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Lighting Chanukah Candles: Difference between revisions
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[[file: | [[file:hanuka.jpg|thumb|right|''The eight night'' ]] | ||
== Background== | == Background== | ||
# In the time of the second | # In the time of the second bet hamikdash the Greek kings made decrees against the Jews in order to make them forget Torah and religion. They broke in the Bet Hamikdash and defiled it until Hashem had mercy on the Jews and saved them. The salvation came through the Chashmonaim who were Cohanim Gedolim who were victorious over the Greeks. They returned the bet hamikdash and could only find one pure flask of oil, enough for one day. A miracle occurred and it lasted 8 days. On the day they found the flask the Rabbis established a holiday on the 25th of Kislev, 8 days of festivity and joy called Chanuka. <ref> Shabbat 21b, Rambam Chanuka 3:1-3</ref> | ||
== Mitzvah of Chanuka Candles== | == Mitzvah of Chanuka Candles== | ||
# The mitzvah to light 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 | # The mitzvah to light 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 at least for one candle every night. The Gabbai tzedaka 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> | ||
# The minimum requirement of candles is one candle per house every night. The practice is to do this mitzvah in | # The minimum requirement of candles is one candle per house every night. The practice is to do this mitzvah in a Mehadrin (beautified) way, meaning one candle for every person in the house every night. The Mehadrin Min HaMehadrin (best) level requires one candle per house adding one every night until one lights 8 on the 8th night. According to Sephardim one person lights for the whole house, however according to Ashkenazim every person lights for themselves. <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> | ||
==Getting benefit from the light of the candles== | ==Getting benefit from the light of the candles== | ||
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# 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> | ||
# 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> | # 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> | ||
== If one doesn’t have enough money for Chanuka candles== | |||
# If one only has oil for one night, meaning it only will last a half hour, he should light it the first night and not split it up for all the nights since making a bracha on such a candle is a possible bracha levatalah. <ref> Sh”t Sadeh HaAretz O”C 3:34, Sh”t Lechem Shlomo O”C 117(5), Moadei Hashem pg 111c D”H Kavaum, Sh”t Imrei Shefer O”C 5, and Sh”t Sheilat Yitzchak 3:58(2) hold one should use the required amount for the first night even at the expense of other nights. Netah Surak 73b says based on the Bet Yosef’s answer that the Chashmonaim split up the oil for the 8 days, that one is allowed to do the same since the minimum amount of a half hour isn’t Me’akev. So says Divrei Tzvi 671. However Chazon Ovadiah (Mitzvah Hadlaka 4, pg 28) argues the Bet Yosef’s answer was only for the Bet Hamikdash where miracles are regular and that his answer wasn’t meant le’halacha. See Rav Ovadya’s Meor Yisrael 3 pg 312.</ref> | |||
# If on the second night, someone who only has 2 candles should light one that night so that tomorrow he’ll be able to also one candle. <ref> Chaye Adam 154:25, Ikrei HaDaat 35:6, Chazon Ovadiah (Mitzvah Hadlaka 5, pg 29), Torat HaMoedim Chanuka 1:7</ref> | |||
# If on the eighth night (not worried about the next night) one doesn’t have enough for all 8 candles should light the 8th one with the required amount and split the rest of the oil between the other candles. <ref> Magan Avraham 671:1, Eliyah Raba 671:3, Yad Aharon (Hagot Hatur), Chaye Adam 154:25, Siddur Bet Ovad (Chanuka 4 pg 158a), Aruch HaShulchan 671:10, Mishna Brurah 671:5, Chazon Ovadiah (Mitzvah Hadlaka 5, pg 29), Torat HaMoedim Chanuka 1:9</ref> | |||
# One who only has 2 candles on the 3rd night or any case where he doesn’t have the right number of candles should only light one candle. <ref> Chaye Adam 154:25, Sh”t Katav Sofer 135, Sh”t Shevet Sofer 26 D”H Elah, Aruch HaShulchan 671:10, Mishna Brurah 671:5, Kaf HaChaim 671:10, Bet Halevi on Torah (Chanuka pg 29b), Mishpat Cohen 95, Sh”t Rivavot Efraim 4:181(11), Sh”t Mishnat Halachot 6:84, Moadim BeHalacha pg 166, Chazon Ovadiah (Mitzvah Hadlaka footnote 7, pg 31), Torat HaMoadim Chanuka 1:8 all hold that since the mitzvah is to light the number of the night lighting the wrong number isn’t a hiddur and may be a violation of Bal Tigra against the Avi Ezri (Chanuka 4:1). Editor’s inference: if one did light 2 candles on the 3rd night and then realized that he should only have lit one, he should relight without a bracha just like someone who lit by accident 2 on the 3rd night thinking that it was the 2nd night should relight without a bracha (Orchot Chaim Chanuka 10). </ref> | |||
# One who only has 9 candles should light 2 on the 2nd night and one the other nights. So too if one has 10 candles one lights 2 on the 2nd night and one the other nights and not 2 on the 3rd night. <ref> Torat HaMoadim Chanuka 1:8 based on the sources in previous footnote. </ref> | |||
# If on