· One who is visiting elsewhere for the night (or the weekend) should light at his host. If he is returning home Sunday night, there are different opinions about where to light.

· One who is only eating supper out cannot light at his host; he must light at home even if he gets home very late.

· One attending a wedding must light at home, including the Chosson and Kallah.

· One who will be on an airplane all night should have someone lighting in his house have him in mind. If he leaves his home before Plag, and there is no one left at home, he cannot fulfill the Mitzva that night. The Aruch Hashulchan and Maharsham say that one may light on an all night train ride. Since one paid for the night it’s like renting a room. Some hold this would apply to an airplane ride also (although a car ride certainly would not be the same). R’ Elyashiv, though, says today one may not light on a plane or a train. The Maharsham was talking back when it was common to take a three day train trip.

· A Yeshiva Bochur who sleeps in a dormitory may light in his dorm room according to R’ Moshe Feinstein. But R’ Aharon Kotler, R’ S.Z. Auer-bach and R’ Elyashiv all hold he lights in the dining room. Many Yeshi-vos require that anyway for safety reasons. An in-towner who goes home for supper may light there (even though he sleeps in the dorm) because that is his home.

· In all cases that one waits to light later at home, if he wants to eat before lighting he must appoint someone to remind him to light, or set an alarm clock. It’s best not to eat a full meal until after lighting.

· One may have a Shaliach (agent) light for him in his home if no one else is there. R’ Moshe Feinstein holds the Shaliach only says the first Bra-cha. He may light for himself first and then go without interruption and light at his friend’s home, without saying any new Bracha.

Interesting Notes: The source of the custom to give Chanuka gelt (money) to the children, according to some was because they had to bribe the kids back then to get them back into learning. R’ Yaakov Kamenetzky explained that gifts were sent with the child to his Rebbe, so they gave the child some money also! It’s not a problem of following non-Jewish cus-toms; they actually got the idea from us! The Steipler Gaon and others would always give out the money on the 5th night of Chanuka; that is the only night of Chanuka that can never be on Shabbos.

The Chanuka dreidel has its handle on top, while the Purim gragger has it on the bottom. Ta’amei Haminhagim explains that on Purim we fasted, davened, and did teshuva (repented), so we had a hand in our salvation. Therefore the handle which powers the gragger is on the bottom. During Chanuka there was no full repentance by the Jewish people, and it was only through Divine Mercy that we were saved; therefore the handle is on the top.

There is a custom to eat doughnuts on Chanuka. The standard explana-tion is the same as for latkes--we eat oily foods to represent the oil of the menorah.

R’ Shlomo Zalman Aurbach explained that since the Chashmonaim couldn’t purify the stones of the Mizbeyach (Avodah Zara 52b), we eat a food that re-quires us to say Al Hamichya which includes the words “V’al Mizbichecha,” a prayer to rebuild the Mizbeyach.

Ah Freilichen Chanuka to all!!

By Rabbi Yechezkel Greenberg

Concise Halachos of Chanuka

Bais Yisroel 4221 Sunset Blvd. Minneapolis MN 55416 952-926-7867 www.baisyisroel.org office@baisyisroel.org

One way we can demonstrate our gratitude to Hashem for the Nissim (miracles) He made for our forefathers is through our scrupulous observance of the Halachos of Chanuka.

Although there is no obligation to eat a Yom Tov meal on Chanuka, there is an Inyan to eat extra in honor of the Yom Tov as this is a commemoration for the inauguration of the Mizbe’ach (Altar). During the meal, one should tell his family about the miracles that took place during that time. One should say words of Torah, and sing praises to Hashem, to create a bona fide Seudas Mitzva. Chanuka is a special time for giving Tzedaka (charity), and for learning. Fasting is not allowed on Chanuka.

Work is allowed on Chanuka, but women have the custom not to work for the first half hour after the candles are lit. This means work that is usually done specifically by women, for example sewing and laundering. Some add washing the floors, too. Even if a women or girl is not home, and is being included in her husband/father’s lighting, she should not do work wherever she is (according to some Poskim) for the half hour after the candles are lit back home. If the light went out before the half hour was up, the Halacha is there’s no need to relight it, and there is therefore no longer the need to refrain from work. But, if one does relight it, as it is best to do (Mishna Brura 673:2 with Shaar Hatzion #32), then she should continue to refrain from working.

