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[[file:Chanuka.png|right|''A Chanukkiya lit on the eighth night'']]
One of the most beloved mitzvos is lighting Chanuka candles to publicize the miracle of Chanuka.<ref>Rambam (Hilchot Chanuka 4:12)</ref> In the days of the Second Bet Hamikdash the Jews fought with the Greeks in order to be able to observe Torah and were miraculously victorious. After the war, the Jews were are to purify the Bet Hamikdash and rededicate it. However, the Jews were only able to find one jug of pure oil to light the Menorah in the Bet Hamikdash. Hashem made a miracle and the oil lasted for 8 nights. To commemorate that miracle and publicize it, Jews light candles for the eight nights of Chanuka.<ref>Shabbat 21b, Rambam (Hilchot Chanuka 3:1-3)</ref>[[file:Chanuka.png|right|''A Chanukkiya lit on the eighth night'']]
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 Bet Hamikdash and only found one pure flask of oil which was enough to light for only one day. A miracle occurred and it lasted 8 days. On the day that they found the flask, on the 25th of Kislev, the Rabbis established a holiday, 8 days of festivity and joy, called Chanuka. <ref> Shabbat 21b, Rambam Chanuka 3:1-3</ref>


== Mitzvah of Chanuka Candles==
== The Brachot of Chanukah Candles==
# 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 for at least one candle for every night. The Gabbai tzedaka (local charity distributor) needs to make sure that the poor have money for at least one candle every night. <ref>Rambam Chanuka 4:12, S”A 671:1. The Mishna (Pesachim 99b) which says a poor person can take from the Tamchui (the charity fund) for 4 cups of wine on pesach, the gemara explains is because of Pirsumeh Nisa, publicizing the miracle. Maggid Mishna (Chanuka 4:12) says from here Rambam learns all the more so is there publiczing the miracle by candles of Chanuka. The Lechem Mishna ibid argues the law of publicizing the miracle by Chanuka is just equal to the 4 cups of wine. Sh”t Kanaf Ranana O”C 84 explains the Miggid Mishna that Chanuka candles are more important since it’s the only way to publicize compared to pesach where there’s an entire seder. </ref>  
# On the first night of [[Chanukah]], 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 Orach Chaim 676:1-2, [http://www.dailyhalacha.com/m/halacha.aspx?id=2245 Rabbi Eli Mansour] see [https://www.youtube.com/watch?v=rfW7i8tbi0A&list=PLxgaQHCWTBqcXnB4Z96yb-wvL7LkxOnq2&index=2 Berachot for Hanukka] for the Syrian recitation of the berachot</ref> Here is the text in Hebrew and below is the transliterated text:
#       The minimum requirement of candles is one candle per house every night. The practice is to do this mitzvah in the most beautified (Mehadrin) which means that one candle for every person in the house every night is lit. 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> Shabbat 21b as understood by Sephardim and Ashkenazim. Rambam (Chanuka 4:1-2) rules that each night one adds one candle for each member of the household. [He adds that the Minhag of Spain is to only light add one candle every night per household.] So holds Rabbenu Yehonatan in name of Ran (Shabbat 21b), Piskei Riaz (Shabbat 2, Chanuka 5), 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 Points: 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>
## 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. Mishna Brurah 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 [[Chanukah]], 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) [[Chanukah]].
## 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 hold that one should say all of the [[brachot]] before lighting the candles, while others argue that after the first night one should say LeHadlik, light one candle, then say "Sh’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 ([[Chanukah]] 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 [[Chanukah]] 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 “Sh'assa Nissim” and "[[Shehecheyanu|Shehecheyanu,]]" on the first night, but not “Lehadlik Ner.” If one remembers before one finishes lighting the candles (on the second 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 [[Chanukah]] after one finished lighting [[Chanukah]] 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 ([[Chanukah]] 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. This is also the opinion of 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 [[Chanukah]]. 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]]. Eliyah Raba 676:5 agrees. 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. This is also the opinion of Sharei Knesset Hagedolah 676:2, Magen 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>


==Getting benefit from the light of the candles==
==Order of Lighting==
# 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. So rules Bear Hetiev 673:2, Sh”T Ketav Sofer O”C 133, and Simchat Yehuda (Masechet Soferim 20:6). </ref>
[[Image:Bet Yosef lighting.png|250px|thumb| Shulchan Aruch's order of lighting|right]]
# 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>
# The 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>
# 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 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 (Chanukah pg 637)].
# 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>
[[Image:Levush's lighting.png| thumb|Levush's order of lighting|250px]]
# 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>
[[Image:Gra's lighting.png| thumb| Gra's order of lighting |250px]]
* Maharik (Responsa 183, cited by Beit Yosef 676:5 s.v. Aval) 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 Magen Avraham 676:5), Chazon Ovadia pg. 32.
* [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 always being 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) 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 232). 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.  
* Halacha: Mishna Brurah 676:9 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Be'er Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah ([[Chanukah]] pg 33) argue on the Levush and hold like S”A. Kovetz Hamoadim (Moriah pg 61), Evan [[Israel]] (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim [[Chanukah]] 7, the Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel ([[Chanukah]] 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. Rav Mordechai Willig (Hilchos [[Chanukah]] 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>
# Ideally one should stand near the candles on the left side of the chanukia so that one need not pass over the candles on the right when lighting.<ref>Mishna Brurah 676:11</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>
# Some say that one shouldn't blow out a candle but if one needs to put them out, he should extinguish it another way.<ref>Kaf HaChaim YD 116:115</ref> Others say that there's no concern nowadays.<ref>Rivevot Efraim 8:103:6</ref>