the second night a person who only had 1 candle and lit it and then got another candle should light it without a Bracha, so too a person who lit 1 candle by mistake should light the others without a Bracha. But if by the time one gets more candles or remembers the lit candle went out, one can’t just light the not lit ones but should go back and light the right number of candles at once without a Bracha. <ref> Bet Yosef 672 in name of Orchot Chaim says one who lit 2 candles on the 3rd night should light a 3rd candle without a Bracha since the Bracha was made over the obligation of all the candles. So quote the Levush 672, Magan Avraham 676. Yet the Magan Avraham 651:25 writes in name of the Avudraham in name of the Rambam that one if had in mind to light other candles, one doesn’t make a Bracha, but if one lit with a Bracha and then found more candles he should make another Bracha. The following understood the Rambam simply like the Magan Avraham: Eliyah Raba 672:7, Pri Megadim A”A 672:3 leaves it in a Tzarich Iyun, Machsit HaShekel 676 says that it’s a Chiddish that even though you fulfilled the mitzvah with the first candle one still makes a Bracha on the other candles one didn’t have in mind. However, the Torat HaMoedim Chanuka pg 26 brings the Rambam’s Sh”t Pear Hadur 11 which says if one had in mind to fulfill the mitzvah of many houses he can light for many houses on 1 Bracha but if he didn’t have it in mind he must make another Bracha. Therefore the above Rambam also doesn’t mean that if one gets more candles one should make another Bracha but that if one is going to light for another house one should make another Bracha. So explains Maamer Mordechai 676:1, Olot Shabbat ibid, Sh”t Pri HaAretz 3:2 explain the Rambam. So hold the Birkei Yosef 671:3, Shaarei Teshuva 671:2, Tzadeh HaAretz 3:42, Torat HaMoadim Chanuka 1:10, and Chazon Ovadiah (Mitzvah Hadlaka footnote 7, pg 30). The above is all concerning one who lit one candle with knowledge of the correct number night and so his intent covers the candles that come later. Concerning a case where one made a mistake lighting 6 on the 7th night thinking it was the 6th night, the Pri Chadash says one adds a candle without a Bracha, based on the Orchot Chaim. So holds Chaye Adam 154:29, Sh”t Yehuda Yaleh Assad O”C 205, Sh”t Nachlat Binyamin 133 D”H Hen Emet, Katav Sofer O”C 135(3), Kol Sinai (Kislev 5725), Kaf Hachaim 672:20, and Torat HaMoadim Chanuka 1:10. However Erech HaShulchan 672:7 and Rabbi Akiva Eiger (Mehudra Tanina 13) write that one makes a Bracha. See Sedei Chemed (Chanuka 18), Ben Ish Chai (Vayeshev 10), Sh”t Meishev Devarim O”C 153, Sh”t Rav Moshe Feinstein in Igrot Moshe O”C 190 pg 329a, Sh”t Hitorerut Teshuva 1:103e. </ref> | |||
# If someone has enough oil for all the nights with hiddur, and his friend doesn’t have anything, one should give his friend enough for the basic requirement. However if your friend is a household member of a house that already has one set of candles, one doesn’t need to give up his hiddur for his friend’s hiddur. <ref> Magan Avraham 671:1 writes that it’s better that one allow his friend to do the basic mitzvah and forfeit his hiddur mitzvah. Eliyah Raba 671:3 limits this to where the friend isn’t a household member, but in a case where the friend is a household member of a house that already has one set of candle and is just lighting his own menorah (as per Minhag Ashkenazim) for hiddur, one shouldn’t give up from his hiddur mitzvah for your friend’s hiddur. So holds the Machsit HaShekel 671:1, Pri Megadim A”A 671:1, Chaye Adam 154:25, Mishna Brurah 671:6, Kaf Hachaim 671:9. Chemed Moshe argues on the Magan Avraham that one doesn’t need to give for someone else’s mitzvah. Similarly, Torat Hamoadim (Chanuka pg 30-31) and Sh”t Machneh Chaim Kama (O”C 29, Y”D 3:55 pg 41a) argue that the Magan Avraham didn’t mean it as an obligation but as a chesed. However, Sh”t Mechtam Ledavid O”C 6 and Sh”t Lev Chaim (1:91 pg 126d) understand the Magan Avraham that it is an obligation. Chazon Ovadyah (Chelek 1 Vol 2 Siman 47) concludes that one must give the candles. Nonetheless Torat HaMoadim(Chazon Ovadiah’s son) argues that Chazon Ovadiah just meant it is preferable as a chesed. </ref> | |||
# Someone who doesn’t have money for both Shabbat candles (the minimum is one candle) and Chanuka candles (the minimum is one candle) should buy Shabbat Candles, however nowadays one can fulfill Shabbat candles with a bracha on electric lights and so one who has electric lights should buy Canuka candles. <ref> Shabbat 23b Rava says that Shabbat candles which are for Shalom bayit take precedence over Chanuka candles, but Chanuka candles which are for Pirsumei nisa (publicizing the miracle) take precedence over kiddish. So hold Rambam (Chanuka 4:14), Tur and S”A 678. Or Zaruh 2:326 implies this is only someone who only has one candle but someone with two would light one for Shabbos and one for Chanuka. So writes Magan Avraham 678:1, Eliyah Raba 678:1, Mishna Brurah 678:1. Tur 296, Rama 296:5 hold Chanuka candles take precedence over Havdalah. The reason that Chanuka precedes kiddish is because kiddish can be done on bread, but if one doesn’t have wine or bread then bread precedes Chanuka candles because kiddish is a Deoritta (according to many