Chanuka There are different opinions as to the exact text of the bracha for Chanuka candles. The Gemara says: L'HADLIK NER SHEL CHANUKA. Many poskim, including Rambam, agree. Shulchan Aruch and others, including the ARI Z"L, the GR"A, Aruch HaShulchan, write L'HADLIK NER CHANUKA. Mishna B'rura adds that those who use the word SHEL should combine it with the word Chanuka. SHLECHANUKA, rather than SHEL CHANUKA. He then adds that "the world" does not make the distinction. Some siddurim have SHEL, some don't; others put SHEL in parentheses. Even if you like this explanation, don't change your practice without
consulting a Rav. Both forms of the bracha have solid backing. If you
change, make it an informed decision. Shir shel Yom - Psalm of the Day - for Chanuka: According to MINHAG
YERUSHALAYIM (MY - mostly based on minhagim of the GR"A, brought to Eretz
Yisrael by students and followers about 200 years ago), there is a special
chapter of T’hilim said on each day of Chanuka (Ps.30) which preempts the
regular Shir shel Yom. That is, except for Shabbat. Shabbat’s perek, 92, is
said on Shabbat Chanuka, not 30. The chapter for Rosh Chodesh (104) trumps
that of Chanuka, and even that of Shabbat. The following chart covers all
possible arrangements of Chanuka in our fixed calendar. For this year, 5766,
use the row marked with the arrow. Also note: If you do follow MY, after saying the "special" Psalm, you should
say:HAYOM YOM B'SHABBAT (PLONI). This fulfills one aspect of ZACHOR ET YOM
HASHABBAT L'KADSHO, otherwise missing for you. Shamash lit, held in right hand, ready to light... All brachot should be
said immediately before beginning to light Chanuka Step by Step Relevant Times Setting up the Chanukiya Better still... Some have the custom of preparing the Chanukiya in the morning for the evening (this goes for every day, except Shabbat, of course). This not only serves the practical purpose of being ready to light on time without delaying to set up your oil or candles, but it also commemorates the practice in the Beit HaMikdash called Hatavat HaNeirot, whereby the Kohen (Gadol) tended the Menora and prepared it in the morning for kindling in the late afternoon. Since our lighting on Chanuka directly commemorates the lighting of the Menora in the Beit HaMikdash, this suggestion provides a nice "added touch" to the mitzva and symbolism of Chanuka lighting. Weekday lighting: WHEN TO LIGHT Note that for Jerusalem, the sunset times take into account Jerusalem's altitude of about 825m. This is why most other places have an adjustment figure of -4 to -6. The other opinion (that of "the rest of the world") is to light when the "light of the sun has left the sky", i.e. Stars-Out a.k.a. Tzeit HaKochavim; also "the end of sunset"). Remember that there are different opinions as to when Stars-Out occurs. Except for Motza'ei Shabbat, most people will use an early-ish Stars-Outtime (20 minutes or so after sunset). This time can be found in the chart under DARK. Those who light with Stars-Out should daven Maariv first
(TADIR...), unless they have a fixed time later in the evening for davening
with a minyan. HOW LONG TACHLIS: If one lights at the SET or DARK time, or earlier (remember, never before PLAG) then the candles should burn until at least 5:45pm (padded), preferably somewhat longer. (Since Rabbeinu Tam's Stars-Out is around 6:00pm during Chanuka week (this year), one might try to have his Chanuka lights burn at least until 6:30-ish. This is not required, but it does cover the different opinions concerning Stars-Out.) For Motza'ei Shabbat and anytime else one lights later than Tzeit HaKochavim, then the candles must last at least a half hour, regardless of what time one lit. (Preferably longer, as mentioned.) Examples: Jerusalem, second night of Chanuka. One who lights at 4:48pm, the candle should last at least until 5:45pm. Approx. 1 hour minimum. Be aware that the small colorful Chanuka candles we used to get in the mail from an orphan home, with the music for Maoz Tzur on the side, are too small for Minhag Yerushalayim, because they won't last at least an hour. The longer colorful candles that are available here in plentiful supply, are long enough (except for Erev Shabbat). One who lights at 5:08pm, his candles also need last only to 5:45pm. One who lights at 5:30pm, the candles have to last at least until 6:00pm. If you light at 10:00pm, they have to last until 10:30pm. If you light at 3:45 (due to extenuating circumstances), the candles must last until 5:45pm - two hours! In all these examples, it is preferable that they last even longer. As mentioned earlier, this is because PIRSUMEI NISA is considered to have extended beyond the original "half hour after dark". Do the candles need to burn hours longer? No. How much is "somewhat longer"? Consult with your Rav. EARLIEST This time is padded slightly to avoid someone's being off a bit and lighting too early. Those lighting early