On the first night of Hanukah, we recite three Berachot over the candle lighting: "Le'hadlik Ner Hanukah"; "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh"; "She'hehiyanu." Our community follows the custom to recite as the text of the first Beracha, "Le'hadlik Ner Hanukah." Although the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that one should recite, "Le'hadlik Ner Shel Hanukah," adding the word "Shel," and some of the prayer books from Halab follow that opinion, our custom is in accordance with the view of the Shulhan Aruch and the Arizal (Rav Yishak Luria of Safed, 1534-1572) to omit the word "Shel" and recite, "Le'hadlik Ner Hanukah." This was also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The second Beracha, as mentioned, is the blessing of "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh," in which we give praise to G-d "who performed miracles for our forefathers, in those days, at this time." The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) explained that the phrase "Ba'yamim Ha'hem Ba'zman Ha'zeh" refers to the two miracles which we celebrate on Hanukah – the victory over the Greeks, and the small amount of oil which burned for eight days. The miracle of the oil occurred on the eight days of Hanukah – starting on the 25th of Kislev – and thus when we speak of the miracles performed "Ba'zman Ha'zeh," during this time, we refer to the miracle of the oil. But when we mention the miracles which occurred "Ba'yamim Ha'hem" – "in those days," we refer to the victory over the Greeks, which took place before the days of Hanukah. If a person forgot to recite the Berachot before lighting the candles, he may recite the Berachot after he began lighting, as long as he still has more candles to light. Even though the strict obligation of Hanukah candles requires the lighting of just a single candle, and the others are lit merely as a "Hiddur" (enhancement of the Misva), nevertheless, since the other candles are part of the Misva, one is not considered to have completed the Misva as long as there are more candles to light. Therefore, even after lighting one candle or several candles, the Berachot can still be recited if there are more candles to light. This is the ruling of Hacham Ovadia Yosef and of the Ben Ish Hai. If one realized his mistake only after lighting all the candles, he can no longer recite the Beracha of "Le'hadlik Ner Hanukah," since the Misva has already been fulfilled. He should, however, recite the Beracha of "She'asa Nissim," which (as we will see later) is relevant even to the viewing of Hanukah candles, and is not linked specifically to the act of kindling. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes (676:4) that one begins reciting "Ha'nerot Halalu" immediately after lighting the first candle. This means that after the first night, "Ha'nerot Halalu" is recited while one kindles the remaining candles. Others Poskim, however, maintain that one should begin reciting this prayer only after he completes the lighting of all the Hanukah candles. The work Derech Eretz, which documents the practices of the Jewish community of Halab (Aleppo, Syria), writes that different practices existed in this regard. It appears that there was no formally accepted custom as to when precisely the recitation of "Ha'nerot Halalu" should begin. Different texts of "Ha'nerot Halalu" exist. According to the Ben Ish Hai, and according to Kabbalistic tradition, it is proper to recite the text which consists of precisely 36 words, which correspond to the 36 candles lit over the course of the eight days of Hanukah (1+2+3+4+5+6+7+8). Some Siddurim have this text, but others do not, and it appears that the community in Halab did not make a point of reciting specifically this text. Regardless, it is preferable to recite this text, in accordance with the teachings of Kabbalah. Incidentally, the Mishna Berura observes that both the word "Ha'nerot" and the word "Halalu" has four letters, and they thus allude to the eight nights of Hanukah. If a person is away from home on one of the nights of Hanukah, and, for whatever reason, he has nobody lighting for him at home, such that he will neither be lighting nor have somebody light for him, he recites the Beracha of "She'asa Nissim" upon seeing Hanukah candles lit by somebody else. This is the ruling of the Shulhan Aruch (Orah Haim 676). If this happens on the first night of Hanukah, then he also recites the Beracha of "She'hehiyanu." However, Hacham Ovadia Yosef and Hacham Bension Abba Shaul (Israel, 1924-1998) note that this requirement to recite a Beracha over seeing the candles applies only if one sees the candles within a half-hour of when they were lit. If a person in this situation saw the candles later, then he does not recite a Beracha, even though he will not be lighting or have anybody lighting for him at home. Summary: The custom in the Syrian Jewish community to recite "Le'hadlik Ner Hanukah" as the first Beracha over the Hanukah candle lighting, as opposed to "Le'hadlik Ner Shel Hanukah." One who forgot to recite the Berachot before lighting, may recite them if he realized his mistake before he completed lighting all the candles. If he realized his mistake only after lighting all the candles, he recites only "She'asa Nissim." Some begin reciting "Ha'nerot Halalu" after lighting the first candle, whereas others wait until all the candles are lit. It is preferable to recite the text of "Ha'nerot Halalu" which consists of 36 words. One who is away from home on a night of Hanukah and will neither be lighting nor have somebody light for him, recites the Beracha of "She'asa Nissim" (and, on the first night, "She'hehiyanu") if he sees Hanukah candles within a half-hour of their having been lit.

