Dear QJC Family,
The Book of Maccabees and the Talmud have two divergent explanations of the Chanukah miracle. In the former, it is clearly the military victory that dominates. In the latter, no mention is made of the war that was fought; rather, the emphasis is on the oil lasting eight days when there should have only been enough for one day. However, Rambam mentions both in his description of Chanukah in the Mishneh Torah. Especially today, with the gift of the State of Israel, we can appreciate the need for both elements. On the one hand, we thank HaKadosh Baruch Hu for the ability to defend ourselves and to maintain our national existence. On the other hand, "not by might, not by power, but by my Spirit alone" (Zechariah 4:6) – Judaism does not just praise physical strength, but spiritual fortitude. After all, our enemies at this time did not try to annihilate us as a nation but to destroy our religion. Chanukah is a time for us to reflect on our faith and religious commitment, especially when it is not easy or a given.
Here is a short guide that will address a number of matters pertaining to the beautiful holiday of Chanukah, and I will also address issues that are specific to our observance this year. Please feel free to reach out to me if you have any specific/personal questions. Much of this guide reflects Ashkenazic practice; if you are Sefardi and are unsure of your practice, please consult with me or a rabbi who is Sefardi. Families may have strong customs, and in looking at any practical guide to Hilchot Chanukah, one should be careful to consider the weight of a custom and its compatibility with halacha before modifying one’s practice.
Chanukah begins with the lighting of the first candle on Sunday night, December 22, 2019 and ends on Monday, December 30, 2019 (the last candles are lit on Sunday night, December 29).
Chanukah Candles
Lighting of the Candles
- While the question of who lights is subject to dispute (see below), both Ashkenzaim and Sefardim fundamentally agree that we light one candle for each night.
- We light an additional candle raised above others in order to distinguish between the lights of Chanukah and other light in the home, and in order to prevent one from inappropriately benefitting from the candles. Therefore, even if one does not need a shamash to light the candles, one should still light a shamash.
- The first candle is placed to the right of the menorah. Each night, one candle is added to the left. One lights the newest candle first.
- We make three brachot the first night: l’hadlik ner (shel) Chanukah, she’asah nisim la’avoteinu, and shehechiyanu. We only say the first two brachot for the remainder of the holiday.
- We say all the brachot and then light the candles.
- Ha-Neirot Halalu should be recited after we light all the candles. Rav Soloveitchik asserted that it is not just a nice poem, but it is an integral text involved in publicizing the miracle, just like the megillah serves that function on Purim.
- One should not light from one candle to another unless one is relighting candles after the candles have been burning for 30 minutes after tzeit ha-kochavim (see below).
What to Use as Candles
- Olive oil is preferred for lighting candles because of its clear light and its connection to the Chanukah miracle. However, already going back to the time of Rama, common custom was to use wax.
Time for Lighting Candles
- The ideal time to begin lighting candles is between sunset and tzeit ha-kochavim. I recommend lighting around 20 minutes after sunset, which on the first night would be at about 4:50pm and on the last night would be about 4:55pm.
- The candles must be set up with the potential to burn for 30 minutes past tzeit ha-kochavim. – on the first night, this would be 5:47pm and on the last night this would be 5:51pm. Consult www.myzmanim.com for any particular questions about timing.
- Although I recommended lighting between sunset and tzeit ha-kochavim, one should only do so if their candles will burn for at least 30 minutes after tzeit.
- After 30 minutes have elapsed, one may blow out the candles.
- If the candles extinguished on their own before that time, one need not relight.
- One may light as early as plag ha-mincha (3:33pm), but one still needs to ensure the candles will burn for 30 minutes past tzeit ha-kochavim.
- One may light candles the whole night. However, in order to the miracle to be publicized (pirsumei nisa), one should light at a time when either people will be passing by and see the candles, or when family members are still awake. If neither of these conditions are fulfilled, one should light without a bracha. If there will be nobody home the whole night, one should light with a bracha under all circumstances.
- If one cannot light at the set time but would able to light either before plag ha-mincha or later at night, it is preferable to light later at night. If one cannot light at all during the night, it may even be preferable to appoint a shaliach to light in one’s home instead of lighting after plag ha-mincha.
- When a family member comes home later than the ideal time for lighting candles, it is better to wait for everyone to be home where possible in order to preserve shalom bayit.
- Once the time for candle lighting has arrived, one should not begin to eat or to perform any other activity.
- One may say Ma’ariv before lighting candles. Those who come to Ma’ariv at shul at 7:30 should light before coming to shul.
Shabbat Chanukah
- On Friday afternoon, we light Chanukah candles before Shabbat candles. One should ensure that the candles will burn until 30 minutes after tzeit ha-kochavim.
- On Motzaei Shabbat, we light Chanukah candles after Havdalah. (In shul, we light Chanukah candles before Havdalah).
Placement of Candles
- The goal of lighting candles is to publicize the miracle of Chanukah. Therefore, the placement of candles should maximize the ability for others to see.
- Widespread practice in the Diaspora is to light indoors. Ideally, one lights by a window the faces the street so that people passing by outside can see them. This applies even to those who live on a high floor of their apartment building, as long as there are apartments facing the building. Still, as long as people at home can see them, pirsumei nisa has been fulfilled.