== If done incorrectly==
==Number of Candles to Light==
# 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>
# The mitzvah of lighting [[Chanukah]] 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 [[Chanukah]] 4:12 and Shulchan Aruch O.C. 671:1. This is based on 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 ([[Chanukah]] 4:12) comments that this is the source of the Rambam's ruling that even a poor should rent or sell his clothing in order to be able to light [[Chanukah]] candles because concept of publicizing the miracle applies even more to [[Chanukah]] than by the 4 cups of [[Pesach]]. The Lechem Mishne ([[Chanukah]] 4:12) argues the law of publicizing the miracle by [[Chanukah]] is equal to the 4 cups of wine. The Sh”t Kanaf Ranana O”C 84 defends the Miggid Mishna saying that the [[Chanukah]] candles are the only way in which we publicize the miracle of [[Chanukah]], whereas regarding [[Pesach]] there are other actions we do to publicize the miracle besides the 4 cups of wine. </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>
#      The minimum requirement of [[Chanukah]] 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 Braitta on Gemara [[Shabbat]] 21b states that the minimum requirement of [[Chanukah]] 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 ([[Chanukah]] 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, [[Chanukah]] 5), and Rif explained by Buir HaGra 671:4.
* However, Tosfot ([[Shabbat]] 21b s.v. 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 [[Chanukah]] it is. So writes Mordechai ([[Shabbat]] 270) in name of the Ri, Meiri ([[Shabbat]] 21b) that such is the Minhag, Ran ([[Shabbat]] 21b) in name of Raah, Tur (671). Ritva ([[Shabbat]] 21b) brings both explanations of the Gemara. S”A 671:2 holds like Tosfot and Rama 671:2 holds like Rambam.
* The custom of Sephardim, as recorded in Shulchan Aruch O.C. 671:2 is to have one chanukia per household and increase the number of candles according to the day. This is the ruling of Chazon Ovadia pg. 19.
* Interesting point: The Taz 671:1 writes that here is a case where Ashkenazim uncharacteristically follow the 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 ([[Chanukah]] 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. Sdei Chemed ([[Chanukah]] 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 ([[Chanukah]] 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> Rav Shlomo Kluger (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 that since he lit the wrong number, someone seeing this will think he didn’t light it for [[Chanukah]] candles but just for the 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 [[Chanukah]] it’s recognizable that he lit for [[Chanukah]]. 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 pg. 29 agrees and adds that one who repeats and makes a bracha is making a bracha levatala.</ref>
===If One Doesn't Have Enough Candles===
# If one only has enough oil for one night and not all 8, he should light for one night according to Halacha and the rest of the nights he will be exempt because it is beyond his control. He should not split it into 8 cups and light less than the halachically required amount on each night.<ref> Chazon Ovadia pg. 28, Shu"t Sde Ha'aretz OC 3:34.
*  The Beit Yosef famously asks why it is that we celebrate Chanuka for 8 days, if after all they had enough oil for one day, so the miracle was only for 7 days. One of the answers he proposes is that in they split the one cup of oil into 8 parts, and it miraculously lit for the full time. Accordingly, the Neta Sorek (Chiddushei Sugyot 73b) and Divrei Tzvi 671 write that if you only have enough oil for one night, you should split it into 8 cups. However, Chazon Ovadia pg. 28 writes that most poskim disagree and argue that there is no proof from there because the Beit Hamikdash was different because they were accustomed to miracles.</ref>
# If one has two cups of oil on the second night, and can light the full amount for that night, but he doesn't have anything for the future nights, he should only light one that night and save the other for the next night.<ref> Chayei Adam 154:25, Chazon Ovadia pg. 29 </ref>
# If, on the eighth night, one doesn't have enough for all 8 candles, he should put enough into one candle to light for the full time, and split the rest between other cups to light 8 for a short amount of time. He should not split all the oil into 8 and be left without a candle that will light for the full amount of time.<ref>Magen Avraham 671:1, Eliya Rabba 671:1, Chazon Ovadia pg. 29 </ref>
# If on the second night, one only has one candle and he lights that one and later finds another candle, he cannot say a beracha on that second candle because you cannot say a beracha just for the hiddur.<Ref> Chazon Ovadia pg. 30 , Beit Yosef 672, Birkei Yosef 671:3</ref>
# If on the third night, one only has enough oil to light two candles, he should only light one and not two.<ref> Chazon Ovadia pg. 31, Mishna Brura 671:5, Kaf Hachaim 671:10, Beit Halevi (Al Hatorah, Inyani Chanuka 29b), Chayei Adam 154:25, Shu"t Ketav Sofer 135, Shu"t Shevet Sofer 26, Aruch Hashulchan 671:10, Shu"t Mishpat Kohen 95. Avi Ezri (Chanuka 4:1) disagrees and says you should light as many candles as you have, even if it doesn't correspond to the night you are up to </ref> However, if he can split the second cup into two and light one full cup and two half cups, he should do so.<ref> Chazon Ovadia pg 32</ref>


== Who’s Obligated?==
==How long should the candles last?==
# 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> S”A 565:5 says that women are obligated in Chanuka candles based on Shabbat 23a, Rambam (Chanuka 4:9), and Tur 565. 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 Yechava 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 Yechava 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>
For background, see the [[How Long Do Chanukah Candles Have To Be Lit?]] page.
# 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>
# The candles only need fuel to burn for a half hour,<ref>Shulchan Aruch O.C. 672:2</ref> even nowadays when people are out in the street much later.<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 ([[Chanukah]] 4:5) and Orchot Chaim ([[Chanukah]] 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. Indeed, 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 DeChanukah and Leket Yoshar say there’s a hiddur mitzvah to light for 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. Halachos of Chanukah by Rabbi Eider p. 20 agrees. [[Young_Israel_of_Woodmere_Hilchos_Chanuka|Rav Hershel Schachter (Young Israel of Woodmere Packet)]] argues that it is proper to light with candles that last 4-5 hours since according to the Brisker Rav and Rav Soloveitchik the amount of fiel changes based on the time and place.</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>
# If one doesn’t have enough for the each hidur candle (extra candle beyond the first), the hidur candles don’t need to burn for a half hour.<ref> Magen Avraham 671:1 </ref>
# Even though a child, who is the age of chinuch but not bar/bat mitzvah, can’t fulfill the obligation of others, 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 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 ([[Chanukah]] 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 necessary, the candle will last the minimum measure. Chazon Ovadiah ([[Chanukah]] 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>
# 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 Shechiyanu. 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. So quotes Sh”t Rashba 7:54, Hagot Mordechai Megilah 1:786, Sh”t Ridvaz 5:520; Torat HaMoadim 2:25 says this is also the opinion of S”A based on S”A O”C 53:19, 199:9. </ref>


==Who should rely on the household’s lighting?==
==Getting benefit from the light of the candles==
# 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.</ref>  
# It is forbidden to get benefit from the light of the candles for the first half hour, even for minimal tasks like checking the value of a coin.<Ref> Shabbat 22a cited by Shulchan Aruch O.C. 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>
# 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> S”A and Tur 677:1, based on Shabbat 23a, and Rambam (Chanuka 4:11) rule that a dependant is exempt with his household’s lighting. However, Rambam, Tur, and S”A add that if he has his own household, he should light so people don’t suspect him of not observing Chanuka. However Sh”t Rashba 1:541, Orchot Chaim Chanuka 13, Smak 280, Sefer Trumah 228, Hagot Maimon Chanuka 4:30, Ritva (Shabbat 23a), Mordechai (Shabbat 2:226), Ohel Moed (Chanuka) 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. So write Magan Avraham 677:1, Sh”t Yechava Daat 6:43, and Chazon Ovadyah (Chanuka pg 144-151). Meiri Shabbat 23a and Orchot Chaim (Chanuka 14) say an older and married child should light for themselves. </ref>
# A minimal task that is for a mitzvah is permitted, but learning by the light of the candles isn’t considered a minimal task.<Ref> Beiur Halacha 673:1, quoted by Yalkut Yosef (Kitzur S”A 673). </ref>
# 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 he is fulfilling his obligation with that which they light for him at home. 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), Rosh (Shabbat 8) imply that one doesn’t make a bracha if one is fulfilling his obligation through his household. However Rambam (Chanuka 3:4), Magid Mishna in name of some Geonim, Ravyah 3:843, Riaz (Shabbat 23a), Meiri, Sefer HaMeorot (Shabbat 23a), Orchot Chaim (Chanuka 9) hold that one can make a Bracha even if one is fulfilling his obligation with his house’s lighting. S”A rules 676:3 that one doesn’t make Bracha HaRoeh if is fulfilling his obligation at home. Against the S”A the following rule that one should make the Brachot HaRoeh: Sh”t Maharshal 85, Bach 676:3 (in name of Rif, Rambam, Smak, Rosh, and Aguda), Eliyah Raba Pri Chadash, Biur HaGra, Chaye Adam 154:33. 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>
# It is permitted to walk by the light of the Chanuka candles and that isn't considered benefiting.<ref>Yalkut Yosef (Moadim Asur Lishtamesh Lorah n. 3). One proof is the Yerushalmi that the Rosh (Seder Avodat Yom Kippur, cited by Bet Yosef 621:4) quotes that the Kohen Gadol would walk in the Kodesh Kadoshim by the light of the Aron. However, the Zohar 3:16a implies that the Kohen Gadol would close his eyes.</ref>
# Therefore, the minhag is to light a shamash (Heb. שמש; lit. service) candle so that if one does use the light of the candles it’ll be permitted because of the shamash.<Ref>Shulchan Aruch O.C. 673:1,  Yalkut Yosef (Kitzur S”A 673). Biur Halacha 673:1 s.v. yehey cites a dispute whether one can use all of the candles once there is a shamash or only next to the shamash. </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>


