Issue Number 11 --- 14 Kislev, 5755
Compiled and Published by Kollel Menachem - Lubavitch (Melbourne, Australia) in the zechus of the Lubavitcher Rebbe, o.b.m.
This article outlines some of the laws and customs of Chanuka, including:
The Gemora [1] in Shabbos explains that the eight days of Chanuka, beginning on the 25th of Kislev, are days in which eulogies and fasting are prohibited, for when the Greeks entered the Temple they profaned all the oil. After the Chasmonaim vanquished them they could find only one small container of oil, with enough oil to burn for one day, with the seal of the Kohen Gadol intact. Miraculously the oil burned for eight days. In the following year these days became Yomim Tovim with the reciting of Hallel and praises.
There are several explanations as to the derivation of the word "Chanuka". According to the Abudraham [2] "Chanuka" means "they rested on the 25th". Others [3] explain that "Chanuka" means "dedication", referring either to the rededication of the mizbeach (altar) and the Temple by the Chashmonaim or to the dedication of the Temple on the same date years earlier, by Chagai the prophet, or to the date the Mishkan in the desert had been completed. In addition the word "Chanuka stands for "Ches Neiros Vehalocho K'beis Hillel" (eight lights, and the ruling is according to the opinion of Beis Hillel - that we increase the number of menora each night). [4]
According to the Tur [5], although Chanuka is a time for Hallel and praises to Hashem, it is not strictly a time of joy and festivity, requiring festive meals.
The L'vush [6] explains that this is in contradistinction to Purim where the military victory and saving of lives was an integral part of the miracle. Since on Purim the miracle was largely a physical one, it is therefore celebrated in a physical form - with a (mandatory) festive meal. On Chanuka, however, the miracle was more a spiritual victory against those who wished to destroy Yiddishkeit and it is therefore celebrated with Hallel.
The Remo [7] nevertheless rules that since there had also been the dedication of the Temple during these days, it is worthy to have festive meals (ktzas mitzva b'ribui s'udos) during Chanuka. However, the custom is for there to be songs and praises during the meal to turn them into true seudos mitzva.
It is permitted to work during Chanuka but women are of the custom not to work for the first half hour that the menora is alight, since women were an integral part of the miracle [9]. (Yehudis killed the Greek general). In some Sefardic communities women do not work at all during the first and last days of Chanuka. [10]
The Gemora [11] rules that the appropriate time is from sunset until the last person leaves the market place (i.e. half an hour after dark). There are different opinions as to whether the beginning or the end of sunset is meant.
The Vilna Gaon [12] states that the menora should be lit at the beginning of sunset.
The Chabad custom [13] is also to light at the beginning of sunset, between Mincha and Ma'ariv.
The Mechaber [14], however, rules that the menora should be lit at the end of sunset (when the stars come out). The Mishna Brura [15] discusses the situation of one who wishes to daven Ma'ariv in its ideal time (when the stars come out) and also wishes to light the menora in accordance with the Mechaber (i.e. also when the stars come out) should preferably light the menora a little earlier and daven Ma'ariv when the stars come out in order not to delay the beginning time of lighting the menora.
Even those who nevertheless have the custom to light after Ma'ariv should at least prepare the wicks and oil prior to davening Ma'ariv so that they will manage to start lighting the menora before the first half hour after dark is over. [16]
If one who usually lights at sunset did not manage to light before Ma'ariv time, the Shvus Yaacov [17] and Mishna Brura [18] rule he should first daven Ma'ariv and then light the menora. One who did not light in the proper time could light all night until dawn.
The Mogen Avrohom [19] rules that while the household is awake one may recite the blessing when lighting the menora, otherwise one should light the menora without the blessings. The Mishna Brura [20] suggests waking up the household if one arrived home any time before dawn, in order to light with a blessing. If this is not done it is preferable to light without a blessing. However, one who wishes to recite a blessing should not be rebuked.
If one knows in advance that they will be unable to light the menora in the correct time, they may be lit earlier, from plag hamincha onwards, providing they will burn through until half an hour after dark. [21] The Mishna Brura [22] rules that a brocho is made even when the menora is lit early
The Kaf Hachaim [23], however, states that no brocho is made if the menora is lit before sunset.
The Oz Nidberu [24] states it is preferable to appoint a shaliach to light at the correct time if possible; otherwise one may light before sunset with a brocho.
The Chido [25] and the Shevet Halevi [26] rule that it cannot be lit at all before sunset (except on erev Shabbos). The menora should rather be lit when one returns home at night.
The Gemora [27] and Shulchan Aruch [28] state that the menora should be placed outside (to publicize the miracle), within a tefach (about 8cm) from the door. If the door of the house opens to the street, it is placed outside the door. If there is a courtyard between the house and the street then it is placed outside the courtyard gate. If one lives above ground level so that there is no door from his house to the street then it is placed at a window facing the street.
During times of decree against mitzva observance, it is placed on a table inside, for safety. The Remo [29] adds that nowadays (even though there is no decree) the custom is to light indoors. Accordingly, there is no requirement to place the menora within a tefach from the door. Nevertheless the custom is still to do so.
There are different reasons for the prevailing custom to light indoors. The Itur [30] explains that since they were placed inside during the period of decree, the custom remained even when the decree was abolished.