should remember that the candles or oil must be able to last until the minimum half-hour after Stars-Out. OFF TIMES Sometimes a less-than-perfect performance of a mitzva is a fine, acceptable "second best". Sometimes, not. Lighting Chanuka candles early or late is a poor second, at best. Lighting early lacks an element of Pirsumei Nisa at the time of lighting - which is when the mitzva is performed - because a candle flame is not eye-catching during full daylight. Lighting late is not so good because of the opinions that the time-period for Pirsumei Nisa from the days of the Gemara remains the optimum time (and some say the ONLY time) for the fulfillment of the mitzva. Although we follow other opinions, and basically allow lighting any time of the night, it is far less than ideal to light late. A "good" excuse makes it okay, but not great. One should consult a Rav especially for recurring situations, such as coming home late from work or school, and the like. Remember that having someone light for you is a valid alternative to your lighting for yourself, and sometimes it is even the preferred alternative. Ask your Rav. See further for other POINTS that apply to Chanuka-candle lighting. FRIDAY, Dec. 30 - 6th candle Something else that one should try to do on Erev Shabbat-Chanuka is to daven Mincha before candle lighting. This is so because Mincha “belongs” to Friday and candle lighting “belongs” to Shabbat (even though we are lighting when it is still Friday). Furthermore, the lighting of the Menora in the Beit HaMikdash was done after the Tamid sacrifice of the afternoon. All this said, if it means not davening Mincha with a Minyan, it is better to light and then go to shul for Mincha and Kabbalat Shabbat & Maariv. However, one should try to daven at a Mincha Gedola Minyan. With that in mind, we will be davening Mincha at the Israel Center on Friday, December 30th at 12:12pm, in the Wolenitz Family Shul Ohel Shmuel, on the ground floor of the Center. (Men and women are invited.) LIGHTING Jerusalem (and Petach Tikva) custom for every Shabbat is to light candles 40 minutes before sunset. (Maale Adumim lights 35 minutes before sunset.) There is a common custom to delay Shabbat candles 15 to 20 minutes after the posted time (remember - Jerusalem and Petach Tikva only (Maale Adumim, make it 10-15 minutes), or other places where the same practice is observed) so that one's Chanuka candles do not have to be lit so early. This matter should be explained well to the family so that misunderstandings do not arise. Be very careful not to get too close to sunset. Let 4:35pm be a "redline" for lighting candles (Chanuka or Shabbat) - otherwise, one runs the risk of encroaching on Shabbat. If you are late, be absolutely sure the sun is still in the sky - otherwise it is better not to light Chanuka or Shabbat candles. TACHLIS: Shabbat candle lighting time for Jerusalem on Erev
Shabbat-Chanuka is 4:10pm. Either keep to this time for Shabbat candles,
with Chanuka candles right before, or wait until 4:25-4:30 to light Chanuka
candles followed immediately by Shabbat candles. In all cases, do not light either Chanuka or Shabbat candles before PLAG Mincha, see chart, adjust as necessary. Also, as mentioned earlier - and this is very important - whenever you light Chanuka candles, they must have enough fuel (oil or wax) to last until at least a half-hour after stars-out, that is, at least until 5:45pm (padded), preferably (somewhat) longer. For Friday lighting, this could mean 1½-2 hours. Standard (or even the prettier, longer) Chanuka candles will not make it. Recommended are the #16 or #20 Shabbat candles, which will fit most Chanukiyas and will last long enough. For oil users, experience will teach you how much oil you need. If you do not have the experience, it doesn’t hurt to experiment a couple of days before Shabbat so you will be ready. Suggestion: If many Chanukiyot are lit in your home, and you usually have everyone gather for each lighting, you might want to speed things up on Friday by having people light close to simultaneously. (Just a suggestion.) Suggestion: Hold MA’OZ TZUR for the Shabbat table as one of the Z’mirot, rather than sing it with candle lighting, so you can get to shul right after lighting. It also makes Friday night feel more like Chanuka. Many shuls will sing L’CHA DODI to the tune of MA’OZ TZUR on Shabbat Chanuka. And, of course, at the table, especially if you have any GAN-age children or grandchildren present, there are many Chanuka songs to add to your usual Friday night repertoire of Z’mirot and other songs. Remember, although Chanuka does not require a SEUDAT MITZVA, any meal with songs, stories, and relevant Divrei Torah (especially, but not only, on Shabbat) becomes a special Chanuka Seudat Mitzva. MOTZA"SH Dec 31 - 7th candle Okay, it's Motza'ei Shabbat and Chanuka (and Rosh Chodesh this year), we're home from shul as soon after Shabbat as possible, what