Placement of the Chanukah Candles: Difference between revisions

# If there’s a courtyard in front of a house it should be put by the doorway of the courtyard and not the doorway of house. But one who lives in an upper floor without a doorway to the public, should light by a window or porch facing the public. <ref> Rashi ([[Shabbat]] 21a D”H Mibachutz) says the chanukia isn’t put in the reshut harabim but in the courtyard. The Rashba and Ran explain this to mean that it should be put at the doorway to the house and not the doorway to the courtyard. So holds the Smag (Chanuka) in name of the Ri (not the same one as tosfot, see Bach 671:5), Hagahot Maimon (Chanuka 4:30) in name of Ri, Riaz([[Shabbat]] 21a), and Shiltei Giborim([[Shabbat]] 21a). However Tosfot ([[Shabbat]] 21a D”H Mitzvah) writes it should be put outside the entrance to the courtyard. So holds Piskei Rid, Rashba, Tur, and S”A 671:5. Rashi ([[Shabbat]] 21b D”H im haya dar ba’aliya) writes that one living in an upper floor only puts it by the window if he has no place to put it in the courtyard (this fits with his opinion of putting it in the courtyard not on the entrance). Similarly, the Tur says one puts it by the window only if one doesn’t have a doorway to the public. Implying that if one has a courtyard or door facing the public, that’s preferable to a window. [However Bet Yosef 671:5 comments on the Tur that only if the door to the public or a entrance of a courtyard but if the doorway to the apartment goes into the house itself, putting it by the doorway to the public or courtyard won’t be recognizable that it belongs to the apartment and so it must be put in the window. Nonetheless, Torat HaMoadim 3:2 based on Ritva ([[Shabbat]] 21b) says that the Bet Yosef’s concern doesn’t apply to the stairwell because it’s known that all the tenants have rights to the stairwell an upper floor apartment can still put a chanukia there.] </ref>

# Nowadays, one doesn’t have to light by a door on each side of the house because of a concern that passersby will say that he didn't light a Chanukia.<ref> [[Shabbat]] 23a Rav Huna says because of suspicion if a house has two doors (to the outside) he should light by both, and Rava explains that’s only if the doors are on separate sides. So holds Rambam (Chanuka 4:10), Tur and S”A 671:8. However nowadays one doesn’t have to light because of suspicion. So holds Sefer HaTruma 228, Smak 280, Orchot Chaim (Chanuka 13) in name of Rabbi Yehuda MeKorvin, Hagahot Maimon (Chanuka 4:30) in name of Rabbenu Simcha, Sh”t HaRashba 1:541, Ritva ([[Shabbat]] 23a), Meiri, Mordechai ([[Shabbat]] 2:266), Sefer HaMeorot ([[Shabbat]] 23a), Shibolei HaLeket 185, Ohel Moed (Chanuka 5, Rama 671, Sh”t Maharshal, Hagahot Maharikash, Pri Chadash, Sh”t Bet David O”C 472, Torat HaMoadim 3:8. </ref>

# One must light in the place where the Chanukia is going to stay. Thus, one shouldn’t light indoors and then move the Chanukia outside or light it in one’s hand and then put it down. If one did so, one should extinguish the candles and relight without a bracha. Consequently, a sick person should light while in bed and then have the Chanukia moved but rather should let another household member light. <ref> Rava's opinion on [[Shabbat]] 22b is that one must light the Chanuka candles where the candles are going stay. Rambam (Chanuka 4:9), Tur and S”A (675:1) codify this as the halacha. Pri Chadash says one shouldn’t make a bracha if one needs to light again, against Hagahot Rabbi Akiva Eiger 675 who says to make a bracha. Because of Safek Brachot one shouldn’t make a bracha (in addition to the idea that perhaps one fulfills the mitzvah not it’s place if it’s recognizable that it’s lit for Chanuka- Sh”t Lev Chaim 3:146), so holds Torat HaMoadim 3:9 and Sh”t Hitorerut Teshuva 2:110. [Also, a sefek sefeka isn’t sufficient to allow a bracha- see Yechave Daat 5:21] Torat HaMoadim 3:9 quotes the ruling of a sick person from Sh”t Lev Chaim 3:146. </ref>

