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Lighting Chanukah Candles: Difference between revisions
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# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref> | # Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref> | ||
# All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref> | # All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref> | ||
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benfit. Thus there’s an issue that one will fix the wick | # On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benfit. Thus there’s an issue that one will fix the wick to draw better and violate Shabbat. So writes Bach 673, Pri Chadash 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6. So too, say the Bach 673, Shaarei Knesset Hagedolah 673:5, Magan Avraham 673:1, Eliyah Raba 673:3, and Pri Chadash 673, the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref> | ||
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref> | |||
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15) </ref> | |||
# Chanuka oil that was left under a bed should preferably not be used for Chanuka candles but if there’s no other oil available one can use that oil. <Ref>Piskei Teshuvot 663:5 </ref> | |||
# Oil which is inedible, according to most opinions is totally fit and permissible to be used for Chanuka candles, however, some say that it’s preferable to use edible oil. <Ref>Piskei Teshuvot 673:5, Shevut Yitzchak (vol 5) in name of Rav Elyashiv </ref> | |||
== The wicks that are Kosher== | |||
# All wicks are Kosher for lighting candles and it’s preferable to light with cotton or linen wicks. <ref> S”A 673:1 says all wicks are kosher based on Shabbat 21b, Rambam (Chanuka 4:6), and Tur 673. Chaye Adam 154:8, Kitzur Shulchan Aruch 139:4, Mishna Brurah 673:2 and Kaf HaChaim 673:3 say that it’s preferable to use cotton or linen wicks. </ref> | |||
# One doesn’t need to replace the wicks until it’s used up. Some specifically don’t because wicks already lit catch faster, but some replace them as a reminder of the wicks in the Bet HaMikdash. <ref> Masechet Soferim 20:4, Orchot Chaim (Chanuka 6), Shibolei HaLeket 185, Rabbi David Avudraham in name of Rashi (Seder Tefilat Chanuka), Tur 677 and S”A 673:4 say that wicks can be reused until they’re used up. Orchot Chaim 5, Kol Bo 44, Ohel Moed (Chanuka 2), Meiri (Shabbat 21a says that it’s just a Hidur), Leket Yosher (Chanuka pg 152), Darkei Moshe 673:6 says that it’s the practice to use new wicks. Levush 673 and Mishna Brurah 673:31 say that reusing the wicks is better because it lights faster. </ref> | |||
# A candle with two wicks counts for two candles. Nowadays when everyone lights according to the number of the night someone seeing a candle with two wicks will think it’s the second night and so it can’t be used for two people. One can be lenient nowadays to light on two sides of a chanukia for two people. <ref> Shabbat 23b says that a candle with two wicks can count for two people. Magan Avraham 673:2 says it’s not used nowadays for 2 people because everyone lights according to the number of the night. Chaye Adam 154:11 and Mishna Brurah 673:12 are lenient by two sides of a Chanukia. [The cases to which it applies: Rashi explains that it applies to those who do the Mehadrin and light per person in the house. So explains the Rabbenu Chananel, Ritva, Ravyah 3:843, Itur 2 Chanuka pg 116d, Or Zaruh 2:326, and Shibolei HaLeket 185.However Tosfot (Shabbat 21b D“H Mitzvah) explains that it refers to 2 people with a common front courtyard. So explains Rabbenu Yerucham 9:1, and Ran. Magid Mishna (Chanuka 4:4) quotes the case of Rashi, Tosfot and adds also the cases of 2 people who live in one house who split their funds for food, and 2 houses with doorways within a Tefach. Tur 673:3 writes that it can count for 2 candles on the second night and on. Bet Yosef explains that the Tur was excluding the case of Rashi because he holds that Mahadrin Min Mahadrin is done with one per house independent on the number of people in the house. Eliyah Raba 673:2 implies from the Tur that lighting for two people with one candle won’t work.] </ref> | |||
== Which Chanukia is Kosher and which is preferable== | |||
