles even the wicks and oils that are unfit for [[Shabbat]] candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot [[Shabbat]] Candles), which the wicks don’t draw well from the oil. <ref> [[Shabbat]] 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for [[Chanuka]]. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on [[Shabbat]] you’ll fix the wick (to draw better) because the [[Chanuka]] candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam ([[Chanuka]] 4:6), Tur and S”A 673:1. </ref>
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for [[Shabbat]] candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for [[Shabbat]] candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri([[Shabbat]] 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benefit. Therefore, the Bach 673, Pri Chadash 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6 write that there’s a concern that one will fix the wick to draw better and violate [[Shabbat]]. Similarly the Bach 673, Shaarei Knesset Hagedolah 673:5, Magan Avraham 673:1, Eliyah Raba 673:3, and Pri Chadash 673 write that the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref>
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref>
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15) </ref>
# [[Chanuka]] oil that was left under a bed should preferably not be used for [[Chanuka]] candles but if there’s no other oil available one can use that oil. <Ref>Piskei Teshuvot 663:5 </ref>
# Oil which is inedible, according to most opinions is totally fit and permissible to be used for [[Chanuka]] candles, however, some say that it’s preferable to use edible oil. <Ref>Piskei Teshuvot 673:5, Shevut Yitzchak (vol 5) in name of Rav Elyashiv </ref>

== The wicks that are Kosher==
# All wicks are Kosher for lighting candles and it’s preferable to light with cotton or linen wicks. <ref> S”A 673:1 says all wicks are kosher based on [[Shabbat]] 21b, Rambam ([[Chanuka]] 4:6), and Tur 673. Chaye Adam 154:8, Kitzur Shulchan Aruch 139:4, Mishna Brurah 673:2 and Kaf HaChaim 673:3 say that it’s preferable to use cotton or linen wicks. </ref>
# One doesn’t need to replace the wicks until it’s used up. Some specifically don’t because wicks already lit catch faster, but some replace them as a reminder of the wicks in the Bet HaMikdash. <ref> Masechet Soferim 20:4, Orchot Chaim ([[Chanuka]] 6), Shibolei HaLeket 185, Rabbi David Avudraham in name of Rashi (Seder Tefilat [[Chanuka]]), Tur 677 and S”A 673:4 say that wicks can be reused until they’re used up. Orchot Chaim 5, Kol Bo 44, Ohel Moed ([[Chanuka]] 2), Meiri ([[Shabbat]] 21a says that it’s just a Hidur), Leket Yosher ([[Chanuka]] pg 152), Darkei Moshe 673:6 says that it’s the practice to use new wicks. Levush 673 and Mishna Brurah 673:31 say that reusing the wicks is better because it lights faster. </ref>
# A candle with two wicks counts for two candles. Nowadays when everyone lights according to the number of the night someone seeing a candle with two wicks will think it’s the second night and so it can’t be used for two people. One can be lenient nowadays to light on two sides of a chanukia for two people. <ref> [[Shabbat]] 23b says that a candle with two wicks can count for two people. Magan Avraham 673:2 says it’s not used nowadays for 2 people because everyone lights according to the number of the night. Chaye Adam 154:11 and Mishna Brurah 673:12 are lenient by two sides of a Chanukia. [The cases to which it applies: Rashi explains that it applies to those who do the Mehadrin and light per person in the house. So explains the Rabbenu Chananel, Ritva, Ravyah 3:843, Itur 2 [[Chanuka]] pg 116d, Or Zaruh 2:326, and Shibolei HaLeket 185.However Tosfot ([[Shabbat]] 21b D“H Mitzvah) explains that it refers to 2 people with a common front courtyard. So explains Rabbenu Yerucham 9:1, and Ran. Magid Mishna ([[Chanuka]] 4:4) quotes the case of Rashi, Tosfot and adds also the cases of 2 people who live in one house who split their funds for food, and 2 houses with doorways within a [[Tefach]]. Tur 673:3 writes that it can count for 2 candles on the second night and on. Bet Yosef explains that the Tur was excluding the case of Rashi because he holds that Mahadrin Min Mahadrin is done with one per house independent on the number of people in the house. Eliyah Raba 673:2 infers from the Tur that lighting for two people with one candle won’t work.] </ref>
==Related Pages==
# [[Chanuka candle lighting]]
==Sources==
<references/>

[[Category:Chanuka]]

A poor person lighting Chanukah Candles

2013-11-27T13:18:35Z

Kayvee: Added Category

The halachot below are for someone who doesn’t have enough money for [[Chanuka]] candles.
# A person who only has oil for one night, meaning, just enough oil to last a half hour, should light that amount of oil on the first night and not split it up for all the nights.<ref> Sh”t Sadeh HaAretz O”C 3:34, Sh”t Lechem Shlomo O”C 117(5), Moadei Hashem pg 111c D”H Kavaum, Sh”t Imrei Shefer O”C 5, and Sh”t Sheilat Yitzchak 3:58(2) hold one should use the required amount for the first night even at the expense of other nights. Netah Surak 73b says based on the Bet Yosef’s answer that the Chashmonaim split up the oil for the 8 days, that one is allowed to do the same since the minimum amount of a half hour isn’t Me’akev. Divrei Tzvi 671 agrees. However, Chazon Ovadiah (Mitzvah Hadlaka 4, pg 28) argues the Bet Yosef’s answer was only for the Bet Hamikdash where miracles are regular and that his answer wasn’t meant le’halacha. See Rav Ovadya’s Meor Yisrael (vol 3, pg 312).</ref>
# On the second night a person who only has 2 candles should light one that night, so that tomorrow he’ll also be able to light one candle. <ref> Chaye Adam 154:25, Ikrei HaDaat 35:6, Chazon Ovadiah (Mitzvah Hadlaka 5, pg 29), Torat HaMoadim ([[Chanuka]] 1:7)</ref>
# On the eighth night a person who doesn’t have enough for all 8 candles should light the eighth one with the required amount and split up the rest of the oil between the other candles. <ref> Magan Avraham 671:1, Eliyah Raba 671:3, Yad Aharon (Hagahot Hatur), Chaye Adam 154:25, Siddur Bet Ovad ([[Chanuka]] 4 pg 158a), Aruch HaShulchan 671:10, Mishna Brurah 671:5, Chazon Ovadiah (Mitzvah Hadlaka 5, pg 29), Torat HaMoadim ([[Chanuka]] 1:9)</ref>
# One who only has two candles on the third night or any case where he doesn’t have the right number of candles should only light one candle. <ref> Chaye Adam 154:25, Sh”t Katav Sofer 135, Sh”t Shevet Sofer 26 D”H Elah, Aruch HaShulchan 671:10, Mishna Brurah 671:5, Kaf HaChaim 671:10, Bet Halevi on Torah ([[Chanuka]] pg 29b), Mishpat Cohen 95, Sh”t Rivavot Efraim 4:181(11), Sh”t Mishnat Halachot 6:84, Moadim BeHalacha pg 166, Chazon Ovadiah (Mitzvah Hadlaka footnote 7, pg 31), Torat HaMoadim [[Chanuka]] 1:8 all hold that since the mitzvah is to light the number of the night lighting the wrong number isn’t a hiddur and may be a violation of Bal Tigra against the Avi Ezri ([[Chanuka]] 4:1). Editor’s inference: if one did light 2 candles on the 3rd night and then realized that he should only have lit one, he should relight without a bracha just like someone who lit by accident 2 on the 3rd night thinking that it was the 2nd night should relight without a bracha (Orchot Chaim [[Chanuka]] 10). </ref>
# One who only has 9 candles should light two on the second night and one the rest of the nights. Similarly, if one has 10 candles, one should light two on the second night and one the rest of the nights and not light two on the third night. <ref> Torat HaMoadim [[Chanuka]] 1:8 based on the sources in previous footnote. </ref>
# On the second night, a person who only had 1 candle and lit it later got another candle should light the that candle without a Bracha. Similarly, a person who lit one only one candle by mistake should light the other candles without a Bracha. However, if by the time one gets more candles or remembers the candle(s) went out one can’t just light the extra candles, but rather should go back and light the right number of candles simultaneously without a Bracha. <ref> Bet Yosef 672 in name of Orchot Chaim says one who lit 2 candles on the 3rd night should light a 3rd candle without a Bracha since the Bracha was made over the obligation of all the candles. The Levush 672 and Magan Avraham 676 concur. Yet the Magan Avraham 651:25 writes in name of the Avudraham in name of the Rambam that one if had in mind to light other candles, one doesn’t make a Bracha, but if one lit with a Bracha and then found more candles he should make another Bracha. The following understood the Rambam simply like the Magan Avraham: Eliyah Raba 672:7, Pri Megadim A”A 672:3 leaves it in a Tzarich Iyun, Machsit HaShekel 676 says that it’s a Chiddish that even though you fulfilled the mitzvah with the first candle one still makes a Bracha on the other candles one didn’t have in mind. However, the Torat HaMoedim [[Chanuka]] pg 26 brings the Rambam’s Sh”t Pear Hadur 11 which says if one had in mind to fulfill the mitzvah of many houses he can light for many houses on 1 Bracha but if he didn’t have it in mind he must make another Bracha. Therefore, the above Rambam also doesn’t mean that if one gets more candles one should make another Bracha but that if one is going to light for another house one should make another Bracha. The Maamer Mordechai 676:1, Olot [[Shabbat]] ibid, and Sh”t Pri HaAretz 3:2 agree to this explanation. Birkei Yosef 671:3, Shaarei Teshuva 671:2, Tzadeh HaAretz 3:42, Torat HaMoadim [[Chanuka]] 1:10, and Chazon Ovadiah (Mitzvah Hadlaka footnote 7, pg 30) concur. The above is all concerning one who lit one candle with knowledge of the correct number night and so his intent covers the candles that come later. Concerning a case where one made a mistake lighting 6 on the 7th night thinking it was the 6th night, the Pri Chadash says one adds a candle without a Bracha, based on the Orchot Chaim. Chaye Adam 154:29, Sh”t Yehuda Yaleh Assad O”C 205, Sh”t Nachlat Binyamin 133 D”H Hen Emet, Katav Sofer O”C 135(3), Kol Sinai (Kislev 5725), Kaf Hachaim 672:20, and Torat HaMoadim [[Chanuka]] 1:10 agree. However Erech HaShulchan 672:7 and Rabbi Akiva Eiger (Mehudra Tanina 13) write that one makes a Bracha. See Sedei Chemed ([[Chanuka]] 18), Ben Ish Chai (Vayeshev 10), Sh”t Meishev Devarim O”C 153, Sh”t Rav Moshe Feinstein in Igrot Moshe O”C 190 pg 329a, Sh”t Hitorerut Teshuva 1:103e. </ref>
# If someone has enough oil for all the nights with hiddur, and his friend doesn’t have anything, one should give his friend enough for the basic requirement. However if your friend is a household member in a house that already has one set of candles, one doesn’t need to give up his hiddur for his friend’s hiddur. <ref> Magan Avraham 671:1 writes that it’s better that one allow his friend to do the basic mitzvah and forfeit his hiddur mitzvah. Eliyah Raba 671:3 limits this to where the friend isn’t a household member, but in a case where the friend is a household member of a house that already has one set of candle and is just lighting his own menorah (as per Minhag Ashkenazim) for hiddur, one shouldn’t give up from his hiddur mitzvah for your friend’s hiddur. Machsit HaShekel 671:1, Pri Megadim A”A 671:1, Chaye Adam 154:25, Mishna Brurah 671:6, and Kaf Hachaim 671:9 agree. Chemed Moshe argues on the Magan Avraham that one doesn’t need to give for someone else’s mitzvah. Similarly, Torat Hamoadim ([[Chanuka]] pg 30-31) and Sh”t Machneh Chaim Kama (O”C 29, Y”D 3:55 pg 41a) argue that the Magan Avraham didn’t mean it as an obligation but as a chesed. However, Sh”t Mechtam Ledavid O”C 6 and Sh”t Lev Chaim (1:91 pg 126d) understand the Magan Avraham that it is an obligation. Chazon Ovadyah (Chelek 1 Vol 2 [[Siman 47]]) concludes that one must give the candles. Nonetheless Torat HaMoadim(Chazon Ovadiah’s son) argues that Chazon Ovadiah just meant it is preferable as a chesed. </ref>
# Someone who doesn’t have money for both [[Shabbat]] candles (the minimum is one candle) and [[Chanuka]] candles (the minimum is one candle) should buy [[Shabbat]] Candles, however nowadays one can fulfill [[Shabbat]] candles with electric lights and so one who has electric lights should buy Canuka candles. <ref> [[Shabbat]] 23b Rava says that [[Shabbat]] candles which are for Shalom bayit take precedence over [[Chanuka]] candles, but [[Chanuka]] candles which are for Pirsumei nisa (publicizing the miracle) take precedence over [[kiddish]]. Rambam ([[Chanuka]] 4:14), Tur and S”A 678 agree. Or Zaruh 2:326 implies this is only someone who only has one candle but someone with two would light one for [[Shabbos]] and one for [[Chanuka]]. Magan Avraham 678:1, Eliyah Raba 678:1, and Mishna Brurah 678:1 agree. Tur 296, Rama 296:5 hold [[Chanuka]] candles take precedence over [[Havdalah]]. The reason that [[Chanuka]] precedes [[kiddish]] is because [[kiddish]] can be done on bread, but if one doesn’t have wine or bread then bread precedes [[Chanuka]] candles because [[kiddish]] is a Deoritta (according to many Rishonim) and even if it’s derabanan (Ramam) still bread takes precedence (either because the Rambam would agree [[kiddish]] is deoraitta if one doesn’t make it even on bread or that [[kiddish]] is a Derabanan learned out of a pasuk), see Torat Moed [[Chanuka]] pg 34-6). </ref>
# Someone who doesn’t have money for both [[Chanuka]] candles and wine for [[kiddish]] or [[Havdalah]] should buy [[Chanuka]] candles and make [[kiddish]] on bread and make [[Havdalah]] in [[Shemoneh Esrei]]. <ref> see previous footnote </ref>
==Related Pages==
# [[Lighting Chanuka Candles]]
==Sources==
<references/>

[[Category:Chanuka]]

Hallel of Chanukah

2013-11-27T13:15:34Z

Kayvee: Added Category

==Hallel==
# All eight days of [[Chanuka]] one should say [[Hallel]] with a Bracha before and after. <ref> Tosefta [[Sukkah]] 3:2, Tanit 28b, Erchin 10a, Masechet Soferim 20:9, Yerushalmi [[Sukkah]] 4:5 list 18 days a year when we say [[Hallel]]. So holds Rambam ([[Chanuka]] 3:5), Tur and S”A 683. Bahag counts [[Hallel]] as one of the 613 mitzvot and Rambam (Sefer Mitzvot, Shoresh 1) argues it’s not Deoritta. Nonetheless, Netsiv (Emek HaShelah) says that the Bahag only means it was Deoritta the year that [[Chanuka]] happened and every year afterwords is only Derabanan against the Chatom Sofer Y”D 233 writes that it’s a Deoritta every year. Sh”t Bet Sharim O”C 373 and Sh”t Binyan Shlomo argue on the Chatom Sofer. </ref>
# The Sephardic custom to say the bracha “Asher Kidishanu…Legmor Et Ha[[Hallel]]”. Ashkenazim say the bracha “Asher Kidishanu…Likroh Et Ha[[Hallel]]”. <ref> Mordechai ([[Shabbat]] 2:286), and Orchot Chaim (Tefilat HaMoadim 5 pg 77d) quote the dispute between the Maharam who says to say Likroh and not Ligmor because if one missing a letter it’ll be a bracha levatalah and the Rabbenu Peretz argues that Ligmor just means to read as in [[Brachot]] 9b. Rosh, Tur 488, Hagahot Maimon (Megilah 3:3), S”A 644 rule that the sephardic custom is to say Ligmor. </ref>
# If a Sephardi said the bracha with the word Likroh he fulfills his obligation. So too is an Ashekenazi said the bracha with the word Ligmor he fulfills his obligation. <ref> Chazon Ovadyah pg 209, Ner Mitzvah pg 32, and Sh”t Olot Yitzchak Ratzavi 84 say that an sephardic can fulfill his obligation with the word Likroh because the Maharam would use that word Lechatchila. Chazon Ovadyah only wrote about a sephardi who forgot, seemingly because the case of an Ashkenazi who forgot is obvious; all the more an Ashkenazi can rely on the S”A to say Ligmor. </ref>
# If one forgot to make the Bracha before [[Hallel]] one can make it in the middle of [[Hallel]] and continue from there. <ref> Birkei Yosef 683 (quoted by Chazon Ovadyah ([[Chanuka]] pg 209)) says even for Sephardim who say the work Ligmor it’s okay to make the bracha in the middle because Ligmor just means to read as the Tur says in Siman 488. </ref>
# If one made a mistake and said [[Hallel]] on [[Chanuka]] as one does on [[Rosh Chodesh]] without a Bracha and skipping certain paragraphs, one should repeat it in it’s entirety without a bracha. <ref> Chazon Ovadyah ([[Chanuka]] pg 209) </ref>

===Women===
# Whether women are obligated in [[Hallel]] since they too were included in the miracle is a dispute among the poskim. <ref> Sh"t Minchat Shlomo Tinyana 58:1) and Rav Yosef Shalom Elyashiv (Kovetz Teshuvos 3:105) rule that they are not obligated. Shevet HaLevi 1:205 and Rav Chaim Kanievsky (See Sefer Doleh u'mashkeh page 238), rule that they are obligated. </ref>
# According to sephardic custom, women are encouraged to recite the [[Hallel]] but may not recite a beracha. <ref> Sh"t Yabia Omer 6:46 </ref>

==Sources==
<references/>

[[Category:Chanuka]]