now? Two mitzvot to perform - Havdala and Chanuka candles. By the rule of TADIR (that which is more frequent should be done first), havdala should be said first. And by logic, one should "finish" with Shabbat and then light candles for the next day of Chanuka, which is Sat. night & Sunday. Many authorities hold that on Motza'ei Shabbat, one should say havdala first and then light Chanuka candles. This opinion is followed by the majority of Chanuka-candle-lighting Jews all over the world. The Maharal (among others) is vehement in his insistence that we cannot possibly consider doing some- thing so "weekday-ish" as lighting Chanuka candles on Motza"Sh, unless we have first said havdala. He rejects any argument to the contrary. ON THE OTHER HAND... there is a strong argument for lighting Chanuka candles before havdala. First of all, Shabbat is over when it is 5:26pm AND one has said Havdala in davening (ATA CHONANTANU in the Maariv Amida) OR at least said BARUCH HAMAVDIL BEIN KODESH L'CHOL. The Havdala with wine, spices, candle, is NOT what ends Shabbat - it is what honors the departing Shabbat (and permits eating and drinking). Even so, havdala should go first, except for one very important factor: The prime time (according to some opinions, the only time) for Chanuka candles is ticking away. We cannot, of course, light Chanuka candles when it is still Shabbat. But we should maximize the amount of time of the "half-hour after" once we are allowed to light. Havdala will wait; Chanuka candles will not. Therefore, the OTHER opinion is that Chanuka candles go first and then havdala. This procedure comes with the reminder not to use the Chanuka candles for havdala, since one may not benefit from the Chanuka lights, and the bracha in havdala is specifically upon using the light (hence the examining of fingernails, etc.). "Chanuka candles first" is the opinion of the Vilna Gaon and many others, and is Minhag Yerushalayim. (Remember: not everyone in Jerusalem follows Minhag Yerushalayim and some people elsewhere do.) This dispute is one of the few in halacha that is resolved in the following manner: "Whichever opinion you follow, you have performed correctly". Either procedure may be followed. Family and community custom should play a deciding role in this issue. Again, a Rav should be consulted, especially if one is considering a change of his/her practice. Some say that those who light outdoors should follow the custom
of lighting before havdala. Those who light indoors can take their pick. In shul, it is the universal practice to light Chanuka candles before saying havdala, this to maximize Pirsumei Nisa in a situation where everyone present will be leaving for home shortly. At home, people will still be there for the Chanuka candles, so there is no need to light before havdala (according to those who follow the first opinion). Those who say havdala first can light the Shamash for the Chanuka candles with the havdala candle before extinguishing it, thus dovetailing two mitzvot. Those who follow the second opinion can light the havdala candle from the Shamash (but not from any of the mitzva candles), thereby dovetailing one mitzva into another. On Motza'ei Shabbat, when we light after Stars-Out, it is sufficient for the candles to burn for half an hour. Still, it is preferable that they last longer. This has to do with the fact that in our time, people are out in the streets later than in times past and Pirsumei Nisa (publicizing the miracle) applies later than the original "half-hour after stars-out". A note for Rabeinu Tam people: Those who follow the Shabbat-out time of Rabeinu Tam (72 minutes after sunset) and consider it to be the correct halachic time, must keep it on Motza'ei Shabbat Chanuka, even though it means losing "prime time" for Chanuka candles. Those who keep Rabeinu Tam time as a CHUMRA (a strict measure, but accept the earlier time as halachic), might end Shabbat earlier on Motza'ei Shabbat Chanuka, in order to fulfill the mitzva of Chanuka candles at their better time. It is advised to check this out with a Rav. POINTS to keep in mind... • Opinions differ, but a common practice is to place the first candle (or oil cup) in the right side of the Chanukiya. If one lights at the doorpost, then the first candle should be closest to the doorpost, even if it is the left side of the Chanukiya. From the second night on, the custom (one of the customs) is to "load" the Chanukiya from right to left, but to light it, left to right. At the doorpost, one loads it from the doorpost out, and lights it starting with the candle closest to the doorpost. Loading and lighting direction is not crucial to the performance of the mitzva, but there are reasons for the various practices. • The essential performance of the mitzva of Chanuka Lights is the lighting of a single candle each night, and the custom that we follow of increasing the number of candles each night is considered HIDUR