One who can afford to should use a silver Menora to beautify the Mitzva.

Any oil is OK for this Mitzva, but it is best to use olive oil. If not, at least oil or a candle that produces a nice and pure flame should be used. The coagulated oils that are sold do have the status of olive oil. (It is advantageous to buy one with Hashgacha to ensure it’s really olive oil.) The oil does not have to be Ko-sher, but if it’s from Eretz Yisrael there could be an issue of Shmita or Tevel (un-tithed olives). R’ Elyashiv holds it is better to use kosher oil if possible.

Any wick is OK, but cotton is the best. Wicks may be reused the next night; some say it is even better to as they will burn more nicely. Oil, too, may be reused. Floating wicks may be used, and that would still be considered lighting with oil. Some Poskim are concerned that since the wick is covered with wax or paraffin it’s no longer considered lighting with oil. To avoid this problem, one can either dip the top in oil before lighting, or light the wick beforehand to burn off the wax.

Electric lights should not be used, since we need to use something similar to the Menora in the Bais Hamikdash that burns down (i.e. wicks & fuel). [For this reason some say it is best to first place the wicks and then the fuel, as was done in the Bais Hamikdash.] If no other option is available, one should light an electric Menora without saying a Bracha, but only one that runs on battery power, not one that plugs in to the outlet. The Menora should be placed on a table, not held in one’s hand.

Our custom is that everyone in the house lights. The Mishna Brura (671:9) says this includes all except the wife, because Ishto K’gufo (a man’s wife is like himself). It would seem that girls, though, should light for themselves. Later (675:9), though, the Mishna Brura says the reason is because Nashim Tfeilos L’Anashim, women are included with the men, sounding as if all girls are in-cluded in the father’s lighting. This is the accepted Minhag in most homes. The Chasam Sofer (Shabbos 21b) writes that Kol Kvuda bas Melech Pnima, it’s honorable for a girl to remain inside the home; therefore they didn’t go outside

If one’s wife is not home, he should wait for her to light. Although it’s best to light at the proper time, we find in Halacha that Shalom Bayis is more important than the Mitzva of Ner Chanuka. Children may also wait until later to light with their father if he is not home yet, unless he allows them to light at the correct time without him. A man who cannot be home at the proper time should light later himself rather than have his wife light for him at the proper time.

One who will not be able to light at all after the correct time, may light earli-er, as long as it is after Plag Hamincha (1 ¼ proportional hours before Shkiya), and as long as there is enough oil to last until half an hour after nightfall. But if one will be able to light anytime during the night with a Bra-cha, even much later, it is still preferable to lighting before Shkiya.

Our custom is to light the first night on the right side of the Menorah, then each night add one more to the left of that one, lighting the newest addition first. An additional candle (the Shamash) is used to ignite the lights. One should hold the flame to the wick until it is lit well. Three Brachos are recited the first night; two each of the other nights. The purpose of this Mitzva is praising and thanking Hashem for the miracles He performed for us when we battled the enemy. R’ S.Z. Auerbach writes that one who lights without contemplating this idea has missed the main point of the Mitzva.

The Menora must be in its proper place, and must have sufficient oil already inside, when it is lit. If it wasn’t, or didn’t, moving it afterwards to a proper place or adding more fuel does not help. If it was in a proper place, it may be moved to a different place after it is lit, but preferably this should not be done during the first half hour. The Shaar Hatzion says it’s best not to do it all because of Chashad, meaning an observer may not realize that it’s already after the half hour and may think you are trying to benefit from the flame.

Benefit from the flame is prohibited during the first half hour. Mishna Brura says even after that time one should not benefit, lest an observer suspect it is still within the half hour. It is for this reason that an extra candle, the Sha-mash, is placed by the Menora, so that any potential benefit would be consid-ered to have come from the Shamash. It should not be level with the other candles, to highlight the fact that it is an extra candle. Today since we have electric lights, R’ S.Z. Auerbach held there is no need for the Shamash, but R’ Chaim Kanievsky and others hold it still should be used. This is the generally accepted custom.

