Hanukkah

“ And even on the night of the Sabbath that is in the middle of the days Hanukkah it is permissible to kindle the Hanukkah light with the oils and wicks with which it is prohibited to kindle the Sabbath candles.
Rema: [this is] if one only puts in the light enough [oil] for the measure of its mitzvah. (Responsa of Shlomo ben Aderet Section 170) ...since it is prohibited to utilize the Hanukkah light whether on the Sabbath or on a weekday, even to check [the authenticity of] coins or to count them by its illumination; even a holy use is prohibited, such as studying [Torah] by its illumination. ”

“ Paragraph 1 — The Hanukkah light should not be kindled before the sun sets, but rather while [the sun] is concluding its setting. One should neither be late nor early. But some say that if one is busy, he can start from mid-mincha time on, provided he puts in it oil [to last] until passers-by cease from the marketplace. ”

“ This assertion contradicts uncontroverted record evidence presented by respondents' own expert witness:↑ Strassfeld 164-165; see also 7 Encyclopaedia Judaica 1288.↑ "In America, Hanukkah has been influenced by the celebration of Christmas. While a tradition of giving Hanukkah gelt-money-is an old one, the proximity to Christmas has made gift giving an intrinsic part of the holiday." Strassfeld 164.↑ "In general, the attempt to create a Jewish equivalent to Christmas has given Hanukkah more significance in the festival cycle than it has had in the past." ”

“ Paragraph 1 — One who cannot afford to purchase a Hanukkah light and a Sabbath light should purchase a Sabbath light for the sake of the well-being of his home. (And see above Section 263 Paragraph 3.) And if he has enough for the Sabbath [light] but does not have enough for [both] a Hanukkah light and wine for the daytime kiddush, he should purchase the Hanukkah light for the sake of publicizing of the miracle. ”

“ Paragraph 1 — One needs to be very diligent in kindling the Hanukkah lights. Even a poor man living off charity must lend or sell his clothes and buy oil to kindle with.
סעיף א — צריך ליזהר מאד בהדלקת נרות חנוכה. ואפילו עני המתפרנס מן הצדקה, שואל או מוכר כסותו ולוקח שמן להדליק. ”

“ Section 19 Since the primary purpose of this Mitzvah is to publicize the miracle, the Rabbis decreed that the menorah should not be lit within the house. This is their actual statement: "Regarding the Hanukkah lamp - the Mitzvah is to place it by the entrance to the house on the outside. If one dwelling in an upper floor it should be place by the window facing the public thoroughfare. In a time of persecution one may place it on his table within the house, and that is enough." Rashi comments that "the placement 'by the entrance to the house outside' is to publicize the miracle. ”

“ Hanukkah light, and specifically kindling one from another without an intermediary, but kindling one from another through a non-sacred light is prohibited. And some permit even this, unless it is in such a way that there is concern that the non-sacred light will be extinguished before kindling the other Hanukkah light.
Rem"a: And we have adopted the custom to be stringent with the Hanukkah lights not to kindle even from one light to another, for its main mitzvah is only one candle, and the rest are not as much for the mitzvah. Therefore one should not kindle one from another. ”

“ For this reason, there are those that make sure to eat cheese on Hanukkah, even though (the story of Yehudit) did not happen on Hanukkah.
However, if they follow the practice which insists that they not do any work on all of the days, some say that this is custom should be abolished, but according to others it should not be abolished. Still others assert that if women have the custom to abstain from work only on the first and last day the custom may stand (Magen Avraham, comment 2) . ”

“ Hanukkah חנוכה
א מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד. ב אֲרוֹמִמְךָ יְהוָה כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי. ג יְהוָה אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי. ד יְהוָה הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי חִיִּיתַנִי מיורדי [מִיָּרְדִי] בוֹר. ה זַמְּרוּ לַיהוָה חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ. ו כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה. ז וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט לְעוֹלָם. ”

“ And those who wish to beautify the commandment further (Mehadrin Min Hamehadrin) should on the first night light one candle and then go on to to add (1 per night) .” Our Rabbis the Baalei Ha’Tosaphot say that the Mehadrin Min Hamehadrin do not build upon the Mehadrin, who say to light for everyone, because (that would defeat) one of the main purposes (of the Hanukkah candles, which) is that people should see the candles and know what day of Hanukkah it is. ”

