Dose of Halacha

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 Hatzio...

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...

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....

Question: We live on the third floor in a block of flats. Where should we light our menora ? Answer: The Gemara (Shabbos 21b) teaches that one should light the menora outside the entrance to one’s home. However, one who lives in an attic should place their menora in the window facing the street. The Beis Yosef (OC 671:8) explains that if one placed the menora downstairs at the entrance to the house, it would not be clear that it belongs to those living in the attic. The Mishna Berura (671:38; Shaar HaTziyun 671:42) writes that those who live in houses nowadays should ideally light in a window facing the street. Only if the window is higher than twenty amos from the ground, is it preferable to place at the entrance to the house. However, the Pri Megadim (Mishbetzos Zahav OC 671:5) disagrees, arguing that as we light indoors, it does not matter if the window is twenty amos up from the ground outside. R' Shmuel Wosner (Shevet Halevi 4:65; 7:84) adds that even when one lig...

Question: My brother-in-law brought me a box back from Eretz Yisrael to place my menora in so I can light outdoors. Is that preferable? Answer:  The Gemara (Shabbos 21b) teaches that originally, the menora was lit outside one’s front door. However, due to periods of danger, it became permissible to light it inside on one’s table. Rashi explains that this change was prompted by Persian authorities who forbade lighting on their festivals (see Shulchan Aruch OC 671:5). The Ohr Zarua (2:323) questions why, in places where there is no danger or prohibition, people do not resume the practice of lighting outdoors. R’ Yaakov Emden (Sheilas Yaavetz 1:149) and R’ Ovadia Yosef (Yalkut Yosef, Chanuka 671:25) argue that nowadays, with the absence of such dangers, it is preferable to light outdoors. If available, using a glass box is recommended to protect the flames from wind and other elements (see Az Nidberu 10:26). However, other poskim offer reasons why the prevailing practice in...

Question: I heard in a shiur that one must not eat before lighting the menora . My husband does not come home from work until about seven o’clock. Can I not eat at all that night before he lights? Answer: The Magen Avraham (672:5) writes that one should light their menora with their family members present, and ideally before eating. He adds, quoting the Maharshal, that when it is time to light, one should not even sit down to learn Torah, but should perform the mitzva as soon as one can (See Mishna Berura 672:10). The Shulchan Aruch (OC 235:2) writes that one must not begin eating half an hour before the time of maariv . However, the Mishna Berura (235:18) writes that if one asked another person to remind them to daven then one may eat. This even applies if it is already nacht and one could say shema already. R’ Betzalel Stern (Betzel Hachachma 4:58) writes that while women are obligated to light the menorah , they should be allowed to eat while waiting for their husban...

Question: We plan on placing our menora on a table near the window. Is there any way that we can move the table on Shabbos morning as we are having guests? Answer: The Shulchan Aruch (OC 279:1) writes that even after a candle has gone out on Shabbos, it remains muktze for the rest of Shabbos. If one places their candles on a tray, the tray itself is considered to be a bassis¸ a base, and is rendered muktze , too (ibid. 309:4). The Magen Avraham (277:8) and Shulchan Aruch Harav (OC 277:6; 310:16) write that if one places something such as challa on the bassis before Shabbos comes in, then the table becomes a bassis for the permissible item, too. This item must be more important than the muktze item. In this way, one would be able to move the bassis after the candles have gone out (See Shulchan Aruch 310:8). The Mishna Berura (277:18) adds that it must be an item that one needs for Shabbos. Thus, R’ Shlomo Zalman Auerbach (quoted in Shemiras Shabbos Kehilchasa 20:n216) sug...

Question: My wife and I have been invited to a friend’s home for Shabbos Chanuka. We will be staying there for Friday night though returning home a couple of hours after Shabbos. What should we do about lighting the menora ? Answer: The Gemara (Shabbos 23a) relates that when R’ Zeira was a guest before he got married, he would pay his hosts in order to contribute to the mitzva of lighting the menora . Once he got married, he relied on others to light on his behalf at his home when he was away. Following this, the Shulchan Aruch (OC 677:1) writes that a guest should contribute to their host’s candles unless someone can light for them at their home. The Shulchan Aruch Harav (OC 263:9) and R’ Ovadia Yosef (Yechave Daas 6:43) write that if one is not paying one’s host for food and board, one can assume that their host is giving them the necessary oil for the menora, too. The Mishna Berura (677:3; 7) writes that ideally the guest should light their own menora . Sefardim who follow...