==Lighting indoors==

# Nowadays, many have the practice to light indoors even not when it’s dangerous to light outside. Still it should be put to the left of the door (opposite the mezuzah) within a tefach of door. However if there’s a window facing the public, one should light by the window. [Some are strict to light outside with a covering.]  <ref>  

* However Itur 2 pg 114d, Shibolei Leket 185, and HaOhel Moed (Chanuka 5) say that once there was a Minhag not to light outside because of danger, the Minhag stayed in place. Another reason to be lenient is the Ritva ([[Shabbat]] 21b) and Rabbenu Perachya who say a prevention to light outside such as wind is also called “time of danger”.  

* Others who defend the practice to light inside include: Tzafnat Pane’ach (Chanuka 3:3), Yaskil Avdi O”C 7:46, and Torat HaMoadim 3:4. See Mishna Brurah 671:35. Hanukah Booklet by Shaare Rachamim (pg 110) writes that Syrian minhag is to light indoors.  

==Lighting in Yeshiva==

# Some say that one fulfills his obligation with lighting in the lobby of the dorms. Some also have the minhag to light in the cafeteria of the yeshiva. Others, however, argue that one would fulfill his obligation only if he lights on the same floor as his room. Due to safety considerations, though, many Yeshivot, forbid lighting in or next to the dorm rooms.<Ref>The Gemara (Shabbat 21b) establishes that the primary place for Chanuka candles is right outside the door of one’s house. Rashi (s.v. Mibachutz) explains that even if one has a courtyard in front of his house, he still is obligated to light by the entrance of one’s house. Tosfot (s.v. Mitzvah), on the other hand, argue that in such a case, one should light at the entrance to the courtyard, as it connects to the public thoroughfare. Although the Ran (9b s.v. Tanu) agrees with Rashi, the Tur and S”A 671:5 cite the view of Tosfot.  

* Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4) holds that if one lives in an apartment building, he should light by the entrance to the apartment building, as it leads out to the street. He explains that the staircase that goes from one’s apartment to the building entrance is considered a courtyard, and one should light at the entrance of the courtyard in accordance with the opinion of Tosfot. He adds that the staircase is considered a courtyard even if people don’t use it as people would use their private home. The Griz (cited by Shevut Yitzchak Chanuka p. 6) agrees.

* On the other hand, regarding Eruvin, the Chazon Ish (OC 65:52) posits that nowadays, there is no such thing as a halachic courtyard because we don’t treat courtyards or streets as extensions of the house as they did in the days of Chazal. Therefore, the Chazon Ish (quoted in Shevut Yitzchak Chanuka p. 6) rules that one may not light Chanuka candles by the entrance to a courtyard because it is not considered a halachic courtyard.  

* Rav Hershel Schachter (ibid. min 1-6) explained that perhaps a yeshiva student living in the dorms cannot fulfill his obligation by lighting in the lobby, as the staircase is not considered a courtyard. He added that the hallways of each floor are considered courtyards because they really are used for private uses, as people walk around in bathrobes when going to take a shower. Regarding lighting on a floor other than where one lives, there is less room to believe that the stairwell is considered a courtyard. Rav Schachter (Halachipedia Article 5773 #11) stated explicitly that it is absolutely forbidden to light in the dorm rooms without permission. As such, one either should light at home or, if that is not feasible, he should light in the lobby after hearing the brachot from someone else.  

* See Rav Baruch Simon (Imrei Baruch Eruvin p. 40-1), in discussing the Chazon Ish, argues that there is room to distinguish between Eruvin and Chanuka regarding the definition of a courtyard.  

