Anonymous

Lighting Chanukah Candles: Difference between revisions

From Halachipedia
m (Text replacement - ". <ref>" to ".<ref>")
Line 34: Line 34:


==Number of Candles to Light==
==Number of Candles to Light==
# 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 S”A 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 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>  
# 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>  
#      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 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 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.  
* 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.  
* 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 S"A 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.  
* 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>
* 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 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>
Anonymous user