# One should beautify the mitzvah by using a nice Chanukia. The types of materails in order of their importance are:1)gold 2) silver 3)polished copper 4)red copper 5)iron 6)tin 7)lead 8)glass 9)wood 10)animal bone 11)glazed earthenware 12)unglazed earthenware that’s new 13)shell of a pomegranate 14)coconut shell 15)oak tree bark. <ref> Chesed LeAvraham (2:58 pg 25b), Sh”t Sadeh HaAretz O”C 41, Ikrei HaDaat 35:11, Sadei Chemed (Chanuka 7), Kaf HaChaim 673:60 and Torat HaMoadim 5:16 record this list of importance. </ref> | |||
# Unglazed earthenware that was used for lighting candles once shouldn’t be used again because it becomes old looking. However if there’s nothing else it can be cleaned out and reused. Glazed earthenware, glass, and metal don’t need to be cleaned in order to be reused. <ref> Masechet Soferim 20:3 says one can’t use an old vessel, if there’s nothing else one can clean it out and reuse it. Mordechai 2:268 in name of Maharam, Hagot Maimon (Chanuka 4:1), Tur 673, Likutim MeHilchot Amarchal 24b, Shibolei Leket 185, Kol Bo44, and S”A 673:3 say that a metal vessel doesn’t get the status of an old vessel. Torat HaMoadim 5:17 adds glass and glazed earthenware to the list of vessels that don’t get the status of an old vessel. </ref> | |||
# The floating wick even though the wick is floating on the oil with wax one can use it Lechatchila. <ref> Yalkut Yosef (kitzur Shulchan Aruch 673:3), Sh”t Shevet HaLevi 8:157, Sh”t Lehorot Natan 6:45, Halichot Shlomo pg 285. </ref> | |||
# A Chanukia bought from a goy doesn’t need a tevilah. <Ref> Yalkut Yosef (Kitzur S”A 671:16) </ref> | |||
# A vessel used to sample urine (for medical purposes) isn’t allowed to be used as a Chanukia but rather as the vessel holding the Shamash. <Ref> Sh”t Kol Gadol 92 and brought down by Yalkut Yosef (Kitzur S”A 671:17) </ref> | |||
== Possible Chanukia arrangements== | |||
# One can fill a bowl with oil and surround the edge with wicks as long as it’s covered by a vessel so that the wicks stay separate in order not to appear like a bonfire. If it the candles are lit while covered each wick counts as another candle, if it’s not covered then all the wicks don’t even count for one candle. <ref> Shabbat 23b explains that a bowl with wicks needs to be covered to look like candles and not a bonfire. Rambam (Chanuka 4:4), Tur, S”A 671:4, Sh”t Ginat Veradim (Gan Hamelech 151), Yad Aharon (671 Hagot Tur), Pri Megadim (A”A 671:3), and Mishna Brurah 671 bring down this Halacha. </ref> | |||
# If one lit without covering the bowl (with wicks surrounding the edge) one should extinguish the candles and relight without a bracha. <ref> Pri Chadash 671 and Piskei Moshe (Chanuka 3:4) quotes the above halacha (S”A 671:4) and says if one did light without a cover one should relight with a bracha. However, Kaf Hachaim 671:26, Sh”t Yabea Omer 4:52(5,6) and Torat HaMoadim 5:21 say since at the time the first candle was lit the mitzvah was fulfilled even though later on it became a bonfire it’s like lighting in an area where there’s a lot of wind (in which case according to some opinions one fulfills the mitzvah) and thus one should just relight without a bracha (Safek Brachot LeHakel). Perhaps that’s why the rest of the achronim (besides the Pri Chadash) don’t say that law that one should relight with a bracha implying that one should just relight without a bracha. Against Yabea Omer </ref> | |||
# Even if one separates the wicks an Etzbah (2 centimeters), one doesn’t need to cover the candles. However, some say that one should cover it even if it’s separated. <ref> Sefer HaItur (Chanuka 2:116d) (quoted by Shibolei Haleket 185, Orchot Chaim (Chanuka 18), Kol Bo 44, Meiri and Ran (Shabbat 23b)) holds if they are separated and not covered the wicks don’t appear to be a bonfire. However the Tur 671 and Ritva (Shabbat 23b) argue that one still needs to cover the wicks. Bet Yosef answers the tur’s question on the