Kosher Oil, Wicks, and Candles for Chanuka and Having a Kosher Chanukia: Difference between pages

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== The oils that are Kosher==
==Which Chanukia is Kosher and which is preferable==
# It is preferable to light with olive oil because that was the oil used in the Beit Hamikdash which with the miracle occurred. If one doesn’t have oil, one can use wax. Some specifically use wax candles because they burn brightly. <Ref> There is a dispute in the Gemara ([[Shabbat]] 21b) whether the oils that are invalid for [[Shabbat]] are also invalid for [[Chanuka]]. The Rambam ([[Chanukah]] 4:6) and Shulchan Aruch 673:1 rule that they are Kosher for [[Chanuka]], even if not for [[Shabbat]]. Tosfot ([[Shabbat]] 23a, s.v. MeReish Hava) writes even though all oils are Kosher for [[Chanuka]], olive oil is the best. The Rama 673:1 codifies the opinion of Tosfot. There are 4 opinions about using wax candles: 1) Darkei Moshe 673:1 writes the wax is equal to olive oil. 2) Chaye Adam 154:8 and Pri Megadim 676:5 seem to equate wax with other oils. 3) Meiri 21a (s.v. Mimah) and Mishna Brurah 673:4 say any oil is preferable to wax. 4) Maharal (Ner Mitzvah (pg 97) quoted referenced by Shaar Hatziyun 773:4 disqualifies wax altogether.  </ref>
 
# All oils are kosher for lighting candles. If one doesn’t have oil, one can use wax. Some specifically use wax candles because it burns brightly. Propane is considered like wax candles. <ref> [[Shabbat]] 21b brings a dispute whether the not kosher wicks and fuels of [[Shabbat]] candles are Kosher or not for [[Chanukah]] candles. Rambam ([[Chanukah]] 4:6), Tur, and S”A 673:1 rule that they are Kosher for [[Chanukah]]. Tosfot ([[Shabbat]] 23a), Orchot Chaim ([[Chanukah]] 7), Roke’ach 226, Kol Bo 44, Manhig, Hagahot Maimon ([[Chanukah]] 4:5), Meiri ([[Shabbat]] 21a,23a), and Mordechai 268 in name of Maharam hold that all oils are Kosher for [[Chanukah]] 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>
#One should beautify the mitzvah by using a nice Chanukia. The types of materials 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) new unglazed earthenware, 13) shell of a pomegranate, 14) coconut shell, and 15) oak tree bark.<ref>Chesed LeAvraham (2:58 pg 25b), Sh”t Sadeh HaAretz O”C 41, Ikrei HaDaat 35:11, Sadei Chemed ([[Chanukah]] 7), Kaf HaChaim 673:60 and Torat HaMoadim 5:16 record this list of importance. </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>
#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 ([[Chanukah]] 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>
# 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>
#The floating wick even though the wick is floating on the oil with wax one can use it initially.<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>
# One can’t use an electric light (because it lacks oil and wick) or a gas flame (because it lacks a wick) for [[Chanukah]] 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 ([[Chanukah]] 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 [[Chanukah]] 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>
#A Chanukia bought from a goy doesn’t need a tevilah.<ref>Chazon Ovadia pg. 35, Yalkut Yosef (Kitzur S”A 671:16) </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 [[Chanukah]]. 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>
#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), Chazon Ovadia pg. 35 </ref>
# All wicks and oils are kosher for [[Chanukah]] 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 [[Chanukah]]. 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 [[Chanukah]] candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam ([[Chanukah]] 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>
==Possible Chanukia Arrangements==
# 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>
#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 ([[Chanukah]] 4:4), Tur, Shulchan Aruch O.C. 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>
# [[Chanukah]] oil that was left under a bed should preferably not be used for [[Chanukah]] candles but if there’s no other oil available one can use that oil. <Ref>Piskei Teshuvot 663:5 </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 ([[Chanukah]] 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>
# Oil which is inedible, according to most opinions is totally fit and permissible to be used for [[Chanukah]] 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>
#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 ([[Chanukah]] 2:116d) (quoted by Shibolei Haleket 185, Orchot Chaim ([[Chanukah]] 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 ([[Chanukah]] pg 74) say that the opinion of S”A is like the Tur. However Chazon Ovadyah ([[Chanukah]] 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. This is also the opinion of 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 [[Chanukah]] 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 ([[Chanukah]] 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. Magen 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([[Chanukah]] 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>
#Ideally, one should have a chanukia, rather than simply melting wax candles onto a table and lighting those.<ref>Chazon Ovadia pg. 34 </ref> If one doesn't have a kli to set it up in, he can still fulfill his obligation.<ref>Chazon Ovadia pg. 55, Shu"t Avnei Yashphe OC 129 </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 ([[Chanukah]] 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 ([[Chanukah]] 6), Shibolei HaLeket 185, Rabbi David Avudraham in name of Rashi ([[Seder]] Tefilat [[Chanukah]]), 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 ([[Chanukah]] 2), Meiri ([[Shabbat]] 21a says that it’s just a Hidur), Leket Yosher ([[Chanukah]] 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 [[Chanukah]] pg 116d, Or Zaruh 2:326, and Shibolei HaLeket 185.However Tosfot ([[Shabbat]] 21b s.v. Mitzvah) explains that it refers to 2 people with a common front courtyard. So explains Rabbenu Yerucham 9:1, and Ran. [[Maggid]] Mishna ([[Chanukah]] 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>
==Chanukia For Chanukah Candles==
# Preferably, one should use a chanukia and not just stick wax candles on top of a counter and light them as such. <Ref> Chacham Tzvi 45 holds that sticking wax candles without a chanukia is fine. Mishna Brurah 671:18 clearly implies this way as well. Yalkut Yosef 671:15 writes that one should be strict to use a chanukia because some hold that it is absolutely necessary. Avnei Nezer OC 2:500 quotes that the Chessed L’avraham who says that this is a requirement. Rav Hershel Schachter (“Bava Metsia Shiur 35” min. 17-9) strongly recommended using a chanukia, but mentioned that on occasion Rav Soloveitchik would light wax candles directly on a window sill. </ref>
==Related Pages==
==Related Pages==
# [[Chanukah candle lighting]]
 