Question: I have a nice silver menora though it takes a lot of effort to clean. Is there an advantage to using this over a cheap disposable one? Answer:   When the Bnei Yisrael sang shira  after crossing the yam suf, they said “ zeh eli veanvehu,  this is my G-d and I will glorify Him” (Shemos 15:2). The Gemara (Sukka 11b; Nazir 2b) writes that this passuk  teaches us that we should not just perform mitzvos  in their most basic manner, but we should make extra effort to build a nicer sukka  and spend more money on our lulav and esrog, etc. Similarly, the Gemara (Shabbos 23b) teaches that one who is particular about lighting their Shabbos candles will merit having children who will be Torah scholars. The Tur (OC 263) and Bach (OC 263:1) qualify this to those who make beautiful lights . Rashi writes that this applies equally to the Chanuka menora . Thus, the Shulchan Aruch (OC 673:3) writes that earthenware dishes should not be reused as th...

Question : I can’t leave work every night in time to light when it gets dark. Should my wife light for me? Answer: The Gemara (Shabbos 21b) writes that the time for lighting the menora is when everyone from the market has left. Thus, Rambam (Chanuka 4:5) writes that the latest time to light is half an hour after lighting time. Nonetheless, the Rema (OC 672:2) follows Tosafos (Shabbos 21b) who writes that as nowadays we light indoors, we have more time. Thus, the Magen Avraham (OC 672:6) and Elya Rabba (672:2) write that providing one’s family members are awake, one can light all night up until dawn (See Aruch Hashulchan OC 672:7). The Mishna Berura (672:11) writes that one should even wake up their family members if necessary so that they can light with a beracha (See Rivevos Ephraim 4:159). However, R’ Moshe Feinstein (Igros Moshe OC 4:105:7) disagrees, writing that while it is ideal for others to see the lights, one would perform the mitzva regardless of there being any wit...

Question: I am eating out on Friday night and won't return until very late. I’m concerned about leaving my menora burning unattended for that long. Is it a problem if I’m not home during the first half hour after the menora is lit? Answer: Since we light the menora earlier than usual on Friday, we must ensure that there is enough oil or that the candles are long enough to burn for at least half an hour after tzeis hakochavim. The Chayei Adam (2:154:18) writes that if one does not provide enough oil or candles to burn for this duration, the mitzva has not been fulfilled. R’ Yaakov Katz (Shev Yaakov OC 22) writes that remaining with the menora for half an hour is an integral part of the mitzva of lighting the menora. Thus, we recite "ein lanu reshus.. ela lirosam bilvad," indicating that while we are not allowed to benefit from the lights, we should stay to see them (see Yalkut Yosef 677:2). Similarly, the Aruch Hashulchan (OC 673:3) writes that one should not light t...

Question: I am flying during Chanuka and won't be home to light the menora . What should I do? Answer: R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 7:46) notes a machlokes regarding fulfilling the obligation to light the menora when away by having a family member light on one's behalf in a different time zone. The Mishna Berura (677:2) states that one can fulfil this obligation if their wife lights at home. However, R’ Weiss specifies that this applies effectively only if both parties are in a similar time zone and obligated simultaneously. On the other hand, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Chanuka 13:4) permits relying on family members back home regardless of the time zone. R’ Ovadia Yosef (Yabia Omer OC 2:17; OC 3:35; Yechave Daas 4:38; 5:24), R’ Eliezer Waldenberg (Tzitz Eliezer 1:20:12) and R’ Binyamin Zilber (Az Nidberu 3:1-2) assert that while electric lights are permissible for Shabbos candles under extenuating circumstances, Chanuka lights must consi...

Question: May one play with a dreidel on Shabbos? Answer: The Shulchan Aruch (CM 370:2) writes that one mustn’t gamble or play betting games. Doing so is forbidden derabanan because it is akin to stealing as when losing, one isn’t happy about giving up their money, etc. The Mishna Berura (322:22) writes that this prohibition applies equally to playing with one’s own children even though they would be happy to share, as it will lead to playing with others. Elsewhere, (Biur Halachah 670) he writes that one shouldn’t spend one’s time on Chanuka playing such games. Nonetheless, many have the minhag to bet with a dreidel over Chanuka (See Taamei Haminhagim 859). To avoid proper gambling, many only play with nuts and sweets rather than money. Others justify this practice when playing with small amounts of money as people playing together with their families are particularly close and generous over Chanuka and we aren’t worried about the prohibition (See Nitei Gavriel, Chanuka 5...

Question: I am helping to organize a concert on Chanuka and have been asked to light the menora. Should I do so with a beracha ? Answer: The Rivash (111) writes that the mitzva to light the menora includes lighting it at the entrance to one’s home for pirsumei nisa, to publicize the miracle. As we generally light indoors nowadays, it is important that we also participate in a public lighting. However, R’ Yitzchak Yaakov Weiss (Minchas Yitzchak 6:65:3) and R’ Eliezer Waldenberg (Tzitz Eliezer 15:30 ) explain that the mitzva of lighting the menora only applies to lighting in one’s home. While we have the minhag nowadays to light in shul with a beracha, that was not unanimous among the poskim . Thus, we cannot extend this minhag to light at parties, etc. with a beracha. R’ Moshe Sternbuch (Teshuvos Vehanhagos 1:398) adds that if one davens in a minyan outside a shul, or attends a wedding, there is no need to light a menora. If one chooses to do so, they must do so with...