Sefer HaItur. Nonetheless, Meiri and Sh”t Maharshal 85 say according to the Sefer HaItur if it’s not covered it can only count as one candle against the Pri Chadash who says it can count for as many candles as there are wicks. Torat Hamoadim 5:22 rules to be strict because it’s a dispute in the rishonim. Pri Megadim (M”Z 671:2), Mekor Chaim (671:4) and Piskei Moshe (Chanuka pg 74) say that the opinion of S”A is like the Tur. However Chazon Ovadyah (Chanuka pg 124) says that we hold like the Itur because that’s the majority of the rishonim. </ref> | |||
# A chanukia with branches in a circle with an etzbah separation between each candle are Kosher for lighting. <ref>Sh”t Trumat HaDeshen 105 allowed circular Chanukia’s with permanent holders if there’s a separation between candles. So rules Rama 671:4. Mishna Brurah 673:18 explains in name of the Buir HaGra that they need to be separated by an eztbah and have a separate holder. See at length Torat Hamoadim 15:24 and Chazon Ovadyah pg 124. </ref> | |||
# One shouldn’t arrange Chanuka candles in a circle (not in any permanent holders) since it looks like a bonfire. If one light this way one should relight without a bracha. If one separated the candles by an etzbah one doesn’t need to relight at all. <ref> Rabbenu Peretz (Hagot Smak 280) and Rama 671:4 says that one shouldn’t arrange the candles in a circle. Piskei Moshe (Chanuka 3:6) says one relights without a bracha because of the Pri Chadash 671:4 who say one fulfills his obligation even if it’s in a circle [see similar idea in Torat HaMoadim 5:21]. Piskei Moshe 3:6 rules if one separated the candles an etzbah one doesn’t need to relight because of a Sefek Sefeka. </ref> | |||
# One shouldn’t light with wax candles attached to each other because it looks like a bonfire, rather they should be separated an etzbah (2 centimeters). <ref>Or Zaruh 326 says not to light attached wax candles. Darkei Moshe 671:2, Marahi Vil (Dinin VeHalachot 65), and Rama 671:4 bring down this law. Magan Avraham 671:4, Eliyah Raba 671:8, Chaye Adam 154:10 and Mishna Brurah 671:19 say it even applies to attaching 2 candles. Pri Chadash 671:4 argues that it’s okay that the candles are attached because it looks light a torch and not a bonfire. [However, Sefer Eshkol 21 and Maharal in Ner mitzvah say not to use a torch (of wax).] Pri Medagim A”A 671:4 says the candles can be separated just a little bit against the Mishna Brurah 671:18 in the name of Eliyah Raba that they should be separated by an eztbah. </ref> | |||
# The candles should be set up in a line and not a zigzag. <ref> Maharil(Chanuka pg 405), Darkei Moshe 671:2, Rama 671:4, and Mateh Moshe 988 hold one should align them in a line. However Pri Megadim A”A 671:3 says since the Rama left out part of this halacha he meant to arrange it in a line rather than a circle but a zigzag is okay. </ref> | |||
# The candles should be set up all at the same height level. <ref> Chaye Adam 154:10 and Torat HaMoadim 5:23 says to set them up at the same height. However, Mahari MeBruna 39, Sharei Knesset Hagedolah (Hagot Bet Yosef 673:1) and Eliyah Raba that the candle should specifically be set up so that each new candle is higher than the next. </ref> | |||
== The Brachot of Chanuka Candles== | |||
On the first night all three blessings are said. On all other nights only the first two are said <ref> Shulkhan Arukh Orach Chayim 676:1-2</ref> | |||
* ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה | |||
* ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה | |||
* ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה | |||
