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Lighting in Shul: Difference between revisions
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== Lighting Chanuka Candles in Shul== | |||
==Lighting in Shul== | |||
# The practice is to light Chanuka candles in Shul between Mincha and Mariv with a bracha since it’s a very old Minhag so there’s Pirsume Nisa to those in Shul during Mariv. <Ref> S”A 671:7. Many Achronim ask on S”A how could S”A say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri Chadash says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 (the author of S”A) says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag. However Sephardim who don’t make Brachot on a Minhag, how can S”A rule to make a bracha in Shul? One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by Chanuka candles we go Safek Brachot LeHachmir.] Rashba (Shabbat 21a), Ritva (Shabbat 21a), Ran (Shabbat 21a), Orchot Chaim (Chanuka 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, Shekiah for some Ashkenazim) because if one delayed lighting in Shul until after Mariv people would leave and there wouldn’t be Pirsume Nisa. </ref> | # The practice is to light Chanuka candles in Shul between Mincha and Mariv with a bracha since it’s a very old Minhag so there’s Pirsume Nisa to those in Shul during Mariv. <Ref> S”A 671:7. Many Achronim ask on S”A how could S”A say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri Chadash says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 (the author of S”A) says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag. However Sephardim who don’t make Brachot on a Minhag, how can S”A rule to make a bracha in Shul? One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by Chanuka candles we go Safek Brachot LeHachmir.] Rashba (Shabbat 21a), Ritva (Shabbat 21a), Ran (Shabbat 21a), Orchot Chaim (Chanuka 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, Shekiah for some Ashkenazim) because if one delayed lighting in Shul until after Mariv people would leave and there wouldn’t be Pirsume Nisa. </ref> | ||
# By the Kotel the congregation lights with a bracha between Mincha and Mariv because there’s Pirsume Nisa. <Ref> Yalkut Yosef (kitzur S”A 671:3) </ref> | # The congregation should light Chanuka Candles between Mincha and Mariv even at sunset (Shkyah) because the congregation would leave right after Mariv and there wouldn’t be Pirsume Nisa for the candles. <ref> Rashba (Shabbat 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim (Chanuka 15), Ritva and Ran on Shabbat 21b. Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between Mincha and Mariv (and so says Avudraham 54d) and the reason is that if they light after Mariv the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. So rules Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between Mincha and Mariv they should light before Alenu so there’s a minyan still there. See also Yeraim 102e. </ref> | ||
# By the Kotel, the congregation lights with a bracha between Mincha and Mariv because there’s Pirsume Nisa. <Ref> Yalkut Yosef (kitzur S”A 671:3) </ref> | |||
# One doesn’t fulfill his obligation with the lighting in Shul even if one did the lighting and so one can light at home for his family with all the Brachot. However if he lives by himself and he lit in Shul for the congregation, when he lights at home, according to Sephardim, he should only say the Bracha of LeHadlik Ner (and not SheAssa Nissim and Shecheyanu). Ashkenazim, however, can say LeHadlik and SheAssa just not Shecheyanu. <Ref> Sh”t Rivash 111 says that one doesn’t fulfill his obligation with the lighting in Shul. So rules Rama 671:7. Sh”t Zera Emet 1:96 says that once one said the Bracha of Shechiyanu in Shul one doesn’t repeat it at home unless one is fulfilling the obligation of his family. So rules Shaarei Teshuva 671:11 and Mishna Brurah 671:45. Sh”t Igrot Moshe O”C 1:190 argues on Zera Emet that there should be no difference between Shechiyanu and SheAssa Nisim (and thus one should be able to repeat all the Brachot even by oneself). Yalkut Yosef (Moadim pg 200), Halichot Olam 1 pg 66, Taharat Mayim, Sh”t Hitorerut Teshuva 1:103, Leket Yosher 151, and Sh”t Yechva Daat 2:77 say that if one is only lighting at home for himself and he made the Brachot in Shul he should only make the Bracha of LeHadlik Ner. </ref> | # One doesn’t fulfill his obligation with the lighting in Shul even if one did the lighting and so one can light at home for his family with all the Brachot. However if he lives by himself and he lit in Shul for the congregation, when he lights at home, according to Sephardim, he should only say the Bracha of LeHadlik Ner (and not SheAssa Nissim and Shecheyanu). Ashkenazim, however, can say LeHadlik and SheAssa just not Shecheyanu. <Ref> Sh”t Rivash 111 says that one doesn’t fulfill his obligation with the lighting in Shul. So rules Rama 671:7. Sh”t Zera Emet 1:96 says that once one said the Bracha of Shechiyanu in Shul one doesn’t repeat it at home unless one is fulfilling the obligation of his family. So rules Shaarei Teshuva 671:11 and Mishna Brurah 671:45. Sh”t Igrot Moshe O”C 1:190 argues on Zera Emet that there should be no difference between Shechiyanu and SheAssa Nisim (and thus one should be able to repeat all the Brachot even by oneself). Yalkut Yosef (Moadim pg 200), Halichot Olam 1 pg 66, Taharat Mayim, Sh”t Hitorerut Teshuva 1:103, Leket Yosher 151, and Sh”t Yechva Daat 2:77 say that if one is only lighting at home for himself and he made the Brachot in Shul he should only make the Bracha of LeHadlik Ner. </ref> | ||
# On a Friday afternoon if one already lit at home before coming to Shul (as will everyone else) he should light in Shul without the Bracha Shechiyanu. Sephardim say that one shouldn’t say the bracha of She’assa Nisim either but just the bracha of LeHadlik. <Ref> Sh”t Tzitz Eliezer 13:69 based on the Bach says that even if one said the Bracha of Shechiyanu at home one can still say it at Shul on Fruday afternoon when everyone there already lit with Brachot. However Sh”t Chatom Sofer O”C 55 and Shaarei Knesset HaGedolah argue on the Bach. Sephardim should not even repeat She’assa Nisim as brought down by Yalkut Yosef (Moadim pg 200 note 37) and Ben Ish Chai Vayeshev 11. </ref> | # On a Friday afternoon if one already lit at home before coming to Shul (as will everyone else) he should light in Shul without the Bracha Shechiyanu. Sephardim say that one shouldn’t say the bracha of She’assa Nisim either but just the bracha of LeHadlik. <Ref> Sh”t Tzitz Eliezer 13:69 based on the Bach says that even if one said the Bracha of Shechiyanu at home one can still say it at Shul on Fruday afternoon when everyone there already lit with Brachot. However Sh”t Chatom Sofer O”C 55 and Shaarei Knesset HaGedolah argue on the Bach. Sephardim should not even repeat She’assa Nisim as brought down by Yalkut Yosef (Moadim pg 200 note 37) and Ben Ish Chai Vayeshev 11. </ref> | ||