Al Hanissim on Chanukah

2013-11-27T13:14:33Z

Kayvee: Added Category

==Al Hanissim==
# The passage of al hanissim and the addition special for [[chanuka]] are added to the [[Birkat HaMazon]] in the middle of birkat haaretz (between nodeh licha and vi'al hakol)and during the shemoneh esrei following the passage of modim for all eight days of [[chanuka]]. <ref> Rambam Hilchot [[Berachot]] 2:6 and Hilchot [[Tefilla]] 2:13, Shulchan Aruch 682:1, Aruch Hashulchan 682:1 </ref>
# Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for [[chanuka]]. <ref> Mishna Berura 682:2, Yalkut Yosef Moadim 240, Yabia Omer 3:36. Yalkut Yosef also adds that if you did say something by mistake, you would not go back. </ref>
#Al hanissim is recited even on the first night of [[chanuka]], even if you haven't lit candles yet, as well as [[Mussaf]] of [[shabbat]] and [[Mussaf]] of [[rosh chodesh]] even though there is no [[Mussaf]] on [[chanuka]]. <ref> http://www.dailyhalacha.com/displayRead.asp?readID=1063 </ref>
#One should not skip al hanissim in order that he be able to finish shemoneh esrei in time so that he can answer [[kaddish]] or [[kedusha]]. <ref> Yalkut Yosef Moadim 240, Yabia Omer 2:32, 9:66 and Yechave Daar 1:77. According to Rav Ovadia the same would apply on [[rosh chodesh]] with [[Yaaleh VeYavo]], as well as aneinu on a fast day and this is despite the fact that the shemoneh esrei is entirely valid without them and according to some poskim the [[kedusha]] is a diorayta. </ref>
==If you Forget==
#If one forgot in either [[Birkat HaMazon]] or the shemoneh esrei and has reached the name of Hashem in the beracha then he shouldn't go back, but as long as he still has not begun the beracha that follows it, he should still go back. <ref> Tur OC 682:1, Shulchan Aruch 682:1 based on the Tosefta in [[Berachot]] 3:12. Yalkut Yosef Moadim 238, Torat Hamoadim 9:12 by Rabbi David Yosef and Yechave Daat 5:49 say that you should not say lamdeini chukecha once you say Hashem's name because that would be considered a [[hefsek]], unlike the eshel avraham 695 who says that you should say lamdeini chukecha. Aruch Hashulchan 682:3. Mishna Berura 682:3 adds that this even applies if it is [[Shabbat]] and there is an obligation to eat, he should still not go back. The Bach 682:1 based on the Mordechai as well as the Ravya 563 page 284, however, disagree and say in [[Birkat HaMazon]] one should go back. </ref>
#If on [[Shabbat]] one forgot ritze and is therefore going to repeat [[birkat hamazon]] but also forgot al hanissim which normally doesn't require repeating [[birkat hamazon]], some poskim say to now say al hanissim in the repetition <ref> Magen Avraham 188:13 and Shulchan Aruch HaRav 188:4 </ref> while others say to leave it out. <ref>Chayei Adam Klal 154:39 and Sha'ar HaTziyun 188:21 </ref>
#If he forgot in [[Birkat HaMazon]] then in the section of Harachamans he should add
הרחמן יעשה לנו נסיס ונפלאות כשס שענית לאבותינו
בימיס ההס בזמן הזה
and then recite the biymei matityahu particular for [[chanuka]]. <ref> Rama 187:4 and 682:1 based on Kol Bo 25, Aruch Hashulchan 682:3, Yalkut Yosef Moadim 240 </ref> and if it is [[Rosh Chodesh]] Tevet, then the harachaman for [[rosh chodesh]] should be recited first. <ref> Mishna Berura 682:5 because whatever is recited more often should be recited first. (tadir vishayno tadir, tadir kodem) </ref>
#If he forgot in the shemoneh esrei he can still recite it before the second yihyu liratzon at the end of the shemoneh esrei. <ref> Mishna Berura 682:4, Aruch Hashulchan 682:3. Yalkut Yosef Moadim 239 says that you should say there modim ananchnu lach al hanissim ... based on the eliya rabba 682:2 and Maamar Mordechai 682:3. </ref>
#If one began repeating shemoneh esrei thinking that he has to repeat for forgetting al hanissim, and then realized that the halacha says otherwise, he should stop immediately and say "baruch shem kvod malchuto liolam vaed," except for [[arvit]], because for [[Mariv/Arvit|Arvit]] he can finish and have it in mind to be a nidavah. <ref> Yalkut Yosef Moadim 239, Yabia Omer 1:22:15. The Yalkut Yosef explains that the reason [[Mariv/Arvit|Arvit]] is different is because in general if you started shemoneh esrei having in mind to fulfill an obligation then you can't continue as a nidava according to Shulchan Aruch 107:1. However [[Mariv/Arvit|Arvit]] is different because it starts of as a [[tefilla]] of reshut so you can finish, and just add something new for that shemoneh esrei in the beracha shomea tfilla(Yalkut Yosef Tfilla 1 page 540). </ref>
#If one mistakenly recited al hanissim in the avoda beracha where [[Yaaleh VeYavo]] is usually recited he should recite it again after modim, but if he didn't realize until after that he shouldn't go back. <ref> Yalkut Yosef Moadim 239. Rav Shlomo Kluger in Chochmat Shlomo 108:12 disagrees however, and says that if he finished the shemoneh esrei, the inappropriate recital of al hanissim during the avoda beracha is considered a [[hefsek]], and he should go back and say it again. </ref>
#If one mistakenly said biymei mordechai viesther (the passage we recite for al hanissim on [[purim]]) instead of biymei matityahu he has still fulfilled his obligation. <ref> Yabia Omer 4:51:4 </ref>
==Text==
#The correct language is vi'al hanissim, but if you do say just al hanissim it is ok also. <ref> Mishna Berura 682:1, Aruch Hashulchan 682:1, Yalkut Yosef on the Moadim page 238 all explain that this is because it is a continuation of the thanks we give G-d in modim. </ref>
#The proper text is "kisheamda malchut yavan harisha al amcha yisrael," and not kisheamda aleyhem. <ref> Aruch Hashulchan 682:2, Yalkut Yosef Moadim 241. </ref>

==Sources==
<references/>

[[Category:Chanuka]]

Mourning and Fasting on Chanukah and Purim

2013-11-27T13:07:29Z

Kayvee:

==Mourning and Fasting on Chanuka==
# If a relative passes away on [[Chanuka]] one must keep all the practices of [[Aveilut]], including [[ripping]] one’s clothing for the dead and comforting the mourner. <Ref>Mishna Brurah 670:12 writes that all agree that there is [[Aveilut]] on [[Chanuka]]. Yalkut Yosef (Moadim 192) agrees. </ref>
# One should not conduct a eulogy during [[Chanuka]] because [[Chanuka]] is a time of Simcha and [[Hallel]] and it is only permitted to conduct a eulogy for a Chacham on the day of death. <Ref> [[Shabbat]] 21b says that it’s forbidden to eulogize on [[Chanuka]]. However Megilah 3b and moed Katan 26b says for a Chacham it’s permitted on Moed and all the more so for [[Chanuka]]. S”A 670:3 rules this that it’s forbidden except for a Chacham. Mahariv, Magan Avraham (C”M 547) and Chaye Aam says nowadays we don’t have a Chacham. However the Maharamit, Birkei Yosef (C”M 15:2), Orach Mishpat 4:17 in name of Maharshal (Bava Kama 2), Nezirut Shimshon, Aruch HaShulchan, Shaar Shlomo Zorafa 135, and Sh”t Yabia Omer Y”D 9:46 allow it even nowadays.</ref> A teacher of Torah who set times to learn is considered a Chacham to eulogize on [[Chanuka]] during the Levayah. <Ref> Sh”t Shaar Shlomo Zorafa 135 and Yalkut Yosef (Kitzur S”A 670:6). </ref>
# One is not allowed to fast on [[Chanuka]]. If one’s parent’s Yehrzheit falls out on [[Chanuka]] (according to those who fast for one’s parent’s yehrzeit) one should fast one of the days prior to [[Chanuka]]. <Ref> S”A 670:1 based on [[Shabbat]] 21b says it’s forbidden to fast on [[Chanuka]]. </ref>
# One is allowed to fast or do a eulogy the day before or after [[Chanuka]]. Some say that one should be strict not to fast the day before [[Chanuka]] Lechatchila. <Ref> S”A 686:1 based on Tosfot (Tanit 18) and Rosh (Megilah Perek Kama). However, Mishna Brurah 686:1 brings Bach and Pri Chadash that say one isn’t allowed to fast the day before [[Chanuka]]. Mishna Brurah 686:1 says that since it’s permitted to fast the day before and after [[Chanuka]] (S”A 686:1) one is allowed to do a eulogy because a eulogy is more lenient than a fast (Shaar Tzion 686:1). See further, Sh”t Har HaKarmel O”C 10, and Sh”t Divrei Moshe 1:37 </ref>
# If one did fast on [[Chanuka]] one should make it up by fasting again after [[Chanuka]]. <Ref> S”A 568:5 </ref>
# One shouldn’t go to visit cemeteries during [[Chanuka]] (and especially [[Chol HaMoed]]) because it generates sadness and a eulogy of the deceased. One has what to rely on to visit the graves of Tzadikkim during [[Chanuka]] and [[Chol HaMoed]]. <Ref> Gesher HaChaim and Yalkut Yosef (Moadim pg 192) based on Bet Yosef (Y”D 344) who forbids going to cemeteries on [[Rosh Chodesh]]. Ben Ish Chai allows going to graves on Tzaddikim even on [[Chol HaMoed]] and Moed LeChol Chai argues that one shouldn’t go to the cemetery at all.</Ref>
# Some have the Minhag not to say [[Kaddish]] for their parents on [[Chanuka]], however it’s a wrong Minhag and one should continue saying [[Kaddish]] even on [[Chanuka]]. <Ref> Yalkut Yosef Moadim pg 193. </ref>

==Permitted and Forbidden activities on Chanuka==
# There is a long standing practice that women wouldn’t do work during the half hour that the candles are lit. The practice is meant to highlight the fact that we don’t use the light of the candles for our benefit. One shouldn’t be lenient in this practice except for Ochel Nefesh needs for food such as [[cooking]] and baking. <ref> This practice is brought down by Tur and S”A (670:1), Aruch Hashulchan 670:8. Mor Ukesiah 670 explains that the practice is to show that it’s forbidden to use the light of the candles. The Taz 670:2 says that the custom is similar to their custom of abstaining from melacha on [[Rosh Chodesh]]. The basis for the custom on [[Rosh Chodesh]] is that the women did not participate in the sin of the Golden Calf so they were rewarded with the [[Rosh Chodesh]]. Similarly, since the miracle of [[Chanuka]] was brought about through the heroic actions of Yehudis, it is a worthy custom for women to commemorate this by abstaining from melacha. Chayei Adam [[Chanuka]] 154:3 also mentions the story of Yehudit as the basis for this custom. Eliyah Raba 670:2, Derech Chaim, Lekutei Mahrich Kaf HaChaim 670:8, and Mishna Brurah 670:4 say that it’s only forbidden during the half hour of lighting which is a mitzvah against the Magan Avraham 670:2 in name of the Maglei Tzedek who says that it applies as long as the candles are lit. Sh”t Kinyan Torah 7:52 writes if it forbidden for melacha by comparing the time to [[Yom tov]] melachot which are permitted on [[Yom Tov]] are permitted. So holds Yalkut Yosef (Moadim pg 190) </ref>
# Some had the Minhag not to do any work on [[Chanuka]] but this is a wrong Minhag and should be stopped because leads to excessive idleness. <Ref> So says Shiltei Giborim and Sh”t Chacham Tzvi 89 brought down by Mishna Burah 670:5 and Yalkut Yosef (Kitzur S”A 670:3). </ref>
==Related pages==
# See also [[Mourning]].
==Sources==
<references/>

[[Category:Chanuka]]

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Minhagim of Chanukah

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[[Image:Latkes.jpg|right|200px]]
==Erev Chanuka==
===[[Tachanun]]===
# There is no [[Tachanun]] at [[Mincha]] on Erev [[Chanuka]] (eve of [[Chanuka]]) and if Erev [[Chanuka]] falls out on [[Shabbat]], at [[Mincha]] Tzidkatcha isn’t said. <Ref>Rama 683:1, Nitei Gavriel 1:2-3</ref>
===Fasting on Erev Chanuka===
# Many authorities permit fasting on Erev [[Chanuka]]. <Ref>S”A 686:1 </ref> However, some hold that it’s forbidden to fast on Erev [[Chanuka]]. <Ref>Mishna Brurah 686:1 quotes that Bach and Pri Chadash who forbid fasting on Erev [[Chanuka]]. Nonetheless, Mishna Brurah writes that one shouldn’t protest those who have the minhag to fast on Erev [[Chanuka]] as a makeup for a fast on Erev [[Rosh Chodesh]] Tevet. </ref> However, it’s forbidden to decree a public fast on Erev [[Chanuka]]. <Ref>Mishna Brurah 686:1 </ref>
# Preferably one shouldn’t fast for a Yeherzeit on Erev [[Chanuka]] and if one does one should break one’s fast before the time for [[lighting Chanuka Candles]]. <Ref>Nitei Gavriel 1:8 </ref>
# A groom who is getting married on Erev [[Chanuka]] may fast the day of his wedding. <Ref>Nitei Gavriel 1:9 </ref>
===Reading Chagai on Erev Chanuka===
# Some say that on Erev [[Chanuka]] one should learn Chagai chapter 2:10-23 (from “BeEsrim VeArba” until the end of the book). <Ref>Ben Ish Chai (Vayeshev 23), Kaf HaChaim 670:26 </ref>
===Preparing chanuka candles===
# One should make sure to prepare one’s oil and candles for [[Chanuka]] Candles before [[Chanuka]]. <Ref>Nitei Gavriel 1:11-13 </ref>
===Learning laws of Chanuka===
# One should learn the laws of [[Chanuka]] before [[Chanuka]]. <Ref>Nitei Gavriel 1:15 quoting the Shlah at end of Maasechet [[Shabbat]] D”H Tochechat </ref>
==Having a festive meal on Chanuka==
# Some say there is a mitzvah to eat a festive meal on [[Chanuka]], while some say that there is only a partial mitzvah in commemoration of the Chanukat HaMizbe’ach of the Mishkan, and some say that there’s no obligation at all. <Ref> Gemara [[Shabbat]] 21b states that the days of [[Chanukah]] were instituted as days of “[[Hallel]] VeHodaah”. Rashi D”H VeAsum explains Hodaah as Al Hanisim in birkat hoda’ah of amidah. However, the Rambam (Hilchot [[Chanuka]] 3:3) explains Hodah as Simcha. The Yam Shel Shlomo b”k 7:30 writes that the Rambam holds that meals of [[Chanuka]] are a mitzvah and not voluntary (see Moed Katan 9a). However, both the Tur and S”A 670:1 rule that festive meals on [[Chanukah]] are only optional. Lastly, Rama 670:2 writes that there is a partial mitzvah to have a festive meal on [[Chanuka]] as a commemoration of the Chanukat HaMizbe’ach in the desert.
* Why didn’t Chazal institute a festive meal on [[Chanukah]]? 1)The Levush 670:2 explains that there is a meal on [[Purim]] because the miracle was that Jews lives were saved from a physical threat, whereas on [[Chanukah]] the threat was a spiritual one against the Jewish soul. 2) The Taz 670:3 asks on the Levush, isn’t a spiritual threat greater than a physical one?! Therefore, the Taz offers another explanation; since the miracle of [[Purim]] was made famous and brought happiness in this world, whereas on [[Chanuka]] the famous miracle of the oil only benefited the Jewish people in the next world and so there’s no institution of a festive meal.3) The Chochmat Shlomo 670:2 says that since the spiritual threat of [[Chanuka]] was more dire, the miracle Hashem performed deducted from the merits of the Jewish people. 4)Halichot Shlomo (pg 320 note 32) explains even though we won the war and returned to the Mikdash we continue to fight the culture of the Greeks to this day and so there’s no festive meal. </ref> The minhag is to sing zemirot and say divrei Torah and then certainly the meal is a Seudat Mitzvah. <ref> Rama 670:2, Yalkut Yosef (Moadim, pg 193). Kaf HaChaim 670:16 writes that the practical application of this is that since it’s a Seudat Mitzvah a Talmid Chacham is permitted to benefit from it. </ref>
==Dairy, Sufganiyot, and Latkes==
# The minhag is to eat dairy foods on [[Chanukah]], in commemoration of the miracle that happened with the righteous woman Yehudit, who tricked and killed the enemy using dairy. <Ref> Rama 670:2, Kitzur S”A 139:71, Chayei Adam [[Chanuka]] 154:3, Nitei Gavriel ([[Chanuka]] 51:12). See Nitei Gavriel who writes that the Sephardim don’t have this minhag and this is also implied by Chazon Ovadyah ([[Chanuka]] pg 18). However, Ben Ish Chai (Vayeshev (first year) #23) records this as a Sephardic minhag although he adds in Halacha 24 that the incident of Yehudit happened many years prior to the [[Chanuka]] story. Kaf Hachayim 670:17 agrees. </ref>
# There is a Minhag to eat Sufganiot and Latkes that are fried in oil because the miracle of [[Chanuka]] happened with the oil of the menorah. <Ref> Sarid UPalit (pg 8) translates a letter of Rabbi Maimon (father of Rambam) who writes that one shouldn’t be lenient in any Minhag and specifically mentions the Minhag is to make Sufganiot on [[Chanuka]] to publicize the miracle of the oil. This minhag is mentioned by the poskim including Yalkut Yosef 671:15 and Nitei Gavriel ([[Chanuka]] 51:13). Halichot Shlomo (Moadim, vol 1, pg 318) adds that perhaps the minhag is to have Sufganiyot because in [[Al HaMichya]] we say Al Mizbechecha remembering the Mizbe’ach which had to be put in genizah because of the Greeks. Nitei Gavriel ([[Chanuka]] 51:13) adds that the minhag is to have Latkes. </ref>

==Learning on Chanuka==
# It’s recommended to learn Hilchot [[Chanuka]] on [[Chanuka]] <ref> Yalkut Yosef 670:4 writes that it’s good to learn Hilchot [[Chanuka]] on [[Chanuka]] and quotes Salmat Chaim who agrees. See Alim LeTerufah (Miketz 5769 pg 48) who quotes the Orchot Chaim (a Rishon) that this is an obligation, however, he comments that in the hand written copies of the Orchot Chaim this text is omitted. </ref>
==Dreidel==
# There’s a minhag for children to play Drediel. <ref> Otzer Minhagei Yishurun (19:4, pg 50) writes that the minhag is for children to play Dreidel because the Greeks who forbade [[gathering]] to learn the Talmidei Chachamim used the Driedel as a pretense for [[gathering]] to learn Torah. Minhagim VeHalichot Shel Maran Chatam Sofer (14:11, pg 181) writes that the Chatam Sofer kept this minhag. For more sources and reasons see Nitei Gavriel ([[Chanuka]] 51:1) and Bnei Yisaschar (Kislev 2:25). </ref>
==Sources==
<references/>

[[Category:Chanuka]]

Lighting Chanukah Candles

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[[file:Chanuka.png|right|''A Chanukkiya lit on the eighth night'']]

