Lighting in Shul: Difference between revisions

:Many Achronim including Sh"t Chacham Tzvi 88 question how S”A could say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri Chadash says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag, like [[Hallel]] on [[Rosh Chodesh]]. However Sephardim who don’t make [[Brachot]] on a Minhag, how can S”A rule to make a bracha in Shul? One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light, based on Orchot Chaim Ot 17. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by [[Chanukah]] candles we go Safek [[Brachot]] LeHachmir.] Kaf Hachaim 671:70 answers based on the Gra 671:7 that it requires a beracha since it is a special fulfillment of Pirsumei Nisa, like [[Hallel]] on the first night of [[pesach]]. see Sh"t Yabea Omer 7:57 for other answers to this question. </ref>   

# The congregation should light [[Chanukah]] Candles between [[Mincha]] and [[Mariv]] even if it means lighting at sunset ([[Shekiyah]]) because the congregation would leave right after [[Mariv]] and there wouldn’t be Pirsume Nisa for the candles. <ref> Rashba ([[Shabbat]] 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim ([[Chanukah]] 15), Ritva and Ran on [[Shabbat]] 21b. Rashba ([[Shabbat]] 21a), Ritva ([[Shabbat]] 21a), Ran ([[Shabbat]] 21a), Orchot Chaim ([[Chanukah]] 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, [[Shekiah]] for some Ashkenazim) because if one delayed lighting in Shul until after [[Mariv]] people would leave and there wouldn’t be Pirsume Nisa.  Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between [[Mincha]] and [[Mariv]] (and so says Avudraham 54d) and the reason is that if they light after [[Mariv]] the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. So rules Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between [[Mincha]] and [[Mariv]] they should light before Alenu so there’s a [[minyan]] still there. See also Yeraim 102e. </ref>

# If a Shul has a few minyanim for [[Maariv]], the Menorah should remain lit from before the first [[minyan]] until after the last [[minyan]] <ref> Rav Chaim Kanievsky quoted in Sefer Yimei [[Hallel]] ViHodaah page 299 footnote 53. He adds that if the Menorah burned out, or if the last [[minyan]] is much later than the first [[minyan]], it should indeed be lit again before the last [[minyan]] with the [[berachot]]. see also Sh"t Yabea Omer 7:57 on the minhag of the Musayof Shul.</ref>

# Some say that the lighting of the candles in Shul doesn’t need to be lit for a half hour rather just as long as the congregation is there finishing [[Mariv]]. However it’s better to be strict to light it for a half hour. <ref>Yalkut Yosef (Moadim pg 202) </ref>

# There is a practice to light candles with a bracha at [[Chanukah]] gatherings where there are Divrei Torah. It’s preferable to say [[Mariv]] there right afterwards but isn’t necessary. <ref> Yalkut Yosef (Moadim pg 204 note 43; Kitzur S”A 671:9), Sh”t Mishnat Yacov ([[Chanukah]] 260), Az Nidabru 5:37, 6:75, 11:32,34, Sh”T Bet Mordechai 41, Sh”t Yad Natan 2:25, Sh”t Mishnat Sachir 202 say that it’s sufficient that ten people are present for there to be Pirsume Nisa. </ref>

# The Chanukia in Shul is put to the right of the Aron HaKodesh, which is the south side of the Shul. Some align it in the direction of South-North and some in the East-West direction. If there’s no set Minhag one should align it in the East-West direction. <Ref> Bava Batra 22b says that the menorah was on the south side of the Bet Mikdash. So too the practice is to light the Chanukia in Shul to the south. S”A 671:7 says that one light to the south of the Shul. There’s a dispute in the Rishonim whether the Menorah in Mikdash was aligned along the south-north axis or the east-west axis. Magan Avraham says that each congregation should keep their Minhag. So rules Yalkut Yosef (Moadim pg 204). However, Rama 671:7 in name of Trumat HaDeshen 104 rules that preferably one should align it along the east-west axis. So rules Mishna Brurah 671:42. </ref>

# The person lighting should stand to the south of the Chanukia and light on the first night the right-most candle, closest to the Aron and on the following nights one should light in the direction of left to right. <Ref> Mishna Brurah 671:43 in name of Sh”t Chatom Sofer 186. </ref>

# One shouldn’t light with a bracha until 10 people are present in Shul even if the rest of the group is going to come while the candles are burning. <Ref> Magan Avraham 671 rules that it’s considered Pirsume Nisa if the Shul lights before there are 10 people as long as they come later. [He is discussing the case of Friday afternoon but Mishna Brurah (Shaar Tzion 671:54) says that it can even apply to the weekday]. Mor Ukesiah 671e argues that there’s no Pirsume Nisa unless all 10 are present (even if there’s a need such as on Friday afternoon). Chaye Adam rules like the Magan Avraham, however, Machzik Bracha 671:7, and Yalkut Yosef (Kitzur S”A 671:13) rule like the Mor Ukesiah. Yalkut Yosef (Moadim 203 note 43), Sh”t Yabia Omer 10, comments on Rav Poalim 2:62 writes that women and children also count for the [[minyan]] needed for Pirsume Nisa since they are also obligated in the mitzvah of candle lighting. Similarly, the Ran (Megilah 19b), Ritva (Megilah 4a), Nemukei Yosef (Megilah 4a), and Meiri (Megilah 5a) say that women count for a [[minyan]] for megilah reading because they are obligated in that mitzvah. </ref>  

# If there’s a case of need such as on Friday afternoon when one can’t wait until [[Shabbat]] to light, and there’s not 10 people one has what to rely on to light with [[Brachot]]. If it’s easy to get 10 people for the Bracha it’s preferable to arrange a group of 10. <Ref> Mishna Brurah 671:47 (and in Biur Halacha D”H VeYesh Nohagin), Mekor Chaim, Minchat Elazar, Pri HaSadeh, Sh”t Maharshag, and Yalkut Yosef (Kitzur S”A 671:14). </ref>

==Some other laws of lighting in shul==

# It is forbidden to derive benefit from the candles lit in shul for the first half hour that it is lit just like it is forbidden for the candles in the home. <ref> Mishna Berura 673:13, Pri Megadim Aishel Avraham 675:2. </ref>

# By the Kotel, the congregation lights with a bracha between [[Mincha]] and [[Mariv]] because there’s Pirsume Nisa. <Ref> Yalkut Yosef (Kitzur S”A 671:3), Sh"t Az Nidberu 6: pg. 137, Sh"t Rivevot Efrayim 4: pg. 316 </ref>

==Other Public Gatherings==