* Torat HaMoadim 2:5 writes that if there’s a place to eat, such as the cafeteria, and place to sleep, such as the dorms, in one building, one can light wherever in the building there’s more Pirsume Nisa (Publicizing the miracle) such as the entrance to the cafeteria, in the cafeteria, entrance to the dorms, or in the dorms. He writes that if the cafeteria and dorm are in separate buildings there is a dispute whether one should light by the place one eats or the place one sleeps. The dispute is based on the Rashba (responsa 1:542) who says that if one eats daily at someone’s house he must join in the lighting at that house. Thus, the Rama 677:1, Taz 677:2, and Leket Yoshar rule the main place for the Chanuka candles is where he eats. However, Sh”t Maharshal 85 says the place where one sleeps is primary. Sefer Yosef Ometz Yuzfa 1071, Sh”t Rivivot Efarim in name of Rav Moshe Feinstein in Igrot Moshe (Rav Moshe Feinstein in Igrot Moshe O”C 3:70(3), Y”D 3:14(5)), and Sh”t Minchat Yitzchak 7:48 agree. The Chazon Ish holds that the primary place is the place of eating but says as a stringency one should also light without a bracha by the place of sleeping. </ref>

===Apartment building===

# If one lives in an apartment building and one is lighting outside then one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. <ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:4, Maadei Shlomo pg 110) ruled that a stairwell is considered a courtyard, therefore, if one lives in an apartment building and one is lighting outside, one should light by the entrance to the apartment building unless there is a path leading to the public domain in which case one should light by the beginning of the path near the public domain. [Rav Elyashiv (Shevut Yitzchak vol 5 pg 7) and the Brisker Rav (Piskei Shemuot (pg 41, note 21), Kol Bo Chanuka (pg 98)) agree that even nowadays the stairwell and path is considered a courtyard.] </ref> However, some argue that one may not light at the entrance of the apartment building. Some say that instead one should light by the entrance of the apartment (if people will see it) and some say that instead one should light by the window (if it is below 20 amot). <Ref>The Chazon Ish (Orchot Rabbenu vol 3, pg 3) held that nowadays one may not light by the entrance to a courtyard. (This is similar to the Chazon Ish OC Eiruvin 65:52).  

* Rav Nissim Karlitz (Chut Sheni Chanuka pg 306-7) explains the position of the Chazon Ish as follows: nowadays one may not light in a courtyard since the courtyards aren’t used as part of the house as they were in the times of the Gemara. Rather one should light at one’s door unless people won't see it in which case one should light in the window facing the public domain. Yet, if the window is above 20 [[amot]]  from the street it’s preferable to light at the entrance of one’s door towards the stairwell which is used by a few tenants instead of lighting one’s table.  

* Similarly, Torat HaMoadim (Rav Dovid Yosef, 2:2, pg 74-6) also rules that it's preferable not to light by the entrance of the stairwell because of the reasoning of the Chazon Ish and because nowadays it's not crucial to light outside. However, he contends that it's better to light by the window facing the public domain and if that's above 20 amot, then one should light by the door of one's apartment. [Torat HaMoadim writes that this seems to be implied from the ruling of his father, Rav Ovadyah Yosef, in Kol Torah (5725 Kislev) (and Yalkut Yosef (Moadim pg 198)) that one who lives in an apartment building should light by the window unless it is above 20 [[amot]] from the street in which case one should light by the door inside. Torat HaMoadim 2:2 (pg 74-76) infers from this that Rav Ovadyah holds one shouldn't light by the entrance of the stairwell perhaps because of the Chazon Ish's reasoning.] </ref>

# In a place where it’s windy (which would blow out the candle) one is allowed to light inside. Some are strict to light outside with a glass covering. However one should be careful to light with the glass covering on and not that after lighting one covers it with the glass. <ref> Aruch HaShulchan 671:24 says our practice isn’t to light outside since in our areas it commonly rains, snows and there’s strong wind. Also the Rabbis didn’t impose such a burden of setting up a glass case for the Chanukia. Sh”t Shelit Yaavetz 149 writes that one should light outside with a glass covering, implying if there’s wind me’ikar hadin one doesn’t need to light outside. Torat HaMoadim Chanuka 3:3 requires with the glass covering on is because otherwise it’s like lighting a candle that can’t last a half hour which S”A 675:2 renders the lighting unfit even if more fuel is added later. So too Shiltei Giborim ([[Shabbat]] 21b), Piskei Riaz, Rivta, Rabbenu Perachya, Back 673, Magan Avraham 673:12, Taz 673e, Pri Chadash, and Eliyah Rabba 673:14 write that one can’t light in a place where the wind would blow it out. Mikrei Kodesh (Chanuka 17) writes that the Mahril Disken would light with the covering on so that at the time he lit he could leave it and it’d stay lit without closing the covering, however he defends the Minhag to light and then put on the cover. </ref>