The Aruch Hashulchon [31] writes that most Jews lived in places with harsh climates where rain, snow and strong winds would extinguish the menora if left outside. To cover the menora would be too difficult and not required by the Rabbis. It also would not be as noticeable if covered. In addition, since in some countries it was forbidden to light outside, all Jews adopted the same custom to light indoors.
However, the Sheilas Yavitz [32] states that one should light the menora outside encased in glass, hence, the custom in Yerushalayim to light outside, within a glass case.
The Bnei Yisoschor (who did not live in Yerushalayim) kept a silver menora encased in glass to use outside when Moshiach comes. [33] Jews outside Yerushalayim have the custom to light inside. Nevertheless the Mogen Avrohom [34] (and Mishna Brura [35]) rule that the menora should at least be placed at a window facing the street if possible, so as to be on view to the public.
The custom of the Chabad Rebbeim (and hence Chabad Chassidim) is to light it a tefach from an inside door and not by a window. [36] Similarly the Likutei Maharich [37] writes that he saw many tzadikim light by a door even though they had a window facing the street.
Those who follow the custom to light at a window but live in a dwelling where the window more than 20 amos (approximately 10 metres) above street level should preferably not the light the menora at the window but rather by the door, according to the Mishna Brura [38]. This is in accordance with the ruling that the menora should not be lit at a height of more than 20 amos (since at this height it does not catch the eye).
The Lubavitcher Rebbe [39] adds that there is a problem with lighting at a window in any case, since menoras often have a backing thereby blocking either those outside or inside from seeing the lights.
The Mechaber [40] rules that the menora must be placed above 3 t'fochim (24 cm) from the ground. Below this height it looks as though the menora was just left lying there and not placed there intentionally. Ideally they should be placed below 10 t'fochim (80 cm) above the ground but one has fulfilled the mitzva even if placed above 10 t'fochim - as long as it is lower than 20 amos (see above). Those who light at a window but the window is higher than 10 t'fochim should still light at the window according to the Mishna Brura. [41]
With regard to tall menoras, where if the base is placed at 3 t'fochim the flames would be above 10 t'fochim, the Minchas Yitzchok [42] rules that the menora should be placed on the floor in order for the flames to be below 10 t'fochim - since the flames are the important part of the mitzva. For the honour of the mitzva a tray should be placed under the menora so that it is not standing directly on the floor. If one is using tall candles, then according to the Leket Yosher [43] providing part of the candles are below 10 t'fochim we are not concerned in this situation with the flames being above 10 t'fochim. It appears from the Pri Megodim [44], however, that the whole candle should be below 10 t'fochim.
There are three customs as to the placement of the menora. According to the Gemora [45] the menora should be placed outside the front door, and this is the custom of Yerushalayim. Another custom [46] is to place it inside the front door. The third custom is to place it inside the house, either at a window or at a tefach near a door. [47] The Remo [48] and Taz [49] rule that one who has two dwelling places, one for eating and one for sleeping, one should light the menora at the place of eating, as this is more important. According to the Oz Nidberu [50] and the Chovas Hador [51] this would apply even in two rooms of the same house.
[1] Shabbos 21b
[2] Seder Tefilos Chanukah
[3] see Or Zorua 2:351, Mor U'Ktzia Ch.670
[4] see Abudraham above
[5] Orach Chayim 670
[6] see Taz Orach Chayim 670:3
[7] Orach Chayim 670:2
[8] Remo ibid
[9] see Tur Orach Chayim 670, Mogen Avrohom 670:3, Mishna Brura 670:4
[10] see Minhogei Eretz Yisroel p.205
[11] Shabbos 21b
[12] Orach Chayim 672
[13] see Sefer HaMinhogim Chabad p.70
[14] Orach Chayim 672:1
[15] 672:1 Biyur Halacha there
[16] Mishna Brura ibid
[17] see Sharei T'shuva 672:2
[18] loc. cit.
[19] 672:6
[20] 672:11, Shar Tzion 17
[21] see Shulchan Oruch 672:1
[22] see Shar Tzion 672:5
[23] 672:9
[24] Vol.3:7
[25] in his sefer Kisei Rachamim, Meseches Sofrim Ch.20
[26] Orach Chayim Ch.81
[27] Shabbos 21b
[28] 672:5
[29] 672:7
[30] Aseres Hadibros Hilchos Chanukah
[31] 671:24
[32] Vol.1:149
[33] see Nimukei Orach Chayim Ch.671
[34] 671:8
[35] 671:38
[36] see Likutei Sichos Vol.5 p.456
[37] Vol.3 p.106
[38] see Shar Tzion 671:42
[39] Likutei Sichos ibid
[40] 671:6
[41] see Shar Tzion 671:30
[42] Vol.6:65
[43] see Minchas Yitzchok ibid
[44] 671, Mishbatzos Zahav 5
[45] loc. cit.
[46] see tur 671, Tarkei Moshe 671:9
[47] see Poskim above
[48] 677:2
[49] 677:2
[50] Vol.5:38
[51] p.105
The above is not intended to decide halachic questions, but rather to clarify them in a clear and concise form. Please refer all your practical questions to your local Rabbi.
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