== Should a guest light candles?==
== Who’s Obligated?==
# A guest at a friend’s house, who doesn’t have anyone lighting for them at home, must chip in (a prutah’s worth) with the owner of the house for the Chanuka candles so that the owner will give him a portion of the candles, either with a kinyan or as a gift, [and the owner will add some oil for the guest] and will fulfill the obligation of the guest. According to Ashkenzim, if he has his own doorway (to outside) he should light by himself, and even if he doesn’t have his own doorway it’s preferable to light by himself. <ref> S”A 677:1 says that a guest fulfills his obligation with a portion of the oil, based on Shabbat 23a, Rambam Chanuka 4:11, Tur 677. S”A 677:1 based on Rif 23a rules because of suspicion one should light in a second doorway. However Rama says that nowadays we don’t have this suspicion because we light indoors. So agrees many achronim including Sh”t Maharshal 85, see Sh”t Yechava Daat 6:43. Thus a guest shouldn’t need to light for himself. However Sh”t Mahariv (Likutim 31), (quoted by Magan Avraham 677:3, Mishna Brurah 677:7) says since there’s no suspicion everyone lights indoors and even the guest. Kaf Hachaim adds that the Sh”t HaRashba 1:542 one needs a portion of the oil and the wicks. Yad Aharon 677, Sh”t Ginat Veradim (Gan HaMelech 40), Pri Megadim (A”A 677:1), Mishna Brurah 677:3 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. 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 owner can give him the portion even as a gift. Agudah (Shabbat 2:32), Bach 677, Magan Avraham 677:1, say that the owner should add some oil because of the guest. Pri Megadim and Derech Hachaim rule it’s enough the owner add a little bit against the Eliyah Raba who says the owner should add the amount the guest gave and Machasit HaShekel who says the owner should add an half hour’s worth. </ref>
# Women are obligated in [[Chanukah]] candles since they too were part of the miracle of [[Chanukah]].<ref>The Gemara [[Shabbat]] (23a) says that women are obligated in lighting [[chanuka]] candles because they too were part of the miracle of [[chanuka]]. Rambam ([[Chanukah]] 4:9), Tur 665, and S”A 665:5 codify this as halacha. Kitzur Shulchan Aruch 139:16 and Chazon Ovadia pg. 25 concur </ref> Thus, a man who is away should have his wife light at home for him to fulfill his obligation. Even if he will come that night, but later than [[Tzet HaKochavim]], 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>
# A household member who is a guest in a friend’s house but have someone lighting for them at home, according to Sephardim may light but without a bracha, even if they have in mind not to fulfill their mitzvah with their house’s lighting. According to Ashkenazim, one should light by oneself and have what to rely on if they want make such as bracha. <ref> There’s a dispute whether one can have in mind not to fulfill his obligation with his house’s lighting. Sh”t Trumat HaDeshen 101, Sh”t Sh”t Maharil 145, Agur 1036, Rama 677 hold one can have intent not to be exempt and since there’s a doubt whether his house will light with him in mind he can make a bracha for himself. So agree the Levush (677:1), Olat Shabbat 677:1, Taz 677:1, Magan Avraham 677:9, Eliyah Rabba 677:4, Sh”t Tevuot Shemesh O”C 7. However Bet Yosef 677 says one can’t rely on the Trumat HaDeshen to make an unnecessary Bracha. So hold Sh”t Maharshal 85, Pri Chadash 677:1, Mateh Moshe 983, Sh”t Zera Emet 1:97, Chaye Adam 154:33, Mishna Brurah 677:16 say that it’s better one doesn’t make a bracha. That applies for Ashkenazim. However for Sephardim who always rely on the house’s lighting can’t have in mind not to fulfill your obligation. Knesset Hagedolah understands Bet Yosef as it’s not forbidden as Bracha Levatala but just an issue of Bracha Sh’eina Tzaricha; however the Birkei Yosef 677, Maamer Mordechai 677:5 argue that shouldn’t make such a bracha; so hold Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, Sh”t Zivchei Tzedek 2:37, Sh”t Yechava Daat 6:43 (who says that he personally asked Rav Ezra Attiah this question), and Torat HaMoadim 2:6. </ref>
* Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach [[Chanukah]] 226:3, Ritva and Meiri ([[Shabbat]] 23a, Megilah 4a), Baal Hamaor Megilla 19b in the name of the Itur, Maharil ([[Chanukah]] pg 407). Levush (675), Bach (675), Taz(675:4), Magen 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, Chazon Ovadia pg. 25.
# A Sephardic household member who is exempt with the house’s lighting even if he is in Israel and his household is in America where they will only light many hours later. If one wants to light one can light at Tzet in Israel with a bracha. <ref> Yalkut Yosef (Moadim pg 231), Torat HaMoadim 2:7, and Sh”t Mishna Halachot 6:119 explain that according to many that hold the obligation is only on the household, he fulfill his obligation, but the Bach who holds there’s an obligation on each individual, may also hold that one should light in his timezone, but concludes that he fulfill his obligation with his household even according to the Bach. However Sh”t Minchat Yitzchak 7:46 says because of the doubt one should have in mind not to fulfill his obligation with his house’s lighting. However because of the dispute between posikim about whether that will enable one to make a bracha (see previous footnote), one shouldn’t have in mind not to fulfill his obligation with his house’s lighting. Chazon Ovadyah pg 150 and Pri HaAretz 1:9 pg 6d say if one wants, one can light with a bracha at Tzet in Israel because his family didn’t light for him in America yet.  </ref>
* 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 Hachaim 676:25. Chaye Adam adds that Ashkenazim can light without a bracha.  
# A guest can intend not to join with the owner’s lighting and light for himself with a bracha. However if he is totally dependant on the house owner such as where one doesn’t pay for expenses or he only pays for some expenses but not for every need, according to Sephardim, he may not have intention to not to fulfill his obligation with the owner’s lighting, but he is allowed to light by himself without a bracha, but according to Ashkenazim he may intend not to be part of the owner’s lighting and light by himself with a bracha.  <ref> Rabbenu Chananel (Shabbat 23b), Tur 677, Meiri (Shabbat 23a), Itur (2 Chanuka pg 116c), Ran (Pesachim 6b) imply that one is allowed to intend not to be part of the owner’s lighting and light by oneself. However Darkei Moshe 677:2 quotes the Mahari (Yalkutim 31), Sh”t Maharil (145e), Mishna Brurah 677:3 who say it’s preferable for a guest to light for himself. However for Sephardim since some hold that he is included in the household members who are exempt with the owner’s lighting, one shouldn’t light independently because of Safek Brachot. So holds Torat Moadim 2:12. </ref>
* Interesting point: S”A 689:2 says a women can read the [[megillah]] for a man to fulfill 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 woman can fulfill the obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading, but by [[Chanukah]] women can fulfill the man’s obligation according to everyone. Also Torat Moadim [[Chanukah]] pg. 40 says the Behag only held a women can fulfill megilah for a man since a woman’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says [[Chanukah]] 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 [[Chanukah]] that she can. </ref>
# An older child who is independent of his parents or a son-in-law who come for Chanuka, according to Ashkenazim, should light for himself, but according to Sephardim should rely on the owner of the house and not by himself. <ref> See previous footnote. </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 a child aren’t obligated. This is also the opinion of Rambam ([[Chanukah]] 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 ([[Chanukah]] pg 116a) that a child can fulfill the obligation of an adult. So writes the Shibolei HaLeket 185, Orchot Chaim ([[Chanukah]] 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. Magen 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. This is also the opinion of 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 Sephardic household member who is independent from his parents in that he doesn’t live at home, (or if he has no parents), should light on his own. However if he’s living in Yeshiva or college with other Jews he should intend to fulfill his obligation with the Yeshiva’s lighting or join with some friends and have them lighting for him. Thus they shouldn’t make a bracha on their own lighting. <ref> Since he isn’t exempt from his house’s lighting he must light on his own. However, 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 Yechava 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 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, Magen 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 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 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 all hold that the one making the bracha should light all the candles. However, Sh”t Maharshal 85, Magen Avraham 671:11, Mishna Brurah 671:49, Ruach Chaim 671:3, and Torat HaMoadim 2:20 hold that the one making the bracha only needs to light the first candle and afterwards can have someone else light it for him. Torat Hamoadim writes that when he was a child, his father, Rav Ovadyah Yosef, would hold his hands while lighting the extra candles in order to satisfy all opinions. </ref>
# A guest of a motel or hotel which is just for guests and not a home owner, needs to light for himself (unless theirs 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>
# 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 shehechiyanu, 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]]. This is also the opinion of Machzik Bracha 671:10, Birkei Yosef Y”D 205:14, 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>
# 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>
# 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 Shulchan Aruch 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>
# 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>
# 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 [[Chanukah]]. 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 Shulchan Aruch 199:9). </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 HaMincha. <Ref> Yalkut Yosef (Kitzur S”A 672:11) </ref>
# A guest on Chanuka according to Ashkenazim should light one’s own Chanukia. However there’s a dispute as to how long of a stay at someone’s house allows one to light there: some say one must be there for all 8 days, while some say that it’s enough to be there for 1 day. <Ref> Biur Halacha quotes the Pri Chadash who gives the example of a guest who stays in a home for all 8 days of chanuka. Rav Elyashiv (Shevut Yitzchak Chanuka pg 110) holds that one needs to be there 8 days in order to have some connection to that house in order to light there. [See Rav Shachter at yu.edu who also holds this.] Rav Wosner (Piksei Shemuot pg 136), Rav Shternbuch (Sh”t Teshuvot VeHanhagot 1:391), and Rav Shlomo Zalman (Halichot Shlomo 14:18, 19) hold that one only needs to be there for one day in order to light there. </ref>
# Another option is to join with the owner of the house by giving a coin in order to acquire a portion in the candles. Some say one needs to mnake a קנין in order to acquire a partion of the candles, while others disagree. <Ref>Shaar HaTzion 677:9, Piskei Teshuvot 677, Peninei Halacha pg 18 </ref>The guest should hear the Brachot. <Ref>Mishna Brurah 677:4 </ref>
# Otherwise, one can appoint a שליח to light for oneself at home. <Ref> Shevut Yitchak pg 110, Mishna Brurah 677:14 </ref>