== The Brachot of Chanuka Candles==
# On the first night of [[Chanuka]], before lighting the candles one should recite three [[blessings]]. On all other nights, only the first two are said (and not [[Shehecheyanu]]). <ref> Shulchan Aruch OC 676:1-2</ref> Here is the text in Hebrew and below it is the transliterated text:
## ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה <ref> S”A 676:1 writes the first bracha without the word shel. So is the opinion of the Arizal (Shaar Kavanot pg 108d), Pri Chadash, and Gra (Maaseh Rav 231). However Ashkenazim add the word Shel based on our girsa of the Gemara, Rif and Rambam. Mishnah Berurah 676:1, based on early sources quoted in Shaar Hatziyun 1. Orchos Rabbeinu 3:17 says that the practice of the Chazon Ish was to say lehadlik ner shelachanukah (one word with a patach under the lamed). Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). Although the Shibolei HaLeket (Siman 185) argues that the text of first bracha should be Al Mitzvat Hadlakat Ner [[Chanuka]], the Rosh (Pesachim 1:10) cites Rabbeinu Tam and Riva, who justify the text of [[LeHadlik Ner Shel Chanuka]]. S”A 676:1 rules that the text is LeHadlik. </ref>
## ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
## ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
## Baruch Atta Hashem Elokenu Melech HaOlam Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) [[Chanuka]].
## Baruch Atta Hashem Elokenu Melech HaOlam SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh. <ref> Aruch hashulchan 676:3, Orchos Rabbeinu 3:17, and Koveitz Halachos 6:3 actually recommend saying bizman hazeh as opposed to bazman hazeh. </ref>
## Baruch Atta Hashem Elokenu Melech HaOlam SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh.
# Many poskim say that one should say all of the [[Brachot]] before lighting the candles, while others say that after the first night one should say LeHadlik, light one candle, then say She’asa Nissim and light the rest. <Ref> The Gemara ([[Shabbat]] 23a) says that on the first night, one should say three [[Brachot]]: LeHadlik, She’asa Nissim, and [[Shehechiyanu]]. On the remaining nights, one says only two [[Brachot]], leaving out [[Shehechiyanu]]. The Rambam ([[Chanuka]] 3:4), Tur, and S”A 676:1 codify this as halacha.
* The Maharil (Responsa 145) writes that one should recite all of the [[Brachot]] before lighting, in accordance with the principle of [[Over LeAsiyatan]]. The Rama 676:2, Kitzur S”A 139:12, Mishna Brurah 676:4, and Kaf HaChaim 676:21 concur with the Maharil. Rav Mordechai Willig (Hilchos [[Chanuka]] and [[Purim]] #1, 35-6) commented that the minhag is like the Rama.
* On the other hand, the Maharam (cited by Hagahot Maimoniyot 3:2), based on the Masechet Sofrim, said LeHadlik before lighting, leaving She’asa Nissim and [[Shehechiyanu]] for afterwards. Rav Soloveitchik (quoted in Nefesh HaRav p. 224 and Mesorah vol 4, p. 8) explained that the Masechet Sofrim holds that the Bracha of She’asa Nissim functions as a Birkat HaRoeh and should be made after seeing the candles lit. He notes that in order to satisfy both views, Rav Chaim’s practice was that on all nights besides the first, he would say LeHadlik, light the first candle, say She’asa Nissim, and then light the rest of the candles. On the first night, when this is impossible, he made all three [[Brachot]] before lighting. Rabbeinu Yerucham (9:1) quotes a similar idea in the name of Rabbeinu Yonah. </ref>
# If one forgot to say the [[Brachot]] and remembers after he finished lighting before a half hour passed, one should recite “SheAssa Nissim” and "[[Shehecheyanu]]", on the first night, but not “Lehadlik Ner”. If one remembers before one finishes lighting the candles (on the 2nd day and on) one can make all the [[Brachot]] then and finish the lighting. <ref> Sh”t Rabbenu Avraham Ben HaRambam 83 writes that it is forbidden to say the bracha of LeHadlik Neirot [[Chanuka]] after one finished lighting [[Chanuka]] candles. Shulchan Gavoha 676:3 writes that if one remembers any time the candles are lit one may still say “SheAssa Nissim” and "[[Shehecheyanu]]", on the first night because he should be no worse that a person who isn't lighting and just saw the candles so is allowed to say these [[brachot]] ([[Birchat HaRoeh]]). Sh”t Demeshk Eliezer Y”D 47 agrees. However, see also the Sefer Pardes (Rabbenu Asher Ben Chaim pg 66) who says one can say it as long as the candles are burning. Sh”t Halachot Ketanot 1:3 and Yad Aharon (Hagahot Tur 676) say that one can make all the [[Brachot]] as long as one didn’t finish lighting all the candles of Hidur. Sh”t Rabbi Akiva Eiger (Mehudra Tanina 13) writes that if one remembers before one finishes one can make all the [[Brachot]] but if one only remembers after he finishes lighting he can’t make Lehadlik Ner just like [[Brachot]] HaRoeh(S”A 676:3). Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135 agree.Torat HaMoadim 6:9 adds that since we learn the after lighting one can still make the bracha of SheAssa Nisim from [[Brachot]] HaRoeh it only applies to the first half hour after one sees the candles as by [[Brachot]] HaRoeh. </ref>
# If one forgot to say [[Shehecheyanu]] before lighting one can say it in the half hour after lighting. If one didn’t say it the first night one should say it the second night and so on. So too, if on the eighth night one forgot one can say it in the half hour after lighting. <ref> Shibolei HaLeket 186 and Orchot Chaim ([[Chanuka]] 10) quote a Teshuvat Hagoanim to which Rabbenu Yishaya says that one can say [[Shehecheyanu]] any day after the first when he remembers; BI"H, [[Chanukah]], 3 concurs . Piskei Rid ([[Shabbat]] 23a) explains it means one can only make the bracha at the time of the lighting. However, Bach 676 in name of the Maharash says not to say [[Shehecheyanu]] the second night. Nonetheless, Meiri ([[Shabbat]] 23a) and Riaz (23a), also write that one lights [[Shehecheyanu]] the first night one lights. So holds Sh”t Maharam (Prague Edition 57), Tur 676 in name of the Rosh and S”A 676:1. </ref>
# After the half hour of lighting one can’t say the [[Brachot]]. <ref> Levush 676, Pri Chadash 676:1, Sh”t Sadeh HaAretz O”C 38, Birkei Yosef 692:1, and Sh”t Igrot Moshe 1:190 hold that one can only make the [[Shehecheyanu]] at the time of the lighting. However, Yavetz in Mor Ukesiah 692, Sh”T Mahari Molcho 78, Sh”t Zera Emet 1:96, and Taharat Mayim (Shiurei Tahara 8:3) hold it can be said any time during [[Chanuka]]. Nonetheless, Mishna Brurah (676:2 and Shar Tzion 676:3), and Torat HaMoadim 6:12 say that because of a Safek [[Brachot]] one doesn’t make [[Brachot]] past the time of lighting. Taharat Mayim implies that by SheAssa Nissim one can say it anytime against the Mor Ukesiah who says that SheAssa Nissim can only be said over the candles. Sh”t Yechave Daat 2:77 says because of Safek [[Brachot]] one doesn’t say SheAssa Nissim not over candles. </ref>
# If someone had his wife or anyone else light for him the first night he fulfill his obligation of saying [[Shehecheyanu]] and shouldn’t say it the next night. <ref> Bach 676 says that his wife’s lighting with [[Brachot]] doesn’t exempt him from [[Shehecheyanu]]. So says Eliyah Raba 676:5. Torat HaMoadim 6:13 explain that this is the Bach according to his opinion that one who has someone lighting for him at home makes [[Brachot]] HaRoah; however since we hold (S”A 676:3) that if one has someone lighting for home doesn’t make [[Brachot]] HaRoah here too, one fulfills [[Shehecheyanu]] with his wife’s lighting. So rules Sharei Knesset Hagedolah 676:2, Magan Avraham 676:2, Pri Megadim A”A 676:2, Mishna Brurah 676:7, and Kaf HaChaim 676:26. Sh”t Yabia Omer O”C 4:50 (4-5), 6:42(3-4) holds that even by [[Shehecheyanu]] we apply [[Safek Brachot LeHakel]]. </ref>

==Order of lighting==
[[Image:Bet Yosef lighting.png|250px|thumb| Shulchan Aruch's order of lighting|right]]
# Common practice is that on the first night, one lights the rightmost candle. On the second night, one lights the candle that is second to the right (i.e. the new one) followed by the candle all the way to the right. One continues to add candles to the left each night, lighting the new candle first and moving from left to right. <Ref>
* The picture of Shulchan Aruch's lighting is above by the summarized halacha. The pictures for the other opinions are below or see different drawings in [http://www.hebrewbooks.org/pdfpager.aspx?req=46444&st=&pgnum=631 Sefer Natai Gavriel (Chanuka pg 637)].
[[Image:Levush's lighting.png| thumb|Levush's order of lighting|250px]]
[[Image:Gra's lighting.png| thumb| Gra's order of lighting |250px]]
* Maharik (Responsa 183, cited by Beit Yosef 676:5) writes that on the first night, one should light the rightmost candle and on subsequent nights should add a candle to the left and light the new one first such that one lights from left to right (the way English is written). He bases his argument on the Gemara (Sotah 15b) that a person always should turn to the right, which the Mordechai ([[Shabbat]] 2:268) applied to lighting [[chanuka]] candles. The Shulchan Aruch 676:5 codifies this as halacha. This is also the opinion of the Arizal (Shaar Kavanot pg 108c), Nagid VeMitzvah (26:72), Maharil (quoted by the Magan Avraham 676:5).
* [The Trumat Hadeshen 106 agrees that if one is lighting opposite the [[Mezuzah]] then one should light from left to right with the new candle is always the leftmost candle which is within a [[Tefach]] of the door. However, if there’s no [[mezuzah]] and one is lighting on the right side of the door as one enters then one should light right to left so that the new candle is always the rightmost candle and is within a [[Tefach]] of the door. The Sh”t Maharshal 85 agrees with the Trumat HaDeshen. However, the Bet Yosef 676:5 quotes the Trumat HaDeshen and argues that there shouldn’t be any difference whether one is lighting on the left or right of the door one should always light the new candle first and light from left to right.]
* However, the Levush (676:5) and Taz (676:6), however, argue that the Gemara means in one’s first decision between right and left one should go right, but afterwards one may continue to follow that path even if that means going left. Therefore, they rule that on the first night, the candle is placed in the leftmost position, and on the subsequent nights, the candles are put to the right of the previous candles and are lit from right to left. This is also the opinion of the Sh”t Panim Meirot 1:98 and Sh”t Semach Tzedek O”C 67.
* A third approach is that of the Gr”a (Bei’ur HaGra 676:5 and Maaseh Rav 240). He writes that one always should light the candle closest to the door first, even if it is not the newest candle and even if it means lighting from right to left. This is also recorded in Maaseh Rav (Siman 240).
* Halacha: Mishna Brurah 676:9 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Bear Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah ([[Chanuka]] pg 33) argue on the Levush and hold like S”A. Kovetz Hamoedim (Moriah pg 61), Evan Israel (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim [[Chanuka]] 7 argue on the Gra and hold like S”A. The Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel ([[Chanuka]] 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. Rav Mordechai Willig (Hilchos [[Chanuka]] and [[Purim]] #1, 37-8) observed that the minhag is like the S”A.
* Rav Hershel Schachter (Halachipedia Article 5773 #10) said that common practice is to put the candles in from right to left. He explained that the idea is to start the candles within a [[tefach]] of the doorway.</ref>
# Some say one should say HaNeirot Halalu after lighting the first candle, while others suggest saying it after lighting all the candles.<Ref>Masechet Sofrim 20:4 says that a person should say HaNeirot Halalu and implies that it is said in middle of the lighting. Magen Avraham 676:3 says that HaNeirot should be recited after lighting the first candle, while Pri Megadim M”Z 676:5 suggests that perhaps since the Bracha applies to all of the candles, one should say HaNeirot Halalu after lighting all of the candles. Mishna Brurah 676:8 cites both opinions. </ref>
==Number of candles to light==
# The mitzvah of lighting [[Chanuka]] candles is a very special and dear mitzvah. Even a poor person should rent or sell his clothing or hire himself out in order to get enough money to purchase at least one candle for every night. The Gabbai [[Tzedaka]] (local [[charity]] distributor) needs to make sure that the poor have enough money to purchase at least one candle every night. <ref>The above halacha is a quote from the Rambam [[Chanuka]] 4:12 and S”A 671:1. This is based on the the Mishna (Pesachim 99b) which states that a poor person may take from the [[charity]] fund in order to purchase the 4 cups of wine on [[Pesach]]. The Gemara explains that the poor can take from [[charity]] for this because it has the very significant purpose of Pirsumeh Nisa, publicizing the miracle of our leaving Egypt. The [[Maggid]] Mishna ([[Chanuka]] 4:12) comments that this is the source of the Rambam's ruling that even a poor should should rent or sell his clothing in order to be able to light [[Chanuka]] candles because concept of publisizing the miracle applies even more to [[Chanuka]] than by the 4 cups of [[Pesach]]. The Lechem Mishna ([[Chanuka]] 4:12) argues the law of publicizing the miracle by [[Chanuka]] is equal to the 4 cups of wine. The Sh”t Kanaf Ranana O”C 84 defends the Miggid Mishna saying that the [[Chanuka]] candles are the only way in which we publicize the miracle of [[Chanuka]], whereas regarding [[Pesach]] there are other actions we do to publicize the miracle besides the 4 cups of wine. </ref>
# The minimum requirement of [[Chanuka]] candles is that each household should have one candle lit every night. The next best method (Mehadrin) to fulfill this mitzvah is by lighting one candle for every person in the house every night. The best (Mehadrin Min HaMehadrin) way to fulfill this mitzvah is: according to Sephardim, for one person per house to light one candle on the first night and to add another candle each night and according to Ashkenazim, for every person to light for themselves one candle on the first night and to add another candle each night. <ref>
* The Britta on Gemara [[Shabbat]] 21b states that the minimum requirement of [[Chanuka]] candles is that each household should have one candle lit every night. The next best method (Mehadrin) to fulfill this mitzvah is by lighting one candle for every person in the house every night. The best (Mehadrin Min HaMehadrin) way to fulfill this mitzvah is to increase the number of candles light each night, one on the first night, two on the second, and so on. However, regarding the last method there is a dispute to it's precise explanation.
* The Rambam ([[Chanuka]] 4:1-2) rules that each night one should add one candle per person per night, meaning that for a family of 10, the first night there would 10 candles and 20 the second night. [He adds that the Minhag of Spain is to only light add one candle per household increasing according to the number of the night.] This is also the opinion of the Rabbenu Yehonatan in name of Ran ([[Shabbat]] 21b), Piskei Riaz ([[Shabbat]] 2, [[Chanuka]] 5), and Rif explained by Buir HaGra 671:4.
* However, Tosfot ([[Shabbat]] 21b D”H VeHaMehadrin) in name of the Ri writes that one should only have one increasing per household so that it’s recognizable what night of the [[Chanuka]] it is. So writes Mordechai ([[Shabbat]] 270) in name of the Ri, Meiri ([[Shabbat]] 21b) that such is the Minhag, Ran (ibid.) in name of Raah, Tur(671). Ritva ([[Shabbat]] 21b) brings both explanations of the Gemara. S”A 671:2 holds like Tosfot and Rama ibid. holds like Rambam.
* Interesting point: The Taz 671:1 writes that here is a case where Ashkenazim follow Rambam and Sephardim follow Tosfot. Chemed Moshe 671:4 argues that the Rambam concludes so is the Minhag not like the ruling, meaning it’s an old practice even before his time. The Torat HaMoadim ([[Chanuka]] pg 18) brings the Rama in Darkei Moshe 671:1 who says the Ashkenazi practice goes even according to Tosfot since the candles are indoors and separate. Tzeddai Chem ([[Chanuka]] 9:4) argues that the Ashkenazic practice for each member of the household to light isn’t like the Rambam who says that one person lights for everyone according to the number of people. For this reason many challenge the Rama who quotes his ruling in name of the Rambam including Maamar Mordechai 671:4, Bet Halevi on Torah ([[Chanuka]] pg 69). Yet, the Sh”t Maharil 145, Sh”t Trumat Hadeshen 101, and Sh”t Mahari Mebrona 50 hold like the explanation held by the Rama and could be sources for his opinion. Also, the Alfasi Zuta ([[Shabbat]] 2 beginning) says that the Rama is following the idea of the Rambam to light according to the number of household members but in order to satisfy Tosfot’s issue of being recognizable, every person lights instead of one person lighting.</ref>
# If one missed lighting one day it can’t be made up and the next night one should light the number everyone else is lighting. <ref> S”A 672:2. Siddur Rashi 316 pg 151 quotes Rabbenu Yitzchak Bar Yehuda who says that there’s no make up for a missed day, otherwise those who see will think you’re violating the words of the Rabbis. So writes the Tur 672. There’s a dispute whether this means that since it can’t be made up one doesn’t light the next night or one lights like the rest of the world. The Sh”t Maaseh Geonim (55 pg 43) quoting Rabbenu Yitzchak Bar Yehuda that the next night one lights like everyone else. (Thus, Rabbenu Yitzchak means not to light the amount of the night he missed with the amount of that night because that would look like he’s going against the Rabbis); So hold Mordechai 2:268 explained by Sh”t Maharil 28, Agudah ([[Shabbat]] 31), Roke’ach 226 pg 128, Shibolei Leket 186, and Pardes Hagadol 199. However, Sefer Minhagim in name of Meharar MeMerizberg writes that the next night one should light the number of candles you missed last night. [He understood Rabbenu Yitzchak quoted by the Tur that one can’t add 8 candles on the 9th night.] Darkei Moshe 672:3 holds like the Agudah and Rokeach against the Maharam.</ref>
# If one lit two candles on the first night, he fulfills his obligation and doesn’t have to relight the right number of candles. <ref> Sh”t HaElef Lecha Shlomo O”C 380 says adding to the number doesn’t ruin the mitzvah as the Rama 263 says by [[Shabbat]] candles. However, Sh”t Ohel Moshe 69 and Sh”t Mishna Sachir O”C 199 argue since he lit the wrong number someone seeing this will think he didn’t lit it for [[Chanuka]] candles just for light. Yet, the Pri Chadash 675 says one who extinguishes the candles fulfills the mitzvah since the candles are in a Chanukiya that’s only used for [[Chanuka]] it’s recognizable that he lit for [[Chanuka]]. Also, Eliya Raba 671:7 says the first night doesn’t need to illustrate the number of the nights. Sh”t Lehorot Natan 2:51, Sh”t Shraga HaMeir 4:73, 5:75(1), Sh”t Shevet Hakehati 1:202 hold like Sh”t HaElef Lecha Shlomo. Chazon Ovadiah (Mitzvah Hadlaka 6, pg 29) agrees and adds that one who repeats and makes a bracha is making a bracha levatala.</ref>
==How long should the candles last?==
# For background, see the [[How Long Do Chanukah Candles Have To Be Lit?]] page.
# The candles only need fuel to burn for a half hour. <ref> [[Shabbat]] 21b says the time of Tichle Regel is when the Tarmodeans (merchants) leave, which the Rif says is about a half hour. The Rambam ([[Chanuka]] 4:5) and Orchot Chaim ([[Chanuka]] 15) write it’s a half hour or (a little) more. The Rosh (2:3), Rabben Yerucham 9:1, Meiri, S”A 672:2, Mishna Brurah 672:1 (who is strict to satisfy all opinions to light by [[Shekiah]] and have it last a half hour past Tzet), and Torat HaMoadim 4:5 agree that the candles need enough oil to be lit for a half hour. Some say that the practice of the Griz was that since the Gemara sets the ending time for candles as when people leave the marketplace, nowadays when many people stay at the marketplace late into the night one should have to light longer than a half hour. However, Chazon Ovadiah pg 66, Sh”t Mishna Halachot 4 pg 79, and Sh”t Or Letzion 44 argue that the measure set by Chazal (a half hour) hasn’t changed because of the practice of our time. However, Avodot VeHanagot LeBet Brisk says that the Griz himself challenged that idea when he heard it from another Rabbi in Brisk, yet he lit candles that lasted for very long only as a hiddur mitzvah. Also, Yomin DeChanuka and Leket Yoshar say there’s a hiddur mitzvah to light for longer than a half hour. </ref>
# If one doesn’t have enough for the each Hidur candle, the Hidur candles don’t need to burn for a half hour. <ref> Magan Avraham 671:1 </ref>
# A person who is in doubt if his candles will last a half hour can nonetheless light with a bracha. <ref> Smag in name of the Ri, Hagahot Maimon ([[Chanuka]] 4:2), Ravyah (843 pg 579) in name of Rabbenu Tam hold that no minimum measure is needed (the gemara’s two explanation of ‘Tichleh Regel Min HaShuk’ argue and we hold the first explanation). Similarly, Hilchot and Minhagei Maharash in name of Rimzei HaRosh (quoted by Darkei Moshe 672:1), Piskei Tosfot ([[Shabbat]] 89), Leket Yoshar pg 151, Shiltei Giborim([[Shabbat]] 9a:5), Taharat Mayim Shuirei Tahara 8:9, Sh”t Chochavei Yitzchak 1:5(3), Sh”t Bear Tzvi 31 that nowadays when we don’t light for Parsumei Nisa of the public, we don’t need a minimum measure. Thus we have a Safek Safeka(double doubt) perhaps no minimum measure is needed and perhaps even if the measure is nessecary, the candle will last the minimum measure. Chazon Ovadiah ([[Chanuka]] pg 67) says if one wants to make a bracha, he can make a bracha with this Safek Sefaka. For more about Safek Safaka BeBrachot see Sh”t Yachave Daat 5:21 (the footnote), Otzrot Yosef 4:3, and Sh”t Chazon Ovadiah 48 pg 866. </ref>
==Getting benefit from the light of the candles==
# It’s forbidden to get benefit from the light of the candles for the first half hour, even on minimal tasks like checking the value of a coin. <Ref> [[Shabbat]] 22a brought by S”A 673:1 writes that it’s a disgrace to mitzvah to benefit from the candles. Sh”t Ginat Veradim (Began HaMelech 42) writes that the prohibition applies equally to the new candle of mitzvah and extra candles of Hidur. Bear Hetiev 673:2, Sh”t Ketav Sofer O”C 133, and Simchat Yehuda (Masechet Soferim 20:6) agree. </ref>
# However a minimal task that’s for a mitzvah is permitted, but learning by the light of the candles isn’t considered a minimal task. <Ref> Biur Halacha 673:1, quoted by Yalkut Yosef (Kitzur S”A 673). </ref>
# Therefore it’s the Minhag to light a Shamash so that if one does use the light of the candles it’ll be permitted because of the Shamash. <Ref> Yalkut Yosef (Kitzur S”A 673) </ref>
# The Shamash should be placed slightly higher than the other candles or recognizable distant from the others. <Ref> Yalkut Yosef (Kitzur S”A 673)</ref>
# Nowadays when we have electric lights if the lights are on some say one doesn’t need a Shamash and some say it’s still part of the Minhag. <Ref> Rav Kanievsky (Sefer Yamei [[Hallel]] VeHodah 25 note 11) says that the Minhag applies even if there’s electric candles. Rav Shlomo Zalman Aurbach (Berchat Moshe; quoted by Halichot Yosef pg 319) says if there are electric lights one doesn’t need a Shamash. </ref>

