12 Dec CHANUKAH LIGHTING IN PUBLIC PLACES

Chanukah lights are
kindled in most shuls.
This has also expanded
to public Chanukah
lightings in many cities
throughout the world.
There is also a large
Chanukah lighting in the
White House, attended
by many officials.
In addition, people light
candles at Chanukah parties in halls and at
weddings. In this issue we will discuss why
there is a custom to light in shul and the
halachos related to that practice, and then
discuss public lightings. Is there a source for
it, and should a brachah be recited?
The Origin
At the time of the miracle of Chanukah,
there was no widespread custom to light the
menorah, even in the home. Chanukah was
established as days of joy and happiness, and
candles were only lit in the Beis Hamikdash
in front of the public. When the Jews were
exiled they enacted to light candles outside.
Eventually, people lit inside because of
danger. It was instituted to light in shul,
which is comparable to the lighting in the
Beis Hamikdash.
Source – Chanukah Lighting in shul
The requirement to light Chanukah candles is
limited to the home. If one does not have a
home there is no obligation to light. However,
there is still a custom to light in shul, which is
no one’s home.
The custom to light Chanukah lights in shul
is not mentioned in the Gemara, although it
is mentioned by Rishonim, and many follow
this custom. This also applies to a beis
midrash designated for learning.
Reasons
There are a number of reasons given as to
why we light Chanukah lights in shul.
1. It is for guests who do not have a home,
just as Kiddush in shul on Friday night
was enacted for guests.
2. It is in order to publicize the miracle of
Chanukah, known as pirsumei nisa. The
Gra compares it to the recital of Hallel
at the Pesach Seder, which serves to
publicize the miracle.
3. The candles are lit in shul in order to
exempt those who lack the knowledge
or motivation to light candles on their
own. Some question this reasoning; why
should we light for those not motivated?
Guests can contribute to the lighting
of the homeowner, and those who do
not have a place to stay are exempt. In
addition, perhaps that is what Chanukah
is all about, to bring people closer to
Judaism with the lighting.
4. Another reason given is a remembrance
for the Beis Hamikdash. A shul is
like a small Beis Hamikdash, so we
light Chanukah candles there as a

remembrance of the lighting in the Beis
Hamikdash.
5. The Rivash maintains that we light in
shul because in our homes we light
indoors (outside of Eretz Yisrael), which
limits the extent of publicizing the
miracle. Therefore, we light in shul to
make up for this lack.
It seems that most poskim assume that the
reason for the custom is to publicize the
miracle.
Refrain
Others say since we light in our homes there
is no need to have lights in shul. However,
this is not the overwhelming custom.
Some have the custom not recite a brachah
on the lighting in shul in Eretz Yisrael. Since
the custom there is to place the Chanukah
menorah outside, this obviates one of the
main reasons for lighting in shul.
It is questionable if one should light in a hotel
that is rented out for Chanukah and has a
room reserved for davening.
Brachah and Questions
Many poskim debate whether or not to recite
a brachah on lighting in shul. Some question
how we can make a brachah if it is not
mentioned in the Gemara (see above).
Some argue that no brachah is recited on
a custom, such as the custom of aravos on
Hoshana Rabbah.
One response is that candle lighting in shul
is like Hallel on Rosh Chodesh which is a
custom, and the Ashkenazim still recite a
brachah on it. However, the Sephardim do not
recite a brachah on Hallel on Rosh Chodesh
but still recite a brachah on Chanukah
lighting. This is especially odd since the
Shulchan Aruch himself rules that no brachah
is recited on Hallel of Rosh Chodesh and a
brachah is recited in shul on Chanukah.
One answer is that lighting in shul is not a
separate custom, but rather an extension of
the main mitzvah. This logic also applies to
the brachah on Hallel of Rosh Chodesh, since
reciting Hallel is generally done for mitzvah
purposes. This also explains how we say
“v’tzivanu,” since we were commanded to
perform the main mitzvah.
Others argue that the custom of Chanukah
lighting in shul is different since it serves to
publicize the miracle, as opposed to other
customs.
As mentioned above, the Gra compares the
brachah in shul to the brachah recited for
Hallel in shul on the first two nights of Pesach.
The same answer above regarding Hallel
on Rosh Chodesh would apply to Hallel on
Pesach night in shul.
The consensus is to recite a brachah.
When to Light
The custom is to light the Chanukah menorah
in shul between Minchah and Ma’ariv. This
is when everyone is present, and if we would
wait until after Ma’ariv people would be