== Brachot HaRoah (Seeing)==
==Who fulfills his/her obligation with the household’s lighting?==
# 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 in 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 Peasch 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>
# The Ashkenazic minhag is that each individual lights for oneself, however, the Sephardic minhag is that one person lights for the whole household.<ref> Shulchan Aruch 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 “dependent on the household” fulfill their obligation with the lighting of the household.<ref> Shulchan Aruch O.C. 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 dependent 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.<ref>See next footnote</ref>
# 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 [[Chanukah]] candles. Rabbi Zeiri commented that his wife lit [[Chanukah]] candles for him at home, he fulfilled his mitzvah. This is codified by Rambam ([[Chanukah]] 4:11), Tur and Shulchan Aruch 677:1 that someone who has someone else lighting for him at home doesn't have to light [[Chanukah]] 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 [[Chanukah]], many Rishonim including the Sh”t Rashba 1:541, Orchot Chaim [[Chanukah]] 13, Smak 280, Sefer Trumah 228, Hagahot Maimon [[Chanukah]] 4:30, Ritva ([[Shabbat]] 23a), Mordechai ([[Shabbat]] 2:226), Ohel Moed ([[Chanukah]]), 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. Magen 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 [[Chanukah]] 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 ([[Chanukah]] 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>


== Minimum Measurements==
'''A wedding on [[Chanukah]]'''
# 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. Rambam (Chanuka 4:5) and Orchot Chaim (Chanuka 15) writes it’s a half hour or (a little) more. The accepted opinion is a half hour. So writes 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. Some say in name of the Griz 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>
# 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 [[Chanukah]] 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 [[Chanukah]] 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>
# 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, Hagot 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>
# 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 [[Chanukah]] 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 [[Chanukah]] 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 [[Chanukah]] 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>
# For Ashkenazim there are different minhagim whether single girls light at their parents home.<ref>Halachos of Chanukah by Rabbi Eider p. 10 writes that someone don't have the single daughters light chanuka candles themselves since a wife doesn't light and it isn't proper for the daughter to light but not the wife. However, others have the minhag that the daughters light. He quotes that this was the practice of Rav Moshe Feinstein.</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 [[Chanukah]] 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 ([[Chanukah]] 250d), Ran (10b s.v. Amar Rav Chiya), Tur 676:3, Magid Mishna ([[Chanukah]] 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 ([[Chanukah]] 3:4), Magid Mishna in name of some Geonim, Ravyah 3:843, Riaz ([[Shabbat]] 23a), Meiri, Sefer HaMeorot ([[Shabbat]] 23a), and Orchot Chaim ([[Chanukah]] 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, Magen 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>
# If there's two guys in a room together and they're not fulfilling their obligation with their parents, according to Ashkenazim each should light on their own. According to Sephardim, it is better for them to join together and switch off days who should light.<ref>
The Pri Chadash 677:1 quotes the Maggid Mishna Chanuka 4 that if there's two adults in a house together and are financially independent they each need to light separately and they can't join together. The Birkei Yosef 671:4 quotes some who say that but adds that the Shibolei Haleket says that they can join together. The Pri Megadim EA 677:8 cites the Levush who says that they can join but Pri Chadash who says they can't. Biur Halacha 677:1 s.v. imo cites the dispute. Ben Ish Chai Vayeshev no. 17 writes that it is better for them to join together. Kaf Hachaim 671:12 agrees. Or Letzion 4:47:1 p. 281 writes that it is better to join together but if they want they can light separately with brachot like the Ben Ish Chai.
* However, Rav Ovadia in Chazon Ovadia p. 151 rules that a person who doesn't know if his wife is lighting for him and he's a guest in a house and has his own room he can light on his own with a bracha. It is clear then that if no one is lighting for him he can light himself if he has his own room. Yalkut Yosef Chanuka p. 476 agrees and explains that there's only a concern that automatically he fulfills his obligation with someone else's lighting if he's staying in the same room but he has his own room then it is possible for him to fulfill his own obligation. However, this wouldn't apply if he didn't have his own room.</ref>


== Which Chanukia is Kosher and which is preferable==
===A Yeshiva Student===
# 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>
# 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 dependent 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>
# 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, Hagot 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>
* 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).
# 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>
* 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.
# A Chanukia bought from a goy doesn’t need a tevilah. <Ref> Yalkut Yosef (Kitzur S”A 671:16) </ref>
* 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 [[Chanukah]] (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 [[Chanukah]] (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 soldier in the Israeli army does not fulfill his obligation with the lighting in his home. However, [https://www.yutorah.org/sidebar/lecture.cfm/869399/rabbi-mordechai-i-willig/sbmp-pre-chanuka-questions-and-answers/ Rav Mordechai Willig (Pre-Chanuka Q&A min 2)] holds like Rav Ovadia that a yeshiva bachur does fulfill his obligation with his parent's lighting.
# 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>
* Background: Sh”t Ginat Veradim says the rule that a guest must chip in for the [[Chanukah]] 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 [[Chanukah]] candles since they definitely allow him a portion of the candles. This is also the opinion of 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 [[Chanukah]] 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 should light with a Bracha at the Yeshiva. This is also printed in Or Letzion v. 4 p. 281. Chazon Ovadyah Chanuka pg 150 (5767) and Pri HaAretz 1:9 pg 6d agree. Yalkut Yosef 677:5 (5773) agrees. 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. Mayan Omer (5768) v. 3 p. 343 quotes Rav Ovadia as saying to light without a bracha.</ref>
# Some poskim held that every yeshiva bachor fulfills his obligation with the lighting of the yeshiva even if his parents aren't lighting for him.<ref>Yachava Daat 6:43 writes that a yeshiva bachor can be yotzei with the rabbanim of the yeshiva's lighting since it is like one big family. His reasoning is that the rabbanim of the yeshiva are giving as a gift to the talmidim the oil to be yotzei their obligation. Also, since the talmidim make the bet midrash their home they can be yotzei with that lighting in the bet midrash. Yalkut Yosef Chanuka p. 483 agrees. However, Or Letzion 4 p. 282 writes that the yeshiva isn't judged as one large family. You can't see the rosh yeshiva as the head of the house since he doesn't eat with them and he's not sponsoring the yeshiva's budget. </ref>