== Who’s Obligated?==
# Women are obligated in [[Chanuka]] candles since they too were part of the miracle of [[Chanuka]]. Thus, a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than [[Tzet HaKochavim]] (the night to light [[Chanuka]] candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> The Gemara [[Shabbat]] (23a) says that woman are obligated in lighting [[chanuka]] candles because they too were part of the miracle of [[chanuka]]. Rambam ([[Chanuka]] 4:9), Tur 665, and S”A 665:5 codify this as halacha. Kitzur S"A 139:16 concurs.
* Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. So holds Rabbenu Yerucham 9:1, Rokeach [[Chanuka]] 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Maharil ([[Chanuka]] pg 407). Levush (675), Bach (675), Taz(675:4), Magan Avraham 675:4, Olot [[Shabbat]] 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, Machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechave Daat 3:51 writes that since some rishonim and achronim hold one can only light at [[Tzet HaKochavim]] one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechave Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the [[megillah]] to fulfill for a man his obligation of [[megillah]], and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569,843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magan Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by [[Chanuka]] women can fulfill the man’s obligation according to everyone. Also Torat Moadim [[Chanuka]] pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says [[Chanuka]] isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by [[Chanuka]]. </ref>
# A deaf and mute, insane, or child not bar/bat-mitzvah isn’t obligated to light and so can’t fulfill the obligation of someone who is obligated. However a deaf who can speak is obligated and can fulfill the obligation of others. <ref> [[Shabbat]] 23a says a deaf, insane person, and child isn’t obligated. So holds Rambam ([[Chanuka]] 4:9), Tur and S”A 675:3. The Mishna Trumot 1:2 defines deaf in Talmud as deaf and mute, but someone just deaf is obligated like anyone else. So quotes Pri Megadim M”Z 670:5, Mishna Brurah 675:12, and Torat HaMoadim 2:19. There’s a dispute whether a child who is at the age of [[Chinuch]] can fulfill the obligation of an adult. Bet Yosef 675e quotes the Ran ([[Shabbat]] 23a) in name of the Itur ([[Chanuka]] pg 116a) that a child can fulfill the obligation of an adult. So writes the Shibolei HaLeket 185, Orchot Chaim ([[Chanuka]] 12). However Meiri writes that he disagrees with the Rabbis of Provincia who say a child at age of [[chinuch]] can fulfill the obligation of an adult. [Seemingly, this is the opinion of Tosfot (Megilah 19b concerning megilah) that a double derabanan (child only obligated on a [[chinuch]] level and it’s only a derabanan mitzvah) can’t fulfill the mitzvah of one obligated on level of rabanan (adult for a mitzvah derabanan). The Tur 689 writes that so is the opinion of the Bahag and Rosh. However Bet Yosef 53 in name of Sh”t HaRashba 1:239, and Raavad disagree with Tosfot.] S”A 675:3 says a child isn’t obligated to light but some permit “a child at age of [[chinuch]] to fulfill the obligation of others” Yet, it’s a dispute in the Achronim whether S”A meant it as “Setam and then Yesh Omerim” (anonymous and then a disagreeing opinion) in which case we hold like the anonymous opinion or that it’s not a dispute but the “some say” was just explaining the first line. Magan Avraham 689:4 (as understood by Pri Megadim A”A 689:4), Sh”t Zivchei Tzedek 3:41 say that S”A meant the “some say” is just explanatory. However, Yaavetz in Mor U’Kesia 689 understands S”A that we hold like the anonymous opinion. So holds Sh”t Kol Gadol 100, Chelko Shel Yedid pg 58b, Sh”t Olat Shmuel 105e, Pri Chadash 675:3, Ben Ish Chai Veyeshev 19, Mishna Brurah 675:13, and Torat HaMoadim 2:19. </ref>
# A blind person is obligated in lighting. If he’s married, his wife should light for him, if he lives alone he should light. <ref> Sh”t Maharshal 76, Magan Avraham 675:4, Eliyah Raba 675:7 write that a blind is obligated and preferably should fulfill it through joining with other house members or his wife, otherwise they can light own their own. </ref>
# A child, even if he is the age of [[chinuch]] but not bar/bat mitzvah, may not fulfill the obligation of others. However, the one making the bracha can light the first candle and then let the child light the other candles. However a child who isn’t at the age of [[chinuch]], shouldn’t light any of the candles except for the Shamash. <ref> Levush 671, Yaavetz in Mor U’Kesia 671, and Ben Ish Chai Vayeshev 18 hold the making the bracha should light all the candles. However, Sh”t Maharshal 85, Magan Avraham 671:11, Mishna Brurah 671:49, Ruach Chaim 671:3, and Torat HaMoadim 2:20 (he writes that his father Rav Ovadyah Yosef would hold his hands while lighting in order to satisfy all opinions). </ref>
# A mourner in the first 7 days can light and make [[Brachot]] [however he shouldn’t light in shul on the first night because of the Shechianu, even in the 30 days of [[mourning]] or 12 months for a parent.] <ref> Sh”t Maharam Mintz 43, Sefer Mnhagim of Rav Yitzchak Tirna ([[Yom Kippur]] 155), Taz 671:8 write that a mourner shouldn’t light in shul the first night because of [[Shehecheyanu]]. The Nodea Benyehuda Tanina O”C 141 writes that at home one can light even the first night with [[shechiyanu]]. So holds Machzik Bracha 671:10, Birkei Yosef Y”D 205:14m,Bet HaRoeh pg 59, Chatom Sofer on S”A 671, Chaye Adam 154:17, Sh”t Binyan Olan O”C 35, Sh”t Olat Shmuel 106, Sh”t Machane Chaim Y”D 2:61, Sh”t Rav Poalim O”C 4:36, Siddur Bet Ovad pf 160b:2, Kemach Solet 137d, Shulchan Lechem HaPanim 676e, Mishna Brurah 671:44, and Kaf HaChaim 671:73. </ref>
# A mourner on the first day is exempt as he is exempt from all mitzvoth and so he should have a household member who isn’t a mourner light with a bracha, if that’s not possible, he should have another person light without a bracha. <ref> Eliyah Raba 670:19 writes one should have someone else light and answer [[amen]]. However, Erech HaShulchan 670:3 writes one should light without a bracha. Kaf Hachaim 670:20 explains that this is only a dispute if the first-day mourner is alone, otherwise his wife or a household member can fulfill for him his obligation. Pri Megadim M”Z 670:5 agrees with Eliyah Raba but argues that one can’t answer [[amen]] as in S”A Y”D 341 where we follow the anonymous opinion that a first-day mourner doesn’t answer [[amen]]. Torat HaMoadim 2:24 agrees with Erech HaShulchan. </ref>
# A convert can make all the [[Brachot]] and say “She’assa Nissim Le’avotenu” but if he wants can change it to say “She’assa Nissim LeYisrael”. <ref> Sh”t Rambam (Pasya edition 158, Kisei Nirdamim Mehuderet Fredman 42, Mehuderet Belav 293) writes that a convert can say all of the [[Brachot]] like every Jew because he converted he becomes a descendant of Avraham and part of the Jewish people for all their history, however if he wants to change the [[brachot]] that relate to the Jewish history such as Yetsiat Mitzrayim, and [[Chanuka]]. The Sh”t Rashba 7:54, Hagahot Mordechai Megilah 1:786, and Sh”t Ridvaz 5:520 agree. Torat HaMoadim 2:25 finds support for this opinion in the ruling of Shulchan Aruch (See S”A 53:19 and S"A 199:9). </ref>

==Who fulfills his/her obligation with the household’s lighting?==
# The Ashkenazic minhag is that each individual lights for oneself, however, the Sephardic minhag is that one person lights for the whole household. <ref> S"A and Rama 671:2. For the background see [[#Number of candles to light]]. </ref> According to the Sephardic minhag who fulfills his/her obligation with the lighting of the household?
# Household members who are “dependant on the household” fulfill their obligation with the lighting of the household. <ref> S"A 671:2 writes that the Sephardic minhag is that one person lights for the entire house. Mishna Brurah 671:8 writes that the household members who fulfill their obligation with the household lighting includes older children and servants if they "dependent on the table of the household regularly" (סומך על שלוחנו). Torat HaMoadim 2:4 uses the same expression. Hopefully, this term will be clarified as we continue. </ref>
===Woman===
# A married woman should rely on her husband’s lighting. Unmarried girls who in still live at in their father’s home can rely on their father’s lighting even according to the Ashkenazic custom. If they want to light, Ashkenazim can light with a Bracha. <ref> A married women is exempt by her husband because “Ishto Kegufo Dami”(a husband and wife are like one person). So writes the Maharshal 88, Knesset Hagedolah 671, Mateh Moshe 982, Eliya Raba 671:3, Machasit Hashekel 675:4. Mishna Brurah 675:9 quotes this in name of Sh”t Olot Shmeul 105 and says if women want they can light with a Bracha like any mitzvah for which one’s exempt according to the Ashkenazi Minhag. Mishmeret Shalom 48 says since a married woman doesn’t light and relies on her husband, her daughters also don’t light as derech eretz. Similarly, Chiddushei Chatom Sofer ([[Shabbat]] 21b D”H Vehamehadrin) writes since the practice used to be to light outside it wasn’t Derech Eretz for women to light if her husband is already lighting and since then the Minhag hasn’t changed. Ashel Avraham Mebustatesh 675:3 says according to kabbalah women don’t light (unless they have to). However it seems as the minhag is that Ashkenzic unmarried girls also light. Rav Moshe Feinstein is quoted in sefer Moadei Yeshurun 1:4 says if a woman wants to light and recite the beracha, she should light before her husband does. </ref>
===Single children===
# According to Sephardim, members of the household that are dependant on their parents fulfill their obligation with the one lighting of the household even if they aren’t home such as children in yeshiva or in the army that don’t sleep at home don’t light where they sleep. However, Ashkenazi Minhag is for single children to light themselves even at home and certainly when not sleeping at home. <ref>
* Rav Sheshet (Gemara [[Shabbat]] 23a) stated that a guest is obligated to light [[Chanuka]] candles. Rabbi Zeiri commented that his wife lit [[Chanuka]] candles for him at home, he fulfilled his mitzvah. This is codified by Rambam ([[Chanuka]] 4:11), Tur and S"A 677:1 that someone who has someone else lighting for him at home doesn't have to light [[Chanuka]] candles.
* While the Rambam, Tur, and S”A state that if one has his own room that leads to the outside one would have to light so people don’t suspect him of not observing [[Chanuka]], many Rishonim including the Sh”t Rashba 1:541, Orchot Chaim [[Chanuka]] 13, Smak 280, Sefer Trumah 228, Hagahot Maimon [[Chanuka]] 4:30, Ritva ([[Shabbat]] 23a), Mordechai ([[Shabbat]] 2:226), Ohel Moed ([[Chanuka]]), and Shibolei HaLeket 185 say that there’s no suspicion of not lighting by a extra doorway nowadays when we light indoors.
* Sefer HaTrumah (229 Introduction) says clearly students that learn outside their home don’t light if they have someone lighting for them at home. Magan Avraham (Introduction to 677) quotes the Maharshal who says that a yeshiva student who is dependent on the owner of the house is considered like a family member and doesn't have to light. Rav Ovadyah Yosef (Sh”t Yechave Daat 6:43, Chazon Ovadyah [[Chanuka]] pg 144-151) writes clearly that a family member who is dependent on his parents fulfills his obligation with the lighting of his parents at home. Meiri [[Shabbat]] 23a and Orchot Chaim ([[Chanuka]] 14) say an older and married child should light for themselves.
* Similarly, Rav Mordechai Willig (Am Mordechai Moadim p. 104-5) writes that a man fulfills his primary obligation with his wife’s lighting at home even if he is a guest somewhere else. Similarly, a student can fulfill his primary obligation with his parent’s lighting at home. However, according to the minhag of the Rama, Ashkenazim still may light with a bracha even if someone is lighting for them at home.
* However, Rav Hershel Schachter (B’ikvei HaTzon p. 123-4) writes that a man does not fulfill his obligation with the lighting of his wife in another city unless he actually goes home later that night. Similarly, he stated in a shiur ([http://www.yutorah.org/lectures/lecture.cfm/784742/Rabbi_Hershel_Schachter/Where_to_light_Neiros_Chanukah_in_the_dorm-_A_full_discussion|YUTorah.org, “Where to light Neiros Chanukah in the dorm,” min 24)] that a yeshiva student does not fulfill his obligation with his father’s lighting in another city unless he is at home that night.</ref>

'''A wedding on [[Chanuka]]'''
# If the wedding takes place at night then the groom fulfills his obligation with the lighting in his father's house which took place before the wedding. <ref>Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh [[Chanuka]] pg 156) rules that if the wedding takes place during the night, then the groom fulfills his obligation with the lighting at his father’s house. Rav Vosner (cited by Imrei Shefer [[Chanuka]] pg 172) and Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:14, pg 275) agree. Yalkut Yosef 672:11 agrees that if the wedding takes place during the night then the groom fulfill his obligation with the lighting at his father’s house and adds that if he wants to be strict he may light again without a Bracha after the wedding at his new house.</ref>
# If the wedding takes place during the day before sunset, the groom fulfills doesn't fulfill his obligation with the lighting in his father's house but rather he must light at his new house. Some say he should light after the wedding, some say he should appoint a messenger to light there, and some say he should leave the wedding between the Chuppah and meal to light at his new house. A minority opinion is that one may light at the wedding hall.<Ref>If the wedding takes place during the day before sunset, then there’s a dispute what the groom should do.
* (1) Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh [[Chanuka]] pg 156, Neimat HaChaim pg 244) rules that the groom should light in his new home after the wedding.
* (2) Chacham Ben Tzion Abba Shaul (cited by Bet Chatanim 15:4, Yemeh [[Chanuka]] pg 156) rules that if it’s difficult to leave the wedding the groom should appoint a messenger to light for him.
* (3) Rav Shlomo Zalman Auerbach (cited by HaNesuin KeHilchatam 15:60, Yemeh [[Chanuka]] pg 156, Halichot Shlomo (pg 275, note 47)) rules that if the wedding takes place during the day then the groom must light at his new home and should leave the wedding after the chuppah before the meal, go to their new home, have a small meal, light [[chanuka]] candles, and return to the wedding.
* (4) Piskei Teshuvot 677:5 (pg 499) rules that if it’s difficult to leave the wedding the groom may light at the wedding hall because they’re renting the place. ([http://www.dailyhalacha.com/displayRead.asp?readID=2248 Rabbi Mansour] applies this Piskei Teshuvot even if the wedding takes place during the night but the parents didn’t have a chance to light beforehand. Additionally, Rabbi Mansour seems to say that Yalkut Yosef also agrees with this leniency but was unable to find any proof to this from the words of the Yalkut Yosef.) </ref>
===Traveler===
# A married man traveling should have his wife light for him at home and not make the Bracha of Sh’asa Nisim nor Sh’chianu even when he returns home. <ref> S”A 676:3. There’s a dispute in the Rishonim whether one makes a bracha for seeing [[Chanuka]] candles if someone is lighting for him at home and he is thereby fulfilling his obligation with the lighting. The Rashba ([[Shabbat]] 23a), Sefer HaHashlamah ([[Shabbat]] 23a) in name of Rabbi Asher MeLunil, Smag ([[Chanuka]] 250d), Ran (10b D”H Amar Rav Chiya), Tur 676:3, Magid Mishna ([[Chanuka]] 3:4) in name of Itur (2 pg 117c), and Rosh ([[Shabbat]] 8) hold that one doesn’t make a bracha if someone is lighting for him at home and he is thereby fulfilling his obligation. However, the Rambam ([[Chanuka]] 3:4), Magid Mishna in name of some Geonim, Ravyah 3:843, Riaz ([[Shabbat]] 23a), Meiri, Sefer HaMeorot ([[Shabbat]] 23a), and Orchot Chaim ([[Chanuka]] 9) hold that one can make a Bracha even if someone is lighting for him at home. S”A rules 676:3 that one doesn’t make Bracha HaRoeh if is fulfilling his obligation at home. Pri Chadash 676:3, however, argues that the halacha should follow those Rishonim who say that one should make the [[Brachot]] HaRoeh if one is personally not going to light that night even if someone is lighting for him at home. Sh”t Maharshal 85, Bach 676:3 (in name of Rif, Rambam, Smak, Rosh, and Aguda), Eliyah Raba, Biur HaGra, and Chaye Adam 154:33 agree. However, Shirei Knesset HaGedola 677:3, Taz 676:4, Magan Avraham 676:1, Shulchan Gavoha 676:5, Birkei Yosef 676:3, Mishna Brurah 676:6, and Torat HaMoadim 2:15 rule that one doesn’t make a bracha because of Safek Bracha. </ref>
===A Yeshiva Student===
# There is a dispute whether a Yeshiva student who eats and sleeps at the Yeshiva but is financially supported by his parents is considered dependent on the table of the household or not. Most Sephardic authorities rule that he is considered dependant and fulfills his obligation with the lighting of his household, however, many Ashkenazic authorities rule that he is considered independent and doesn’t fulfill his obligation. <Ref>
* Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43 rules that a Sephardic Yeshiva student fulfills his obligation with the lighting of his parents. He also quotes Rav Ezra Attiyah who ruled this way. Chacham Ben Tzion Abba Shaul (Kovetz Zichron Yehuda, Sefer Zikaron, vol 1, pg 104-8), Rav Shlomo Zalman (Halichot Shlomo 14:12), Aderet Tiferet 2:31, Yaskil Avdi (vol 7, pg 316), Yitzchak Yiranen 5:48, and Banim Chavivim (Siman 16) agree. See also Rav Mazuz in Or Torah (Kislev 5745).
* Torat HaMoadim (2:4 pg 45) explains that since the Yeshiva students return home during break and are still connected to their parent’s home they are considered dependant on their parent’s house. Torat HaMoadim (2:4 pg 48) continues that even if they don’t fulfill their obligation with the lighting at home they fulfill their obligation with the lighting of the Yeshiva. He explains that certainly the administration of the Yeshiva gives a portion of the oil and wicks to the students. He adds that the lighting of the Yeshiva isn’t similar to the lighting in a Shul where some say that one can’t fulfill one’s obligation because the students are in the Beit Midrash all the time and so it’s considered their house.
* However, Shevut Yitzchak (vol 5, pg 113-4) quotes Rav Elyashiv as saying that a Sephardic Yeshiva student doesn’t fulfill one’s obligation with the lighting of one’s parents. The Shevut Yitzchak explains that a married man fulfills his obligation with his wife’s lighting at home because that’s his primary house, however, a Yeshiva student doesn’t live at home and so his parents can’t fulfill his obligation. Peninei [[Chanuka]] (pg 81-2) quotes Rav Elyashiva as saying that this is true even if the parents pay for tuition at the Yeshiva. Sh”t Az Nidbaru 3:53, Shulchan Yosef (vol 2, pg 139-140), Yemeh [[Chanuka]] (pg 155) quoting Rav Nissim Karlitz agree. See Teshuvot VeHanhagot 3:215(17) who seems to agree. Listen to shiur by [http://www.yutorah.org/lectures/lecture.cfm/751512/Rabbi_Hershel_Schachter/Chanukah Rav Hershel Schachter] (min 14-16) who seems to hold that a person in the Israeli army does not fulfill his obligation with the lighting in his home.
* Background: Sh”t Ginat Veradim says the rule that a guest must chip in for the [[Chanuka]] candle expenses to fulfill his obligation (S”A 677:1) only applies to a guest who pays for all his expenses like food and board, but a student in Yeshiva or College who can rely on them for all his needs and doesn’t account for every expense, doesn’t need to chip in for the [[Chanuka]] candles since they definitely allow him a portion of the candles. So holds Yad Aharon, Shulchan Gavoha, Kiseh Eliayahu, Shulchan Aruch HaRav 263:9, Kaf Hachaim 677:3, Sh”t Yechave Daat 6:43, and Torat HaMoadim 2:8 (who says he personally asked his father, Rav Ovadyah Yosef). On the other hand, Pri Megadim A”A 677:3 and Mishna Brurah 677:4 disagree with the Ginat Veradim and hold any guest needs to chip in for the [[Chanuka]] candles. See Sh”t Bet David O”C 472, Sh”t Chesed LeAlafim Alkelai O”C 24, Sh”t Zivchai Tzedek 2:27, Sh”t Rav Poalim 2:50, Sh”t Mishnat Halachot 7:87. </ref>
# A Sephardic Yeshiva whose parents live outside Israel in a different time zone some say that he may light with a Bracha at Yeshiva, while others say that he can fulfill his obligation with the lighting of his parents. <Ref>
* Chacham Ben Tzion Abba Shaul (Kovetz Zichron Yehuda, Sefer Zikaron, vol 1, pg 106-7) rules that a Yeshiva student whose parents live outside Israel in a different time zone can light with a Bracha at the Yeshiva. Chazon Ovadyah pg 150 and Pri HaAretz 1:9 pg 6d agree. See Sh”t Minchat Yitzchak 7:46 who agrees.
* Rav Shlomo Zalman (Halichot Shlomo, chapter 14, note 22) says that a Sephardic Yeshiva whose parents live outside Israel in a different time zone can fulfill his obligation with the lighting of his parents. Torat HaMoadim 2:7 and Sh”t Mishna Halachot 6:119 agree. </ref>