# If one lit in a windy area and the candles last a half hour so say that retroactively one fulfilled the mitzvah, while others say that one didn’t fulfill the mitzvah and should relight without a Bracha. <Ref> Sh”t Har Tzvi Siman 114 writes that if the wind doesn’t blow it out certainly one fulfills the obligation retroactively. Rav Shlomo Zalman in Halichot Shlomo (16:6 pg 301) agrees. However, Rav Chaim Kanievsky and Rav Nassim Karlitz quoted in Kovetz Shemuot (Chanuka pg 123) who argue that since it wasn’t light properly even if it doesn’t get blown out one doesn’t fulfill the mitzvah and one should relight without a Bracha.</ref>

# Some achronim say that one shouldn’t light with the glass case doors wide open when one lights and then close them after lighting if it’s a windy place, while most others argue that one may be lenient. <Ref>The Maharal Diskin (quoted by Mikrei Kodesh siman 17 and Moadim UZmanim vol 2 siman 142) holds that one shouldn’t light with the glass case doors open because at the time of the lighting the candles have to able to burn for a half hour and in this case at the time of lighting they were in a windy place. So held the Griz (quoted by Piskei Teshuvot 673:5). However, Rav Chaim Zonenfeld in Sh”t Shelmat Chaim Siman 261 disagrees with the Maharal Diskin. Rav Tzvi [[Pesach]] Frank in Sh”t Har Tzvi Siman 114 agrees with Rav Chaim Zonenfeld because one’s intention and completion of lighting was to close the doors. Rav Shternbach in Moadim UZmanim 2:142, Rav Shlomo Zalman in Minchat Shlomo 58:1 (and Halichot Shlomo 16:6), Rav Chaim Kanievsky in Taama DeKra Parshat Vayeshev, and Rav Ovadyah Yosef in Yalkut Yosef (Kitzur S”A 675:2) concur with the lenient position. </ref>

# Having two Chanukiot in one case can be an issue of lacking recognition of the day of Chanuka and so one Chanukia should be raised so that the flames are seen separately. <Ref>Or Yisrael (Dardak pg 86), Kol MeHeichal (pg 520) in name of Rav Ovadyah Auerbach, and Or Yisrael (Blinsky pg 105) </ref>

# The Chanukia should be placed within a Tefach of the left side of the door, opposite the doorpost with the mezuzah. If there's no mezuzah one should light within a Tefach of the right side of the door. <Ref>In Gemara [[Shabbat]] 22a Rabba says that the chanuka candles should be set up within a Tefach of the door. The Gemara continues with a dispute whether Chanuka candles should be on the left or right side of the door and concludes that the halacha is that it should be placed on the left so that the mezuzah is on the right and Chanuka candles on the left. S”A 671:7 rules like the Gemara that the chanuka candles should be placed within a Tefach of the left side of the door opposite the Mezuzah. S"A also adds that if there's no mezuzah one should light on the right side of the door.</Ref>