== Possible Chanukia arrangements==
== Birkat HaRoeh==
# 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 Hagot Tur), Pri Megadim (A”A 671:3), and Mishna Brurah 671 bring down this Halacha. </ref>
# 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 s.v. HaRoah says one only makes [[Brachot]] Haroah when on a boat. So quotes in name of Rashi, Machsor Vitri pg 201, Itur ([[Chanukah]] 2 pg 117c), Smag ([[Chanukah]]), Smak (280), Ravyah 3:843, Or Zaruah 2:325, Tosfot Rid ([[Shabbat]] 23a), and Rosh ([[Shabbat]] 2:8). This is also the opinion of 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. This is also the opinion of Rav Tzvi [[Pesach]] Frank in Mikra’eh Kodesh ([[Chanukah]] 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>
# 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 Yabea 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 Yabea 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 (Hagot 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 (Hagot 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>


== The Brachot of Chanuka Candles==
==Performing Labors while the Candles are Burning==
# On the first night all three blessings are said. On all other nights only the first two are said <ref> Shulkhan Arukh Orach Chayim 676:1-2</ref>
# There is a longstanding practice that women not to do any work while the candles are lit, to remind them that it is prohibited to benefit from the light of Chanuka candles.<ref> Tur and Shulchan Aruch 670:1, Aruch Hashulchan 670:8, Yalkut Yosef Moadim pg. 190, Chazon Ovadia Chanuka pg. 12 <br />
## ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה
This practice is codified by Tur and S”A (670:1) and 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. </ref> However, this only applies to strenuous labor such as sewing or weaving but not cooking or baking.<ref> Chazon Ovadia Chanuka pg. 12, Shu"t Shraga Hameir 6:87:2, Shu"t Kinyan Torah 7:52, Beer Moshe (brought in Nitei Gavriel pg. 218), Rav Yaakov Kamenetsky (Emes Liyaakov footnote to Siman 671, [http://www.dailyhalacha.com/m/halacha.aspx?id=3001 Rabbi Eli Mansour] </ref>  
## ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
# This only applies for the half hour that the Chanuka candles have to burn halachically.<ref>Chazon Ovadia Chanuka pg. 12, [http://www.dailyhalacha.com/m/halacha.aspx?id=3001 Rabbi Eli Mansour], Eliyah Raba 670:2, 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 Magen Avraham 670:2 in name of the Magelei Tzedek who says that it applies as long as the candles are lit. </ref>
## ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
# Although some women have the practice to not perform labor at all on Chanuka, this practice is incorrect because this is excessive idelness.<ref> Chazon Ovadia Chanuka pg. 13, Yalkut Yosef Kitzur Shulchan Aruch 670:3, Mishna Berura 670:5. see however footnotes of Ish Matzliach Mishna Berura 570:1 who records a custom for women to perform labor on the 1st and 8th days. </ref>
# There are there Brachot on the first night: 1)Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) Chanuka. 2) SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh. 3)SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh. <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. Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). </ref>
# Men can do melacha as usual on Chanuka.<ref> Chazon Ovadia Chanuka pg. 14, Mateh Moshe 974, Pri Chadash 670, Bach 670, Taz 670:2 </ref>
# If one forgot to say the Brachot and remembers after he finished lighting and before a half hour passed one can say “SheAssa Nissim” (and Shechiyanu 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 pg 122, Shulchan Gavoha 676:3, and Sh”t Demeshk Eliezer Y”D 47 write that after one lights one can’t make the bracha of Lehadlik Ner against 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 (Hagot 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”A676:3). So rules Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135.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>
# The type of melacha that is forbidden while the candles are lit are the types of melacha that are forbidden on [[Chol Hamoed]].<ref>Halachos of Chanukah by Rabbi Eider p. 4 quoting Rav Moshe Feinstein says that the laws of working follow those of Chol Hamoed when cooking is permitted. See Rivevot Efraim 1:436 who quotes several opinions regarding whether it is permitted to cook during the first half hour while the candles are lit.</ref>
# If one forgot to say Shechiyanu 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 Shechiyanu any day after the first when he remembers. 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 Shechiyanu the second night. Nonetheless, Meiri (Shabbat 23a) and Riaz (23a), also write that one lights Shechiyanu 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 Shechiyanu 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 (Shuirei 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 Shechiyanu and shouldn’t say it the next night. <ref> Bach 676 says that his wife’s lighting with Brachot doesn’t exempt him from Shechiyanu. 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 Shechiyanu 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 Yabea Omer O”C 4:50 (4-5), 6:42(3-4) holds that even by Shechiyanu we apply Safek Brachot LeHakel. </ref>


==Lighting Chanuka candles in a non-Jewish city==
==Related Pages==
# Someone in a city that’s totally not Jewish even if he has family lighting for him at home he should light with a bracha. <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. Pri Chadash 677:3 argue that one shouldn’t rely on this to make a bracha since it’s not an obligation [just like the Bet Yosef 677:1 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. So rules the Mishna Brurah 677:14. 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 (just like in lighting in Shul) even if his wife is lighting because no one around is lighting. So holds the Shulchan Gavoha 677:5 (and that so was the Minhag of Selanica), Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t Besamim Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49. 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 intending to the opinion of the Meiri (who argues on the Orchot Chaim and Mordechai). </ref>
* [[Chanukah]]
* [[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]]
* [[Having a kosher Chanukia]]
* [[Kosher oil, wicks, and candles for Chanukah Candles]]
* [[A poor person lighting Chanukah Candles]]
* [[Where Does a Guest Light Chanuka Candles?]]


== Sources==
==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
==Sources==
<references/>
<references/>
[[Category:Chanukah]]
[[Category:Holidays]]

Latest revision as of 16:25, 4 December 2023

One of the most beloved mitzvos is lighting Chanuka candles to publicize the miracle of Chanuka.[1] In the days of the Second Bet Hamikdash the Jews fought with the Greeks in order to be able to observe Torah and were miraculously victorious. After the war, the Jews were are to purify the Bet Hamikdash and rededicate it. However, the Jews were only able to find one jug of pure oil to light the Menorah in the Bet Hamikdash. Hashem made a miracle and the oil lasted for 8 nights. To commemorate that miracle and publicize it, Jews light candles for the eight nights of Chanuka.[2]

