The Shulchan Aruch 671:6 writes that one should initially place the menorah under 10 tefachim and above 3, but writes that if he lit above 10 tefachim he fulfills his obligation. The source comes from the gemara itself.

However the Seder Hayom writes (p. 96):

‏ ...מהימין ונר חנוכה מהשמאל ולא יגביה אותה למעלה בכ' אמה ולא למטה מי' טפחים ומצותה מי' טפחים עד י"ח טפחים שכן גובהה של מנורה י"ח טפחים...‏

He writes that its a mitzvah to place the menorah above ten tefachim and below eighteen. Where did he get this idea from and how can he ignore the gemara?

  • Why can't the term "Mitzva" be used in the proverbial sense? Just because the Seder Hayom writes "Its a Mitzva" doesn't have to necessarily imply that higher than 18 is not Kosher. Sounds more like a chumra Dec 21, 2016 at 0:08

1 Answer 1


The Shevet Hakehasi 5:115:4 brings that the Chida (Machzik Bracha) was bothered by this postion of the Seder Hayom. The Shevet Hakehasi explains that this postion of the Seder Hayom can be reconciled by an explantion he gave in his 2nd chelek siman 230 . He writes there that the base and the legs of the menorah need to be less than 10 tefachim. However ,the wicks and the fire can be above 10 tefachim. He notes that the Leket Yosher also brings this idea from the Minhagei of the Treumas Hadeshen.

The Shevet Hakehasi proposes that with this explanation the Seder Hayom makes sense. The Seder Hayom held that the neros (flame,wicks...) should be above 10 tefachim but the base and legs must be below 10 tefachim like the Gemara and Shulchan Aruch state.

  • This position seems to be in conflict with the one in your answer here. Machloket haposekim?
    – Isaac Moses
    Dec 20, 2016 at 15:49
  • lol,nice catch,simple answer would be yes ,diffrent opinions different psak
    – sam
    Dec 20, 2016 at 15:50

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