The Shulhan Aruch, in Orah Haim (672), writes that the proper time for lighting the Hanukah candles is the "end of sunset," or Set Ha'kochavim – nightfall (listen to audio recording for precise citation). Practically speaking, this means that one should light the Hanukah candles fifteen minutes after sundown. One should make an effort to light the candles no earlier or later than this time. If one cannot light the Hanukah candles at the preferred time, he may light them later during the night. The Magen Abraham (Rabbi Abraham Gombiner, Poland, 1637-1683) was of the opinion that a person who returns home late at night lights the Hanukah candles without the Berachot, unless there is somebody else awake in the home who sees the lighting. Otherwise, according to the Magen Abraham, the Berachot are not recited, since there is no Pirsum Ha'nes (publicizing of a miracle) in such a situation. Other authorities, however, including Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939) and Rav Shlomo Zalman Auerbach (Israel, 1910-1995), in Shalmeh Mo'ed (p. 218), disagreed. In their view, one may recite the Berachot over the candle lighting even if nobody else witnesses the lighting. This is the view accepted by Hacham Ovadia Yosef. Preferably, however, one should wake up one or two members of his household so they can witness the lighting. Many people are unable to light the Hanukah candles at the preferred time because of professional obligations, and therefore end up lighting later, when they return home from work. However, people who must light the candles later for work-related reasons must ensure to light at the proper time on Sundays, or other days when they are not at work. Even if somebody must light later at night on workdays, he must make a point of lighting at the proper time whenever this is possible. It should be noted that the practice in most Yeshivot and Kollelim is that the students leave when the time for candle lighting arrives so they can return home and light at the proper time, and they then return to the Yeshiva or Kollel to resume their studies. One is obligated to place enough oil in the lamp to sustain the flame for at least a half-hour. There is a custom that was famously observed by the Brisker Rav (Rav Yishak Zev Soloveitchik of Brisk, 1889-1960) to add a larger amount of oil to the Hanukah lamps, so that they continue burning late into the night. The Brisker Rav felt that since nowadays there are people walking about outside even until the late hours, it is proper to have the Hanukah candles burn until the late hours of the night to publicize the miracle. However, even he conceded that this is not required according to the strict Halacha, which requires simply providing enough oil for the candles to burn for a half-hour. It is forbidden to begin eating a "Se'udat Keva" ("established meal") before one lights the Hanukah candles. The prohibition begins a half-hour before the preferred time for lighting (assuming one plans on lighting at the preferred time). Thus, for example, if sundown occurs at 4:30 PM, such that the preferred time for lighting is 4:45, it would be forbidden to begin eating a meal from 4:15. A "Se'udat Keva" for the purposes of this Halacha refers to a quantity of a Kabesa (approx. 2 oz.) or more of bread. It is thus permissible to eat a small snack or have a drink before lighting the Hanukah candles, but it would be forbidden to eat a slice of pizza, for example. Halacha also forbids studying Torah before lighting the Hanukah candles. This prohibition, however, begins only once the time for candle lighting arrives; one may learn Torah within a half-hour before the time for candle lighting. Summary: One should endeavor to light the Hanukah candles fifteen minutes after sundown; if this is not possible, one may light later during the night. One must supply enough oil to sustain the flame for a half-hour, though some have the custom to add larger amounts of oil. One should not begin eating a meal within a half-hour before the time for lighting Hanukah candles until he lights, and one should not learn Torah once the time for candle lighting arrives, until he lights.