A Chanukkiya lit on the eighth night

The Brachot of Chanukah Candles

  1. On the first night of Chanukah, before lighting the candles one should recite three blessings. On all other nights, only the first two are said (and not shehecheyanu).[3] Here is the text in Hebrew and below is the transliterated text:
    1. ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה [4]
    2. ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
    3. ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
    4. Baruch Atta Hashem Elokenu Melech HaOlam Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) Chanukah.
    5. Baruch Atta Hashem Elokenu Melech HaOlam SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh.[5]
    6. Baruch Atta Hashem Elokenu Melech HaOlam SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh.
  2. Many poskim hold that one should say all of the brachot before lighting the candles, while others argue that after the first night one should say LeHadlik, light one candle, then say "Sh’asa Nissim" and light the rest. [6]
  3. If one forgot to say the brachot and remembers after he finished lighting before a half hour passed, one should recite “Sh'assa Nissim” and "Shehecheyanu," on the first night, but not “Lehadlik Ner.” If one remembers before one finishes lighting the candles (on the second day and on) one can make all the brachot then and finish the lighting.[7]
  4. 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.[8]
  5. After the half hour of lighting one can’t say the brachot.[9]
  6. 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.[10]

Order of Lighting

Shulchan Aruch's order of lighting
  1. The 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.[11]
  2. Ideally one should stand near the candles on the left side of the chanukia so that one need not pass over the candles on the right when lighting.[12]
  3. Some say one should say HaNeirot Halalu after lighting the first candle, while others suggest saying it after lighting all the candles.[13]
  4. Some say that one shouldn't blow out a candle but if one needs to put them out, he should extinguish it another way.[14] Others say that there's no concern nowadays.[15]

Number of Candles to Light

  1. The mitzvah of lighting Chanukah 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.[16]
  2. The minimum requirement of Chanukah 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.[17]
  3. 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.[18]
  4. If one lit two candles on the first night, he fulfills his obligation and doesn’t have to relight the right number of candles.[19]

If One Doesn't Have Enough Candles

  1. If one only has enough oil for one night and not all 8, he should light for one night according to Halacha and the rest of the nights he will be exempt because it is beyond his control. He should not split it into 8 cups and light less than the halachically required amount on each night.[20]
  2. If one has two cups of oil on the second night, and can light the full amount for that night, but he doesn't have anything for the future nights, he should only light one that night and save the other for the next night.[21]
  3. If, on the eighth night, one doesn't have enough for all 8 candles, he should put enough into one candle to light for the full time, and split the rest between other cups to light 8 for a short amount of time. He should not split all the oil into 8 and be left without a candle that will light for the full amount of time.[22]
  4. If on the second night, one only has one candle and he lights that one and later finds another candle, he cannot say a beracha on that second candle because you cannot say a beracha just for the hiddur.[23]
  5. If on the third night, one only has enough oil to light two candles, he should only light one and not two.[24] However, if he can split the second cup into two and light one full cup and two half cups, he should do so.[25]

How long should the candles last?

For background, see the How Long Do Chanukah Candles Have To Be Lit? page.

  1. The candles only need fuel to burn for a half hour,[26] even nowadays when people are out in the street much later.[27]
  2. If one doesn’t have enough for the each hidur candle (extra candle beyond the first), the hidur candles don’t need to burn for a half hour.[28]
  3. A person who is in doubt if his candles will last a half hour can nonetheless light with a bracha.[29]

Getting benefit from the light of the candles

  1. It is forbidden to get benefit from the light of the candles for the first half hour, even for minimal tasks like checking the value of a coin.[30]
  2. A minimal task that is for a mitzvah is permitted, but learning by the light of the candles isn’t considered a minimal task.[31]
  3. It is permitted to walk by the light of the Chanuka candles and that isn't considered benefiting.[32]
  4. Therefore, the minhag is to light a shamash (Heb. שמש; lit. service) candle so that if one does use the light of the candles it’ll be permitted because of the shamash.[33]
  5. The shamash should be placed slightly higher than the other candles or recognizable distant from the others.[34]
  6. 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.[35]

Who’s Obligated?

  1. Women are obligated in Chanukah candles since they too were part of the miracle of Chanukah.[36] Thus, a man who is away should have his wife light at home for him to fulfill his obligation. Even if he will come that night, but later than Tzet HaKochavim, 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.[37]
  2. 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.[38]
  3. A blind person is obligated in lighting. If he’s married, his wife should light for him, if he lives alone he should light.[39]
  4. 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.[40]
  5. 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 shehechiyanu, even in the 30 days of mourning or 12 months for a parent.[41]
  6. 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.[42]
  7. 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.”[43]

Who fulfills his/her obligation with the household’s lighting?

  1. The Ashkenazic minhag is that each individual lights for oneself, however, the Sephardic minhag is that one person lights for the whole household.[44] According to the Sephardic minhag who fulfills his/her obligation with the lighting of the household?
  2. Household members who are “dependent on the household” fulfill their obligation with the lighting of the household.[45]

Woman

  1. 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.[46]

Single Children

  1. According to Sephardim, members of the household that are dependent 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.[47]
  2. However, Ashkenazi Minhag is for single children to light themselves even at home and certainly when not sleeping at home.[48]

A wedding on Chanukah

  1. 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.[49]
  2. 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.[50]
  3. For Ashkenazim there are different minhagim whether single girls light at their parents home.[51]

Traveler

  1. 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.[52]
  2. If there's two guys in a room together and they're not fulfilling their obligation with their parents, according to Ashkenazim each should light on their own. According to Sephardim, it is better for them to join together and switch off days who should light.[53]

A Yeshiva Student

  1. 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 dependent 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. [54]
  2. 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. [55]
  3. Some poskim held that every yeshiva bachor fulfills his obligation with the lighting of the yeshiva even if his parents aren't lighting for him.[56]

Birkat HaRoeh

  1. 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.[57]

Performing Labors while the Candles are Burning

  1. There is a longstanding practice that women not to do any work while the candles are lit, to remind them that it is prohibited to benefit from the light of Chanuka candles.[58] However, this only applies to strenuous labor such as sewing or weaving but not cooking or baking.[59]
  2. This only applies for the half hour that the Chanuka candles have to burn halachically.[60]
  3. Although some women have the practice to not perform labor at all on Chanuka, this practice is incorrect because this is excessive idelness.[61]
  4. Men can do melacha as usual on Chanuka.[62]
  5. The type of melacha that is forbidden while the candles are lit are the types of melacha that are forbidden on Chol Hamoed.[63]