==A Guest on Chanuka==
===According to Ashkenazim===
# Someone who is a guest at another person’s house on [[Chanuka]], according to Ashkenazim, should light one’s own Chanukia (see footnote for background). <ref>
* Rav Sheshet in Gemara [[Shabbat]] 23a states that a guest is obligated in lighting [[chanuka]] candles. Rabbi Zeira said that when he was a guest before he was married he would give the host a [[Measurements#Prutah|prutah]] to join with the host’s lighting and after he was married he would fulfill his obligation with his wife’s lighting. Shulchan Aruch 677:1 rules that a guest must contribute a [[Measurements#Prutah|prutah]] to the host’s lighting.
* The Rif ([[Shabbat]] 10a), ([[Chanuka]] 4:11), and Rosh ([[Shabbat]] 2:8) add that if the guest is staying in his own house with a separate doorway he must light by himself and can’t join with the host’s lighting because people seeing his doorway without [[Chanuka]] candles will suspect that he didn’t light. The S”A 677:1 rules that a guest must contribute a pruta to the host’s lighting and if he sleeps in separate house and eats with the host he should light by the doorway of the separate house. The Rama 677:1 comments that since nowadays we light inside one should light where one eats (meaning, if he eats with the host, he doesn’t have to light by the separate house where he is sleeping).
* The idea of suspicion is based on a later statement of Rav Huna in [[Shabbat]] 23a who says that if one has a house with doorways on two sides of the house one must light in both of them so that people don’t suspect that he didn’t light [[Chanuka]] candles. Rama 671:8 writes that since nowadays we light inside there’s no concern of suspicion and one does not have to light by both doorways. The Rama is accepted by many achronim including Mishna Brurah 671:54 and Yalkut Yosef 671:24.
* The Magan Avraham 677:3 (as explained by the Biur Halacha D”H LeAsmo) says that we only strict for the opinion of the Mahariv when the guest eats and sleeps in a separate house.
* The Darkei Moshe 677:1 quotes a dispute between the Sefer HaMinhagim (Rabbi Yitzchak Tirna, [[Chanuka]], pg 143) who says that even nowadays a guest may fulfill his obligation by giving a [[Measurements#Prutah|prutah]] to the host, while the Sh”t Mahariv 31 argues that since the minhag is that everyone in the house lights their own candles, if the guest doesn’t light on his own there will be a suspicion that he didn’t light. Sh”t Maharil 145 agrees with the Mahariv.
* Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it’s better for a guest to light by himself than to contribute a [[Measurements#Prutah|prutah]] to the host. So rules the Nitei Gavriel ([[Chanuka]] 12:6). However, the Kaf HaChaim 677:11 comments that the suspicion introduced by the Mahariv doesn’t apply to Sephardim who don’t have the minhag that everyone in the house lights.</ref> Some say that one may not light at a person’s house unless one stays there for all 8 days of [[Chanuka]] and if one stays there for less one should give the host a [[Measurements#Prutah|prutah]] to fulfill one’s obligation). However, some say that as long as one stays there one ‘day’ one may light there. <ref> Biur Halacha 677:1 D”H BeMakom quotes the Pri Chadash who says a guest and his whole family who stay at someone else’s home for all 8 days of [[Chanuka]] should light at the place they are staying. Rav Herschel Schachter (B'ikvei Hatzon chapter 20 footnote 2) rules that a guest can’t light with a beracha at the house he is staying at unless one is staying there for all 8 days of [[Chanuka]] or if one stayed there for 30 days before [[Chanuka]] and if leaving in middle of [[Chanuka]], or if one came in middle of [[Chanuka]] and is staying 30 days. However, Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Rav Wosner (Piksei Shemuot pg 136, Kovetz MeBet Levi (Kislev 5757)), and Rav Shternbuch (Sh”t Teshuvot VeHanhagot 1:391) agree. </ref>
===According to Sephardim===
# According to Sephardim, if one has someone lighting for him (such as his wife or parents) one is exempt from lighting. Therefore, a Sephardic yeshiva student fulfills his obligation with his parent’s lighting. <Ref> For the background see [[#cite_note-23]]. Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43, Chazon Ovadyah ([[Chanuka]] pg 144) rules a Sephardic yeshiva student fulfills his obligation with his parent’s lighting. </ref>
# According to Sephardim, a guest who is not independent of the homeowner (such as where one doesn’t pay for expenses or he only pays for some expenses but not for every need) should give his host a [[Measurements#Prutah|prutah]] to join with his lighting. He may not have intention not to fulfill his obligation with the owner’s lighting and then light himself with a Bracha, however, he is allowed to light by himself without a Bracha. <ref> Torat Moadim 2:12 writes that for Sephardim since some authorities hold that he is included in the household members even without giving a [[Measurements#Prutah|prutah]] and so he is exempt with the owner’s lighting, one shouldn’t light independently because of Safek [[Brachot]]. However, Torat HaMoadim 2:8 points out that this is only for a regular guest but an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva. </ref>

===Giving a [[Measurements#Prutah|prutah]] to the host===
# If one is fulfilling one’s obligation by giving the host a [[Measurements#Prutah|prutah]] (a few cents) <ref> S”A CM 88:1 says a [[Measurements#Prutah|prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[Measurements#Prutah|prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). See Halachos of Other People’s Money (Rabbi Bodner pg 150). </ref>one should make sure to
## give a [[Measurements#Prutah|prutah]] every night or acquire a portion of the oil and wicks of all of the nights <ref> Biur Halacha 677:1 D”H LeHishtatef, Nitei Gavriel 12:2 </ref>,
## make a kinyan (such as raising it up) to acquire the oil and wicks <ref> Shaar HaTziyun 677:9, Nitei Gavriel 12:3 </ref>,
## listen to the host make the [[Brachot]] <ref> Mishna Brurah 677:4, Nitei Gavriel 12:5 </ref>, and
# Some say that the host should add a little oil because of the guest. <Ref>Mishna Brurah 677:3, Torat HaMoadim 2:1, Yad Aharon 677, Sh”t Ginat Veradim (Gan HaMelech 40), and Pri Megadim (A”A 677:1) rule that any amount is sufficient against Eliyah Rabba(677:1,2) who says that one must chip in the amount of oil to burn for a half hour. </ref>
# The host can give the guest the oils and wicks as a gift (and the guest doesn’t have to give the host a [[Measurements#Prutah|prutah]]). <ref> Sh”t HaRashba 1:542, Magan Avraham 677:1, Pri Chadash 677:1, Eliyah Raba 677:2, Derech HaChaim 677:2, Mishna Brurah 677:3 say that the host can give the guest the portion even as a gift. </ref>
===If someone is lighting at home===
# A married man who is away from home during [[Chanuka]] and his wife is lighting at home, according to Ashkenazim, there is what to rely on light with a Bracha as long as one has in mind not to fulfill one’s obligation with one’s wife’s lighting. However, it’s preferable to either hear the Bracha from someone else and then light or make sure to light before one’s wife. According to Sephardim, one is exempt with one’s wife’s lighting and if one wants to be strict and light one may only light without a Bracha, even if they have in mind not to fulfill their mitzvah with one’s wife’s lighting. <ref>
* Sh”t Trumat HaDeshen 101 writes that a married man who is away from home during [[Chanuka]] and his wife is lighting at home and his wife is lighting at home, he is still allowed to light with a Bracha to fulfill the mitzvah of Mehardin (performing the mitzvah in the best possible way). Rama 677:3 rules like the Trumat HaDeshen and writes that such is the minhag. See Agur 1036. However, the Bet Yosef 677:3 writes that not to rely on the Trumat HaDeshen because it is an unnecessary Bracha (Bracha Sheina Tzaricha).
* The Sh”t Maharil 145 agrees that one may light at the place one is staying even if one’s wife is lighting at home but adds that this is only where one has in mind not to fulfill one’s obligation with one’s wife’s lighting. This is also the ruling of the Levush 677:1, and Magan Avraham 677:9. See also Olat [[Shabbat]] 677:1, and Rav Shalom Mashash in Sh”t Tevuot Shemesh O”C 7 who agree with this approach.
* However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other [[Brachot]] where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by [[Chanuka]] the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri Chadash 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechave Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha.
* Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref>
# Someone in a city that’s totally not Jewish, some say that even if his family is lighting for him at home he should light with a bracha, while others disagree. <ref> S”A 677:3 writes “some say to light with a bracha when in a city that totally not Jewish” based on Orchot Chaim ([[Chanuka]] 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. The Pri Chadash 677:3 argues that one shouldn’t rely on this to make a bracha since it’s not an obligation. [This is similar to the Bet Yosef 677:1 who argued against the Trumat Hadeshen 101 who says that a guest who was married was allowed to light on his own for Hiddur Mitzvah because, says the Bet Yosef, one shouldn’t rely on this to make an unnecessary bracha.] Buir HaGra 677:3 argues similarly. Mishna Brurah 677:14 agrees. On the other hand, Chazon Ovadyah pg 158-60 says that the Bet Yosef 677:3 only quotes the Orchot Chaim and Mordechai without anyone who argues and then rules that way in S”A implying that no one disagrees. The difference between the a guest and this traveler is as the Mamer Mordechai 677:4 explains that the guest can’t light if there’s already a Pirsume Nisa and he’s fulfilled his obligation with his wife’s lighting, but a traveler has an obligation of Pirsume Nisa even if his wife is lighting because no one around is lighting. The Shulchan Gavoha 677:5, Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t [[Besamim]] Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49 agree. Why did S”A begin the halacha with words “some say”? Mamer Mordechai says it’s because S”A was unsure about this. Yet, Chazon Ovadyah responds that the S”A was concerned for those rishonim who disagreed with the Orchot Chaim and Mordechai and are quoted by the Meiri. </ref>
===Other laws of a guest===
# A guest who is relying on the home owner and the home owner asks him to light, he can light for everyone with a bracha. <ref> Torat HaMoadim 2:13 quoting his father, Rav Ovadiah, based on the fact that one can appoint a Shaliach to light for him and all the more so if the Shaliah is a household member. So holds Rav Elyashiv (Kuntres Halichot VeHanhagot, quoted in Halichot Yosef pg 244), Sefer [[Chanuka]] of Rav Kenievsky 13:14b. </ref>
# A guest of a motel or hotel which is just for guests and not a home owner, needs to light for himself (unless there is someone lighting for him at home). <ref> Torat HaMoadim 2:14 says a hotel guest doesn’t have the laws of a guest at his friend’s house because he’s not living with the owner of the house and he’s renting his own room. So holds the Chovat Hadar 39. Implied from Piskei Riaz ([[Shabbat]] 23a), Piskei Rid ([[Shabbat]] 23a), and Shebolei HaLeket 185 that there’s an obligation on a renter even if it’s a just a room in a house. </ref>
# Two people who live in a one apartment if they eat together and pay for the food together, they should light one set of candles (in which they both have a potion) and switch off with who should do the Bracha. If they pay for their own food separately even if they are family members they should light separately. <ref> Sefer Pardes Gadol 199e, Sh”t Maaseh Geonim 44, and Shiboeli HaLeket 185 bring a dispute between Rabbenu David who hold that two people living in one house should light separately and Rabbotenu who said that they can light together. Torat Hamoadim 2:17 explains that this dispute concerns two people who have separate funds for food because otherwise it’s untenable why Rabbenu David requires separate lighting, however if they didn’t separate the cost of food everyone agrees that they can light together. Magid Mishna ([[Chanuka]] 4:4), Pri Chadash 677:1, Sh”t Shaarei Yehoshua O”C 7:4 agree with Rabbenu David. However, Sefer HaTrumah 229, Eliyahu Zuta 671:6 in name of Tosfot, Levush 677:3, Pri Megamdim A”A 678:3, and Ben Ish Chai Vayeshev 17 agree with Rabbotenu. Mishna Brurah in Biur Halacha (677:1 D”H Imo) quotes this dispute and doesn’t rule on it. Torat HaMoadim 2:17 advises that since everyone agrees that one can light separately and it’s dispute whether one can light together one should light separately to satisfy all opinions. </ref>
# Someone who doesn’t have a house and isn’t a dependant of someone’s house, can’t light candles. If he eats at someone’s house, he can light without a bracha or join in the lighting of the owner (by paying for a portion of the candles). However, he can make the [[Brachot]] HaRoeh for seeing the candles (She’assa Nisim and Shechianu on the first night). <ref> Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5) based on Rashi (23a D”H HaRoeh) and Torat HaMoadim 2:18 based on Tosfot ([[Sukkah]] 46a D”H HaRoeh) rule that someone who doesn’t have a house doesn’t light and can only make [[Brachot]] HaRoah. [It seems, Sh”t Tzitz Eliezer 15:29 holds one should light even if he doesn’t have a house.] Bach 677 D”H “U’Mah Shekatav HaRosh” implies if not for suspicion one can light in the place he ate. However, Taz 677:2 argues that one can not light in the place he ate. Thus one can only light without a Bracha (Safek [[Brachot]] Lehakel). </ref>
# If one is eating at someone’s house (even if it’s one’s parents) on Friday night [[Chanuka]], and is going to sleep at home that night, should light at home after Plag [[Mincha]]. <Ref> Yalkut Yosef (Kitzur S”A 672:11) </ref>

== Birkat HaRoeh==
# Someone traveling all night in a car, train, plane, or boat and has no one lighting for him at home should preferably light there without a Bracha and make [[Brachot]] HaRoeh. <ref> Rashi 23a D”H HaRoah says one only makes [[Brachot]] Haroah when on a boat. So quotes in name of Rashi, Machsor Vitri pg 201, Itur ([[Chanuka]] 2 pg 117c), Smag ([[Chanuka]]), Smak (280), Ravyah 3:843, Or Zaruah 2:325, Tosfot Rid ([[Shabbat]] 23a), and Rosh ([[Shabbat]] 2:8). So rules Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5). However Sh”t Maharsham 5:144 writes only in an unroofed boat one can’t light but in a train one should light. So rules Rav Tzvi [[Pesach]] Frank in Mikra’eh Kodesh ([[Chanuka]] 18e), Rav Ovadyah Yosef (Kol Sinai Kislev 5725), Aruch HaShulchan 677:5, Sh”t Mishna Halachot 7:86, and Sh”t Tzitz Eliezer 15:29 (he says one should light even if he’s in an unroofed boat); Torat Hamoadim 2:18 says since there’s a safek for Rashi’s opinion one shouldn’t make the Bracha but can make [[Brachot]] HaRoeh. </ref>

==Related Pages==
* [[Chanukah]]
* [[Placement of the Chanuka Candles]]
* [[Earliest and Latest time to light Chanuka Candles]]
* [[Lighting Chanuka Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanuka Candles in Shul]]
* [[Doing an activity before lighting Chanuka Candles]]
* [[Leftover oil and wicks]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanuka Candles]]
* [[A poor person lighting Chanuka Candles]]

==Sources==
<references/>

[[Category:Chanuka]]

Chanukah

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Kayvee: Added Category

In the time of the second Bet Hamikdash, the Greek kings made decrees against the Jews in order to make them forget Torah and Judaism. They broke into the Bet Hamikdash and defiled it until Hashem had mercy on the Jews and saved them. The salvation came through the Chashmonaim who were victorious over the Greeks and served as Cohanim Gedolim. They returned to the Beit Hamikdash and only found one pure flask of oil which was enough to light for only one day. A miracle occurred and it lasted eight days. On the day that they found the flask, on the 25th of Kislev, the Rabbis established a holiday for eight days of festivity and joy called [[Chanuka]]. <ref> [[Shabbat]] 21b, Rambam [[Chanuka]] 3:1-3, Kitzur S"A 139:1</ref> Below are various articles related to the halachot of [[Chanuka]]:

'''Menorah/Chanukkiya'''
* [[Lighting Chanukah Candles]]
* [[Placement of the Chanuka Candles]]
* [[Earliest and Latest time to light Chanuka Candles]]
* [[Lighting Chanuka Candles on Friday afternoon]]
* [[Lighting in Shul|Lighting Chanuka Candles in Shul]]
* [[Doing an activity before lighting Chanuka Candles]]
* [[Leftover oil and wicks]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanuka Candles]]
* [[A poor person lighting Chanuka Candles]]

'''Other'''
* [[Hallel of Chanuka]]
* [[Al Hanissim on Chanuka]]
* [[Mourning and Fasting on Chanuka]]
* [[Minhagim of Chanuka]]

==Sources==
<references/>

[[Category:Chanuka]]