The Misva of the Hanukah candles, as we know, is Pirsumeh Nisa – to publicize the Hanukah miracle. And therefore the candles are generally positioned (by those who light indoors; some people light outdoors) near the window facing the street, in order to publicize the miracle. The question arises as to whether one who lives on a high floor in an apartment building should also light by the window. The halachic sources mention that people in the street do not normally look at heights greater than 20 Amot, and thus it would seem that if one lives in an apartment that is higher than 20 Amot, he does not achieve anything by lighting by the window. On the other hand, one could argue that he should light by the window because the candles will then be visible by those in neighboring buildings who will see the candles through their window. Rav Yosef Shalom Elyashiv (1910-2012) reportedly ruled that the obligation of Pirsumeh Nisa requires displaying the candles to people in the public domain, not to neighboring buildings, and thus one does not achieve this goal by lighting by the window in such a case. Instead, one should light by the doorway to his apartment, opposite the Mezuzah. This is also the ruling of Hacham Ovadia Yosef, as codified in Yalkut Yosef (English edition, p. 81; listen to audio recording for precise citation). Summary: If one lives an apartment over 20 Amot from the ground, he should not light the Hanukah candles by the window, and should instead light them in the doorway to his apartment.

The custom is to light the Menorah in the Bet Knesset with Berachot. On Friday, it is lit, before Minha, once a Minyan is present. On Mosa'eh Shabbat it is lit during Arbit before the Kaddish Titkabal, before people rush home. This custom was not recorded in the Gemara, but it was accepted by the Shulhan Aruch. The question is whether a Menorah should be lit also at public gatherings, such as parties, restaurants and conferences, outside of a Bet Knesset. Hacham Bension was very strict on this matter. He reasoned that even lighting in a Bet Knesset with a Beracha is a Hidush, and therefore it should not be expanded upon to other contexts. On the other hand, Hacham Ovadia was more lenient. He ruled that the Bet Knesset is only an example of a public gathering, but the custom could be applied to other venues as well. This is especially applicable if some people at the event will not be lighting on their own at home. It can be assumed that at a wedding with hundreds of people, some people will not be lighting at home. In addition, he rules (Yalkut Yosef English Edition) that a Menorah may be lit at a Minyan not taking place in a Bet Knesset, such as a Minha/Arbit Minyan in an office. In this disagreement between Hacham Bension and Hacham Ovadia, one may rely on Hacham Ovadia. SUMMARY One may light a Menorah with Berachot at public gatherings, if there are people there who may not light on their own. Similarly, a Menorah may be lit at a Minyan in an office.

