Lighting Chanukah Candles: Difference between revisions

# 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) explains that this is the source for the Rambam who rules that even a poor should should rent or sell his clothing in order to be able to light Chanuka candles because publisizing applies to Chanuka even more than by the 4 cups of the seder. 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>  

#      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>