Question: Can I buy a seven-branched candelabrum made out of glass? Answer: The Gemara (Rosh Hashana 24a; Menachos 28b) writes that it is assur deoraisa to create a seven-branched candelabrum as the Torah (Shemos 20:20) forbids imitating any of the kelim of the mishkan . The rishonim debate whether this applies to all seven-branched candelabra or just exact replicas of the original menora. The Bechor Shor (Rosh Hashana 24a) holds that any seven-branched candelabrum regardless of its size or shape, etc. is assur while Meiri (Rosh Hashana 24a) writes that if it is even slightly different from the original menora, then it is permitted (See Chacham Zvi 60). The Shulchan Aruch (YD 141:8) follows the Maharik (75) who writes that if it would be kosher bedieved in the mishkan then it is assur. R’ Yosef Chaim Sonnenfeld (Salmas Chaim 272) writes that one shouldn’t even make a model of a menorah for educational reasons. R’ Moshe Feinstein (Igros Moshe YD 3:33), however, disagree...

While the mitzva to light the Menora only applies at home, the Shulchan Aruch (OC 671:7) writes that the minhag is to also light in shul. The Rivash (Shut Harivash 111) writes that although one doesn’t fulfil the mitzva by lighting in shul, one should still recite the berachos when lighting, comparing it to the minhag of reciting hallel on Rosh Chodesh (see Shut Chacham Tzvi 88; Yabia Omer 7 OC 57:4). He explains that this minhag developed when it became forbidden to light the Menora outdoors. Lighting in shul ensured that the miracles of Chanuka were publicly commemorated ( pirsumei nisa ) . While the Rema (OC 671:7) follows the Rivash that one can’t fulfil one’s obligation to light through the shul’s menora, the Kolbo (44) writes that one reason for this minhag is on behalf of those who don’t light at home . The Beis Yosef (OC 671:7) writes similarly that visitors can fulfil their obligation through the shul’s Menora. The Shibolei Haleket (185) writes that as visito...

Question:  I see different people lighting their menora at different times. What is the optimum time? Answer:  The Gemara (Shabbos 21b) writes that the proper time for lighting the Chanuka light is at shekia, the setting of the sun. There is a considerable range of opinions regarding exactly what this means. According to Rambam (Chanuka 4:5) this means the beginning of shekia . Thus, the Vilna Gaon (Biur Hagra OC 672:1) writes that one should light at sunset while the Rema (Darkei Moshe OC 672:4) writes that the Maharil would light just after sunset. Other poskim however, write that the Gemara refers to the end of the process of the sun setting, tzeis hakochavim . The Mordechai (Shabbos 455) writes that one should wait until tzeis to light as candles are more noticeable during the night. The Tur and Shulchan Aruch (OC 672:1) rule like the Mordechai (See Rosh, Shabbos 2:3; Tosafos, Menachos 20b; Bach OC 672:1; Magen Avraham OC 672:1). The Mishna Berura (672:1;...

Question: When should we light our menora before and after Shabbos? Answer: The Shulchan Aruch (OC 679:1) writes that as one accepts Shabbos by lighting the Shabbos candles, one must light the Chanuka candles first. The Magen Avraham (679:1) and Mishna Berura (679:1), however, point out that this isn’t necessarily the case with men who light Shabbos candles. The Rema adds that even though this means that they are lighting the menora before shekia , one still recites the berachos. While the Magen Avraham (679:1) and Mishna Berura (679:2) write one can light the menora from plag hamincha, one and a quarter halachic hours before nacht, R’ Moshe Sternbuch (Moadim Uzemanim 2:152) writes that one should not light more than half an hour before shekia (See Igros Moshe OC 4:62). The Mishna Berura (ibid.; Biur Halacha 672:1) writes that one must fill one’s menora with enough oil or large enough candles to last for half an hour after   tzeis, nightfall. The Mishna Berura (...

Much has been written about the significance of the four letters on the Dreidel, from ש מונה נ רות, ה לל ג מור (‘8 lights, complete Hallel’ - the Mitzvos of Chanuka) to it referring to the four exiles and their being the same Gematria as משיח . The Bnei Yissachar ( R’ Tzvi Elimelech of Dinov 1783-1841) points out that while the Purim Gragger is spun from the bottom, the dreidel is spun from the top. While the Purim events were orchestrated by Esther and Mordechai ‘down below’ (Hashem was hidden ), the Chanuka story clearly came from above. We spin the dreidel to remind us that the miracles of winning the war and the oil lasting for eight days were clearly orchestrated by Hashem above.   Many of us are familiar with the legend of the dreidel. Jewish students had a dreidel prepared in case they were approached by the Greeks whilst learning Torah. Long before any Jewish reference to the dreidel (first published in Minhagei Yeshurun, 1890), however, the Germans played teetotum,...