The Shulhan Aruch rules (671:5) that one must light an additional candle, called a Shamash, alongside the other Hanukah candles. This insures that any benefit one may receive from the light of the Menorah, in essence, is derived only from that extra candle, and it is therefore permitted. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Kab HaYashar who holds that even the Shamash may not be benefitted from. Hacham Ovadia adamantly rejects this and explains that the entire purpose of the Shamash is to benefit from its light. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings Rashi's explanation that a Shamash is lit for a "HeKera"-to distinguish. That is, it is designed to demonstrate that the candles are lit for the Misva, and the other candle, the Shamash, is for light. Even if he does not need to use the light of a candle, he must show that he has other options if the need would arise. Accordingly, he continues, since the Menorah is no longer lit on the table, but rather by the windows or doors, it is clear that the lighting is for the Misva. Therefore, technically, there would be no need for the Shamash. All the more so today, the use of electric lights shows that the Hanukah lights are only for the Misva and not for light. Nevertheless, he concludes that the prevalent custom is that everyone lights an additional candle. There is a significant difference between the way Ashkenazim and Sepharadim use the Shamash. The Ashkenazim use the Shamash to light the other candles, and since it is used to serve the other candles, it is clearly not one of the Hanukah lights. Sepharadim, on the other hand, use candles to light the Shamash, and therefore it is not evident that the Shamash is not one the Hanukah candles. Therefore, one should put the Shamash higher, lower or off to the side of the other candles to show that the Shamash is not part of the Hanukah candles. The Be'ur Halacha (Siman 673) points out another difference between the Sepharadim and the Ashkenazim. According to the Sepharadim, even though the Shamash is lit, one may not benefit from the candles; he may only use the light of the Shamash. Per the Ashkenazim, the Rama rules that through the lighting of the Shamash, all the candles become permitted to benefit from. In any event, it is best to refrain from benefiting from the Menorah. Benefit refers to practical uses such as reading and counting money, but it is permitted to gaze at the candle to derive aesthetic pleasure. SUMMARY One must light a Shamash, even if he has electric lights. One should refrain from benefiting from the Menorah but may benefit from the Shamash. The Shamash should be placed in a different position than the rest of the candles.

The preferred way to light on Chanukah is with olive oil, because it was used in the Bet Hamikdash. Today, we find some olive oils made expressly for lighting, labeled "Not fit for human consumption." Is it permissible to light with these oils? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses a certain olive oil that is too bitter to eat. He rules that it is still fit for the misva, as long as there is no ruach tuma on it; e.g. it wasn't left under a bed. Rav Haim Kanievsky, as quoted by Rav Nissim Korelitz, ruled that the oil labeled "not fit for human consumption" is no different from the bitter oil permitted by the Ben Ish Hai. Although, one could distinguish between the two and say that, technically, the bitter oil is edible; people just avoid it because of its taste. On the other hand, the other oil is very acidic and would be dangerous for anyone to eat it. However, they don't make that distinction. Rav Eliashiv zt"l (Ashrei Ish p. 239), ruled that it is clearly better to use edible olive oil for the misva, since the oil used in the Bet Hamikdash was edible. Some claim that even oils labelled "not fit for human consumption," are indeed edible. They mark it as such to avoid paying the higher import tariff for foodstuff. SUMMARY Lechatehila, it is preferable to use olive oil that is fit for human consumption. However, any olive oil, even if it is "not fit" or bitter, is kosher for Chanukah lighting. (Yalkut Yosef, Chanukah p.117)

Does Halacha require using a Menorah, or some other utensil, for the Hanukah candle lighting? If, for example, one has wax candles which he wishes to use for the Hanukah lighting, is it sufficient to simply place them on the windowsill, sticking them to aluminum foil, or must he use a Menorah? Hacham Bension Abba Shaul (Israel, 1923-1998) addresses this question in his work Or Le'sion (vol. 4). He concludes that using a Menorah for the Hanukah candle lighting constitutes a Hiddur – an enhancement of the Misva – but is not necessary for fulfilling one's obligation. This is also the implication of the Mishna Berura (671:18), who discusses a situation where one attaches candles to a wall for the Hanukah lighting. He writes that one fulfills his obligation in this fashion, though it is preferable to use a Menorah. Therefore, it is preferable to use a Menorah for the Hanukah candle lighting, but if one does not have access to a Menorah, he may fulfill his obligation by attaching candles to a surface and lighting them. If possible, one should at least place the candle in a fireproof cup or some sort of receptacle, in order to achieve the higher standard of using a utensil. Many people use beautiful silver Menorahs in order to enhance the Misva and fulfill it at the highest standard. Usually, however, the candles are lit in small glass cups atop of the Menorah. Hacham Bension (4:7; listen to audio recording for precise citation) addresses the question of whether one achieves Hiddur when lighting in this fashion. After all, although the Menorah is made out of silver, the lighting is done in a glass utensil, not in a silver utensil. Perhaps, then, one should ensure to place the candles directly in the silver, so he can achieve Hiddur Misva by using a silver receptacle. Hacham Bension dismisses this argument, and rules that one may certainly light in the glass cups and achieve Hiddur Misva in this fashion. Since the glass cups are part of a larger structure, one is considered as lighting with a silver utensil. Moreover, one who looks at the Menorah sees a silver utensil, even though the candles burn in glass receptacles. And, besides, G-d quite obviously knows how much one spent on the Menorah, and certainly considers him as having enhanced the Misva by purchasing a beautiful silver Menorah. Hacham Bension goes so far as to say that it may even be preferable to use the glass cups, because this allows people to see the oil, further enhancing the Misva. Summary: It is preferable to use a Menorah for the Hanukah candle lighting, as opposed to simply placing candles on the windowsill or other surface. Nevertheless, if one does not have access to a Menorah, he may light the candles without it, though he should try, if possible, to at least place the candles in a fireproof cup or some other utensil. One who uses a silver Menorah achieves the highest standard of Hiddur Misva (enhancing the Misva), even though the candles are lit in glass cups.