# There are there Brachot on the first night: 1)Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) Chanuka. 2) SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh. 3)SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh. <ref> S”A 676:1 writes the first bracha without the word shel. So is the opinion of the Arizal (Shaar Kavanot pg 108d), Pri Chadash, and Gra (Maaseh Rav 231). However Ashkenazim add the word Shel based on our girsa of the Gemara, Rif and Rambam. Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). </ref> | |||
# If one forgot to say the Brachot and remembers after he finished lighting and before a half hour passed one can say “SheAssa Nissim” (and Shechiyanu on the first night) but not “Lehadlik Ner”. If one remembers before one finishes lighting the candles (on the 2nd day and on) one can make all the Brachot then and finish the lighting. <ref> Sh”t Rabbenu Avraham Ben HaRambam 83 pg 122, Shulchan Gavoha 676:3, and Sh”t Demeshk Eliezer Y”D 47 write that after one lights one can’t make the bracha of Lehadlik Ner against Sefer Pardes (Rabbenu Asher Ben Chaim pg 66) who says one can say it as long as the candles are burning. Sh”t Halachot Ketanot 1:3 and Yad Aharon (Hagot Tur 676) say that one can make all the Brachot as long as one didn’t finish lighting all the candles of Hidur. Sh”t Rabbi Akiva Eiger (Mehudra Tanina 13) writes that if one remembers before one finishes one can make all the Brachot but if one only remembers after he finishes lighting he can’t make Lehadlik Ner just like Brachot HaRoeh(S”A676:3). So rules Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135.Torat HaMoadim 6:9 adds that since we learn the after lighting one can still make the bracha of SheAssa Nisim from Brachot HaRoeh it only applies to the first half hour after one sees the candles as by Brachot HaRoeh. </ref> | |||
# If one forgot to say Shechiyanu before lighting one can say it in the half hour after lighting. If one didn’t say it the first night one should say it the second night and so on. So too, if on the eighth night one forgot one can say it in the half hour after lighting. <ref> Shibolei HaLeket 186 and Orchot Chaim (Chanuka 10) quote a Teshuvat Hagoanim to which Rabbenu Yishaya says that one can say Shechiyanu any day after the first when he remembers. Piskei Rid (Shabbat 23a) explains it means one can only make the bracha at the time of the lighting. However, Bach 676 in name of the Maharash says not to say Shechiyanu the second night. Nonetheless, Meiri (Shabbat 23a) and Riaz (23a), also write that one lights Shechiyanu the first night one lights. So holds Sh”t Maharam (Prague Edition 57), Tur 676 in name of the Rosh and S”A 676:1. </ref> | |||
# After the half hour of lighting one can’t say the Brachot. <ref> Levush 676, Pri Chadash 676:1, Sh”t Sadeh HaAretz O”C 38, Birkei Yosef 692:1, and Sh”t Igrot Moshe 1:190 hold that one can only make the Shechiyanu at the time of the lighting. However, Yavetz in Mor Ukesiah 692, Sh”T Mahari Molcho 78, Sh”t Zera Emet 1:96, and Taharat Mayim (Shuirei Tahara 8:3) hold it can be said any time during Chanuka. Nonetheless, Mishna Brurah (676:2 and Shar Tzion 676:3), and Torat HaMoadim 6:12 say that because of a Safek Brachot one doesn’t make Brachot past the time of lighting. Taharat Mayim implies that by SheAssa Nissim one can say it anytime against the Mor Ukesiah who says that SheAssa Nissim can only be said over the candles. Sh”t Yechave Daat 2:77 says because of Safek Brachot one doesn’t say SheAssa Nissim not over candles. </ref> | |||
# If someone had his wife or anyone else light for him the first night he fulfill his obligation of saying Shechiyanu and shouldn’t say it the next night. <ref> Bach 676 says that his wife’s lighting with Brachot doesn’t exempt him from Shechiyanu. So says Eliyah Raba 676:5. Torat HaMoadim 6:13 explain that this is the Bach according to his opinion that one who has someone lighting for him at home makes Brachot HaRoah; however since we hold (S”A 676:3) that if one has someone lighting for home doesn’t make Brachot HaRoah here too, one fulfills Shechiyanu with his wife’s lighting. So rules Sharei Knesset Hagedolah 676:2, Magan Avraham 676:2, Pri Megadim A”A 676:2, Mishna Brurah 676:7, and Kaf HaChaim 676:26. Sh”t Yabea Omer O”C 4:50 (4-5), 6:42(3-4) holds that even by Shechiyanu we apply Safek Brachot LeHakel. </ref> | |||
==The extra oil and wicks== | |||