“ If this is the case, then it is necessary that all of the candles be in one place, and then there is a problem of recognizing what day of Hanukkah it is.
It should be noted that it is not the case that in all locations one must light near the house's entrance facing the street, as I will explain. That is why our communities have not seen the above law in practice, as all light within their homes. In such a situation even the Tosaphits would agree that one should follow Maimonides, and each should light in his own separate place, thereby ensuring that the right day will be recognized. ”

“ Paragraph 1 — After the Sabbath we do not perform the havdalah with the Hanukkah light, for we may not derive pleasure from its illumination, and we do not recite the benediction over the [havdalah] light until we bask in its illumination. ”

“ Section 1 On Hanukkah, we do the complete Hallel prayer, because every day a miracle occurred through that one jug of oil. And furthermore: Since every day the candles differ (one is added each night) when following the practice of Mehadrin min Hamehadrin, it becomes like Sukkot, where the offerings differed each day and the complete Hallel is therefore recited. ”

“ But there is another reason: Because (with every passing day) , the holiness (of Hanukkah) increases. This, apparently, is the final reason that the Talmud concludes with (as is evident from the account of the 'Elders of Tzidon', see there) . According to this reason we are not interested in marking how many days have passed, which is certainly more in line with the Maimonides's position, that one can also follow the opinion of the Mehadrin (Vilna Goan) . For this reason, we rule mainly like Maimonides. ”

“ And if the New Moon falls out on a weekday, we take out two [Torah] scrolls, and in the first, three [honorees] read from [the portion of] the New Moon, and in the second, one [honoree] reads from [the portion of] Hanukkah, and if the prayer leader made a mistake and had four [honorees] read from [the portion of] the New Moon — if they did not take out a second [Torah] scroll, there is no need to read more, but if they took out a second [Torah] scroll, because of its [potential appearance of] defectiveness, a fifth [honoree] needs to read from [the portion of] Hanukkah. ”

“ Paragraph 3 — A woman lights the Hanukkah light, for she is also obligated in it, but if a deaf-mute, an incompetent, or a minor kindled it, they have accomplished nothing, even if an adult placed it. ”

“ On Chanukkah this does present a concern, for while the Shabbos candles are for the benefit of a person's use, and if he finds this poor light difficult to use he will tempted to adjust the wick, the Menorah light may not be used for any benefit, so why would he be tempted to adjust the wick? ”

“ This is also not a concern, for it has already been ruled that if the Chanukkah lights become extinguished during the half hour period one need not relight them, so as a matter of law this is not an obligation that he would be mindful of. ”

“ If there are many members in the household wish wish to fulfill the Mitzvah themselves it is impossible for all to light within a hands-breadth of the entrance, as all the candles will be mixed together and there will not be a clear recognition of which day it is. ”

“ Section 6 The Tur writes in the name of the Tosafos that we need not be particular with the timing as established by our rabbis, of blessed memory, as this only applied to lighting outside, where there is no longer a point after passersby have emptied from the streets. We, however, who light within the home are only doing so for the benefit of the household, and need only be concerned that we light at a time when the members of the household are awake, for if they are asleep the miracle is not publicized. ”

“ On Friday afternoon the Menorah is lit before the afternoon prayers. This is in line with our custom, which is to even light the Shabbos candles before the afternoon prayers. If the one who lights is the prayer leader (Chazan) , and he is rushing [to begin the prayers on time] , he may light just one candle, while the sexton or another light the rest. This can also be done in the home, as there is no prohibition against the head of the household starting to light and another finishing. Even so, it is best that the head of the household completes the lighting by himself. ”

“ If there is a concern that the wind will blow out the candles, then this should also apply during the weekdays as well and one would not fulfill his obligation, since it is not set up in a location where it can burn for the prescribed time! ”

“ And even though the Menorah provides adds even more light, we do not concern ourselves over the incidental use of the extra light, since there is no debasement of the Mitzvah, as all can recognize that the lights are for the Mitzvah of Chanukka (Taz, comment 5) . In addition, this opinion has no source in the Tur or among the legal decisors. ”

