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Lighting Chanukah Candles: Difference between revisions
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# 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> | # 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> | # 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> | ||
==Order of lighting== | ==Order of lighting== | ||
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* A third approach is that of the Biur HaGra 676:5 who writes that one should always light the candle closest to the door first (and not the newest candle) and if one lights on the left side of the door as one enters opposite the mezuzah then one should light the leftmost candle (closest to the door) first and continue left to right. This is also recorded in Maaseh Rav (Siman 240). | * A third approach is that of the Biur HaGra 676:5 who writes that one should always light the candle closest to the door first (and not the newest candle) and if one lights on the left side of the door as one enters opposite the mezuzah then one should light the leftmost candle (closest to the door) first and continue left to right. This is also recorded in Maaseh Rav (Siman 240). | ||
* Halacha: Mishna Brurah 676:5 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Bear Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah (Chanuka pg 33) argue on the Levush and hold like S”A. Kovetz Hamoedim (Moriah pg 61), Evan Israel (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim Chanuka 7 argue on the Gra and hold like S”A. The Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel (Chanuka 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. </ref> | * Halacha: Mishna Brurah 676:5 quotes the Bet Yosef and the Gra and concludes one can do like either one. The Pri HaChadash, Bear Sheva (Sotah 15b), Nezirut Shimshon (Sotah 15b), Sh”t Chatam Sofer O”C 187, Chazon Ovadiah (Chanuka pg 33) argue on the Levush and hold like S”A. Kovetz Hamoedim (Moriah pg 61), Evan Israel (9 pg 129a), Sadeh HaAretz O”C 3:33, and Nehar Mitzrayim Chanuka 7 argue on the Gra and hold like S”A. The Kitzur S”A 139:11, Kaf HaChaim 676:31, Aruch HaShulchan 676:11, Natai Gavriel (Chanuka 28:2, pg 177), and Yalkut Yosef (Moadim pg 229) write that the halacha and minhag follow Shulchan Aruch. </ref> | ||
==Number of candles to light== | |||
# The mitzvah of lighting Chanuka candles is a very special and dear mitzvah. Even a poor person should rent or sell his clothing or hire himself out in order to get enough 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 Chanuka 4:12 and S”A 671:1. This is based on the 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 (Chanuka 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 Chanuka candles because concept of publisizing the miracle applies even more to Chanuka than by the 4 cups of Pesach. The Lechem Mishna (Chanuka 4:12) argues the law of publicizing the miracle by Chanuka is equal to the 4 cups of wine. The Sh”t Kanaf Ranana O”C 84 defends the Miggid Mishna saying that the Chanuka candles are the only way in which we publicize the miracle of Chanuka, whereas regarding Pesach there are other actions we do to publicize the miracle besides the 4 cups of wine. </ref> | |||
# The minimum requirement of Chanuka 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 Britta on Gemara Shabbat 21b states that the minimum requirement of Chanuka 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 (Chanuka 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, Chanuka 5), and 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> | |||
# 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> | |||
==How long should the candles last?== | |||
# 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 (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> | |||
# A person who is in doubt if his candles will last a half hour can nonetheless 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. For more about Safek Safaka BeBrachot see Sh”t Yachave Daat 5:21 (the footnote), Otzrot Yosef 4:3, and Sh”t Chazon Ovadiah 48 pg 866. </ref> | |||
==Getting benefit from the light of the candles== | |||
# It’s forbidden to get benefit from the light of the candles for the first half hour, even on minimal tasks like checking the value of a coin. <Ref> Shabbat 22a brought by S”A 673:1 writes that it’s a disgrace to mitzvah to benefit from the candles. Sh”t Ginat Veradim (Began HaMelech 42) writes that the prohibition applies equally to the new candle of mitzvah and extra candles of Hidur. So rules Bear Hetiev 673:2, Sh”T Ketav Sofer O”C 133, and Simchat Yehuda (Masechet Soferim 20:6). </ref> | |||
# However a minimal task that’s for a mitzvah is permitted, but learning by the light of the candles isn’t considered a minimal task. <Ref> Biur Halacha 673:1, quoted by Yalkut Yosef (Kitzur S”A 673). </ref> | |||
# Therefore it’s the Minhag to light a Shamash so that if one does use the light of the candles it’ll be permitted because of the Shamash. <Ref> Yalkut Yosef (Kitzur S”A 673) </ref> | |||
# The Shamash should be placed slightly higher than the other candles or recognizable distant from the others. <Ref> Yalkut Yosef (Kitzur S”A 673)</ref> | |||
# Nowadays when we have electric lights if the lights are on some say one doesn’t need a Shamash and some say it’s still part of the Minhag. <Ref> Rav Kanievsky (Sefer Yamei Hallel VeHodah 25 note 11) says that the Minhag applies even if there’s electric candles. Rav Shlomo Zalman Aurbach (Berchat Moshe; quoted by Halichot Yosef pg 319) says if there are electric lights one doesn’t need a Shamash. </ref> | |||
== Who’s Obligated?== | == Who’s Obligated?== | ||