Related Pages

Links

Sources

  1. ↑ Rambam (Hilchot Chanuka 4:12)
  2. ↑ Shabbat 21b, Rambam (Hilchot Chanuka 3:1-3)
  3. ↑ Shulchan Aruch Orach Chaim 676:1-2, Rabbi Eli Mansour see Berachot for Hanukka for the Syrian recitation of the berachot
  4. ↑ 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. Mishna Brurah 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 Chanukah, 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.
  5. ↑ Aruch hashulchan 676:3, Orchos Rabbeinu 3:17, and Koveitz Halachos 6:3 actually recommend saying bizman hazeh as opposed to bazman hazeh.
  6. ↑ 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 (Chanukah 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 Chanukah 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.
  7. ↑ Sh”t Rabbenu Avraham Ben HaRambam 83 writes that it is forbidden to say the bracha of LeHadlik Neirot Chanukah after one finished lighting Chanukah 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.
  8. ↑ Shibolei HaLeket 186 and Orchot Chaim (Chanukah 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. This is also the opinion of Sh”t Maharam (Prague Edition 57), Tur 676 in name of the Rosh and S”A 676:1.
  9. ↑ 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 Chanukah. 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.
  10. ↑ Bach 676 says that his wife’s lighting with Brachot doesn’t exempt him from Shehecheyanu. Eliyah Raba 676:5 agrees. 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. This is also the opinion of Sharei Knesset Hagedolah 676:2, Magen 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.
  11. ↑
    • 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 Sefer Natai Gavriel (Chanukah pg 637).
    Levush's order of lighting
    Gra's order of lighting
    • Maharik (Responsa 183, cited by Beit Yosef 676:5 s.v. Aval) 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 Magen Avraham 676:5), Chazon Ovadia pg. 32.
    • [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 always being 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) 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 232). 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.
    • Halacha: Mishna Brurah 676:9 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Be'er Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah (Chanukah pg 33) argue on the Levush and hold like S”A. Kovetz Hamoadim (Moriah pg 61), Evan Israel (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim Chanukah 7, the Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel (Chanukah 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. Rav Mordechai Willig (Hilchos Chanukah 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.
  12. ↑ Mishna Brurah 676:11
  13. ↑ 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.
  14. ↑ Kaf HaChaim YD 116:115
  15. ↑ Rivevot Efraim 8:103:6
  16. ↑ The above halacha is a quote from the Rambam Chanukah 4:12 and Shulchan Aruch O.C. 671:1. This is based on 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 (Chanukah 4:12) comments that this is the source of the Rambam's ruling that even a poor should rent or sell his clothing in order to be able to light Chanukah candles because concept of publicizing the miracle applies even more to Chanukah than by the 4 cups of Pesach. The Lechem Mishne (Chanukah 4:12) argues the law of publicizing the miracle by Chanukah is equal to the 4 cups of wine. The Sh”t Kanaf Ranana O”C 84 defends the Miggid Mishna saying that the Chanukah candles are the only way in which we publicize the miracle of Chanukah, whereas regarding Pesach there are other actions we do to publicize the miracle besides the 4 cups of wine.
  17. ↑
    • The Braitta on Gemara Shabbat 21b states that the minimum requirement of Chanukah 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 (Chanukah 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, Chanukah 5), and Rif explained by Buir HaGra 671:4.
    • However, Tosfot (Shabbat 21b s.v. 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 Chanukah it is. So writes Mordechai (Shabbat 270) in name of the Ri, Meiri (Shabbat 21b) that such is the Minhag, Ran (Shabbat 21b) in name of Raah, Tur (671). Ritva (Shabbat 21b) brings both explanations of the Gemara. S”A 671:2 holds like Tosfot and Rama 671:2 holds like Rambam.
    • The custom of Sephardim, as recorded in Shulchan Aruch O.C. 671:2 is to have one chanukia per household and increase the number of candles according to the day. This is the ruling of Chazon Ovadia pg. 19.
    • Interesting point: The Taz 671:1 writes that here is a case where Ashkenazim uncharacteristically follow the 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 (Chanukah 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. Sdei Chemed (Chanukah 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 (Chanukah 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.
  18. ↑ 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.
  19. ↑ Rav Shlomo Kluger (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 that since he lit the wrong number, someone seeing this will think he didn’t light it for Chanukah candles but just for the 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 Chanukah it’s recognizable that he lit for Chanukah. 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 pg. 29 agrees and adds that one who repeats and makes a bracha is making a bracha levatala.
  20. ↑ Chazon Ovadia pg. 28, Shu"t Sde Ha'aretz OC 3:34.
    • The Beit Yosef famously asks why it is that we celebrate Chanuka for 8 days, if after all they had enough oil for one day, so the miracle was only for 7 days. One of the answers he proposes is that in they split the one cup of oil into 8 parts, and it miraculously lit for the full time. Accordingly, the Neta Sorek (Chiddushei Sugyot 73b) and Divrei Tzvi 671 write that if you only have enough oil for one night, you should split it into 8 cups. However, Chazon Ovadia pg. 28 writes that most poskim disagree and argue that there is no proof from there because the Beit Hamikdash was different because they were accustomed to miracles.
  21. ↑ Chayei Adam 154:25, Chazon Ovadia pg. 29
  22. ↑ Magen Avraham 671:1, Eliya Rabba 671:1, Chazon Ovadia pg. 29
  23. ↑ Chazon Ovadia pg. 30 , Beit Yosef 672, Birkei Yosef 671:3
  24. ↑ Chazon Ovadia pg. 31, Mishna Brura 671:5, Kaf Hachaim 671:10, Beit Halevi (Al Hatorah, Inyani Chanuka 29b), Chayei Adam 154:25, Shu"t Ketav Sofer 135, Shu"t Shevet Sofer 26, Aruch Hashulchan 671:10, Shu"t Mishpat Kohen 95. Avi Ezri (Chanuka 4:1) disagrees and says you should light as many candles as you have, even if it doesn't correspond to the night you are up to
  25. ↑ Chazon Ovadia pg 32
  26. ↑ Shulchan Aruch O.C. 672:2
  27. ↑ 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 (Chanukah 4:5) and Orchot Chaim (Chanukah 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. Indeed, 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 DeChanukah and Leket Yoshar say there’s a hiddur mitzvah to light for 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. Halachos of Chanukah by Rabbi Eider p. 20 agrees. Rav Hershel Schachter (Young Israel of Woodmere Packet) argues that it is proper to light with candles that last 4-5 hours since according to the Brisker Rav and Rav Soloveitchik the amount of fiel changes based on the time and place.
  28. ↑ Magen Avraham 671:1
  29. ↑ Smag in name of the Ri, Hagahot Maimon (Chanukah 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 necessary, the candle will last the minimum measure. Chazon Ovadiah (Chanukah 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.
  30. ↑ Shabbat 22a cited by Shulchan Aruch O.C. 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.
  31. ↑ Beiur Halacha 673:1, quoted by Yalkut Yosef (Kitzur S”A 673).
  32. ↑ Yalkut Yosef (Moadim Asur Lishtamesh Lorah n. 3). One proof is the Yerushalmi that the Rosh (Seder Avodat Yom Kippur, cited by Bet Yosef 621:4) quotes that the Kohen Gadol would walk in the Kodesh Kadoshim by the light of the Aron. However, the Zohar 3:16a implies that the Kohen Gadol would close his eyes.
  33. ↑ Shulchan Aruch O.C. 673:1, Yalkut Yosef (Kitzur S”A 673). Biur Halacha 673:1 s.v. yehey cites a dispute whether one can use all of the candles once there is a shamash or only next to the shamash.
  34. ↑ Yalkut Yosef (Kitzur S”A 673)
  35. ↑ 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.
  36. ↑ The Gemara Shabbat (23a) says that women are obligated in lighting chanuka candles because they too were part of the miracle of chanuka. Rambam (Chanukah 4:9), Tur 665, and S”A 665:5 codify this as halacha. Kitzur Shulchan Aruch 139:16 and Chazon Ovadia pg. 25 concur
  37. ↑
    • Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. This is also the opinion of Rabbenu Yerucham 9:1, Rokeach Chanukah 226:3, Ritva and Meiri (Shabbat 23a, Megilah 4a), Baal Hamaor Megilla 19b in the name of the Itur, Maharil (Chanukah pg 407). Levush (675), Bach (675), Taz(675:4), Magen 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, Chazon Ovadia pg. 25.
    • 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 Hachaim 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 for a man to fulfill 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 woman can fulfill the obligation of a man]. However Smag (brought by Magen Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading, but by Chanukah women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanukah pg. 40 says the Behag only held a women can fulfill megilah for a man since a woman’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanukah 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 Chanukah that she can.