Rishonim) and even if it’s derabanan (Ramam) still bread takes precedence (either because the Rambam would agree kiddish is deoritta if one doesn’t make it even on bread or that kiddish is a Derabanan learned out of a pasuk), see Torat Moed Chanuka pg 34-6). </ref> | |||
# Someone who doesn’t have money for both Chanuka candles and wine for kiddish or havdalah should buy Chanuka candles and make kiddish on bread and havdalah in Shemona Esreh. <ref> see previous footnote </ref> | |||
# Someone who’s not sure whether the candle will last the half hour or not can 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. See Sh”t Yachave Daat 5:21 (the footnote), Sh”t Chazon Ovadiah 48 pg 866. </ref> | |||
== Placement of the Chanukia/Direction of Lighting== | == Placement of the Chanukia/Direction of Lighting== | ||
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== Brachot HaRoah (Seeing)== | == Brachot HaRoah (Seeing)== | ||
# 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> | # 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> | ||
== Earliest Time to Light == | |||
# The time to light is immediately after Tzet HaCochavim (15 minutes (in Israel) after sun completely sets). Some Ashkenazim have the Minhag to light right after sunset. <ref> Shabbat 21b the Braita says to light from the setting of the sun until people leave the market. Rashba (21b D”H Ha DeAmrinan), Meiri, Ran, and Rama (Darkei Moshe 672:4) in name of Maharil and Sefer Minhagim (of Rabbi Tirna pg 144) say to light right after sunset. However, Rabbenu Tam (Sefer HaYashar 221), Tosfot (Menachot 20b D”H Nifsal) in name of R”T, Sefer HaManhig, Hagot Mordechai (Shabbat 455), Ritva 21b, Sh”t Trumat HaDeshen 102 in name of Mordechai, Sedah LeDerech 4:7(2), Bach 672 in name of Rosh 2:3, Tur and S”A 672:1 say to light at the end of the sun setting, for most rishonim that means Tzet HaChochavim, but for R”T it means before Ben HaShimashot. [Seemingly, Bet Yosef who quotes Rambam and then says that the Tur used the word “the end of the sunset” because the beginning of the sunset is still mostly day, holds that the Rambam and Tur don’t argue. However Yad Aharon 672 and Mishna Brurah (Biur Halacha 672:1) explain Rambam as meaning sunset. ] Most achronim hold like S”A to light at Tzet HaChochavim including Bach 672, Shaarei Knesset HaGedolah 672:1, Magan Avraham 672:1, Eliyah Raba 672:1, Maamer Mordechai 672:1, Chaye Adam 154:18, Derech HaChaim 672:2, Ben Ish Chai Vayeshev 7, Sehulchan lechem Hapanim 672, Kaf Hachaim 672:2. Thus, one should light at tzet hachochavim which is 13.5 minutes after sunset. [13.5 minutes is the opinion of the Geonim and is Minhag Eretz Yisrael and not like the tzet hachochavim of R”T 72 minutes after sunset because Chanuka is only derabanan and one can rely on the Minhag Eretz Yisrael for derabanan mitzvoth (Sh”t Yabea Omer 2:21). Additionally keeping the time of R”T will lead one to light after the latest time for which one doesn’t fulfill the mitzvah according to many posikim(Sefer Chanuka of Rav Kanievsky pg 13 note 8).] However Pri Chadash 672, Buir HaGra O”C 261 Y”D 266:17, Maseh Rav 235, Mishna Brurah 672:1, and Sh”t Az Nidabru 7:70 say to light after sunset. Rav Moshe Feinstein in Igrot Moshe O”C 4:101 and Rav Chaim Kanifsky in Yemeh Hallel VeHodah 12:8, say to light 10 minutes after sunset and have it last for a half hour before tzet hachovim and a half hour after tzet hachoavim. Torat HaMoadim 4:1 rules to light 15 minutes after shekiah [15 minutes is based on the geonim’s tzet hachochavim (3/4 mil) with the Rav Amram Goan’s lengh of a mil being 18 minutes, the fact that in the winter the shaot Zmaniot are shorter, and we add on a few minutes to be strict for Rabbi Yose’s opinion of Ben Hashemashot which only happens after Rabbi Yehuda’s finishes.] </ref> | |||
# One can’t light earlier than Tzet Hachochavim (or Shekiah according to those who light at Shekiah) except on Friday night Chanuka. But if one is unable to light at night at all and will miss the mitzvah totally, one should light after Plag HaMincha without a bracha. But it’s preferable to have someone light for you at the proper time than light early oneself. <ref> Torat HaMoadim 4:2 rules because many rishonim and achronim (brought below) hold that one doesn’t fulfill the mitzvah even after the fact if lit during the day, one should only light it if one thinks he’s going to miss the mitzvah entirely. Behag (Chanuka pg 25d), and Rambam (Chanuka 4:5) hold if one lights earlier one doesn’t fulfill the mitzvah. However on Shabbat 21b, Rashba, Ran, Ritva, Orchot Chaim (Chanuka 15) hold lighting too early fulfills the mitzvah after the fact. S”A 672:1 writes one can’t light earlier than Tzet and there’s an opinion that if one’s preoccupied he can light from plag hamincha. Seemingly this is a case of Stam-anonymous opinion and then Yesh Omrim- individual opinion for which we would hold like the anonymous opinion. So holds Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9. However some achronim hold still in Shat HaDachak one can light after Plag because the two opinions in S”A aren’t arguing but discuss the general case and then the case of someone preoccupied. So holds Levush, Bach, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, Pri