# The Chanukia should be placed between 3 and 10 [[Tefachim]] (between 24 and 80 centimeters) from the ground of the house. If it’s placed above 10 [[Tefachim]], one fulfilled the obligation. <ref> [[Shabbat]] 21b the statement of Ravina that it’s a mitzvah (preferable) to place it below ten; Ran (9b D”H Garsi) in name of Rabbenu Chananel and Rabbenu Yonah, Rashba ([[Shabbat]] 21b Amar Ravina), Rosh ([[Shabbat]] 2:5), Smag (Chanuka 250d), Smak (280, 277), Tur and S”A 671:6 hold like Ravina even though the gemara questions him. Kitzur S"A 139:8 concurs. Bet Yosef 671:6 says since the Rif and Rambam don’t mention this it means you can place it anywhere, but to fulfill everyone’s opinion one should put it below 10. Also Orchot Chaim pg 117d:3 and Kol Bo hold explicitly like Rambam and Rif that only after the fact can light under 10. [Moreover Seder Hayom and Gefen Poriah (Bava Kama 62b) that one doesn’t fulfill his obligation if less than 10.] The Bet Yosef brings the dispute of the Mordechai ([[Shabbat]] 266) who writes that since everyone lights indoors, one can light even above 10 and the Tur (671:6) who writes to place it within 10 not differentiating between indoors and outside. Tur 671:6 in name of Maharam MeRotenberg holds that one should place it above 3 [[Tefachim]]. So holds Mordechai [[Shabbat]] 266, S”A 671:6. Birkat Yosef Yedid 3 pg 207, Sh”t Kinyan Torah 1:131(2) imply from Orchot Chaim that under three [[Tefachim]] doesn’t fulfill the mitzvah. However most argue than if it’s lit less than 3, one still fulfills the obligation including. Yet, Pri Chadash 671, Pri Megadim A”A 671:6, Mishna Brurah 671:26, Kaf HaChaim 671:50, Torat HaMoadim 3:5, and Shaar Shlomo (51, pg 33d) who says someone on the road can even light on the ground. </ref>

# If it’s above 20 [[amot]] (9.6 meters) one doesn’t fulfill the obligation and should extinguish the candle and relight it in the proper height without a bracha. <ref> [[Shabbat]] 22a Rav says it can’t be above 20 amot. Tosfot (D”H Ner) says it can’t just be lowered since the mitzvah was already done incorrectly. Tur(671:6), Bach, Taz, Pri Chadash, Mishna Brurah (Shaar Tzion 671:33) says indoors it can be above 20 [[amot]] against the Rabbenu Yoel (Ravyah 843) and Rabbi Yitzchak Avuhav (quoted by the Bet Yosef). If one put it above 20 amot, Pri Chadash, Mishna Brurah 671:29 say to relight with a Bracha. Kaf Hachaim (671:53) limits the ruling of the Pri Chadash to only where one finished lighting and stopped thinking about it. However Chazon Ovadiah (Chanuka pg 35) and Torat HaMoadim 3:6 say to relight without a bracha because of the opinion of Rabbenu Yoel (Pri Megadim A”A 671:7), [and Hareri Kodesh who says that perhaps according to Meiri and Shiltot one should repeat Sh’assa Nissim]. </ref>

# Similarly someone who lives an upper floor apartment, should light by the door of the apartment and if they want they can light at the window even if it’s above 20 amot. Some have the custom to light by the apartment building entrance. <ref> Ritva ([[Shabbat]] 21b D”H VeIm Dar) says someone living in an upper floor should light by the window that’s above 20 amot. However, Pri Chadash 671:6, Pri Megadim A”A 671:8, and Machsit HaShekel 671:6 say to light it by the door of the apartment. Thus, Kitzur S"A 139:8 rules that if one's window is more than 20 amot above the ground level of the street outside, one shouldn't light by the window, but rather by the house door. Chazon Ovadiah (Chanuka pg 36) says that one living in an apartment on the fifth floor (just an example) should light inside his house by the door and if he wants he can light by the window that’s above 20 [[amot]] as it’s Pirsume Nisa for the household members and to those on the street according Rabbenu Yoel and for others in a building across the street at the same height (similar to Kol Bo Chanuka pg 99). The custom of lighting by the apartment entrance is sourced in halacha 17. </ref>

# The measurements are measured to the flame of the candle. <ref> Mishna Brurah (Shaar Tzion 671:33), Chazon Ovadyah (Chanuka pg 36b) say to measure from the flame of the candle like the Pri Megadim (M”Z 671:5) [However Leket Yosher (Chanuka pg 150) writes in name of a student of the Trumat HaDeshen that just the bottom has to be within 10 [[Tefachim]].] </ref>

# Some say that regarding this law one can follow the more lenient of the two measurements. <Ref>Piskei Teshuvot 671:7 </ref>