  38. ↑ Shabbat 23a says a deaf, insane person, and a child aren’t obligated. This is also the opinion of Rambam (Chanukah 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 (Chanukah pg 116a) that a child can fulfill the obligation of an adult. So writes the Shibolei HaLeket 185, Orchot Chaim (Chanukah 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. Magen 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. This is also the opinion of 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.
  39. ↑ Sh”t Maharshal 76, Magen 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.
  40. ↑ Levush 671, Yaavetz in Mor U’Kesia 671, and Ben Ish Chai Vayeshev 18 all hold that the one making the bracha should light all the candles. However, Sh”t Maharshal 85, Magen Avraham 671:11, Mishna Brurah 671:49, Ruach Chaim 671:3, and Torat HaMoadim 2:20 hold that the one making the bracha only needs to light the first candle and afterwards can have someone else light it for him. Torat Hamoadim writes that when he was a child, his father, Rav Ovadyah Yosef, would hold his hands while lighting the extra candles in order to satisfy all opinions.
  41. ↑ 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. This is also the opinion of Machzik Bracha 671:10, Birkei Yosef Y”D 205:14, 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.
  42. ↑ 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 Shulchan Aruch 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.
  43. ↑ 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 Chanukah. 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 Shulchan Aruch 199:9).
  44. ↑ Shulchan Aruch and Rama 671:2. For the background see #Number of candles to light.
  45. ↑ Shulchan Aruch O.C. 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.
  46. ↑ 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.
  47. ↑ See next footnote
  48. ↑
    • Rav Sheshet (Gemara Shabbat 23a) stated that a guest is obligated to light Chanukah candles. Rabbi Zeiri commented that his wife lit Chanukah candles for him at home, he fulfilled his mitzvah. This is codified by Rambam (Chanukah 4:11), Tur and Shulchan Aruch 677:1 that someone who has someone else lighting for him at home doesn't have to light Chanukah 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 Chanukah, many Rishonim including the Sh”t Rashba 1:541, Orchot Chaim Chanukah 13, Smak 280, Sefer Trumah 228, Hagahot Maimon Chanukah 4:30, Ritva (Shabbat 23a), Mordechai (Shabbat 2:226), Ohel Moed (Chanukah), 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. Magen 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 Chanukah 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 (Chanukah 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 (“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.
  49. ↑ Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh Chanukah 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 Chanukah 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.
  50. ↑ 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 Chanukah 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 Chanukah 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 Chanukah 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. (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.)
  51. ↑ Halachos of Chanukah by Rabbi Eider p. 10 writes that someone don't have the single daughters light chanuka candles themselves since a wife doesn't light and it isn't proper for the daughter to light but not the wife. However, others have the minhag that the daughters light. He quotes that this was the practice of Rav Moshe Feinstein.
  52. ↑ S”A 676:3. There’s a dispute in the Rishonim whether one makes a bracha for seeing Chanukah 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 (Chanukah 250d), Ran (10b s.v. Amar Rav Chiya), Tur 676:3, Magid Mishna (Chanukah 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 (Chanukah 3:4), Magid Mishna in name of some Geonim, Ravyah 3:843, Riaz (Shabbat 23a), Meiri, Sefer HaMeorot (Shabbat 23a), and Orchot Chaim (Chanukah 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, Magen 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.
  53. ↑ The Pri Chadash 677:1 quotes the Maggid Mishna Chanuka 4 that if there's two adults in a house together and are financially independent they each need to light separately and they can't join together. The Birkei Yosef 671:4 quotes some who say that but adds that the Shibolei Haleket says that they can join together. The Pri Megadim EA 677:8 cites the Levush who says that they can join but Pri Chadash who says they can't. Biur Halacha 677:1 s.v. imo cites the dispute. Ben Ish Chai Vayeshev no. 17 writes that it is better for them to join together. Kaf Hachaim 671:12 agrees. Or Letzion 4:47:1 p. 281 writes that it is better to join together but if they want they can light separately with brachot like the Ben Ish Chai.
    • However, Rav Ovadia in Chazon Ovadia p. 151 rules that a person who doesn't know if his wife is lighting for him and he's a guest in a house and has his own room he can light on his own with a bracha. It is clear then that if no one is lighting for him he can light himself if he has his own room. Yalkut Yosef Chanuka p. 476 agrees and explains that there's only a concern that automatically he fulfills his obligation with someone else's lighting if he's staying in the same room but he has his own room then it is possible for him to fulfill his own obligation. However, this wouldn't apply if he didn't have his own room.
  54. ↑
    • 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 Chanukah (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 Chanukah (pg 155) quoting Rav Nissim Karlitz agree. See Teshuvot VeHanhagot 3:215(17) who seems to agree. Listen to shiur by Rav Hershel Schachter (min 14-16) who seems to hold that a soldier in the Israeli army does not fulfill his obligation with the lighting in his home. However, Rav Mordechai Willig (Pre-Chanuka Q&A min 2) holds like Rav Ovadia that a yeshiva bachur does fulfill his obligation with his parent's lighting.
    • Background: Sh”t Ginat Veradim says the rule that a guest must chip in for the Chanukah 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 Chanukah candles since they definitely allow him a portion of the candles. This is also the opinion of 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 Chanukah 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.
  55. ↑
    • 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 should light with a Bracha at the Yeshiva. This is also printed in Or Letzion v. 4 p. 281. Chazon Ovadyah Chanuka pg 150 (5767) and Pri HaAretz 1:9 pg 6d agree. Yalkut Yosef 677:5 (5773) agrees. 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. Mayan Omer (5768) v. 3 p. 343 quotes Rav Ovadia as saying to light without a bracha.
  56. ↑ Yachava Daat 6:43 writes that a yeshiva bachor can be yotzei with the rabbanim of the yeshiva's lighting since it is like one big family. His reasoning is that the rabbanim of the yeshiva are giving as a gift to the talmidim the oil to be yotzei their obligation. Also, since the talmidim make the bet midrash their home they can be yotzei with that lighting in the bet midrash. Yalkut Yosef Chanuka p. 483 agrees. However, Or Letzion 4 p. 282 writes that the yeshiva isn't judged as one large family. You can't see the rosh yeshiva as the head of the house since he doesn't eat with them and he's not sponsoring the yeshiva's budget.
  57. ↑ Rashi 23a s.v. HaRoah says one only makes Brachot Haroah when on a boat. So quotes in name of Rashi, Machsor Vitri pg 201, Itur (Chanukah 2 pg 117c), Smag (Chanukah), Smak (280), Ravyah 3:843, Or Zaruah 2:325, Tosfot Rid (Shabbat 23a), and Rosh (Shabbat 2:8). This is also the opinion of 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. This is also the opinion of Rav Tzvi Pesach Frank in Mikra’eh Kodesh (Chanukah 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.
  58. ↑ Tur and Shulchan Aruch 670:1, Aruch Hashulchan 670:8, Yalkut Yosef Moadim pg. 190, Chazon Ovadia Chanuka pg. 12
    This practice is codified by Tur and S”A (670:1) and 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.
  59. ↑ Chazon Ovadia Chanuka pg. 12, Shu"t Shraga Hameir 6:87:2, Shu"t Kinyan Torah 7:52, Beer Moshe (brought in Nitei Gavriel pg. 218), Rav Yaakov Kamenetsky (Emes Liyaakov footnote to Siman 671, Rabbi Eli Mansour
  60. ↑ Chazon Ovadia Chanuka pg. 12, Rabbi Eli Mansour, Eliyah Raba 670:2, 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 Magen Avraham 670:2 in name of the Magelei Tzedek who says that it applies as long as the candles are lit.
  61. ↑ Chazon Ovadia Chanuka pg. 13, Yalkut Yosef Kitzur Shulchan Aruch 670:3, Mishna Berura 670:5. see however footnotes of Ish Matzliach Mishna Berura 570:1 who records a custom for women to perform labor on the 1st and 8th days.
  62. ↑ Chazon Ovadia Chanuka pg. 14, Mateh Moshe 974, Pri Chadash 670, Bach 670, Taz 670:2
  63. ↑ Halachos of Chanukah by Rabbi Eider p. 4 quoting Rav Moshe Feinstein says that the laws of working follow those of Chol Hamoed when cooking is permitted. See Rivevot Efraim 1:436 who quotes several opinions regarding whether it is permitted to cook during the first half hour while the candles are lit.
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