# One can add oil to the leftover oil and wick from the previous day and reuse it. If there’s leftover from the eighth day, it’s forbidden from benefit and should be burned in a separate bonfire. That only applies if the oil and wicks were leftover before the mitzvah was fulfilled, meaning that the candle went out within the half hour of mitzvah. However if the candles burnt for the half hour of mitzvah, the oil and wicks are permitted. Some hold that anything that put in the Chanukia is assumed to be set aside for the mitzvah and is forbidden. To satisfy all opinions one should stipulate when putting in the oil that only the oil for the half hour of mitzvah should set be aside for the mitzvah. <ref> Midrash Tanchuma (Naso 29) says one can use oil from one day to the next but after the eighth day one has to burn the extra oil. Shiltot (Siman 27 Shielta 2), Pesikta Rabati 3 pg 22b, Tosfot (Shabbat 44a D”H Shebaner), Smag, Smak 280, Mordechai (Shabbat 265-6), Roke’ach 226, Sefer Eshkol (2 Chanuka pg 20), Rabbenu Yerucham 9:1, Rabbi David Avudraham (Tefilat Chanuka) and Ohel Moad (Chaunka 2) quote this midrash as halacha. Bet Yosef asks on the Tur 677:4 and Rosh(Shabbat 2:9) who quote this as halacha but also hold the opinion (Tur 672:1-2 and Rosh Shabbat 3) that if the candle lasts more than the required half hour it’s permitted to extinguish it or benefit from it. The Ran (9a D”H Iy Nami) clearly saw these two opinions as contradictory as he comments that the Rif 9a says one can benefits from the candle after the half hour argues on the Geonim who say that the oil is forbidden for benefit after the 8th day. [So it seems from Ramban, Rashba and Ritva (Shabbat 21a).] However Bet Yosef says it can’t be contradictory because the Tur rules like both and that the Tur and Rosh put these topics in very different simanim. Rather Bet Yosef explains that in Tur 672 the case was when more than the required oil was added and so it’s permitted after the required time but 677 is a case where only the required oil was added and so the extra oil is set aside for the mitzvah and is forbidden. The same difference is clear in the Hagot Maimon (Chanuka 4:4), Mordechai 266, and Sefer Eshkol (2 Chanuka pg 20). S”A 677:4 rules like Tur and Rosh (and the Rif, Rambam and Shiltot according to his answer) that the required amount of oil would become forbidden but the oil more than that is permitted. Sh”t Maharshal 85, Darkei Moshe 676:5, and Taz 672:1 agree to the S”A. Bet Yosef quoted the Mahari Ahuvhav as a second answer that the oil is only permitted if one specifically set aside the required amount for the mitzvah but Stam(without any declaration) the extra oil is forbidden. Bach, Pri Chadash 677, Knesset Hagedolah agree with this second answer. Magan Avraham 677:6, Eliyah Raba 677:2, Chaye Adam 154:31, Mishna Brurah 672:7, 677:18 and Torat HaMoadim 5:25 say that one can hold like S”A but it’s preferable to stipulate clearly that it’s permitted to satisfy the opinion of the Bach. [Piskei Rid and Riaz(Shabbat 22a) and Rabbenu Yishaya Harishon (Shababt 45a) give a third answer that only on Chanuka it’s permitted and afterwards it’s forbidden.] </ref> | |||
# Extra oil in the container that wasn’t poured into the Chanukia or oil poured into the Chanukia that was never lit is permitted. <ref>According to the opinions in the last halacha that extra oil that was lit is permitted certainly permit in our case. And even the opinions that forbid extra oil that lit in our case may permit because it was only set aside for the mitzvah and never used. The Kaf HaChaim 677:28 in name of Berot Mayim 27 that extra oil in the container is permitted. So says Ikrei HaDaat 35:32, Biur Halacha 677 (D”H HaTzarich), and Torat HaMoadim 5:26. [Sh”t Bet Av P”C 98 says that originally Peni Yehuda forbad it and then retracted.] Olot Shabbat 672 based on the Rama says one shouldn’t use oil that was put in the Chanukia and not lit. However Sh”t Mahari MeBruna 51, Sharei Knesset HaGedolah 673:8, Magan Avraham 673:8, Eliyah Raba 673:11, Erech Hashulchan 672:5, Chazon Ovadyah (Chanuka pg 160) hold it’s not forbidden because it’s just designated but not set aside specifically for that purpose. Seemingly a stipulation should permit it according to all opinions