The Hesed L'Avraham, (Mysical work by R. Avraham Azulai, grandfather of the Rav Chida, Ch. 55), discusses various materials that a menorah should be made of. He lists them in the preferred order of hashivut. 1. Gold 2. Silver 3. Golden Bronze 4. Copper 5. Iron 6. Tin 7. Lead 8. Glass 9. Wood 10. Bone 11. Glazed Porcelain 12. New Unglazed Porcelain 13. Pomegranate Shell 14. Coconut Shell 15. Acorn Shell Rav Shlomo Zalman Orbach (Renowned Posek, 20th Century Jerusalem) was asked: If a person has a silver menorah but uses glass cup inserts for the oil-is that considered silver or glass? Does a person lose the high-level hidur of silver because of the convenience of glass? Rav Orbach answered that since that is the normal way to use a silver menorah, the glass is batel to the silver, and therefore it is considered silver. Another issue that arises today is the pre-filled solid oil cups. Does the coagulating agent added to the oil render the oil unfit for lighting? Rav Elyashiv (Renowned Posek, 20th Century Jerusalem) ruled that it is permitted since the coagulant is less than one sixtieth of the total oil; it is batel b'shishim. Rabbi Bitan in the Yalkut Yosef (p.118) brings an interesting proof that coagulated oil is permitted. He quotes the Teshuva Me'Ahava who claims that the oil that they found in the times of the Hashmonaim was solidified oil. Halachically, it had to have a status of "food" and not "liquid". If it was used in the Beit HaMikdash, then clearly we can use it. SUMMARY: Using class inserts in a silver menorah is considered a preferred level of beautifying the misva. It is permitted L'Hathila to use coagulated oil for lighting.

The text of many editions of Birkat Ha'mazon features a prayer in the "Ha'rahaman" section that reads, "Ha'rahaman Hu Yefarnesenu Be'chavod Ve'lo Be'bizui, Be'heter Ve'lo Be'issur, Be'nahat Ve'lo Be'sa'ar" – "The Merciful One shall sustain us honorably, and not disgracefully; permissibly, and not through prohibited means; easily, and not with distress." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat, writes that the phrase "Be'heter Ve'lo Be'issur" should be omitted from this passage. It is obvious that we want our livelihood to be given to us through permissible means, and that we should never feel the need to violate Hashem's wishes in the pursuit of our livelihood, and so there is no reason to make such a request. Although we generally avoid making requests for our personal wellbeing on Shabbat, we nevertheless recite the "Ha'rahaman" section of Birkat Ha'mazon, which consists of such requests. Since this is part of the fixed text of Birkat Ha'mazon, it is permissible to recite these prayers on Shabbat. The Ben Ish Hai writes that one should answer "Amen" to each of the prayers in the "Ha'rahaman" section that he hears, even if he is in the middle of learning Torah. One should remain seated throughout the entire recitation of Birkat Ha'mazon, including the concluding "Ha'rahaman" section. One should especially ensure to remain seated until after reciting "Oseh Shalom Bi'mromav." The Ben Ish Hai notes that there are deep meanings embedded within the prayer of "Oseh Shalom Bi'mromav." For example, the first letters of the words "Oseh" and "Bi'mromav" are "Ayin" and "Bet," which allude to the special 72-letter Name of G-d. It is therefore especially important to remain seated and focused until concluding this prayer at the end of Birkat Ha'mazon.