Doing an Activity Before Lighting Chanukah Candles

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Kayvee: Added Category

==Eating==
# When the time to light comes, before one lights, one may not eat a meal (with a [[Kebeytza]] of bread) before lighting, but less than that amount of bread, fruit, or drink are allowed. Some are strict not to eat a half hour before the time to light. <ref> Sh”t Maharshal 85, Yosef Ometz Yuzfa 1066, magan Avraham 672:5, Eliyah Raba and Pri Chadash write that one can’t eat before one lights. Machasit HaShekel and Mishna Brurah (Shaar Tzion 672:14) say one should be strict not to eat a half hour before. Maharshal quotes Bach 672 who says that even Rabbenu Yonah who says concerning [[Bedikat Chametz]] that one doesn’t have to stop a meal that began when it was permitted would agree by lighting [[Chanuka]] candles that are a passing mitzvah, one should stop a meal when the time to light arrives. So Ben Ish Chai (Vayeshev 7) and Sh”t Seridei Esh 2:43 hold that one should interrupt the meal against Sh”t Bet Efraim O”C 63 pg 110:2 who permits continuing. Chazon Ovadiah pg 68 writes that a snack not a Kebetsah just like eating before megilah (Sh”t Yabia Omer O”C 9:67). </ref> For this law, cake has the same law as bread. <ref> Ashel Avraham 431 quoted by Yalkut Yosef (Kitzur S”A 672:3) </ref>
==Learning==
# Once the time comes to light one shouldn’t learn Torah. <ref> Sh”t Marharshal 85, Bach 672 D”H Upasak, Bear Heteiv 672:10, Knesset Hagedolah (Hagahot HaTur), Taz (672:1, Magan Avraham 672:5, Chaye Adam 154:20, and Emek Bracha 71 write that learning is also forbidden when the time for lighting comes against the Erech HaShulchan 672:2. Chazon Ovadiah pg 68, and Sh”t Elef HaMagen 15 write one shouldn’t be strict to stop a half hour early because of [[Bitul Torah]] as the Achronim say by [[Bitul Chametz]] (Mishna Brurah 431:7). Halichot Yosef pg 254 says this is implied from the Maharshal, Bach, and Chaye Adam but not the Machasit HaShekel. However Doleh UMashkeh of Rav Kenievsky, and Kuntres Piskei Shmuot pg 86 say not to learn even a half hour before the time. </ref>
# Some allow one to Hilchot [[Chanuka]] because one won’t forget to light. <ref> Orchot Rabbenu [[Chanuka]] 3:51 brings proof from S”A 275:7 that one can learn Bameh Madlikin by the light of the fire, but is unsure whether one needs to appoint a person to remind you to light. Similarly, Sh”t Mekadesh Yisrael ([[Chanuka]] 23) who brings a proof from Pesachim 11a that someone involved in Bedika won’t eat the Chametz. </ref>
# A regular shiur of Torah learning between [[Mincha]] and [[Maariv]] or after [[Maariv]] should continue on [[Chanuka]] even if it continues an hour after Tzet. When they finish they should announce that they should light candles. <ref> Torat HaMoadim 4:7, Yalkut Yosef (Moadim pg 211), Mekor Chaim 672, Pekudat Elazar 672 pg 62d, Ner Mitzvah pg 28, Chazon Ovadyah ([[Chanuka]] pg 73), and Machzik Bracha 672 hold one should delay lighting for Torah of the many against Noheg KeSoan Yosef ([[Chanuka]] 5 pg 185). Since one can light with a bracha even after ‘Tichle Regel’ (S”A 672:2) even though it sounds like it’s Bedieved, because of [[Bitul Torah]] of a congregation it’s Lechatchila to light later. The issue of not learning when the time comes for lighting is only so that one doesn’t forget to light but a congregation won’t forget and will remind each other. Chazon Ovadyah brings proof from Meiri and Sefer Meorot on [[Shabbat]] 21b who write that the Yeshivot in France would continue learning and only light when they finished learning half-way into the night. [Similar idea by [[Bedikat Chametz]] that permits it after the time comes is found in Sh”t Maharanach 2:79, Knesset Hagedolah 431, Olat [[Shabbat]] 431:2, Shulchan Gavoha 431:6, and Shulchan Aruch HaRav 431. Even though Kesef Mishna says in name of Rambam that a shiur shouldn’t take place after the time for Bedika, Chatam Sofer (Pesachim 431:6) says Kesef Mishna was referring to learning at home but if it was a shiur in shul it’s permitted.] </ref>
# The practice in Israel is that the Avrechim (Semicha students) and Kollel members leave their studies early to pray [[Mincha]], [[Arvit]] and then light with their family. <ref> Chazon Ovadyah pg 75 testifies to this practice. So writes Rav Shlomo Zalman Aurbach in Halichot Shlomo pg 296 and it’s written about him that he would get angry at Avrechim who continued learning and have their wives light at the appropriate time. </ref> However some hold that it’s preferable to appoint one’s wife to light at the proper time so as not to take away from the regular learning. If that’s not possible one should light after he finishes his regular schedule of learning. Nonetheless if the Avrechim plan on returning to learn at candle lighting then one can interrupt to light at the proper time. <ref> Some hold (Yalkut Yosef (Kitzur S”A 672:8), Rav Hershel Schachter in YU) based on the Meiri and Sefer Meorot on [[Shabbat]] 21b who write that the Yeshivot in France would continue learning and only light when they finished learning half-way into the night. Thus since S”A 671:1 says that lechatchila one should light at Tzet and bedieved one can light all night, because of the issue of [[Bitul Torah]] of Rabim one shouldn’t interrupt learning to light at the proper time. Nonethless, Chazon Ovadyah defends the practice (to interrupt to light with their family) because the Avrechim are concerned with [[Bitul Torah]] and will learn also at home, and can tell their family about [[Chanuka]] when they light. </ref>
==Sleeping==
# Similarly, one may not go to sleep a half hour before the time of candle lighting unless one appoints someone to wake oneself. <Ref>Piskei Shemuot pg 99 </ref>
==Other activities==
# One make not begin a significant activity which take time, however just writing a note is permissible. <Ref>Mishna Brurah 672:10, Piskei Shemuot pg 97 </ref>
==If one began==
# Even if one began any of these activities before the time to light candles, one should stop whatever one’s doing, when the time to light comes. <Ref>Mishna Brurah 672:10</ref>
==Those who aren't lighting==
# Some say that if a man is coming home late (an hour or more) after the time for lighting and is careful to light when he gets home, his wife and children are permitted to eat. <ref> Chazon Ovadiah pg 68, (quotes Sh”t Nachlat Tzvi Y”D 262 concerning [[Brit Milah]]) allows the children and wife to eat.</ref> However, others disagree and hold that someone who isn’t lighting and will fulfill the mitzvah with someone else should also refrain from eating, working, or learning as above unless there’s a need in which case one can be lenient. <Ref>Piskei Teshuvot 672:7. However Sh”t Besel HaChochma 4:58, Halichot Shlomo, and Rav Kanievsky (quoted by Halichot Yosef pg 260) say if it’s the Minhag for women not to eat a meal before the lighting. In response, Chazon Ovadiah rules that if there’s not a known Minhag, then one doesn’t have to wait. Similarly, Rav Yacov Kamenetsky in Emet LeYacov 676 says according to the Ashkenaz Minhag, if the children want to eat they can light for themselves. </ref>
==Sources==
<references/>

[[Category:Chanuka]]

Hotzaah

2013-11-27T11:02:15Z

Kayvee: Corrected translation of HaRabim and HaYachid

==Definition of the 4 domains==
# There are 4 categories of domains on [[Shabbat]]: the Reshut HaRabim (public domain), Reshut HaYachid (private domain), intermediate area (Karmelit), and exempt area (Makom Patur).<ref>S"A 345:1, Kitzur S"A 81:1</ref>
# A Reshut HaYachid is defined as an area of at least 4 [[Tefachim]] by 4 [[Tefachim]] surrounded by walls of at least 10 [[Tefachim]]. This includes a pit which is 4x4 [[Tefachim]] with walls of 10 [[Tefachim]].<ref>Kitzur S"A 81:2</ref>
# A Reshut HaRabim is defined as a street which is 16 [[amot]] wide. Some say that if there's not 600,000 people passing through it daily it's not a Reshut HaRabim. <ref>Kitzur S"A 81:3</ref>
# A Karmelit is defined as an area of 4 Techaim by 4 [[Tefachim]] with walls which are less than 10 [[Tefachim]] in height. It also includes areas where the public doesn't walk and doesn't have proper fencing such as fields, or rivers which are 10 [[Tefachim]] deep.<ref>Kitzur S"A 81:4</ref>
# A Makom Patur is a place which is less than 4 [[Tefachim]] by 4 [[Tefachim]] but is of at least 3 [[Tefachim]] in height. They are only a Makom Patur when placed in a Reshut HaRabim, but in a Karmelit they are considered like a Karmelit. <ref>Kitzur S"A 81:5</ref>
==Where is it forbidden to carry?==
# It is forbidden to carry, pass, or throw an object in a Reshut HaRabim or Karmelit. <ref>Kitzur S"A 82:1</ref>
# It is forbidden to carry from Reshut HaYachid to Reshut HaRabim or a Karmelit, from a Reshut HaRabim or Karmelit to a Reshut HaYachid, from Reshut HaRabim to a Karmelit, or from a Karmelit to a Reshut HaRabim. It is permissible to carry from a Makom Patur to a Reshut HaYchid, Reshut HaRabim, or Karmelit and from these areas to a Makom Patur as long as one doesn't carry 4 [[amot]] in a Reshut HaRabim or Karmelit.<ref>Kitzur S"A 82:2</ref>
# Because there are a lot of detailed and complicated halachot in defining these 4 domains, in a city where there's no Eruv, someone who isn't an expert shouldn't carry into another domain unless one knows for certain that it's permissible.<ref>Kitzur S"A 82:2</ref>
# It is permitted to carry from a private or public domain to an exempt area or from an exempt area to a private or public domain. However, one may not [[carrying]] from a private domain to a public domain through an exempt area or visa versa. Similarly, one may not stand in an exempt area and transfer an item from a private domain to a public domain via the exempt area or visa versa. <ref>S"A 346:1</ref>
# There is a dispute whether it is permitted to stand in an exempt area and transfer an item from a private domain to a Karmelit or visa versa. Similarly, there is a dispute whether it is permitted to carry from a private domain to a Karmelit or Karmelit to a private domain via an exempt area. Many poskim write that one should be strict about this case. <ref>S"A 346:1 quotes two opinions on the matter. Birkei Yosef 346:1 explains that S"A rules like the lenient opinion. The Rama 372:6 is strict on the matter. Kaf Hachaim 346:17 writes that one should be strict in order to satisfy both opinions quoted in Shulchan Aruch, however, if the item was placed down in the exempt area before being transferred there is room to be lenient. </ref>
==Defining the act of carrying==
# Picking up an object is called Akirah and putting it down is called Hanacha. Both of these actions are forbidden. Therefore, one may not give an object to a non-Jew who will carry from a Reshut HaYachid to a Reshut HaRabim or Karmelit because in that case the Jew will have done the Akirah, rather the non-Jew should pick up the object himself. Similarly, if a non-Jew brings something from one domain to another, the Jew shouldn't take it from his hand because if he did the Jew will have violated Hanacha, rather the non-Jew should put it down.<ref>Kitzur S"A 82:3</ref>
# It is forbidden to bring something into the public domain if it isn't a clothing or jewelry. Even within the category of jewelry certain things are rabbinically forbidden to wear in the public domain, however, the minhag is to be lenient for all jewelry, yet a Yarei Shamayim should be strict upon himself. <Ref>Kitzur S"A 84:1-2</ref>
# If it is normal to wear two pairs of clothing, one on top of the other even during the week, then one may wear on pair of clothes on top of another on [[Shabbat]] in the public domain even if one doesn't need it but is bringing it for one's friend or the like. <reF>Kitzur S"A 84:12</ref>
# If it is raining, one may wearing a coat in order to protect oneself from rain since the coat is worn as a regular clothing. However, it is forbidden to carry a clothing on top of one's hat in order to protect the hat from rain because it isn't considered wearing the clothing in a regular way. <ref>S"A 301:14, Kitzur S"A 84:4, Mishna Brurah 301:52-3 </ref>
# It is permitted to wear a [[Talit]] in the public domain on [[Shabbat]] as long as one wears it regularly, however, one may not put it around one's neck in a place where it is abnormal to wear it that way.<ref>Kitzur S"A 84:16</ref>
==Carrying a child==
# It is forbidden to carry a baby or child even if he is able to walk even in a Karmalit. However, one shouldn't tell people who do this because certainly they will not listen and its better that they do so unintentionally rather than violate [[Shabbat]] intentionally. <ref>Mishna Brurah 308:154, Kitzur S"A 82:10</ref>
==Wearing a watch==
# It is permitted to wear a watch which a person wouldn't remove if it stopped working such as a gold watch because then the watch is considered a jewelry. However, if one is not in an eruv, a person shouldn't wear a regular watch which a person would remove from their hand if it stopped working, but those who are lenient have what to rely on.<ref>Shemirat [[Shabbat]] KeHilchata 18:27</ref>
# One may not go out of an eruv with a pocket watch on [[Shabbat]]. <ref>Kitzur S"A 84:2, Shemirat [[Shabbat]] KeHilchata 18:28</ref>
==A hearing aid==
# A person who is hard of hearing may wear a hearing-aid on [[Shabbat]], even in a public domain without an eruv. One need not be concerned with considerations of electricity or [[carrying]] as long as the hearing-aid is securely in his ear, and he turned it on before [[Shabbat]] and left it on until after [[Shabbat]]. <ref>Shemirat [[Shabbat]] Kehilchata (perek 18 halacha 14), Yalkut Yosef (siman 328 seif 328 and siman 301 seif 38). See footnote 39 there where he quotes Hacham Ovadiah, Rav Shlomoh Zalamn Auerbach, Rav Henkin, and the Tzitz Eleizer who ruled leniently as well. </ref>
==Glasses==
# A person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. <Ref> Yalkut Yosef (siman 301 seif 31) and Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 16) write that a person who regularly wears glasses may wear them in a public domain on [[Shabbat]]. He must wear them on his nose, and may not carry them in his pocket or wear them on his forehead or around his neck. Rav Mordechai Eliyahu (comments on Kitzur S"A 84:6) writes that one may wear glasses in the public domain, however, one who usually takes them off in the street shouldn't go out with them without an eruv. </ref>
# A person who does not regularly wear glasses but wears, for example, reading glasses for reading only and otherwise carries them in his pocket, may not wear the reading glasses in a public domain. <Ref>Yalkut Yosef siman 301 seif 32, Shemirat [[Shabbat]] KeHilchata (perek 18 halacha 17). </ref>Bifocals which may be worn for both reading and regular use may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Someone who attaches a string worn around his neck to his glasses, he may wear the glasses with the string attached in a public domain on [[Shabbat]], as long as he wears the glasses on his nose and not around his neck or on his forehead. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 16 </ref>
# Contact lenses may be worn in a public domain on [[Shabbat]] by someone who regularly wears them. However a person who has not yet adjusted to contact lenses may not wear them in a public domain on [[shabbat]], lest he take them out and carry them in his hand. <Ref>Yalkut Yosef siman 301 seif 33, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 17 </ref>
# Photocromatic lenses, i.e. lenses that change from clear to dark in sunlight, may be worn on [[Shabbat]] as long as they are worn for regular use. <Ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# According to some, sunglasses worn only to protect one's eyes from the sun's rays may not be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 35, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> This includes sunglasses worn over regular glasses. <Ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref> Those who are lenient have wjat to rely on, especially in a place with an eruv. <Ref>Yalkut Yosef siman 301 seif 35 </ref>
# Sunglasses that are worn at all times for eyesight problems are considered like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Yalkut Yosef siman 301 seif 34, Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
# Sunglasses that are connected to a regular pair of glasses that are regularly worn by a hinge, may be worn in a public domain on [[Shabbat]] if the person doesn't remove the sunglasses totally when in the shade, rather flips up the sunglasses while they are still attached. It is best to stringent, however. <Ref>Yalkut Yosef siman 301 seif 36, shmirat [[shabbat]] perek 18 halacha 18 </ref>
# Sunglasses worn on doctor's orders and are not removed even when one is in his house are judged like regular glasses, and may be worn in a public domain on [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata perek 18 halacha 18 </ref>
==What is considered a garment?==
# Plastic bags worn over one's shoes are not considered garments and should not be worn outside of an Eruv. <ref> Rav Simcha Bunim Cohen (The [[Shabbos]] Home, v. 1, p. 121) in the name of Rav Moshe Feinstein </ref>
==Sources==
<references/>

Text of Brachot

2013-11-26T17:04:51Z

Kayvee: Translations

'''Please note, that with all the [[brachot]] below, when reciting the actual Bracha one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).'''
==HaMotzei==
# Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
# Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam [[HaMotzei]] Lechem Min HaAretz. <Ref>Mishna [[Brachot]] 35a, Rambam ([[Brachot]] 3:2), S"A 167:2</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>
==Mezonot==
# The text of the bracha of [[Mezonot]] is: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Mini [[Mezonot]]. <Ref>S"A 168:6, Bet Menucha ([http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_19666_441.pdf Dinei Dvarim SheMevarchin Aleyhem Mezonot])</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance<ref name=[[Berachot]] />
# For laws related to [[Mezonot]], see [[Wheat_and_grain_products]]
==Shehakol==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו.
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam [[Shehakol]] (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro. (When making the actual Bracha replace Hashem Elokenu with Adonay Elohenu). <Ref>The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the bracha with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic minhag to say Neheyah.</ref>
# Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.<ref name=[[Berachot]]>[http://berachot.org/hebrew/rishona.htm Berachot.org]</ref>

==Netilat Yadayim==
# The text of the Beracha for [[Netilat Yadayim]] is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים "Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kidshanu B'Mitzvotav V'Tzivanu [[Al Netilat Yadayim]]."<ref>S"A 158:1, Mishna Brurah 158:6</ref>

==Birkat Ilanot==
# Hebrew: ברוך אתה ה' אלקינו מלך העולם שלא חיסר בעולמו כלום וברא בו בריות טובות ואילנות טובות ליהנות בהן בני אדם
# Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam Shelo Chiser BeOlamo Klum UBarah Bo Briyot Tovot Ve'ilanot Tovot Leyhanot Bahen Bnei Adam.
==Sources==
<references/>

Fast Days

2013-11-26T16:34:36Z

Kayvee: /* Other Halachas of fast days */ Changed to sub headings

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), [[Asara BeTevet]] (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam (Hilchot Taaniyot 5:1)</ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Berura 549:2, Kitzur S"A 121:2 </ref>

==Asara BeTevet==
# [[Asara BeTevet]] commemorates the tragedy of Nebuchadnezzar's laying siege on the city of Jerusalem. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 4), Mishna Berura 549:2, Kitzur S"A 121:3. </ref>

==Shiva Asar BeTamuz==
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2, Yalkut Yosef Moadim page 527. </ref>
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>

==Communal fast days==
===Who Fasts===
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, S"A 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Berura 550:1, Aruch Hashulchan 459:5, Kitzur S"A 121:11. </ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref>
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, S"A 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Berura 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. S"A 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>S"A 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 2 years of the birth, and some say this only includes somebody who is actually nursing the baby. <ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Berura 550:5 and Biur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Berura 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>
# Anybody who doesn't fast because they are exempt does not need a hatarat nedarim, but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>
===When does the fast start?===
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]]. <ref> Even though the S"A 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Berura 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>

===When does the fast end?===
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the S"A 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. see Aruch Hashulchan there who thinks this is also the opinion of the Rambam. </ref>
# Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into [[shabbat]]. <ref> Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
====Travel====
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>
===Washing oneself and swimming===
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6, Shaar HaTzion 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
## If [[Asara BeTevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6 </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108 </ref>
===Brushing one’s teeth===
# According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magan Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magan Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109(2) rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha]] <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Berura 557:3, Rama 565:3. Mishna Berura 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on S"A 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur S"A 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Biur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
===Reading the Torah===
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> S"A 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishnah Berurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Berura 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
===Other Halachas of fast days===
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> S"A 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Berura 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Berura 558:50. </ref>
# On the [[Shabbat]] prior to Asara Bitevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]]. <ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food. <ref> Yechave Daat 3:67. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
====Eating Before the Fast====
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>
====Medicine====
# Prescribed [[medications]] may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>
====If one made a Bracha by accident====
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting. According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) however, Kaf HaChaim 568:16, Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>
====If one ate or drank inadvertently====
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Berura 568:1 says this also applies if you ate on purpose. Mishna Berura 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. </ref>
====Chewing Gum====
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref>
====Smoking====
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. </ref>
====Tasting food====
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it’s spiced) up to a [[Revi'it]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
====Tasting food on Friday====
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>
# If [[Asara BeTevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>
====Making a [[Shehecheyanu]]====
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
====Taking a haircut====
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>
====Making a hundred [[Brachot]]====
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however the widespread minhag isn’t so. <Ref> Sh”t Yechave Daat 2:67 </ref>
====Giving [[Tzedaka]]====
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>
====Doing Teshuva====
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>
====Birkat Kohanim====
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Sources==
<references/>

Fast Days

2013-11-26T16:24:34Z

Kayvee: /* When does the fast end? */ Marked up 'Travel' as a heading as appears to be the intention

[[Image:Destruction_temple.jpg|200px|right]]
All Jews fast on the four fast days mentioned by the prophets which are: [[Tzom Gedalya]] (the third of Tishrei), [[Asara BeTevet]] (tenth of Tevet), [[Shiva Asar BeTamuz]] (seventeenth of Tamuz), and [[Tisha BeAv]] (ninth of Av). <ref>The prophet Zechariyah (8:19) stated that in the future the fast of the fourth, fifth, seventh, and tenth will become days of happiness for the Jews. In Gemara [[Rosh Hashana]] 18b, Rabbi Akiva explains that number in the pasuk refers to the number of the month. Thus, the fast of fourth is the ninth of Tamuz, the fifth is the ninth of Av, the seventh is the third of Tishrei (fast of Gedalyah), and tenth is tenth of Tevet. The Tur 549:1 and Rambam (Taniot 5:4) rule like Rabbi Akiva. Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz when the wall of Yerushalyim was broken by the second Bet HaMikdash. These four fasts are codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:1, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref> The significance and background of these fasts are explained below. The first three are discussed in this article. For the other fasts please see the following links: [[Tisha BeAv]], [[Tanit Ester]], and [[Tanit Bechorim]]. Another related page is [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]]). The principle purpose of the fast days is to cause one to reflect upon one's ways in order to repent.<ref>Rambam (Hilchot Taaniyot 5:1)</ref>