Chadash, Chaye Adam 154:18, Pri Megadim A”A 672:1 and Mishna Brurah 672:3. Because of the dispute one certainly can not make a bracha on the early lighting. </ref> | |||
# If someone lit earlier than Shekiah after Plag Hamincha, should relight at the proper time of the mitzvah without a bracha. If one lit before Plag Hamincha should relight at the proper time with a bracha. <ref> Torat HaMoadim 4:3. Since some hold it doesn’t work to light after Plag HaMincha (Rambam and Bahag) one should light again. However one should relight without a bracha in deference to the opinions (Rashba, Ran, Ritva, Orchot Chaim) that one fulfills his mitzvah then. However if one lit before Plag Hamincha one should relight with a bracha because no one holds that one fulfill the mitzvah at that time. </ref> | |||
# A boy, who regularly lights at Shkiah, who is becoming Bar Mitzvah a night of Chanuka, can light at Shkiah as usual. Some say to light at Tzet HaChochavim even if usually lights at Shkiah. <ref> Sefer Chanuka of Rav Kenievsky 13:16, Sh”t Teshuvot Vehanhagot 2:337 against Rav Vosner in Kovetz Mebet Levi kislev 5757 says not to light until Tzet. Mikrei Kodesh (Chanuka 11:3) leaves it as a question. </ref> | |||
== Latest Time to Light== | |||
# One shouldn’t delay lighting right after Tzet Hachavim, but if one didn’t light he can light with a bracha until Olot HaShachar. If one is lighting late at night and no one is up, it’s proper to wake some of family up for Pirsume Nisa. If he can’t, he should make a bracha. <ref> In Shabbat 21b the gemara’s first explanation of ‘Tichleh Regel Min HaShuk’(once people leave the market) is ‘if one didn’t light one can still light’. Rambam (Chanuka 4:5) understands this as one who didn’t light at Tzet, can still light until ‘Tichleh Regel’; Rashba (Shabbat 21b) understands this as one who didn’t light by ‘Tichleh Regel’ can still light all night. Magid Mishna, Bahag(Chanuka pg 25d), Sh”t HaGoanim Sharei Teshuva 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai (Shabbat 2:265), Ran, Sefer HaTrumah 228, Tosfot (Shabbat 21b D”H Deiy Lo Adlik, Rosh (Shabbat 2:3), Tur 672, Pri Chadash, Maamer Mordechai 672:4, Sh”t Sadeh Aretz O”C 35 D”H VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah. Meiri, Ritva, and Orchot Chaim(Chanuka 15) say to light after then without a bracha. However Ravyah 3:843, Hagot Maimon (Chanuka 4:2), Machsor Vitri (236 pg 199), Rabbenu Yerucham 9:1, Siddur Rashi 316 pg 151, Teshuvat Rashi 52, Pardes HaGadol 199, Sh”t Maseh HaGoanim 52 pg 43, Tosfot (Shabbat 21b D”H Deiy Lo Adlik) in name of the Ri, Sefer Trumah 228 in name of Ri, Shibolei HaLeket 185 in name of Sefer Hatrumah, Ohel Moed (Chanuka 4), Teshuvat Ravyah 972, Rosh 2:3, Smak, Rabbene Yerucham 9:1,Meiri, Smag, Orchot Chaim in name of some Geonim and Sefer Hatrumah, and Ran bring the opinion of the Ri and Rashba. Rabben Peretz (on Smak 280) says to light while household members are awake. Ritva says nowadays when we light inside we can light after ‘Tichle Regel’ against the Tur who says this time applies even nowadays. [Darkei Moshe and Bach write that the Tur also agrees to the Tosfot but just was writing according to the Minhag of his place.] Rama 672:2 rules nowadays one doesn’t need light by Tichleh Regel but one should be careful to light by then. S”A 672:2 rules one should light by Tichleh Regel but if one wasn’t able to light should light until Olot HaShachar. Magan Avraham says that S”A seems to say one can make a bracha but says from Bet Yosef (who asks on the Tur why he says that Rambam would hold not to light after Tichle Regel since one could just light out of Safek even according to Rambam) implies that there’s a clear Safek whether to make a bracha and one doesn’t make a bracha in Safek. Thus Magan Avraham rules that one should only make a bracha if there’s someone else up in the house. So holds Eliyah Raba, 672:3, Chaye Adam 154:19, Derech Hachaim 672:2, Ben Ish Chai Vayeshev 7, Aruch HaShulchan 672:7, Mishna Brurah 672:11, and Kaf Hachaim 672:26. Magan Avraham also quotes Maharshal who says to make a bracha only up to Chatzot. The Gra (Maaseh Rav 236) agrees with the Maharshal. Some hold that one can make the bracha all night like the simple reading of S”A (based on a Sefak Sefeka or other explanations) including Erech Hashulchan 672:4, Chemed Moshe 672:3, Moed Kol Chai 27:27, and Rav Moshe Feinstein in Igrot Moshe O”C 4:105. Mishna Brurah (Shaare Tzion 672:17), Rav Ovadyah in Kol Sinai 5725, and Torat HaMoadim 4:4, rule that one shouldn’t make a bracha but shouldn’t stop someone who wants to make the bracha as he has what to rely on. Yet Rav Ovadyah in Chazon Ovadyah pg 67 (Chanuka pg 64; published 5767) writes it in this language: if one comes home late and everyone is sleeping if one can wake up one or two house members, ‘Mah Tov’(that’s correct), if one can’t wake anyone up then one can still make a bracha. It seems that Rav Ovadyah Yosef retracted from his ruling in 5725. [The same language that it’s Tov to have people up for the lighting is found in Beyomin DeChanuka 242 and Shalmei Moed pg 218 in name of Rav Shlomo Zalman Aurbach] </ref> | |||
# Someone who came home right before Olot HaShachar can light with a bracha even though it won’t be lit for 30 minutes during the night. Some