In some situations, Birkat Ha'mazon is required by Torah law, and in other situations, it is required Mi'de'rabbanan – by force of Rabbinic enactment. The practical difference between a Torah obligation and one required Mi'de'rabbanan is in cases of Safeik – uncertainty. If one ate and cannot remember whether or not he recited Birkat Ha'mazon, then if the situation is such that Birkat Ha'mazon was required on the level of Torah law, then he must recite the first three blessings of Birkat Ha'mazon. In cases of uncertainty involving Torah law, we must be stringent, and so when there is uncertainty in a case where Birkat Ha'mazon was required by the Torah, one must recite the first three blessings (as the Torah obligation includes only the first three blessings). If Birkat Ha'mazon was required "Mi'de'rabbanan," then one can be lenient in situations of uncertainty, and so he does not recite Birkat Ha'mazon. The basic rule is that the Torah obligation applies if a person ate at least a Ke'zayit of bread and he experiences "Sebi'a" – satiation. The Torah introduces the command of Birkat Ha'mazon by stating, "You shall eat and you shall be satiated, and you shall bless Hashem your G-d," and so the obligation depends on the experience of satiation. Therefore, even if one ate a large quantity of food, if he does not feel satiated, Birkat Ha'mazon is required only "Mi'de'rabbanan." Conversely, if one ate only a "Ke'zayit" of bread and feels satiated, then he is obligated to recite Birkat Ha'mazon on the level of Torah law. It must be noted that one does not have to receive satiation only from bread for the Torah obligation to apply. Even if the satiation came from the combination of bread and other foods, the Torah obligation applies. According to some Rishonim, the Torah obligation applies only if a person is "satiated" in regard to both hunger and thirst. This means that even if a person ate to the point of satiation, the Torah obligation of Birkat Ha'mazon does not apply if he feels thirsty. According to this opinion, the obligation applies in such a case only "Mi'de'rabbanan" unless the individual drinks and quenches his thirst. This is the view accepted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat (Shana Rishona). He writes that if a person is "Ta'eb Li'shtot" – meaning, he feels a need to drink – he is not considered "satiated" and thus the Torah obligation of Birkat Ha'mazon does not apply. This does not mean that one must always drink during a meal for the Torah obligation to apply; it means that the Torah obligation does not apply if a person feels thirsty. If a person did not drink and does not feel thirsty, then the Torah obligation applies even according to this opinion. Most other Rishonim, however, disagree, and maintain that thirst is not a factor with regard to the Torah obligation of Birkat Ha'mazon, and one who ate to the point of satiation is required to recite Birkat Ha'mazon on the level of Torah law even if he is thirsty. In light of this difference of opinion, if one feels thirsty after eating, it is preferable to drink and quench his thirst so that he will have the opportunity to fulfill the Torah obligation of Birkat Ha'mazon according to all opinions. Summary: The Torah obligation of Birkat Ha'mazon applies if one ate at least a Ke'zayit of bread, and he ate to the point of satiation (even if his satiation resulted from the combination of bread and other foods). If one ate a Ke'zayit or more and does not feel satiated, he is required to recite Birkat Ha'mazon only on the level of Rabbinic enactment. This difference is practically relevant in a case where one does not remember if he recited Birkat Ha'mazon – in such a case, if Birkat Ha'mazon is required as a Torah obligation, the person must recite the first three blessings of Birkat Ha'mazon, but if it is required by the Rabbis, he does not. According to some opinions, the Torah obligation does not apply if a person is thirsty, and so it is preferable for a person who feels thirsty after eating a meal to drink and quench his thirst so he can fulfill a Biblical Misva according to all opinions.