MITZVA (enhancement of the mitzva). One practice that has developed because of this, is to begin reciting HANEIROTHALALU after the first candle is lit, while lighting the others. Alternatively, one can wait until the lighting is done to say HANEIROT HALALU. • One should not just light the Chanuka candles and then go on to business as usual, but rather one should look at the candles for a while, ponder G-d's miracles, spend some time with the family talking about the message of Chanuka and how it relates to our time, play a little dreidel, sing a song or two, have a snack, have some Chanuka fun. • It is recommended to learn some Torah, share a Dvar Torah, have a family shiur, or something like that, right after candle lighting. The decrees of the Greeks included a ban on Torah learning. Our celebration of Chanuka marks our freedom from Greek oppression, including the ability to learn Torah in public without fear So let's do just that! • Notice on the "Chanuka Card" (part of this week's TT) that the word SHEL in the first bracha is in parentheses. There is a dispute as to whether the bracha ends NER SHEL CHANUKA or NER CHANUKA. One should follow his own (or family) minhag, if you have one (and remembers it). If not, you might want to ask your Rav which wording you should use. (Those who say NER CHANUKA have a bit of a problem if they sing the brachot, but don't let that determine your choice of wording.) Indoor/Outdoor Many people who have come to Israel, still light inside, at the window, as they had in their countries of origin. Others have gone back to the original practice of lighting outdoors. It seems that this is the preferred method in Yerushalayim. If you are considering changing any aspect of your Chanuka candle lighting routine, (candle to oil or vice versa, sunset to stars-out or vice versa, indoors to outdoors or vice versa, window to door or vice versa, each family member to one for the family or vice versa, etc.) it is advisable to consult a Rav. AL HANISIM is added to every Amida and all Birkat HaMazon
through- out Chanuka. (There is no reference to Chanuka in "AL HAMICHYA'"
i.e. Bracha Mei'ein Shalosh.) Forgetting AL HANISIM does NOT invalidate
either the Amida or Birkat HaMazon. That means that one does NOT repeat
either, because AL HANISIM was omitted. However, if one realizes the
omission before the end of the Amida, AL HANISIM can be said right before
YIHYU L'RATZON. In Birkat HaMazon, an omitted AL HANISIM becomes a
HARACHAMAN, right before HARACHAMAN HU Y'ZAKEINU, as follows... HALLEL Day 1 - One Sefer Torah. Three Aliyot. Kohein gets the introduction of the Dedication of the Mishkan portion, from the beginning of Bamidbar 7 (first 11 p'sukim). Some shuls begin the reading 6 p'sukim earlier, to include the Birkat Kohanim parshiyot with the Chanuka reading. This is appropriate because the Chashmona'im were kohanim. Levi and Yisrael Aliyot split the account of the gifts of the leader of Yehuda, Nachshon b. Aminadav, 3 p'sukim each. Days 2,3,4,5 - One Sefer Torah. Three people to the "Tribal Leader" of the day (from Naso, Bamidbar 7). Each day's portion has 6 p'sukim. The first three are read for the Kohen, the next three for the Levi. The third Aliya is a repeat of the whole portion. (Outside of Israel, the third Aliya is the next day's portion.) Day 6, Shabbat, and the first day of Rosh Chodesh - This year, THREE Sifrei Torah are taken out. Parshat HaShavua - MIKEITZ (not always, but most often, including this year) is read from the first, to six people (Shishi and Sh'vi'i are combined). In the second Torah we read Sh'vi'i - which is the Musafim of Shabbat and Rosh Chodesh (Bamidbar 28:9-15). Chatzi Kaddish is said between the second and third Torahs. We read Maftir in the third Torah, which is the Chanuka portion - the gifts of Elyasaf b. D'u'el from Gad. Torah reading is followed by the special Chanuka Haftara, which preempts the regular Haftara of Mikeitz and also that of Shabbat Rosh Chodesh. The reading is from Zecharya, and includes his vision of a golden Menora. (More on the Sedra Summary two weeks from now.) Day 7, 2nd day Rosh Chodesh - Two Sifrei Torah are taken out. 3 people are called to the first Torah, and the reading is the weekday Rosh Chodesh portion (including the daily sacrifices, the Musaf of Shabbat, and the Musaf of Rosh Chodesh). In the second Torah, the Chanuka portion of Elishama b. Amihud from Efrayim is read. Day 8, Zot Chanuka - One Torah. Kohein gets the first half (3 p'sukim) of the Chanuka portion of Gamli'el b. P'datzur of Menashe. Levi gets the second half of the Day 8 Nasi. The third Aliya gets days 9, 10, 11, and 12, the summary of all the gifts, and the beginning of B'ha-a'lo-t'cha, i.e. the portion of Aharon and the Menorah. On top of everything else, enjoy the celebration of HaShem's miracles and victories. Chanukah Sameiach [The Parshat Vayishlach Homepage]
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