delayed in getting home to light. Another
reason is that since the menorah in the Beis
Hamikdash was lit before sunset, we light
then as well. The menorah was lit in the
Beis Hamikdash after the korban shel ben
ha’arbayim which corresponds to Minchah.
Therefore, we light after Minchah.
This applies even if one’s custom is to light
at home after dark.
Another reason is that the crowd is
considered a tzibbur when they gather to
daven in shul. However, after Ma’ariv when
they are leaving they do not have a status of a
tzibbur. Based on this, if people stay between
Minchah and Ma’ariv the menorah should be
lit then. However, if people leave after and
then return later for Ma’ariv, the Chanukah
menorah should be lit before Ma’ariv.
One only lights at the first minyan and not at
subsequent minyanim.
By Day
The practice exists to light the Chanukah
lights in shul by day as well. None of the
main sources mention this custom, and the
reasons offered above only apply to night,
not the morning. Some suggest that this is
in remembrance of the Menorah in the Beis
Hamikdash, which was lit by day. Others
argue that this publicizes the miracle, as the
light does not serve any practical purpose
other than the mitzvah.
Another reason offered for lighting by day
is that at night one generally does not have
the candles lit for more than a half hour
(see below). To make up for this, we relight
candles in the morning.
In any case the custom is that no brachah is
recited in the morning.
Erev Shabbos
On Erev Shabbos, one should make sure to
light the Chanukah menorah in shul after
everyone has arrived and davened Minchah.
However, the custom is that there is no need
to wait for a minyan to light, since people will
eventually come. Therefore, we light before
Minchah, especially if it is late. There is no
concern of lighting for Shabbos followed by
a weekday davening, as the lighting simply
serves to publicize the miracle to the masses.
Nonetheless, this should be avoided if
possible.
The above discussion is based on the opinion
that a minyan is not required for the lighting.
Those who do require a minyan would
not allow the early lighting if no minyan is
present.
Minyan Convenes Only on Shabbos
Even if a shul is only open for Shabbos
davening the candles are lit there on Friday.
Motza’ei Shabbos
On Motza’ei Shabbos one should make sure
to have the Chanukah menorah lit before
everyone leaves the shul (before Havdalah,
if Havdalah is made in shul). The custom
is to light it before reciting Aleinu. Some

question what benefit it is to light on Motza’ei
Shabbos since everyone leaves after Ma’ariv.
However, since people can come back to shul
when they want and see the candles, it is
publicizing the miracle.
Where to Place It
There are differing opinions as to where to
place the menorah in shul. Some maintain to
place it in the south since that is where the
Menorah was in the Beis Hamikdash. It can
be placed on a table near the southern wall.
The custom is to place the menorah to the
right of the aron kodesh, and the candles are
arranged from east to west.
The one who is lighting should have his back
to the south and face to the north.
Some question why we don’t light the
Chanukah candles either outside or at least
inside near the window. The answer is that the
custom originated from the fact that we used
to light outside but then started to light inside
due to some external factors. The lighting is
for the people inside, and the same concept
applies to the shul.
Being Yotzei Your Lighting
Although the custom is to light Chanukah
candles in shul, one may not exempt his
obligation to light at home with this lighting.
One reason is that the candles in shul are lit
before the correct time. Some suggest that
the congregants have in mind not to fulfill
the obligation of lighting candles. The one
who lights in shul can recite Shehecheyanu at
home as well if he lights at home to exempt
his household.
Who Lights
The custom is that the shliach tzibbur lights
at least one light on the menorah. If an
avel davens Minchah on Erev Chanukah
then someone else should light since a
Shehecheyanu is recited. However, an avel
can light on the other nights when there is no
Shehecheyanu recited.
Some question why a guest does not light
since one of the reasons for lighting in shul
is for guests. In addition, since one of the
reasons for lighting is as a remembrance to
the Beis Hamikdash, why doesn’t a kohen
light?
Regardless, the custom seems that the shatz
lights the menorah, or in some cases the rav.
Some maintain that the shatz lights, since
he serves in place of the kohen who offered
korbanos.
During the lighting, the congregants should