==Tzom Gedalya==
# [[Tzom Gedalya]] is observed on the 3rd of Tishri. <ref> Chazon Ovadia (Laws of the Four Fasts, Halacha 3), Shulchan Aruch 549:1, Rambam Taaniyot 5:2. </ref>
# [[Tzom Gedalya]] commemorates the death of Gedalya Ben Achikam and the extinguishing of the spark of Yisrael causing the exile. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 3, Mishna Berura 549:2, Kitzur S"A 121:2 </ref>

==Asara BeTevet==
# [[Asara BeTevet]] commemorates the tragedy of Nebuchadnezzar's laying siege on the city of Jerusalem. <ref> Rambam (Taniyot 5:2), Chazon Ovadia (Laws of the Four Fasts, Halacha 4), Mishna Berura 549:2, Kitzur S"A 121:3. </ref>

==Shiva Asar BeTamuz==
# [[Shiva Asar BeTamuz]] commemorates 5 things: 1) The Luchot were broken. 2) The Korban Tamid in the 1st Bet Hamikdash was abolished. 3) In the 2nd Bet Hamikdash destruction, the city of Jerusalem was breached. 4) The Torah was burned by Apostomus. 5) An idol was put in the Bet Hamikdash. <ref> Mishna Taanit 26b, Rambam Taaniyot 5:2, Shibbolei Haleket 263, Chayei Adam 133:4, Kitzur Shulchan Aruch 121:4, Aruch Hashulchan 549:3, Chazon Ovadia (Laws of the Four Fasts, Halacha 1), Mishna Berura 549:2, Yalkut Yosef Moadim page 527. </ref>
# The fast of [[Shiva Asar BeTamuz]] is observed on the seventeenth of Tamuz and not the ninth of Tamuz. <ref>Tur 549:2 explains that on the ninth of Tamuz the wall of Yerushalyim was broken by the first Bet HaMikdash, however, nowadays we fast on the seventeenth of Tamuz which was when the wall of Yerushalyim was broken by the second Bet HaMikdash. This codified as halacha by the Rambam (Taniot 5:2-3), S”A 549:2, Mishna Brurah 549:1, and Yalkut Yosef (Moadim pg 527). </ref>

==Communal fast days==
===Who Fasts===
# Everybody is obligated to fasts on these public fast days. <ref> Rambam Hilchot Taanit 1:4, S"A 550:1, Chayei Adam 133:6, Yabia Omer 1:33, Mishna Berura 550:1, Aruch Hashulchan 459:5, Kitzur S"A 121:11. </ref>
# Anyone who isn't fasting for whatever reason should try to eat in private. <ref> Matei Ephraim 602:22, Shaare Ephraim 1:10, Minchas Elazar 3:3, Teshuvot Vihanhagot 2:265, Minhag Yisroel Torah 550:page 31, Nitei Gavriel (Bein Hametzarim) 1:page 64:footnote 22. </ref>
# Even rabbis or teachers whose fasting may cause their learning to be of lower quality should fast on these fast days including Taanit Esther. <ref> Yabia Omer 2:28:7 </ref>
# A pregnant woman need not fast on these fasts except for [[Tisha BeAv]]. <ref> Rama 550:1, S"A 554:5, Pri Megadim Eishel Avraham 550:1, Aruch Hashulchan 550:3, Yechave Daat 1:35. The gemara in Pesachim 54b says that pregnant women and nursing women are required to fast on [[Yom Kippur]] and Tisha B'Av, implying that they are not required to fast on the other fast days. Hagahot Maimoniot Taaniot 5:1 says that this is because the other fasts are optional in nature. Yechave Daat 1:35 says that this begins from the end of the first trimester whether she feels the pain or not, unless she is having pains earlier in which case her exemption would start earlier. Mishna Berura 550:3 and Aruch Hashulchan 550:3 say that it starts 40 days into pregnancy unless she has an unusual amount of pain. </ref> According to Ashkenazim, this is only true if the pregnant woman is having pain or they are weak, however, according to Sephardim, this is true even if the woman isn't in pain.<ref>Rama 550:1 writes that pregnant or nursing woman are exempt from the three fast days (except [[Tisha BeAv]]) only if they are in a lot of pain. Then he adds even if they're not in a lot of pain they're not obligated to fast but rather that is the minhag unless they are in pain. Mishna Brurah 550:5 writes that if the woman is weak she doesn't have to be strict to fast. S"A 554:5, however, seems to say that pregnant and nursing women are exempt whether or not they are in pain. Yalkut Yosef 550:9-10 rules that in general pregnant and nursing women are exempt from fasting on the three minor fasts besides for [[Tisha BeAv]].</ref>Nonetheless, if the woman isn't fasting she shouldn't eat to enjoyment but rather only what is necessary. <Ref>S"A 554:5, Mishna Brurah 550:5</ref>
# A nursing woman is exempt from fasting on the fasts except for [[Tisha BeAv]]. Some say this includes a women who has finished nursing as long as she is within 2 years of the birth, and some say this only includes somebody who is actually nursing the baby. <ref> In Yechave Daat 1:35, Rav Ovadia Yosef concludes that if the woman feels sick she may eat, but if she feels like she can fast, she should try to fast. Or litzion 3:25:7 disagrees and says in that case she would only be exempt within thirty days of giving birth. This is also the ruling of Eishel Avraham Butchatch 550:1 </ref>
# One who is sick, even if there is no danger of dying is exempt from fasting and shouldn't fast. <ref> Mishna Berura 550:4, Yalkut Yosef Moadim page 531, Aruch Hashulchan 550:6, Teshuvot Vihanhagot 4:123. </ref>
# Old, sick people who suffer a lot from fasting are exempt from these fasts, including [[Tisha BeAv]]. <ref> Yalkut Yosef Moadim page 532 </ref>
# One need not train his children to fast, even at the age of 12 for boys or eleven for girls. <ref> Mishna Berura 550:5 and Biur Halacha "hakol" Yalkut Yosef Dinei [[Chinuch]] Katan page 239 and Moadim page 530, Eliya Rabbah 550:7, Chanoch Lanaar 21:footnote 9, Halichot Shlomo Moadim 2:page 398:3. Mishna Berura 550:5 based on Magen Avraham 550:2 and Chayei Adam 133:6 say that when children do not fast they should only eat the amount of food they need but Halichot Shlomo Moadim 2:page 398:footnote 10 says that this is not the custom. </ref> Although many boys have the custom to fast three fasts before they become bar-mitzvah, but this custom has no source. <ref> Halichot Shlomo Moadim 2:page 399:footnote 11. </ref>
# A groom within the seven days of his wedding, the father of a baby boy, a sandak, a mohel must fast on these four fasts unless the fast was postponed because it originally fell out on [[shabbat]], in which case they are all exempt from all these fasts and should eat after mid-day. <ref> Yabia Omer 1:34:11, 5:40. Rav Ovadia Yosef writes in Yabia Omer 27:10 that this is true even of tzom gedalia, even though some rishonim say the tragedy occurred on [[Rosh Hashana]] it is not considered a postponed fast unless it actually fell out on [[Shabbat]]. </ref>
# Anybody who doesn't fast because they are exempt does not need a hatarat nedarim, but if it isn't too hard to do one, then praiseworthy is somebody who does. <ref> Yabia Omer 2:30: 5-8 </ref>
===When does the fast start?===
# Communal fasts which do not start at night only begin at [[Olot HaShachar]]. <ref>S"A 564:1, Yalkut Yosef Moadim page 529, gemara taanit 12a. </ref>
# If one went to sleep at night and wakes up before [[Olot HaShachar]] one may not eat unless one stipulated before going to sleep that one didn’t begin the fast and one would eat and drink before [[Olot HaShachar]]. <Ref> S”A 564:1 writes that if one doesn't go to sleep one may continue to eat until Olot HaSachar and if one went to sleep one may still eat if one made a stipulation that one will continue to eat after he wakes up before [[Olot HaShachar]] (according to the explanation of Mishna Brurah 564:4). This is based on the gemara taanit 12a which says that although the fast the fast begins at amud hashachar if one goes to sleep than the fast begins then. The Yerushalmi Taanit 1:4 allows for this stipulation before going to sleep that you intend to eat before amud hashachar. Rama 564:1 comments that one doesn't need to make a stipulation for drinks. However, Mishna Brurah 564:6 writes that the achronim say it's preferable to make a stipulation for both foods and drinks. </ref> However, the Zohar is strict even such a case and one should only be lenient regarding drinks or if it's difficult to fast without eating before [[Olot HaShachar]]. <ref> Even though the S"A 564:1 makes no mention of the Zohar, the Mishna Brurah 564:28 and Yalkut Yosef (Tefilah, vol 1, pg 126, 89:43, and 550:3) quote the Zohar which is strict regarding eating after one slept before [[Olot HaShachar]], however, the Zohar isn't strict about drinking. Yalkut Yosef adds that if it's difficult for one to fast if one doesn't eat before [[Olot HaShachar]] one may do so (after stipulating before going to sleep). See Sh”t Yabia Omer 5:22(5), Piskei Teshuvot 564:1 and 89:21. </ref> If one didn't make a stipulation before going to sleep and one woke up before [[Olot HaShachar]], one is permitted to drink before [[Olot HaShachar]]. <reF> Mishna Berura 564:6 as well as Kaf HaChaim 564:10 both say that if you for some reason did not make this stipulation before you went to sleep and you woke up before dawn thirsty you are permitted to drink. Shevet hakehasi 1:180 says that one who didn't know this halachah and ate in the morning without having made the stipulation the night before, may still recite aneinu. </ref>