On Friday, one should first light the Menora (after Plag Hamincha) and then the Shabbos candles. After Shabbos, one should first say Havdala and then light the Menora, unless his custom is otherwise. One should try to light the Menora within the first half hour after nightfall, if possible.

Question: Is Ner Chanuka an obligation on the person (Chovas Gavra), or on the household (Chovas Bayis), or both? Tosfos (Sukka 46a) is clear that it is a household obligation; one who has no home is not obligated. One who just eats a meal at a friend’s home cannot light there (Taz 671:2). This is agreed to by R’ Moshe Feinstein, R’ S.Z. Auerbach and others. There is, though, an aspect of Chovas Haguf (i.e. it’s not exactly like Mezuza): 1) One is only obligated to light in one place, even if he has two homes. 2) One must have in mind to include a guest staying at his house. 3) One may intend not to be Yotzei with the head of the house, and then light his own Menora. Fol-lowing are some examples of common cases that arise:

to light. Today, although we now light inside, that Gezeira, or custom, still re-mains.

The Mitzva was to light at the doorway that opens to the public thoroughfare, either the door to the house or the courtyard. Today, we live amongst the gen-tiles so we light indoors. There were times that it was dangerous to publicize the lighting, but today we can publicize the lighting so we light by the window, if possible. Otherwise, light by an inside doorway, on the left side of the doorway. If there is no Mezuza on the right, the Menora should be placed on the right side. The Aruch Hashulchan says that we light indoors in countries out of Eretz Yisrael for practical reasons; the weather (rain, snow, wind, etc.) is often a prob-lem. Some who live in Jewish neighborhoods do light outdoors even in America. Others follow the Arizal’s custom and always light at an inside doorway.

The Menora’s flame should preferably be between 3-10 Tefachim (approx. 11-37 inches) off the floor of the room. If the window is higher than that, it is bet-ter to place it at the window. The Minhag is in many shuls to place the Menora much higher, for all to see. The Menora may not be placed higher that 20 Amos (approx. 37 feet) from the ground, therefore one who lives in a high apartment should place his Menora at his front door, not at the window. Some say if there are other tall buildings nearby with windows opposite his, he may light at his window.

The Gemara says the proper time to light is “Mishetishka Hachama.” The Mishna Brura explains this to mean Tzais Hakochavim, or nightfall. Others understand it to mean 13 ½ minutes before that. This is all according to the opinion of Rabbeinu Tam (who holds nightfall is 72 minutes after sundown, while Shkiya is just 13 ½ minutes earlier). The opinion we follow is that Shkiya is at sundown, and if so, the Menora should be lit at Shkiya. This is the opinion of the GR”A and the custom in Yerushalayim. Some in America follow this custom, too. Many Poskim, though, feel that in America it is still completely light after sundown (unlike Eretz Yisrael where it darkens very quickly), and therefore the time for lighting is later. R’ Moshe Feinstein held 10 minutes after Shkiya, the Chazon Ish 20 minutes, and R’ Aharon Kotler 23-25 minutes after Shkiya. Basically, one should try to light between 10-25 minutes (as long as it’s within the first half hour) after sundown. If that window of time has passed, then one should light at Tzais (nightfall).

Some always follow the custom of lighting at Tzais. For those who usually daven Maariv at Tzais, the Halacha discusses which should be done first. Maariv is a daily Mitzva and should come first, but then the Menora will be lit late. Bi’ur Halacha says to light a bit before Tzais, and then daven Maariv at Tzais. If one usually davens Maariv later, then he may light the Menora at Tzais.

This whole issue of the correct time to light is based on when passersby will notice the Menora. Since today in America we light inside, the question is not so applicable. The Rama, though, says that since we also publicize the miracle by lighting at the window, we should try to light at the correct time.

The latest time for lighting is when people have ceased to pass by. In olden times that was half hour after nightfall. Today that can be anywhere from 9 PM-12 AM, depending on the location. We follow the opinion that since today we light inside and it is mainly for the people in the house, as long as someone is awake, one may light with a Bracha. If one returns home late and all in the house are asleep, he should wake them up to be able to recite the Bracha.