- If one lives on an extremely high floor and nobody would be able to see from the outside, some poskim recommend lighting outside the apartment door, on the side opposite from the mezuzah.
- Still, if others are inside the apartment, one may light anywhere inside the home.
- Ideally, one places the candle on a surface that is 2.5 feet from the ground. If one lights at the window, one can light at the window sill, whatever the height may be.
Who Lights?
- According to Ashkenazi custom, each household member should light their own menorah. According to Sefardi custom, only one member of the household lights.
- Many have the custom that a married woman does not light her own menorah. However, Rav Soloveitchik z”l felt women should light their own menorah. One should act in accordance with their family custom.
If One is Away During Chanukah
- Ashkenazim who are traveling during Chanukah should light their own candles, even if being hosted by a family that is lighting.
- If a man is traveling but his wife is lighting at home, he should still light his own. Mishna Berura says he should hear the brachot from someone else, but many poskim say he may still say the bracha.
- If one sleeps at home but eats out on Chanukah, one should light at home. If one is neither eating nor sleeping at home, one should light in the place they are eating.
It is highly encouraged to spend time looking at the candles and to reflect on the themes and messages of Chanukah. It is also an appropriate time to learn Torah relating to Chanukah. In my opinion, this applies even the night of December 24!
Tefillah
- We light a menorah in shul, both at night (with a bracha) and in the morning (without a bracha) in order to publicize the miracle. One does not fulfill their obligation through lighting the candles in shul.
- We add Al Ha-Nissim during all recitations of the Amidah and in Birkat Ha-Mazon throughout Chanukah. There is no special addition in Beracha Me’ein Shalosh/Al Ha-Michya.
- If one forgets Al Ha-Nissim, one does not repeat the Amidah/Birkat Ha-Mazon. However, if one remembers before making the concluding blessing (ha-tov shimcha or al ha-aretz), one can go back and say Al Ha-Nissim. If one remembers before taking three steps back, one may say Al Ha-Nissim integrated with Elokai Netzor.
- We say full Hallel all eight days, even on Rosh Chodesh.
- We read three aliyot on most days of Chanukah. On Shabbos, because it is Rosh Chodesh, we will read from three sifrei Torah – the first six aliyot will be from Parashas Mikeitz, the seventh will feature the leining for Shabbos Rosh Chodesh, and maftir will feature the leining for the sixth day of Chanukah. The Haftarah will be the one for Chanukah. On Sunday, we read three aliyot for Rosh Chodesh and the fourth one is for the seventh day of Chanukah.
- We say Mizmor Shir Chanukat Ha-bayit L’David (Psalm 30) each day after Shacharit.
- On Shabbat, remember to add both Ya’aleh V’Yavo and Al Ha-Nissim where relevant.
Other Customs Associated with Chanukah
- It is forbidden to fast on Chanukah, and we do not deliver eulogies.
- There is no requirement to eat special feasts on Chanukah. However, Rama writes in Shulchan Aruch that there is a slight mitzvah in doing so.
- R. Maimon (father of Rambam) records the custom of eating fried foods to commemorate the miracle of the oil lasting.
- There is also a custom of eating dairy foods because of Yehudit’s role in feeding cheese to a general, thereby putting him to sleep, enabling her to kill him.
Chanukah at QJC
- Shacharis on weekdays will begin at 6:20am. Please note that the earliest time for tallis/tefillin this week ranges from 6:17-6:19am. On Wednesday, December 25, shacharis will be at 7:15am. Ma’ariv will take place as schedule at 7:30pm, with the exception of the weekends and December 25. As always, we encourage anyone who is able to help to please attend.
- On Wednesday, December 25, at 9:00am, I will give a special lecture on the topic of “Moses Mendelssohn: Traditional or Modern?” This will be the first part of a series devoted to the Haskalah (Jewish enlightenment) and its impact on balancing tradition and modernity – coincidentally, a fitting topic for Chanukah!
- Please attend the Blood Drive in memory of Ludmila Herz a"h on Sunday, December 29 from 8:30am – 2:30pm.
Learn More about Chanukah
I encourage everyone to learn Torah related to the themes of Chanukah before and during Chanukah. Some recommended resources include:
Rav Elizer Melamed writes in Peninei Halacha that it is very fitting for Chanukah to come at the time of year when it is dark for the longest hours. For one, the Chanukah candles represent the resilience of faith in the darkest of times. It is this light at times of darkness in our history that has brought us to today. Second, Chanukah is a rabbinic holiday and the story took place after the destruction of the first Beit Ha-Mikdash and the cessation of prophecy. While we no longer have that direct access to Hashem, which shines bright through the written Torah, the oral Torah shines the way light of candles can in the dark. It is the oral Torah that carries us through exile. May the Chanukah candles bring us light and joy during this season, and with Hashem’s help, may we merit full brightness with the coming of redemption, speedily in our days.
Eliana and I wish everyone a Happy Chanukah!
Warmly,
Rabbi Judah Kerbel
(Note: Many of the halachic rulings above were based on the presentation of Rabbi David Brofsky in his book Hilkhot Mo’adim.)
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