===When does the fast end?===
# Any fast which one didn’t complete until [[Tzet HaKochavim]] is considered as though one didn't fast. <Ref> S”A 562:1, Mordechai Taanis 631, Yalkut Yosef Moadim page 529. The Gemara in Taanit 12a says that the sun didn't set on is not considered a fast. Rabbeinu Yona quoted by the Rosh [[Shabbat]] 2:23 says from this gemara that the fast concludes at sunset. However, the Rosh himself in Taanit 1:12 says that the gemara is referring to the completion of the setting of the sun, namely tzet kavochavim. This is the source of the S"A 562:1. Aruch Hashulchan 562:9 and the Gra 562:2 say that since there are some rishonim who follow Rabbeinu Yona anyone who is lenient and relies on them should not be rebuked for it. see Aruch Hashulchan there who thinks this is also the opinion of the Rambam. </ref>
# Even if Asara b'tevet falls out on a Friday one should fast until tzet hakovachim even though the fast would carry into [[shabbat]]. <ref> Shulchan Arukh 249:4. Rama there quotes an opinion that if you pray early and finish [[Mariv/Arvit|Arvit]] before [[Tzet HaKochavim]] you should eat, but then says that nevertheless on a public fast one should fast until [[Tzet HaKochavim]] and on a private fast, eat after [[davening]]. </ref>
# Some poskim allow somebody who ends [[Shabbat]] according to the time of Rabbeinu Tam, to be lenient and end these rabbinic fasts according to the time of the Gra, <ref> Yalkut Yosef 293:4, Shearim Metzuyanim Bihalacha 123:4, Nitei Gavriel Bein Hamitzarim page 57 </ref> while other say he should wait <ref> Yisroel V’hazemanim 1:pages 573-578, Nitei Gavriel bein hamitzarim page 58. </ref>
====Travel====
# Some poskim says that one who travels during a fast, should finish the fast according to his arrival destination, whether this makes it longer or shorter. <ref> Iggerot Moshe 3:96, [http://www.dailyhalacha.com/displayRead.asp?readID=2183 Rabbi Eli Mansour in the names of Rav Moshe and Chacham Ovadia Yosef], Vilechitcha Baderech page 59:1. This applies even if on [[Tisha BeAv]] his fast will last less than 24 hours. However, Sh"t Yaskil Avdi 8:38 says that although the public fast ends according to the time of his place of arrival, an individual has a personal obligation to fast twenty hours on [[Tisha BeAv]] and that he should continue fasting into the tenth of Av to complete his 24 hours. </ref>
===Washing oneself and swimming===
# A Baal Nefesh should be strict not to wash oneself in hot water or anoint oneself, however it’s permitted to wash with cold water or wash one’s hands, feet, and face with hot water. <Ref> Mishna Brurah 550:6, Shaar HaTzion 550:8, Kaf Hachayim 550:13. Yalkut Yosef Moadim page 530 permits washing one's body with hot water, but adds that one who is strict is praiseworthy. Aruch Hashulchan 550:3 also says that technically it is permitted to use hot water, but the custom has developed not to except on erev [[shabbat]], but it is still permissible to use hot water. </ref>
## If [[Asara BeTevet]] falls out on Friday, one shouldn’t be strict and rather should wash oneself because of Kavod [[Shabbat]]. <Ref>Mishna Brurah 550:6 </ref>
# One shouldn’t go swimming in a pool or ocean on a fast day. <Ref> Piskei Teshuvot 550:6, Rivevot Ephraim 1:363:1 and 3:368, Sh”t Bear Moshe 3:77, Rav Moshe Feinstein quoted in Moadei Yeshurun page 108. Nitei Gavriel page 34 allows children to swim. </ref> One is permitted to swim the night before a fast. <ref> Rav Moshe Feinstein quoted in Modanei Yeshurun 1:page 108 </ref>
===Brushing one’s teeth===
# According to Sephardim, for all fasts besides [[Tisha BeAv]] and [[Yom Kippur]], in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water as long as one is careful to spit it out completely. According to Ashkenazim, only if one is in pain may one rinse one’s mouth and in such a case one should bend one’s head downward so one doesn’t swallow any water. On [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain, and on [[Yom Kippur]] one must be strict. <Ref>
* S”A 567:3 writes that it’s improper to rinse one’s mouth on a fast day. Magan Avraham 567:6 writes that this is only according to the Rama who says not to taste food on any fast day, however, according to S”A who allows tasting on fast days besides for [[Tisha BeAv]] and [[Yom Kippur]] it is only improper if one rinses one’s mouth with more than a [[Reviyit]]. However, Kaf HaChaim 567:13 quotes the Nahar Shalom, Bigdei Yesha, and Maamer Mordechai who differentiate between tasting and rinsing and so Kaf HaChaim concludes that one shouldn’t rinse even with less than a [[Reviyit]]. Yet, Chazon Ovadyah (Arba Taniyot pg 27-8) rules like the Magan Avraham that for Sephardim in a case of need one may rinse one’s mouth with less than a [[Revi'it]] of water. Even though regarding brushing one’s teeth (pg 28) he adds that one should bend over according to the stringency of the Chaye Adam, regarding rinsing with less than a [[Revi'it]] it seems that one doesn’t have to bend over and such is the language of the summary (pg 515).
* Chaye Adam 132:20 writes that if one is in great pain one may rinse one’s mouth even on Tish BeAv if one is careful to bend one’s head downward so that one doesn’t come to swallow anything but one may not do so on [[Yom Kippur]]. Kaf Hachaim 567:14 quotes this. Mishna Brurah 567:11 differentiates saying that all fasts days one may rinse one’s mouth if one is in pain and by [[Tisha BeAv]] one may rinse one’s mouth only if one is in great pain and on [[Yom Kippur]] one must be strict. Sh”t Minchat Yitzchak 4:109(1) agrees with Mishna Brurah that for most fasts one may rinse if one is in pain and for [[Tisha BeAv]] one may only rinse if one is in great pain. </ref>
# According to Sephardim, those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. <Ref>
* Chazon Ovadyah (Arba Taniyot pg 28) rules that those who regularly brush their teeth with toothbrush and toothpaste may brush on a fast day with less than a [[Revi'it]] of water as long as they bend over while rinsing and spit it out afterwards. [http://www.dailyhalacha.com/Display.asp?ClipDate=3/8/2009 Rabbi Mansour on DailyHalacha.com] agrees but adds that one shouldn't even gargle.
* Yalkut Yosef (Moadim pg 534) writes that for all fast days besides [[Tisha BeAv]] one if it will be difficult for one not to brush one is allowed to brush one's teeth as long as one doesn't put a [[Revi'it]] of water in one's mouth at a time and ensures that one doesn't swallow any water.
* Sh”t Minchat Yitzchak 4:109(2) rules that someone who has bad breath on [[Tisha BeAv]] may brush his teeth without water in order to pray with a clean mouth. </ref>
# One may swallow saliva that accumulates in one’s mouth. <Ref> Mishna Brurah 567:13 </ref> Some say that if it’s easy one should be strict and spit it out. <Ref> Chaye Adam 132:22, Mateh Efraim 612:7, Moadim UZmanim 1:59 </ref> While others say that the minhag is to be lenient altogether. <Ref> Piskei Teshuvot 567:2, Bet Meir, Ashel Avraham, Aruch HaShulchan 567:4 </ref>
===Recitation of Aneinu===
# The addition of aneinu is recited by the sephardim during [[Shacharit]] and [[Mincha]] <ref> Shulchan Aruch 565:3 because even if you don't end up finishing the fast because you get sick from fasting, it is still a public fast day. Yalkut Yosef Moadim page 536 adds that one recites aneinu at night on tisha b’av. </ref> , and for the ashkenazim only in [[mincha]]. <ref> Mishna Berura 557:3, Rama 565:3. Mishna Berura 568:10 says that you should even say aneinu if you daven [[Mincha]] gedola because even if you end up eating you at least fasted until [[chatzot]]. </ref>
# One who isn't fasting doesn't recite aneinu. <ref> [[Shevet Halevi]] 5:60:4:page 61, Halichot Shlomo Moadim 2:page 402:footnote 25. </ref> A child who is not fasting still recites aneinu for [[chinuch]] purposes. <ref> Shevet halevi 8:131 </ref>
# The individual inserts this paragraph in the beracha of shomea [[tefilla]], and finishes as usual, and the chazzan during chazarat hashatz says it as a beracha on its own between the [[berachot]] of goel and rofe. <ref> Yalkut Yosef Moadim page 536-537 based on S"A 566:1 </ref>
# If one forgot to recite aneinu, and already said baruch atta Hashem to conclude the beracha of shomea [[tefilla]], he shouldn't say lamdeini chukecha there or insert it right after the beracha, but instead should say it after elokai nitzor and yihyu liratzon and say it without any beracha. <ref> Yabia Omer 1:22, Chayei Adam 24:18, Kitzur S"A 19:14, Aruch Hashulchan 565:3, Kaf Hachayim 119:28 </ref>
# If someone is reciting his silent shmoneh esrei along with the chazzan's chazzarat hashatz, he should say aneinu in shomea [[tefilla]], and not with the chazzan saying it between goel and rofe. <ref> Yalkut Yosef Moadim page 537, Yabia Omer 2:34:6,Biur Halacha 565:1 </ref>
# For these four fasts, the beracha of aneinu is recited during chazarat hashatz as a beracha on its own as long as there are six or more fasting. <ref> Yalkut Yosef Moadim page 539, Yechave Daat 1:79. He adds that for Taanit Esther it is preferable to get 10 people fasting but if not, the beracha should still be recited. </ref> These 6 all have to be people who haven't prayed yet. <ref> Yalkut Yosef page 542 </ref>
# If one forgot to say Aneinu in "Shomea Tefila" one should recite it in "Elokai Netzor." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
# If the shaliach tzibur forgot to say Aneinu in the [[Chazarat Hashatz]] he should recite it in "Shomea Tefila." <ref> Kitzur S"A of Rav Rephael Baruch Toledano, Volume 1, Page 106 </ref>
===Reading the Torah===
# On all rabbinic public fast days, we read Shemot 32:11-14 and 34:1-10, both in the morning and the afternoon, except Tisha B'Av morning. <ref> S"A 566:1, Yalkut Yosef Moadim page 545. </ref>
# According to Ashkenazim, on the fasts other than Tisha B'av the haftara of Isaiah 55:6-56:8 is read during [[mincha]] but not [[shacharit]]. <ref> Rama 566:1. Yalkut Yosef Moadim page 545 as well as Yechave Daat 5:40 say that this is not the custom of the sephardim except on tisha b'av where even sephardim have a haftara for [[shacharit]] and [[mincha]]. </ref> If a sephardi is asked to go up he should try and refuse, unless he has already been called by name, in which case he should go up and say the [[berachot]]. <ref> Yalkut Yosef Moadim page 546 </ref>
# Ashkenazim have a custom is certain verses are read aloud by the congregation. The individual who is called up for that aliyah should not read the verses aloud with the congregation but instead should wait until the reader says them aloud and read along with him. <ref> Mishnah Berurah 566:3, Shaare Ephraim 8:107 </ref>
# On a weekday other than a monday and thursday, somebody who is not fasting may not receive an aliya to the torah. <ref> Mishna Berura 566:19, Aruch Hashulchan 566:11, Rivevot Ephraim 3:338:2. The Halichot Shlomo Moadim 2:13:footnote 10 says if one ate a small amount of food he may still receive an aliya on a fast day. </ref> On a monday or thursday, since there is torah reading anyway, some poskim permit it. <ref> Magen Avraham 566:8 one who is not fasting may receive an aliyah because the torah would have been read even if not for the fast, while the Maamar Mordechai 566:5 disagrees since the content of the Torah reading is for that of a fast day and not for the week's parsha. Mishna Brurah 566:19 says if one was already called up everyone agrees that he may go up. Yalkut Yosef page 549 says that even if you were called up by name, you should explain to them that you are not fasting, and even adds that this applies where you are currently fasting but do not plan on finishing the fast. </ref>
===Other Halachas of fast days===
# On all of these rabbinic fasts besides for tisha b'av one is permitted to wash, anoint, wear leather, and have relations. <ref> S"A 550:2, Yalkut Yosef Moadim page 530, Aruch Hashulchan 550:2. This is unlike the Ramban in Torat HaAdam (Chavel edition, page 244) who says that all of these fast days last from sunset the night before, and all the activities that are forbidden on tisha b'av are forbidden on these as well. The Shla Taanit 43b says the only reason not everybody accepted this is because it is something that is too hard for all of the congregation to hold, but on a personal level each person should make an effort to refrain from this. Mishna Berura 550:6 and Kaf Hachayim 550:10 quote this as well but notes that one should continue to wear leather shoes so as not to publicize it too much. </ref>
# On the day of a Taanis one should refrain from unnecessarily touching foods, lest one inadvertently eat during the fast. <ref> Piskei Teshuvot 589:1 citing Pri Megadim 612 citing Taz 612:8 </ref>
# One should be careful to control his [[anger]] on a fast day. <ref> Baer Heitiv 568:22, Kaf Hachayim 549:11, Mishna Berura 558:50. </ref>
# On the [[Shabbat]] prior to Asara Bitevet and [[Shiva]] Asar bitammuz, we announce the day of the fast prior to saying [[Mussaf]]. <ref> Yalkut Yosef Moadim page 530 </ref>
# A restaurant or store owner should preferably refrain from giving out food unless it is known that it is for sick people or for after the fast, and even if there are other places where people can access food. <ref> Yechave Daat 3:67. Beer Moshe 8:95 permits leaving a canteen or soda machine open in a camp for those who aren't fasting, and Shevet Hakehati 4:155:1 permits leaving a store open for those not fasting. </ref>
'''Eating Before the Fast'''
# Some poskim say that one should avoid eating too much before a fast, as this may make him feel the fasting less. <Ref> Eliya Rabbah 563:1, Kaf Hachayim 549:11 </ref>
'''Medicine'''
# Prescribed [[medications]] may be taken, and if one has difficulty swallowing the pills they may use a minimal amount of water, the amount needed to swallow them. <ref> Rav Shlomo Zalman Auerbach quoted in Nishmas Avraham (v. 5, p. 46), Nitei Gavriel page 30 </ref>
# Some poskim permit taking caffeine suppositories during the fast, to avoid caffeine related headaches. <ref> Maharsham (1:123, page 178), Chelkat Yaakov 2:83, Contemporary Halachic Problems (v. 2, p. 26). </ref>
'''If one made a Bracha by accident'''
# According to Sephardim, if one made a Bracha by accident and then realized that it was a fast day, one should eat a very small amount just enough that one can taste it and continue on fasting. According to Ashkenazim, one shouldn't taste anything but just say Baruch Shem. <Ref> Birkei Yosef 568, Sh”t Yabia Omer Y”D 2:5(6), O”C 4:41 and 10:41, Yalkut Yosef (Kitzur S”A 550:26 and [[Tefilla]] 1:89) however, Kaf HaChaim 568:16, Daat Torah (of the Maharsham) 568:1, Sh”t Mishneh Halachot 7:80, Sh”t Shevet Sofer O”C 25, [http://www.yeshiva.org.il/midrash/shiur.asp?id=411#7a Peninei Halacha (Rabbi Elazar Melamed)], Halachos of [[Brachos]] (Rabbi Bodner, pg 207, note 39), and Piskei Teshuvot 568:2 rule that one shouldn’t eat it but rather say Baruch Shem. Teshuvot VeHanhagot 1:329 writes that one should taste it, not swallow, and then spit it out. [http://www.yeshiva.org.il/midrash/printShiur.aspx/1762 Rav Mordechai Eliyahu] quotes the differing opinions and doesn't give a ruling. </ref>
'''If one ate or drank inadvertently'''
# If one ate by mistake on a fast day he should nevertheless continue fasting afterwards. <ref> Shulchan Aruch 568:1. Mishna Berura 568:1 says this also applies if you ate on purpose. Mishna Berura 568:3 says that you can even say aneinu during the shemoneh esrei during public fast days. Yabia Omer YD 1:14:8 says you can only recite aneinu if you have eaten less than a [[kezayit]]. </ref>
'''Chewing Gum'''
# It is prohibited to chew gum on a fast day, unless the gum has no taste whatsoever. <ref> Yalkut Yosef Moadim 535 </ref>
'''Smoking'''
# It’s permissible to smoke on a fast day except on [[Tisha BeAv]] (disregarding whether it’s permissible to smoke because of the health issue). <Ref> Sh”t Yechave Daat 5:39, Sh”t Yabia Omer 1:33. He adds that if it is extremely urgent, one may be lenient on [[Tisha BeAv]] after mid-day in private. </ref>
'''Tasting food'''
# According to Sephardim, on a fast day besides [[Tisha BeAv]] and [[Yom Kippur]] one may taste food (to see if it’s spiced) up to a [[Revi'it]] as long as one spits it out afterwards. According to Ashkenazim, one may not taste food on any communal fast day except where one needs to taste a food for a Suedat Mitzvah to see if it’s spiced well. <Ref> S”A 567:1 writes that on any fast day one may taste food up to a [[Revi'it]] as long as one spits it all out except for [[Tisha BeAv]] and [[Yom Kippur]] when it’s forbidden. Rama 567:1 writes that the minhag is not to taste any food on any communal fast. Mishna Brurah 567:6 writes that one may only be lenient in a case where one has to taste food that’s being prepared for a Seudat Mitzvah to see if it’s spiced well. However, Rav Ovadyah in Chazon Ovadyah (Arba Taniyot pg 27) rules like S”A. </ref>
# Preferably one should be strict when making sure to have less than a [[Revi'it]] to consider this [[Revi'it]] to include anything one tasted the whole day, however, the strict law is that one only has to make sure to have less than a [[Revi'it]] each time one tastes. <Ref> S”A 567:2 quotes a dispute whether one is allowed to taste up to a [[Revi'it]] and the [[Revi'it]] is a combination of anything one tasted the whole day or that one may taste up to a [[Revi'it]] many times if at each time it is less than a [[Revi'it]] (according to the explanation of Mishna Brurah 567:7 and 9). Kaf HaChaim 567:12 rules that the halacha follows the second opinion but preferably one should be strict for the first opinion as well. Mishna Brurah 567:8 also implies this. </ref>
'''Tasting food on Friday'''
# In general, it’s a mitzvah to taste the [[Shabbat]] food before [[Shabbat]] to know if tastes right ([[Preparing_for_Shabbat#Tasting_the_food_in_preparation_of_Shabbat|Tasting food in preparation of Shabbat]]). However, on Friday of [[Shabbat]] Chazon, one shouldn’t taste the food. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>
# If [[Asara BeTevet]] falls out to be on Friday one may taste the food if one spits it out and doesn’t swallow. <Ref>Shemirat [[Shabbat]] KeHilchata 42:61 </ref>
'''Making a [[Shehecheyanu]]'''
# It’s permitted to make a [[Shehecheyanu]] on a fast day. <Ref> Piskei Teshuvot 550:8 in name of Pri Megadim A”A 551:42 and Kaf HaChaim 550:209 </ref>
'''Taking a haircut'''
# There’s a dispute whether one may take a haircut on a fast day and it’s preferable not to. <Ref> Rav Chaim Palagi in Ruach Chaim 566:4 is strict. Or Letzion and Piskei Teshuvot 550:8 agree. However, Yalkut Yosef and Tzitz Eliezer 7:49:12 are lenient but still say its preferable not to. </ref>
'''Making a hundred [[Brachot]]'''
# Some Sephardim had the minhag to wear [[tefillin]] on fast days at [[Mincha]] so as to complete 100 [[Brachot]], however the widespread minhag isn’t so. <Ref> Sh”t Yechave Daat 2:67 </ref>
'''Giving [[Tzedaka]]'''
# It’s customary to give [[Tzedaka]] at [[Mincha]] on a fast day, the value of the amount of food one would have eaten that day. <Ref> Mishna Brurah 566:12 </ref>
'''Doing Teshuva'''
# The primary purpose of the Fast days is to inspire a person to do Teshuva and remember his sins and the sins of our fathers which caused the tragedy which is being commemorated to occur. Thus, a person should should make time on a fast day to think about one's actions and do Teshuva. Those people who take walks and do other activities which are a waste of time when they are fasting have missed a major point of the fast. Nonetheless, one may not exempt oneself with only doing Teshuva because fasting on these days is a Mitzvah MeDivrei HaNevim. <Ref>Mishna Brurah 549:1</ref>
'''Birkat Kohanim'''
# A kohen who is not fasting, should not go up for [[birkat kohanim]] during [[mincha]]. <ref> Yalkut Yosef Moadim page 551 </ref>
# If [[mincha]] went past sunset, [[birkat kohanim]] may still be recited within thirteen and a half minutes but not after that. <ref> Yechave Daat 6:40 </ref>

==Related Pages==
* [[Commemoration of the Destruction of the Temple]] ([[Zecher LeChurban]])

==Sources==
<references/>

Kotaiv

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Kayvee: /* Books */ Fixed extra blank line was interupting the number sequence

[[Writing on Shabbat]] is one of the 39 primary melachot of [[Shabbat]]. <ref> Mishna [[Shabbat]] 7:2, Daf 73a. Rashi 73a says that writing is counted among the melachot because in the mishkan they would write on each board of the Mishkan in order to return it to its correct place whenever the Mishkan was reassembled </ref> The topic of [[erasing on Shabbat]] is dealt with on a its own page.
==Introduction==
# One who writes two letters on [[shabbat]] is chayav for the melacha of kotaiv, but if one letter is significant enough that qualifies as well. <ref> Mishna in Masechet [[Shabbat]] 73a writes that the prohibited melacha is for two letters but the gemara 104b says if it is one letter that finishes off the book, you are also obligated. The Avnei Nezer 201 explains that this is because it gives it significance. </ref>
# Writing any kind of letter or symbol (that represents some idea) is forbidden under Kotaiv. <Ref> Rambam [[Shabbat]] 11:9. Biur Halacha 340:4 b'mashkin writes that based on [[Shabbat]] Yerushalmi 7:2 that if you draw a picture you are liable </ref>
# Affixing letters to a surface is also considered Kotaiv. <Ref> Magan Avraham 340:10, Mishna Brurah 340:22 (8) </ref>Examples include:
## Attaching letters to a wallpaper,
## Placing magnetic letters to a board
## Arranging edible letters onto a cake.
## Snapping Scrabble letter tiles into fitted groves
# However, if the letters exist on a surface already it’s permissible to arrange them in an order. <Ref> Sh”t Igrot Moshe O”C 1:135 </ref>Examples include:
## Arranging number cards in front of the shul to show congregants the correct page number
## Lining up numbers of a combination lock <ref> Sh"t Tzitz Eliezer 13:44, Sh"t Bitzel Hachochma vol Siman 78, Shevet HaKehati 2:153, Shalmei Yehuda 3:16 in the name of Rav Elyashiv, Mishnat Halachot 5:48, Chelkat Yaakov 3:150, Divrei Shalom 4:51 </ref>
## Playing a game that entails placing numbered tiles adjacent to one another
#It is only forbidden by the torah if the writing is permanent, but even if it is temporary it is forbidden by the rabbis. <ref> Shulchan Aruch 340:4 quoting the Or Zarua 76 that non-permanent ink is forbidden midirabanan. </ref>
==Forms of writing==
# It’s forbidden to write on a table with liquids on his finger. <Ref> S”A 340:4, Mishna Brurah 340:19 </ref>
# It’s forbidden to write letters in fog or steam. <ref> Mishna Brurah 340:20 </ref>
# Fingerprinting (dipping one’s finger into ink and then placing it on paper) is forbidden as it forms a meaningful image. <Ref> Shemirat [[Shabbat]] KeHalachata 41:75, Eretz Tzvi Siman 71,Yeshuot Moshe 1:70, Shuirim Metzuiim BeHalacha 80:55, Chelekat Yakov 3:25, Nachalat Ezra Hadaya O”C 1:7, Vayeshev Moshe 1:62 </ref>
# One may signal in the air, water or on a dry board in the form of letters if it doesn’t leave any mark. <Ref> Rama 340:4, Mishna Brurah 340:22, Shar Tzion 340:28 </ref>
==Pictures==
# Taking a photograph is forbidden as it draws an image, but one does not have to avoid being in a picture taken by a non-Jew for his own purposes. <Ref> Mayim CHaim O”C 1: 145, Shemirat [[Shabbat]] KeHilchata 16:26, Rivivot Efraim 3:230 </ref>
# Regarding walking in an area where there is a surveillance camera, see [[Electronics on Shabbat]].
==Books==
# One may mark (not in the form a letter) a parchment by pressing one's nail on the parchment because it doesn’t last, yet it’s preferable not to do this because some authorities forbid this. <Ref> S”A 340:5, Birkei Yosef 340:5 that Or Zaruah and Smak forbid, Biur Halacha D”H “Mutar” </ref> However, all opinions agree that it’s forbidden to mark a paper as it’s soft and the mark will last. <Ref> Mishna Brurah 340:25 </ref>
# One may fold the page of a book to mark the place even if the crease leaves a lasting mark. <Ref> Menuchat Ahava 22:25, Shevet Hakehati 1:130 writes that it’s better not to fold the pages even during the week so as not to disrespect the sefer. see also Rivivot Efraim 1:223 (11) </ref>
# Many poskim hold that it is permitted to open a book on [[Shabbat]] even though it has letters or pictures on the side of the pages of the book; if, however, there is another similar book available without letters on the side, one should use that one. Also, it’s preferable not to write on the sides of books in order to avoid this issue. <Ref> Birkei Yosef 340:5, Leviat Chen 120, Sh"t Tzitz Eliezer 13:44, Vayesh Moshe 1:65, Mishna Berura 340:17.
* The Levush 340:4 writes that it is a Torah violation to open or close a book with words stamped on the sides of the pages. He maintains that opening the book is [[erasing]] because the letters are broken, and then closing the book again is writing because the letters are reformed. Magen Avraham 340:6 and Chazon Ish 61:1 are machmir for this Levush.
* The Rama in a teshuva (119), however, is lenient based on the Gemara [[Shabbat]] (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or [[erasing]]. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves.
* The Avnei Neizer 210:1-3 rejects this proof. He argues that [[separating]] two letters isn’t considered [[erasing]] because the letters still exist, but splitting letters horizontally is considered [[erasing]] because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty.
* However, Sh"t Rama 119 and Taz 340:2 disagree saying that bringing existing letters together isn't a melacha and since the book is meant to be open and closed it is like opening and closing a door which is certainly permissible and not an issue of [[boneh]] and soter. The Rama's leniency is based on the Gemara [[Shabbat]] (104b) that says that there is a biblical prohibition if a person writes one letter in Tiveriya and one in Tzipori because it is not considered lacking a significant action to bring them together. The Rama infers that moving letters closer to or further from one another is not considered writing or [[erasing]]. Similarly, opening the book doesn’t erase the letters, but merely separates the parts of the letters, and closing the book doesn’t write the letters, but just combines the halves. The Avnei Neizer 210:1-3 rejects this proof. He argues that [[separating]] two letters isn’t considered [[erasing]] because the letters still exist, but splitting letters horizontally is considered [[erasing]] because the letters become nonexistent. See Rama (ibid.) and Taz 340:2 for resolutions to this difficulty. Based on this Avnei Nezer, see also Sh"t Har Tzvi Melechet Kotev 4 writes that even the Levush himself agrees that [[seperating]] two complete letters isn't an issue of writing. He is just concerned of joining and [[separating]] letter fragments but not [[separating]] two whole letters.
* Mishna Brurah 340:17 comments that the minhag is to follow the Rama, yet if one has another sefer without letters on the side, he should use that one instead to be strict for the Levush. </ref>
# If a page in a book ripped where words are written, it’s permissible to place the pieces next to one another in order to read it, if one doesn’t have another copy of that book. <Ref> Mishnat Halachot vol 6 Siman 89, Sh"t Be'er Moshe 6:125, Shemirat [[Shabbat]] KeHalichata 28:2, Igrot Moshe Y”D vol 2 Siman 75 D”H “VeDvar HaDaf” </ref>
# If pages were stuck together by glue or some or material (like water) then it depends; if the pages are stuck in a place of letters, it’s forbidden to pull them apart because in doing so one breaks the letters, however, if the pages are stuck in a place of no letters, it’s permissible to pull the pages apart. <Ref>Shemirat [[Shabbat]] KeHilchata 28:1 </ref>
==Other Practical Examples==
# It’s permissible to walk in shoes that have words etched into the soles that form words when walking on dirt or snow. <Ref> Yabia Omer O”C 5:28, Az Nidaberu 8:21, Beir Sharim 2:67, 3:38:3. </ref>
# One can be lenient to wipe with tissue that has words not of sanctity in languages other than Hebrew. <Ref> Sh"t Yabia Omer O”C 5:29, Az Nidberu 1 pg 164#129, Sh"t Rivivot Efraim 1:257 related to throwing paper with words on it in water. </ref>
# It’s permissible to use a thermometer for which letters appear if the person has fever and when it’s removed from the person the letters disappear. [A digital thermometer is forbidden because using it completes an electric circuit.] <ref> Sh”t Yechave Daat 4:29, Sh”t Tzitz Eliezer 14:30 concludes that if a regular thermometer is available one shouldn’t use this type of thermometer, Minchat Ahava 22:19, Kinyan Torah 3:39 </ref>
# Regarding putting together a jigsaw puzzle on [[Shabbat]], see [[Games on Shabbat]].

==Sources==
<references/>

User:Kayvee

2013-11-26T14:39:22Z

Kayvee: Initial About me

== About Me ==

I am an orthodox Jew with limited learning, having learnt in [http://www.aish.com Aish HaTorah] and [http://www.mayanot.edu Mayanot] in Jerusalem. I have experience of using [http://www.mediawiki.org/ MediaWiki] for other projects including [http://www.wikipedia.org Wikipedia] and setting up an internal wiki for my workplace. I do not feel I have the halachic knowledge to edit the content but would love to add other value to the project in others ways.