as in the case where the extra oil after it was lit for a half hour is permitted with a stipulation (See Mishna Brurah 677:28). Torat HaMoadim points out that for Sephardim it’s certainly permitted because S”A disagrees with Rama that was the basis for the Olot Shabbat. </ref> | |||
# One who has forbidden oil should burn it and not keep it around until next Chanuka. Some have the Minhag to keep it until the burning of Chametz. <ref> Tur 677 in name of Maharam MeRotenburg says not to keep it until next Chanuka because someone may come to use the forbidden oil. Brought down by the Achronim including Mishna Brurah 677:19, and Torat HaMoadim 5:27. Halichot Yosef pg 499 writes that the Minhag Balza is to use it for burning chametz. </ref> | |||
# Even though one isn’t allowed to nullify a forbidden object Lechatchila, after the fact if forbidden oil was mixed with 60 times that amount of permitted oil, the forbidden oil is nullified. If some oil was already added, then one is permitted to add more permitted oil to nullify it. Some say that even in that case one can’t nullify a forbidden object Lechatchila. <ref> See Chazon Ovadyah (Chanuka pg 160-6) and Torat HaMoadim 5:28 at length. </ref> | |||
# Oil that was leftover after the 8th day of Chanuka can’t be used and must be burnt in a separate fire <ref> S”A 677:4 </ref> or can be thrown out. <Ref> Piskei Shemuot pg 135 in name of Rav Chaim Kanievsky </ref> Some have the minhag to or together with one’s Biyur Chametz. <Ref>Piskei Teshuvot 677:9 </ref> | |||
# This only applies if the amount of oil was placed in the cup and it turned out that there was extra, however, if one originally filled the cups with extra oil it’s permissible. However, some are strict unless one made a stipulation that the extra oil is permissible. <Ref>Mishna Brurah 677:18 </ref> | |||
# Oil left in the container is totally permissible. <Ref>Biur Halacha D”H HaTzarich </ref> | |||
# The wicks have the same halacha as the oil. <Ref>Piskei Teshuvot 677:9 </ref> | |||
# Oil leftover from one day and only the precise amount of oil was put in one may use it the next day even for only the additional candles. <Ref>Piskei Shemuot pg 134 in name of Rav Nassim Karlitz </ref> | |||
==Lighting Chanuka candles in a non-Jewish city== | |||
# Someone in a city that’s totally not Jewish even if he has family lighting for him at home he should light with a bracha. <ref> S”A 677:3 writes “some say to light with a bracha when in a city that totally not Jewish” based on Orchot Chaim (Chanuka 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. Pri Chadash 677:3 argue that one shouldn’t rely on this to make a bracha since it’s not an obligation [just like the Bet Yosef 677:1 argued against the Trumat Hadeshen 101 who says that a guest who was married was allowed to light on his own for Hiddur Mitzvah because, says the Bet Yosef, one shouldn’t rely on this to make an unnecessary bracha.] Buir HaGra 677:3 argues similarly. So rules the Mishna Brurah 677:14. On the other hand, Chazon Ovadyah pg 158-60 says that the Bet Yosef 677:3 only quotes the Orchot Chaim and Mordechai without anyone who argues and then rules that way in S”A implying that no one disagrees. The difference between the a guest and this traveler is as the Mamer Mordechai 677:4 explains that the guest can’t light if there’s already a Pirsume Nisa and he’s fulfilled his obligation with his wife’s lighting, but a traveler has an obligation of Pirsume Nisa (just like in lighting in Shul) even if his wife is lighting because no one around is lighting. So holds the Shulchan Gavoha 677:5 (and that so was the Minhag of Selanica), Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t Besamim Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49. Why did S”A begin the halacha with words “some say”? Mamer Mordechai says it’s because S”A was unsure about this. Yet, Chazon Ovadyah responds that the S”A was intending to the opinion of the Meiri (who argues on the Orchot Chaim and Mordechai). </ref> | |||
== Sources== | |||
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