say one should light without a bracha if there’s not 30 minutes for the candle to be light at night. <ref> Sh”t Shevet Halevi 8:156 writes that one can light with a bracha even if there’s not 30 minutes for the candles to burn before Olot Hashachar. He proves this from the simple language of S”A, Magan Avraham and Mishna Brurah (and all other poskim) that one can light all night until Olot HaShachar. So writes Sh”t Rivovot Efraim 5:582 in name of Sh”t Shem MeShimon 3 pg 120. Chazon Ovadiah (Chanuka pg 67) seems to agree because he quotes the Shevet HaLevi and no one who argues. Yalkut Yosef Kitzur Shulchan Aruch 672:2. However, Rav Elyashiv in Sefer Chanuka 13:13 and Torat HaYoledet 54:7 say not to light with a bracha unless there’s 30 minutes before Olot HaShachar. </ref> | |||
# One should wait for his wife because of Shalom Bayit even if that means missing lighting precisely at the time for lighting. <ref> Emet LeYacov 677 in the footnote, Kovetz MeBet Levi kislev 5757. </ref> | |||
# One who didn’t light at night (before Olot HaShachar) can’t light during the day, but if one wants, one can light without a bracha. <ref> S”A 672:2. Siddur Rashi 116 pg 151 (quoting Teshuvat Rabbenu Yitzchak Bar Yehuda) says if one didn’t light during the night one can’t light during the day. So quotes Sh”t Maaseh Goenim 55 pg 43, Teshuvat Rashi 52, Machsor Vitri 237 pg 201, Sh”t Maharam MeRotenberg 634, Pardes HaGadol 199, Tur 672, Shibolei HaLeket 185, and Roke’ach 226. Ravyah 3:843 in name of Rabbenu Tam says one can light in the day if one didn’t light at night. Sh”t Hitorerut Teshuva 1:119 writes that since we light nowadays indoors one should light as long as the candle gives off light (before Netz, when the sun’s light overwhelms the candles light). However, Rav Ovadyah in Kol Sinai (kislev 5725) and Torat HaMoadim 4:5 argue that even though one should light to satisfy all opinions one isn’t allowed to make a bracha. </ref> | |||
# Soldiers in the army who can’t light at night for security reasons and want to light while it’s still day and extinguish it before it gets dark can light without a bracha. <ref> Yalkut Yosef (Moadim pg 210) </ref> | |||
== Lighting before or after Mariv== | |||
# One who came home late and has to pray Mariv and light candles should pray first. <ref> Chazon Ovadyah (Chanuka pg 71) and Mishna Brurah (explained in Biur Halacha) 672:1 brings two proofs :1)Tosfot (Shabbat 23b D”H Hadar) says Tadir VeShEno Tadir, Tadir Kodem (the more common mitzvah comes first) overrides the mitzvah of Pirsume Nisa (publicizing the miracle. So holds Meiri (Shabbat 23b) in name of Gedolei Dorot, Ran (Shabbat 23b), Ramban (Shabbat 22b), Rosh (Shabbat 2:13), Rashba (Shabbat 22b), Teshuvat Rashba 1:1070, Rabbenu Yerucham pg 61d.). 2)Kriyat Shema is Deoritta and lighting candles is Derabanan and Peni Yehoshua Brachot 51b, Nodeh BeYehuda Kama O”C 39,41e, and Sh”t Rama MePano 14 hold Deorittas precede a Derabanan. Even though the Shagat Aryeh argues that Deorittas don’t have any precedence over Derabanan’s, most of the achronim agree with the Peni Yehoshua including: Sh”t Imrei Esh O”C 53, Mispeh Eitan (Brachot 51b), Chatom Sofer (Pesachim 102b), and Sh”t Shev Yacov O”C 22. However Magan Avraham 672:5 rules one should light before praying Mariv. Because of Tadir and Shema is Deoritta, Sh”t Shevut Yacov 2:40, Sh”t Shev Yacov 22 quoted by Sh”t Orach LeChaim O”C 1, implied from Sh”t Lechem Seirim 21, Shoel UMeishiv (Riviah 2:219) and Chaim VeChesed Mosefia pg 90d:11 in name of Mahari MeTaril disagree with the Magan Avraham. Chidushei Maharsa 8b says that everyone agrees that if it’s close to Chatzot one should pray before lighting because preferably one should pray before Chatzot. [Bear Hetev 672:2 quotes Magan Avraham and then says so holds Knesset Hagedolah. However Shaarei Teshuva 672:1 says that the Bear Hetev made a mistake about the Knesset Hagedolah as appears from Sh”t Shevut Yacov. Sh”t Shevut Yacov quotes the Shaarei Knesset Hagedolah (Hagot Hatur 672:1) who writes that he retracted from his opinion that one should light before praying. ] </ref> | |||
# Sephardim have the Minhag to pray Mariv at Shkiah and to light individually at Tzet. So too, if the minyan prays at Tzet they should pray and then light individually unless there’s a concern that they won’t be able to light before ‘Tichle Regel’, in which case each individual should light before praying. One should set up the chanukia and candles before Tzet so that after Mariv one can light right away. <ref> Torat HaMoadim 4:8 and Kaf Hachaim 672:5 say that because of Tadir we pray and then light. Chida in Machzik Bracha 672:3, Sh”t Mahari Halevi 1:182, says if there’s a concern of missing ‘Tichle Regel’ one could light first. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | |||
# Ashkenzim who have the Minhag to pray at Tzet, should light at Shkiah before praying Mariv at Tzet. If Tzet came and one didn’t light he should first pray and then light. However some have the Minhag to always light after praying Mariv. One should set up the chanukia and candles before Tzet so that after Mariv one can light right away. <ref> Mishna Brurah 672:1 in name of Mor Ukesiah and the Minhag of the Gra to light before they prayed at Tzet, if one didn’t light until Tzet one prays first because of Tadir and that Shema is Deoritta. He also records the practice of some who would always light after Mariv. So writes Torat HaMoadim 4:8. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | |||
# If one has an established minyan for Mariv very late, one can light earlier at Tzet. <ref> Yeshuot Yacov 681:1, Sh”t Az Nidabru 9:47, Sh”t Teshuvot VeHanhagot 2:338, Mitzvah Ner Ish Ubeto 6 footnote 4, and Rav Elyashiv quoted in Halichot Yosef ph 239 say that the reason of Tadir (and that Shema is Deoritta) only applies if the two mitzvoth (mariv and candles) are both available at the same time, but if one’s mariv minyan isn’t until later, one can light earlier at the appropriate time. </ref> | |||
== Friday Afternoon== | |||