# Women are obligated in Chanuka candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than tzet hakochavim (the night to light Chanuka candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanuka candles based on Shabbat 23a, Rambam (Chanuka 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. So holds Rabbenu Yerucham 9:1, Rokeach Chanuka 226:3, Ritva and Meiri (Shabbat 23a, Megilah 4a), Maharil (Chanuka pg 407). Levush (675), Bach (675), Taz(675:4), Magan Avraham 675:4, Olot Shabbat 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechava Daat 3:51 writes that since some rishonim and achronim hold one can only light at tzet hakochavim one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechava Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569,843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magan Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanuka women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanuka pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanuka isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> | # Women are obligated in Chanuka candles since they too were part of the miracle of Chanuka. Thus a man who is away traveling he should have his wife light at home for him to fulfill his obligation. Even if he will come that night later than tzet hakochavim (the night to light Chanuka candles), he should still have his wife light. Ashkenazim who have the Minhag that everyone in the household lights and they are able to light where they are should light without a bracha. <ref> S”A 565:5 says that women are obligated in Chanuka candles based on Shabbat 23a, Rambam (Chanuka 4:9), and Tur 565. Piskei Maharam Riketani (154) holds women can fulfill a man’s obligation on his behalf. So holds Rabbenu Yerucham 9:1, Rokeach Chanuka 226:3, Ritva and Meiri (Shabbat 23a, Megilah 4a), Maharil (Chanuka pg 407). Levush (675), Bach (675), Taz(675:4), Magan Avraham 675:4, Olot Shabbat 675:1, Pri Chadash 675:4, Eliyah Raba 675:6, Sh”t Shar Efraim 42, Shulchan Gavoha 675:6, Mor Ukesia 675:6, machzik Bracha 675:4, Mishna Brurah 675:9. Sh”t Yechava Daat 3:51 writes that since some rishonim and achronim hold one can only light at tzet hakochavim one should let his wife light at the right time and fulfill his obligation according to all opinions. The Yechava Daat holds like the Chaye Adam 154:33. Kaf Hachiam 676:25. Chaye Adam adds that Ashkenazim can light without a bracha. Interesting point: S”A 689:2 says a women can read the megillah to fulfill for a man his obligation of megillah, and some hold otherwise. [Bahag (quoted by Tosfot Megilah 4a, Erchin 3a) and Morchedai 4a in name of Ravyah (Megilah 569,843) hold women can’t fulfill the obligation of a man, but Rashi Erchin 3a, Or Zaruh 2:324, Rambam(Megilah 1), Rif (quoted by Sefer Eshkol 2:30) hold a women can fulfill obligation of a man]. However Smag (brought by Magan Avraham 589:5), Itur (Megilah 113d), Eshkol 2 pg 30 differentiate between Megilah which is like Torah reading but by Chanuka women can fulfill the man’s obligation according to everyone. Also Torat Moadim Chanuka pg 40 says the Behag only held a women can fulfill megilah for a man since a women’s obligation is derebanan and a man’s is from divrei kabalah (Ketuvim). Similarly, Sh”t Maharash Halevi O”C 24 says Chanuka isn’t an obligation on each person but on the household and so a women can fulfill it for a man. Thus even those who say by Megilah a woman can’t fulfill a man’s obligation agree by Chanuka. </ref> | ||
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===Single children=== | ===Single children=== | ||
# According to Sephardim, members of the household that are dependant on their parents fulfill their obligation with the one lighting of the household even if they aren’t home such as children in yeshiva or in the army that don’t sleep at home don’t light where they sleep. However, Ashkenazi Minhag is for single children to light themselves even at home and certainly when not sleeping at home. <ref> S”A and Tur 677:1, based on Shabbat 23a, and Rambam (Chanuka 4:11) rule that a dependant is exempt with his household’s lighting. However, Rambam, Tur, and S”A add that if he has his own household, he should light so people don’t suspect him of not observing Chanuka. However Sh”t Rashba 1:541, Orchot Chaim Chanuka 13, Smak 280, Sefer Trumah 228, Hagot Maimon Chanuka 4:30, Ritva (Shabbat 23a), Mordechai (Shabbat 2:226), Ohel Moed (Chanuka) Shibolei HaLeket 185 say that there’s no suspicion of not lighting by a extra doorway nowadays when we light indoors. Sefer HaTrumah (229 Introduction) says clearly students that learn outside their home don’t light if they have someone lighting for them at home. So write Magan Avraham 677:1, Sh”t Yechava Daat 6:43, and Chazon Ovadyah (Chanuka pg 144-151). Meiri Shabbat 23a and Orchot Chaim (Chanuka 14) say an older and married child should light for themselves. </ref> | # According