*[[Chanukah]]
*[[Chanukah candle lighting| Chanukah Candle lighting]]
*[[Placement of the Chanukah Candles]]
*[[Earliest and Latest time to light Chanukah Candles]]
*[[Lighting Chanukah Candles on Friday afternoon]]
*[[Lighting in Shul|Lighting Chanukah Candles in Shul]]
*[[Doing an activity before lighting Chanukah Candles]]
*[[Leftover oil and wicks]]
*[[Kosher oil, wicks, and candles for Chanukah Candles]]
*[[A poor person lighting Chanukah Candles]]
 
==Links==
 
*[http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
 
==Sources==
==Sources==
<references/>
<references />


[[Category:Chanukah]]
[[Category:Chanukah]]
[[Category:Holidays]]
[[Category:Holidays]]

Latest revision as of 18:20, 27 September 2021

Which Chanukia is Kosher and which is preferable

  1. One should beautify the mitzvah by using a nice Chanukia. The types of materials 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) new unglazed earthenware, 13) shell of a pomegranate, 14) coconut shell, and 15) oak tree bark.[1]
  2. 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.[2]
  3. The floating wick even though the wick is floating on the oil with wax one can use it initially.[3]
  4. A Chanukia bought from a goy doesn’t need a tevilah.[4]
  5. 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. [5]

Possible Chanukia Arrangements

  1. 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.[6]
  2. If one lit without covering the bowl (with wicks surrounding the edge) one should extinguish the candles and relight without a bracha.[7]
  3. 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.[8]
  4. A chanukia with branches in a circle with an etzbah separation between each candle are Kosher for lighting.[9]
  5. One shouldn’t arrange Chanukah 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.[10]
  6. 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).[11]
  7. The candles should be set up in a line and not a zigzag.[12]
  8. The candles should be set up all at the same height level.[13]
  9. Ideally, one should have a chanukia, rather than simply melting wax candles onto a table and lighting those.[14] If one doesn't have a kli to set it up in, he can still fulfill his obligation.[15]

Related Pages

Links

Sources

  1. ↑ Chesed LeAvraham (2:58 pg 25b), Sh”t Sadeh HaAretz O”C 41, Ikrei HaDaat 35:11, Sadei Chemed (Chanukah 7), Kaf HaChaim 673:60 and Torat HaMoadim 5:16 record this list of importance.
  2. ↑ 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 (Chanukah 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.
  3. ↑ Yalkut Yosef (kitzur Shulchan Aruch 673:3), Sh”t Shevet HaLevi 8:157, Sh”t Lehorot Natan 6:45, Halichot Shlomo pg. 285.
  4. ↑ Chazon Ovadia pg. 35, Yalkut Yosef (Kitzur S”A 671:16)
  5. ↑ Sh”t Kol Gadol 92 and brought down by Yalkut Yosef (Kitzur S”A 671:17), Chazon Ovadia pg. 35
  6. ↑ Shabbat 23b explains that a bowl with wicks needs to be covered to look like candles and not a bonfire. Rambam (Chanukah 4:4), Tur, Shulchan Aruch O.C. 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.
  7. ↑ Pri Chadash 671 and Piskei Moshe (Chanukah 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
  8. ↑ Sefer HaItur (Chanukah 2:116d) (quoted by Shibolei Haleket 185, Orchot Chaim (Chanukah 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 (Chanukah pg 74) say that the opinion of S”A is like the Tur. However Chazon Ovadyah (Chanukah pg 124) says that we hold like the Itur because that’s the majority of the rishonim.
  9. ↑ Sh”t Trumat HaDeshen 105 allowed circular Chanukia’s with permanent holders if there’s a separation between candles. This is also the opinion of 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.
  10. ↑ Rabbenu Peretz (Hagahot Smak 280) and Rama 671:4 says that one shouldn’t arrange the candles in a circle. Piskei Moshe (Chanukah 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.
  11. ↑ 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. Magen 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.
  12. ↑ Maharil(Chanukah 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.
  13. ↑ 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.
  14. ↑ Chazon Ovadia pg. 34
  15. ↑ Chazon Ovadia pg. 55, Shu"t Avnei Yashphe OC 129
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