# One should light Chanuka candles before Shabbat candles. <ref> Bahag, Tur and S”A 679. </ref> It sufficies to light one of the Chanuka candles and while finishing to light the rest of the candles, the woman can start lightng the Shabbat candles. <ref> Ben Ish Chai Vayeshev 20, Yalkut Yosef Moadim pg 235, Moed Kol Chai 27:17. </ref> | |||
# One should place the candles in a place that it won’t go out because of wind or the door opening so it doesn’t go out before a half hour after Tzet. <ref> Yalkut Yosef Moadim pg 235 </ref> | |||
# One should pray Mincha before lighting candles, but if one can’t find an early minyan it’s better to light candles and then daven Mincha with a minyan. <ref> Yalkut Yosef (Moadim pg 213) explains that Chanuka candles are supposed to be lit after mincha as in the Bet Hamikdash the Menorah was lit after the afternoon Tamid. (Brachot 26b). Sh”t Yabea Omer 5:44, Yacheve Daat 1:74, Kitzur Sheni Luchot Habrit pg 93d, Sh”t Sur Yacov 136, and Eliyah Raba 679:1 say to light before praying Mincha if one can’t find an earlier minyan. However, Pri Megadim A”A 671:10 says to pray individually earlier rather than light before Mincha. </ref> | |||
# One needs to put in enough oil that the candle will burn for a half hour after Tzet. Thus one shouldn’t light too early on Friday afternoon, rather one should light 15 minutes before Shkiah. If there’s not enough oil to last the half hour after Tzet there’s a possible bracha levatala. <ref> Maamer Mordechai 679:2, Chaye Adam 154:18, Mikrah Kodesh Belekutei Rima 16:7, Machsit HaShekel 679 and Chazon Ovadyah pg 71 say that if one doesn’t put enough oil to last a half hour past Tzet one doesn’t fulfill the mitzvah at all. However the Pri Megadim A”A 672 writes that it’s enough for it to burn a half hour and it doesn’t need to last until after Tzet. [However Pri Megadim A”A 679:2 writes according to Magan Avraham one needs it to burn a half hour past Tzet.] Also Chemed Moshe 679 it’s enough if it burns until Tzet. Chazon Ovadyah concludes that one must be careful to have enough oil for a half hour past Tzet but if one lit without that amount and then realizes this before Shabbat he should relight with the required amount without a bracha because of the opinions that allow that. </ref> | |||
# It’s the Minhag not to say Bameh Madlikin on Friday night Chanuka. <ref> Birkei Yosef 270:2, Sh”t Rav Poalim O”C 4:34e, Neveh Shalom Chazan, Nahar Mitzrayim 270, and Yalkut Yosef Moadim pg 236. </ref> | |||
== Minimum Measurements== | == Minimum Measurements== | ||
# 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 | # 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 of 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 someone isn’t sure if his oil will last for a half hour can make a bracha. <ref> Chazon Ovadiah (Chanuka pg 67) based on a safek safeka- perhaps there’s no minimum requirement and perhaps it’ll last for the required time. See Yacheva Daat 5:21 in footnote and Otzrot Yosef 4:3. </ref> | ||
== Doing an activity before lighting candles== | == Doing an activity before lighting candles== | ||
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# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref> | # Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref> | ||
# All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref> | # All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref> | ||
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benfit. Thus there’s an issue that one will fix the wick | # On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benfit. Thus there’s an issue that one will fix the wick to draw better and violate Shabbat. So writes Bach 673, Pri Chadash 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6. So too, say the Bach 673, Shaarei Knesset Hagedolah 673:5, Magan Avraham 673:1, Eliyah Raba 673:3, and Pri Chadash 673, the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref> | ||
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref> | |||
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15) </ref> | |||
# Chanuka oil that was left under a bed should preferably not be used for Chanuka candles but if there’s no other oil available one can use that oil. <Ref>Piskei Teshuvot 663:5 </ref> | |||
# Oil which is inedible, according to most opinions is totally fit and permissible to be used for Chanuka candles, however, some say that it’s preferable to use edible oil. <Ref>Piskei Teshuvot 673:5, Shevut Yitzchak (vol 5) in name of Rav Elyashiv </ref> | |||
== The wicks that are Kosher== | |||