to Sephardim, members of the household that are dependant on their parents fulfill their obligation with the one lighting of the household even if they aren’t home such as children in yeshiva or in the army that don’t sleep at home don’t light where they sleep. However, Ashkenazi Minhag is for single children to light themselves even at home and certainly when not sleeping at home. <ref> S”A and Tur 677:1, based on Shabbat 23a, and Rambam (Chanuka 4:11) rule that a dependant is exempt with his household’s lighting. However, Rambam, Tur, and S”A add that if he has his own household, he should light so people don’t suspect him of not observing Chanuka. However Sh”t Rashba 1:541, Orchot Chaim Chanuka 13, Smak 280, Sefer Trumah 228, Hagot Maimon Chanuka 4:30, Ritva (Shabbat 23a), Mordechai (Shabbat 2:226), Ohel Moed (Chanuka) Shibolei HaLeket 185 say that there’s no suspicion of not lighting by a extra doorway nowadays when we light indoors. Sefer HaTrumah (229 Introduction) says clearly students that learn outside their home don’t light if they have someone lighting for them at home. So write Magan Avraham 677:1, Sh”t Yechava Daat 6:43, and Chazon Ovadyah (Chanuka pg 144-151). Meiri Shabbat 23a and Orchot Chaim (Chanuka 14) say an older and married child should light for themselves. </ref> | ||
'''A wedding on Chanuka''' | |||
# If the wedding takes place at night then the groom fulfills his obligation with the lighting in his father's house which took place before the wedding. <ref>Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh Chanuka pg 156) rules that if the wedding takes place during the night, then the groom fulfills his obligation with the lighting at his father’s house. Rav Vosner (cited by Imrei Shefer Chanuka pg 172) and Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:14, pg 275) agree. Yalkut Yosef 672:11 agrees that if the wedding takes place during the night then the groom fulfill his obligation with the lighting at his father’s house and adds that if he wants to be strict he may light again without a Bracha after the wedding at his new house.</ref> | # If the wedding takes place at night then the groom fulfills his obligation with the lighting in his father's house which took place before the wedding. <ref>Rav Elyashiv (cited by Bet Chatanim 15:4, Yemeh Chanuka pg 156) rules that if the wedding takes place during the night, then the groom fulfills his obligation with the lighting at his father’s house. Rav Vosner (cited by Imrei Shefer Chanuka pg 172) and Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:14, pg 275) agree. Yalkut Yosef 672:11 agrees that if the wedding takes place during the night then the groom fulfill his obligation with the lighting at his father’s house and adds that if he wants to be strict he may light again without a Bracha after the wedding at his new house.</ref> | ||
# If the wedding takes place during the day before sunset, the groom fulfills doesn't fulfill his obligation with the lighting in his father's house but rather he must light at his new house. Some say he should light after the wedding, some say he should appoint a messenger to light there, and some say he should leave the wedding between the Chuppah and meal to light at his new house. A minority opinion is that one may light at the wedding hall.<Ref>If the wedding takes place during the day before sunset, then there’s a dispute what the groom should do. | # If the wedding takes place during the day before sunset, the groom fulfills doesn't fulfill his obligation with the lighting in his father's house but rather he must light at his new house. Some say he should light after the wedding, some say he should appoint a messenger to light there, and some say he should leave the wedding between the Chuppah and meal to light at his new house. A minority opinion is that one may light at the wedding hall.<Ref>If the wedding takes place during the day before sunset, then there’s a dispute what the groom should do. | ||
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* However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other Brachot where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by Chanuka the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri Chadash 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechava Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha. | * However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other Brachot where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by Chanuka the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri Chadash 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechava Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha. | ||
* Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref> | * Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref> | ||
# 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> | |||
== 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 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 Pesach 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 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 Pesach 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> | ||
==Related Pages== | ==Related Pages== | ||
* [[Placement of the Chanuka Candles]] | * [[Placement of the Chanuka Candles]] | ||