stand next to the
menorah.
Oil vs. Candles
The custom in most
places is to use candles
for lighting the menorah
in shul.
Minyan
The poskim mention
that a minyan should be
present when lighting
the Chanukah menorah in shul. This is usually
not an issue during the week since we light
between Minchah and Ma’ariv. Those present
do not have to actually be davening to be
counted toward the ten people.
Women and children can count toward the
minyan in relation to this. The custom seems
to be that we are not concerned about lighting
only with a minyan.
How Long Does It Have to Last
The reality is that the menorah is lit in shul
between Minchah and Ma’ariv and then
people leave. The question arises how long
the lights should stay lit since it is not safe to
leave the menorah unattended.
The candles should last for a half hour, and
if there is a safety concern then one may
extinguish them after a half hour. Some base
this on the reason that the candles are lit for

guests who do not light; therefore, they must
burn for a half hour. Some suggest that the
lights stay lit until the last minyan for Ma’ariv
has left, although this is not practiced.
However, the custom is that the candles can
be extinguished after Ma’ariv since the main
reason for lighting in shul is to publicize
the miracle for those present. In a shtiebel
where the rav lives upstairs it usually is not
extinguished since someone is around to
check on the candles.
Shtiebel
It is common for a shtiebel to have many
different rooms where minyanim take place.
Some opine that every room which has an aron
kodesh should make sure to have Chanukah
lights lit. However, the custom is that only the
main shul has the Chanukah lights lit.
Electric Lights
One does not fulfill his obligation with
electric lights. Therefore, one should use
regular lights in shul (oil or wax).
Family Parties
Many families attend Chanukah parties in a
hall. Although some have the practice to recite
a brachah on this lighting, it is frowned upon
since the custom to light in shul was because
it is a shul. This is particularly true according
to the reasons that it is a remembrance of the
Beis Hamikdash, and that it is like Kiddush
in shul.
The same concern is true for weddings.
Those who do recite a brachah at these parties
follow the minority opinion that this is an
act of publicizing the mitzvah as well, since
many times people who come to these parties
are not familiar with the mitzvah per se and
this is a chance to publicize the mitzvah.
Nonetheless, it is preferable to daven Ma’ariv
after the lighting at the party so it has a status
of a quasi shul at least. Some permit it even
if one does not daven there. Some maintain
that even with davening no brachah should be
recited.
Public Lightings
It has become popular to stage public menorah
lightings during Chanukah. This is mainly
practiced by Chabad.
Many question doing this with a brachah since
a brachah was only customarily said in a shul
setting for reasons mentioned above. Even
according to the Rivash that lighting in shul
publicizes the miracle, we would not recite a
brachah, as the shul lighting is supposed to
replace the outside lighting.
Perhaps the reason to motivate people would
be a good reason for the public lightings (but
this would not suffice for making a brachah
at parties).
Those poskim who do not allow a brachah at

a party would not allow it at a public lighting
either.
Some explain that one can recite a brachah
while lighting in a public area where
thousands are present.
Chabad shluchim, who light in hundreds
of locations, usually light with oil and then
exchange it for an electric bulb with a candle
to bulb converter.
Kosel
Lighting a Chanukah menorah at the Kosel
with a brachah is legitimate, since it is a place
where davening is held.
Minyan at Work
If one has a daily minyan for Minchah and
Ma’ariv at work he can light candles there as
well, since it has a status of a set minyan even
if it is not a shul.