# All wicks are Kosher for lighting candles and it’s preferable to light with cotton or linen wicks. <ref> S”A 673:1 says all wicks are kosher based on Shabbat 21b, Rambam (Chanuka 4:6), and Tur 673. Chaye Adam 154:8, Kitzur Shulchan Aruch 139:4, Mishna Brurah 673:2 and Kaf HaChaim 673:3 say that it’s preferable to use cotton or linen wicks. </ref> | |||
# One doesn’t need to replace the wicks until it’s used up. Some specifically don’t because wicks already lit catch faster, but some replace them as a reminder of the wicks in the Bet HaMikdash. <ref> Masechet Soferim 20:4, Orchot Chaim (Chanuka 6), Shibolei HaLeket 185, Rabbi David Avudraham in name of Rashi (Seder Tefilat Chanuka), Tur 677 and S”A 673:4 say that wicks can be reused until they’re used up. Orchot Chaim 5, Kol Bo 44, Ohel Moed (Chanuka 2), Meiri (Shabbat 21a says that it’s just a Hidur), Leket Yosher (Chanuka pg 152), Darkei Moshe 673:6 says that it’s the practice to use new wicks. Levush 673 and Mishna Brurah 673:31 say that reusing the wicks is better because it lights faster. </ref> | |||
# A candle with two wicks counts for two candles. Nowadays when everyone lights according to the number of the night someone seeing a candle with two wicks will think it’s the second night and so it can’t be used for two people. One can be lenient nowadays to light on two sides of a chanukia for two people. <ref> Shabbat 23b says that a candle with two wicks can count for two people. Magan Avraham 673:2 says it’s not used nowadays for 2 people because everyone lights according to the number of the night. Chaye Adam 154:11 and Mishna Brurah 673:12 are lenient by two sides of a Chanukia. [The cases to which it applies: Rashi explains that it applies to those who do the Mehadrin and light per person in the house. So explains the Rabbenu Chananel, Ritva, Ravyah 3:843, Itur 2 Chanuka pg 116d, Or Zaruh 2:326, and Shibolei HaLeket 185.However Tosfot (Shabbat 21b D“H Mitzvah) explains that it refers to 2 people with a common front courtyard. So explains Rabbenu Yerucham 9:1, and Ran. Magid Mishna (Chanuka 4:4) quotes the case of Rashi, Tosfot and adds also the cases of 2 people who live in one house who split their funds for food, and 2 houses with doorways within a Tefach. Tur 673:3 writes that it can count for 2 candles on the second night and on. Bet Yosef explains that the Tur was excluding the case of Rashi because he holds that Mahadrin Min Mahadrin is done with one per house independent on the number of people in the house. Eliyah Raba 673:2 implies from the Tur that lighting for two people with one candle won’t work.] </ref> | |||
== Which Chanukia is Kosher and which is preferable== | |||
# 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> | |||
# 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> | |||
# 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> | |||
# A Chanukia bought from a goy doesn’t need a tevilah. <Ref> Yalkut Yosef (Kitzur S”A 671:16) </ref> | |||
# A vessel used to sample urine (for medical purposes) isn’t allowed to be used as a Chanukia but rather as the vessel holding the Shamash. <Ref> Sh”t Kol Gadol 92 and brought down by Yalkut Yosef (Kitzur S”A 671:17) </ref> | |||
== Possible Chanukia arrangements== | |||
# 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> | |||
# 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== | |||
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> | |||
* ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה | |||
* ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה | |||
* ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה | |||
# 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> | |||
# 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> | |||
# 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> | |||
==The extra oil and wicks== | |||
# One can add oil to the leftover oil and wick from the previous day and reuse it. If there’s leftover from the eighth day, it’s forbidden from benefit and should be burned in a separate bonfire. That only applies if the oil and wicks were leftover before the mitzvah was fulfilled, meaning that the candle went out within the half hour of mitzvah. However if the candles burnt for the half hour of mitzvah, the oil and wicks are permitted. Some hold that anything that put in the Chanukia is assumed to be set aside for the mitzvah and is forbidden. To satisfy all opinions one should stipulate when putting in the oil that only the oil for the half hour of mitzvah should set be aside for the mitzvah. <ref> Midrash Tanchuma (Naso 29) says one can use oil from one day to the next but after the eighth day one has to burn the extra oil. Shiltot (Siman 27 Shielta 2), Pesikta Rabati 3 pg 22b, Tosfot (Shabbat 44a D”H Shebaner), Smag, Smak 280, Mordechai (Shabbat 265-6), Roke’ach 226, Sefer Eshkol (2 Chanuka pg 20), Rabbenu Yerucham 9:1, Rabbi David Avudraham (Tefilat Chanuka) and Ohel Moad (Chaunka 2) quote this midrash as halacha. Bet Yosef asks on the Tur 677:4 and Rosh(Shabbat 2:9) who quote this as halacha but also hold the opinion (Tur 672:1-2 and Rosh Shabbat 3) that if the candle lasts more than the required half hour it’s permitted to extinguish it or benefit from it. The Ran (9a