“ The reason for the first opinion is that the use of "כשם - just like" implies that just as this was done for our forefathers so should it be done for us. This would make the phrase a request, and there is no petitioning for one's needs in the last three blessings of the prayer. The second opinion that allows the phrase to be said, which is our custom, is arguing that a communal need is different, as we see that the prayers during the ten days of repentance include the requests "וכתוב" inscribe us [for good life] " and " ובספר חיים - And in the book of life..." ”

“ Section 1 One should not recite the Havdalah over the Chanukka candles since the blessing of "...Who creates the lights of fire" [one of the three Havdalah blessings] requires one to have some benefit from the light and these candles are forbidden to benefit from. ”

“ Even given all these points, this practice, which is limited to the synagogue, is kept for the reasons we have previously stated.
(The 'Magen Avraham' writes that one who forgot to say "You have graced us..." ('Ata Chonantonu') [in the evening prayer] should recite Havdalah first (see there) . It is therefore implicit that he is of the opinion that each individual is usually lighting the Chanukka candles first. The 'Eliya Rabbah' has written so as well, and this is the implication of the words of the 'Gra'. However, the 'Taz' and 'Maharal' from Prague rule to recite Havdalah first. ”

“ As a result, if there is at least one man, woman, boy or girl who is of age to have understanding, blessings can be recited since there is publicity. Even if these people have already lit a Menorah for themselves they still serve for publicity's sake. ”

“ And there are those that say that nowadays when we kindle actually inside, one should kindle at the place where one eats, and so [people] have made it a custom. (Responsa of Shlomo ben Aderet Section 542) סעיף א — אכסנאי שאין מדליקין עליו בביתו צריך לתת פרוטה לבעל הבית להשתתף עמו בשמן של נר חנוכה. ואם יש לו פתח פתוח לעצמו, צריך להדליק בפתחו, אף על פי שאותו בית אינו מיוחד אלא לשינה, והוא אוכל על שלחן בעל הבית. ”

“ Although one is not required to go back (if he remembered after saying G-d's name) , it is nevertheless true that in Grace After Meals, when one says the 'הרחמן - Harachmon' he should append at the end of that section: הרחמן הוא יעשה לנו נסים נפלאות, כשם שעשית... בימי מתתיהו 'The All Merciful One should perform for us miracles and wonders as he did for our forefathers in days of Matisyahu...' until the end. Similarly, when in the prayer one is able to say על הנסים after the יהיו לרצון section (Taz) .
On Shabbos one is also required to say על הנסים in the מוסף - Mussaf prayer. ”

“ After one finishes, they should say "ועל הנסים-for the miracles" until "לשמך הגדול-to your Holy Name". Then they should continue with"...ועל הכל ד' אלקינו אנחנו מודים לך- For all of the good Hashem our Lord gives us, we thank you..."
And thus is the case with the prayer "מודים-we thank You", which we should recite until "קוינו לך-we put our hope in You". (Then we should say) "ועל הנסים-And concerning all of the miracles" which we say until the end, and continue with (the rest of our normal prayers which continue as follows:) "...ועל כולם... ”

“ Section 26 It should be obvious that one cannot fulfill his obligation to light the Menorah through the synagogue's lighting. Each person is required to light in his own home, even one who said the blessing for the synagogue's Menorah lighting. The reason for this is that there is a specific obligation on the head of every household to light, while the lighting in the synagogue does not relate to this law and only serves the purpose of a general recognition of the miracle. ”

“ And as to whether one needs to recite the benediction on the reading of the New Moon, see above Section 140. סעיף ג — אם חל ר"ח טבת בשבת, מוציאין ג' ספרים, וקורין ו' בפרשת השבוע, ובשני קורא אחד בשל ר"ח, ומתחיל וביום השבת, ובשלישי קורא מפטיר בשל חנוכה, ומפטיר רני ושמחי ואם חל ר"ח בחול, מוציאין ב' ספרים, וקורין בא' ג' בשל ר"ח, ובשני קורא א' בשל חנוכה, ואם טעה החזן וקרא ד' בשל ר"ח — אם לא הוציאו ספר ב', א"צ לקרות יותר אבל אם הוציאו ספר ב', משום פגמו, צריך לקרות ה' בשל חנוכה.
הגה: ואם טעה והתחיל לקרות בשל חנוכה, צריך להפסיק לקרות בשל ר"ח. ”