Lighting in Shul with a Minyan

Question: Last year on erev Shabbos Chanuka, we did not have a minyan in time to light the menora before Shabbos. In such a scenario does one still recite the berachos when lighting or not?

Answer: The Shulchan Aruch (OC 671:7) writes that we light the menora in shul in order to publicise the miracle of Chanuka (pirsumei nisa).

R’ Yaakov Emden (Mor Uketzia 671) writes that one always needs ten people for pirsumei nisa. Therefore, one should only recite a beracha when lighting the menora in shul if there is a minyan present. Doing so without a minyan could be a beracha levatala (a beracha in vain).

The Magen Avraham (671:10) and Chayei Adam (2:154:17) write that one should not wait for a minyan to light before Shabbos. One can recite the berachos if one knows that there will be a minyan present later while the menora is alight. The Shaarei Teshuva (671:9) writes that this applies to any weekday, too. The Mishna Berura (671:47; Biur Halacha 671:7; Shaar Hatzion 671:54) explains that ideally one should wait until there is a minyan present to light, though one may light and recite the berachos even before the minyan has arrived as the main mitzva is for people to see the lights (see Minchas Yitzchak 6:65:1).

However, many of the Sefardi poskim disagree. The Chida (Machzik Beracha OC 671:7), Kaf Hachaim (OC 671:72), R’ Benzion Abba Shaul (Or Letzion 4:42:15) and R’ Ovadia Yosef (Yabia Omer OC 10:55:37) write that one cannot recite the berachos without a minyan present at the time of lighting (see Teshuvos Vehanhagos 1:398).

In conclusion, one should ideally wait for a minyan to light the menora in shul. If it is getting late, especially before Shabbos, Ashkenazim will light and recite the berachos if they believe that there will be a minyan. Sefardim will light without reciting the berachos.

Child Lighting in Shul

Question: Is it appropriate to ask a ten-year-old boy to light the menora in shul?

Answer: The Shulchan Aruch (OC 675:3) writes that there is a machlokes as to whether children can light the menora or not. The Rema writes that nowadays when everyone lights at home, children who have reached the age of chinuch should light, too. Nonetheless, the Mishna Berura (675:13) writes that a child cannot light on behalf of an adult.

The Beis Yosef (OC 671:7) gives three reasons for why we light the menora in shul. First, the guests who did not have a place to light their own menora would fulfil their obligation with the shul’s lighting (see Levush OC 671:8). Additionally, he quotes the Kol Bo (44) who writes that lighting in such a public manner where one shows people how to say the berachos correctly, publicizes the miracles (pirsumei nisa) which creates a kiddush Hashem. Lastly, the Rivash (111) explains that as we no longer light the menora outside our front doors, we ensure that we light in shuls where everyone can see the lights. The Mishna Berura (671:44) adds that even though lighting in shuls nowadays is only a minhag¸ nonetheless we still recite a beracha when lighting.

The Shibolei Haleket (185) and Chacham Zvi (88) note that as visitors no longer sleep over in the shul¸ this reason no longer applies. R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 6:65:1) writes that as we do not fulfil the mitzva by lighting in shul and it is the lights themselves, rather than the act of lighting that causes the pirsumei nisa, children should be able to light the menora.

Nonetheless, he concludes that it is not kavod hatzibbur for a child to light. Likewise, R’ Shraga Feivish Schneebalg (Shraga Hameir 2:16), R’ Ephraim Greenblatt (Rivevos Ephraim 8:273:2) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:335) write that lighting the menora is a great honour which should not be given to a child.

In conclusion, one should not ask a child to light the menora in shul.

Women Avoiding Melacha on Chanuka

Question: I learned that I am not supposed to perform melacha while the menora candles are burning. Does that mean I cannot fry latkes?

Answer: The Gemara (Shabbos 23a) teaches that while lighting the menora is a time-bound mitzva which women are normally exempt from, they share the same obligation to light the menora as they were also involved in the miracle of Chanuka. The rishonim debate what miracle the Gemara is referring to. According to Rashi this refers to the abolition of the threat that brides were under, while according to the Ran (Shabbos 10a) it was the famous incident of Yochanan’s daughter, Yehudis, who killed the Chief General (see Rema OC 670:2).

The Shulchan Aruch (OC 670:1) writes that women should not do any melacha while the menora lights are burning. The Taz (OC 670:2) compares Yehudis’ actions to the women who did not participate in the Golden Calf, for which they were rewarded with Rosh Chodesh. Accordingly, this restriction only applies to women. R’ Yaakov Emden (Mor Uketzia OC 670) points out, however, that the story of Yehudis occurred hundreds of years earlier during the time of the first Beis Hamikdash.

The Vilna Gaon (Biur Hagra OC 670:1) suggests that this minhag serves to remind us not to benefit from the menora’s lights. R’ Ephraim Greenblatt (Rivevos Ephraim 5:434) writes that accordingly, this restriction should apply equally to men. The minhag however, is that only women need to refrain from melacha (See Mor Uketzia ibid., Mishna Berura 670:3).

While the Magen Avraham (670:2) writes that this applies so long as the lights are burning, the Elya Rabba (670:1), Mishna Berura (670:4) and Kaf Hachaim (OC 670:8) write that this only applies for the first half hour.

R’ Shlomo Zalman Auerbach (Halichos Shlomo, Chanuka 16:n14) maintained that while one should avoid melachos such as laundry and sewing, one can fry latkes, etc. if necessary (see Ben Ish Chai, Vayeshev - Chanuka 1:27; Rivevos Ephraim 1:436; 3:163).

In conclusion, the minhag is for women to avoid doing housework for the first half hour that the menora is alight. It is preferable for men to do kitchen work then, rather than women.