D”H Iy Nami) clearly saw these two opinions as contradictory as he comments that the Rif 9a says one can benefits from the candle after the half hour argues on the Geonim who say that the oil is forbidden for benefit after the 8th day. [So it seems from Ramban, Rashba and Ritva (Shabbat 21a).] However Bet Yosef says it can’t be contradictory because the Tur rules like both and that the Tur and Rosh put these topics in very different simanim. Rather Bet Yosef explains that in Tur 672 the case was when more than the required oil was added and so it’s permitted after the required time but 677 is a case where only the required oil was added and so the extra oil is set aside for the mitzvah and is forbidden. The same difference is clear in the Hagot Maimon (Chanuka 4:4), Mordechai 266, and Sefer Eshkol (2 Chanuka pg 20). S”A 677:4 rules like Tur and Rosh (and the Rif, Rambam and Shiltot according to his answer) that the required amount of oil would become forbidden but the oil more than that is permitted. Sh”t Maharshal 85, Darkei Moshe 676:5, and Taz 672:1 agree to the S”A. Bet Yosef quoted the Mahari Ahuvhav as a second answer that the oil is only permitted if one specifically set aside the required amount for the mitzvah but Stam(without any declaration) the extra oil is forbidden. Bach, Pri Chadash 677, Knesset Hagedolah agree with this second answer. Magan Avraham 677:6, Eliyah Raba 677:2, Chaye Adam 154:31, Mishna Brurah 672:7, 677:18 and Torat HaMoadim 5:25 say that one can hold like S”A but it’s preferable to stipulate clearly that it’s permitted to satisfy the opinion of the Bach. [Piskei Rid and Riaz(Shabbat 22a) and Rabbenu Yishaya Harishon (Shababt 45a) give a third answer that only on Chanuka it’s permitted and afterwards it’s forbidden.] </ref> | |||
# Extra oil in the container that wasn’t poured into the Chanukia or oil poured into the Chanukia that was never lit is permitted. <ref>According to the opinions in the last halacha that extra oil that was lit is permitted certainly permit in our case. And even the opinions that forbid extra oil that lit in our case may permit because it was only set aside for the mitzvah and never used. The Kaf HaChaim 677:28 in name of Berot Mayim 27 that extra oil in the container is permitted. So says Ikrei HaDaat 35:32, Biur Halacha 677 (D”H HaTzarich), and Torat HaMoadim 5:26. [Sh”t Bet Av P”C 98 says that originally Peni Yehuda forbad it and then retracted.] Olot Shabbat 672 based on the Rama says one shouldn’t use oil that was put in the Chanukia and not lit. However Sh”t Mahari MeBruna 51, Sharei Knesset HaGedolah 673:8, Magan Avraham 673:8, Eliyah Raba 673:11, Erech Hashulchan 672:5, Chazon Ovadyah (Chanuka pg 160) hold it’s not forbidden because it’s just designated but not set aside specifically for that purpose. Seemingly a stipulation should permit it according to all opinions as in the case where the extra oil after it was lit for a half hour is permitted with a stipulation (See Mishna Brurah 677:28). Torat HaMoadim points out that for Sephardim it’s certainly permitted because S”A disagrees with Rama that was the basis for the Olot Shabbat. </ref> | |||
# One who has forbidden oil should burn it and not keep it around until next Chanuka. Some have the Minhag to keep it until the burning of Chametz. <ref> Tur 677 in name of Maharam MeRotenburg says not to keep it until next Chanuka because someone may come to use the forbidden oil. Brought down by the Achronim including Mishna Brurah 677:19, and Torat HaMoadim 5:27. Halichot Yosef pg 499 writes that the Minhag Balza is to use it for burning chametz. </ref> | |||
# Even though one isn’t allowed to nullify a forbidden object Lechatchila, after the fact if forbidden oil was mixed with 60 times that amount of permitted oil, the forbidden oil is nullified. If some oil was already added, then one is permitted to add more permitted oil to nullify it. Some say that even in that case one can’t nullify a forbidden object Lechatchila. <ref> See Chazon Ovadyah (Chanuka pg 160-6) and Torat HaMoadim 5:28 at length. </ref> | |||
# Oil that was leftover after the 8th day of Chanuka can’t be used and must be burnt in a separate fire <ref> S”A 677:4 </ref> or can be thrown out. <Ref> Piskei Shemuot pg 135 in name of Rav Chaim Kanievsky </ref> Some have the minhag to or together with one’s Biyur Chametz. <Ref>Piskei Teshuvot 677:9 </ref> | |||
# This only applies if the amount of oil was placed in the cup and it turned out that there was extra, however, if one originally filled the cups with extra oil it’s permissible. However, some are strict unless one made a stipulation that the extra oil is permissible. <Ref>Mishna Brurah 677:18 </ref> | |||
# Oil left in the container is totally permissible. <Ref>Biur Halacha D”H HaTzarich </ref> | |||
# The wicks have the same halacha as the oil. <Ref>Piskei Teshuvot 677:9 </ref> | |||
# Oil leftover from one day and only the precise amount of oil was put in one may use it the next day even for only the additional candles. <Ref>Piskei Shemuot pg 134 in name of Rav Nassim Karlitz </ref> | |||
==Lighting Chanuka candles in a non-Jewish city== | |||
# 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> | |||
== Sources== | |||
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