12

The Kitzur Shulchan Aruch brings a case when one has a bowl filled with oil and places wicks around the perimeter to make a menorah. (Kitzur Shulchan Aruch 139:9) הַנֵּרוֹת, יִהְיוּ בְּשׁוּרָה אַחַת בְּשָׁוֶה, לֹא אֶחָד גָּבוֹהַּ וְאֶחָד נָמוּךְ. וְיִהְיֶה הֶפְסֵק בֵּין נֵר לְנֵר, שֶׁלֹּא יִתְקָרֵב הַלַהַב שֶׁל זֶה לָזֶה וְיִהְיֶה כְּמוֹ מְדוּרָה. ...


11

The halacha is that someone must light with a ner (individual wick) and not a medurah (torch or multiple wicks). Siman תרעא in the Shulchan Aruch explains that the wicks must be separated to show individually even if all the individual wicks lead back to a central source. A camp fire is like the situation in which multiple wicks are lit, but the individual ...


10

First of all, note that opinions brought in Avnei Nezer 2:500 that you need to have the candles lit in some sort of kli (vessel) and not just loose. According to these opinions, the menora itself is a mitzva object. That said, even if you don't rule that way we have a notion of hiddur mitzva even for things that aren't direct mitzva objects such as the ...


10

I think an answer can be inferred from the Aruch Hashulchan's detailed discussion in 673:9-12. He sources the Tur, who says explicitly that there are two non-mitzva lights in addition to the official Chanuka lights. One is a "helper light" called the shamash and the other is an "extra" one. The shamash is used to light the other light(s). In practice this ...


9

The Mishna B'rura (672:6, citing Magein Avraham 672:3) writes: If he put a lot of oil so that the flame will last longer, there is no mitzva in this. But with wax candles, there is a beautification of the mitzva when they are long. Nevertheless, one should not make them inordinately long. The distinction between oil and wax is based on the Magein ...


9

If half an hour has passed since you lit the candles (assuming you didn't light early) then you no longer need a Shamash. You can even extinguish the candles at that point. This is explicit in the Shulchan Aruch סימן תרעב - זמן הדלקת נר חנכה הִלְכָּךְ צָרִיךְ לִתֵּן בָּהּ שֶׁמֶן כְּזֶה הַשִּׁעוּר, וְאִם נָתַן בָּהּ יוֹתֵר יָכוֹל לְכַבּוֹתָהּ לְאַחַר ...


9

Thanks for your consideration in asking this ahead of time. It seems to me that, not only would it not be disrespectful to light a Chanukah menorah in memory of your friend, it would be fairly traditional. Although the idea behind a menorah is to remind people of, or advertise, the miracles that Chanukah celebrates, it is, after all, a burning lamp, which is ...


8

Per Rabbi Ben Zion Abba Shaul in an essay in Ohr Olam one in prison should light and make a Bracha on Chanuka candles. See the conclusion of the essay here. See also this, from a talk by R' Menachem Mendel Schneerson in 1978: It is of particular importance to reach those Jews who are confined to hospitals and prisons, and to help them to light ...


8

Neiros Shabbos - No 95 shows a picture of a Chanuka Menora from the 15th century in Sicily. Jewish Art Museum of Minessota has 2 pictures of Menoras from the 13th century. One from Avignon and the other from Germany /Northern France. According to this press release - The Living Torah Museum has the oldest known Chanuka Menora on display. I spoke to Rabbi ...


8

The Avnei Nezer 2:500 quotes several opinions that state that one needs to have the candles lit in some sort of kli (vessel) and not just stuck onto a table. (h/t: DoubleAA) R. Shmuel Kamenetsky (Kovetz Hil. Chanukah pg. 29) also writes that one should be careful to use a kli, even if one is using wax candles that can stand by themselves. However, R. ...


7

Although it does not list a source - Luach Davar Be'ito says (29 Kislev 5755): המדקדקים מכינים כבר עתה את פתילות נרות החנוכה שלמחרת ליל מוצש׳׳ק, למען ימצאון מוכנות בבואם מחר מביהכ׳׳נ ויהיו זריזים מקדימים.‏ Those that are careful prepare before Shabbos the Chanuka candles in order to light as soon as possible after Shabbos. (abridged ...


7

Despite the fact that everyone seems to assume you light from left to right (don't take my word for it; try a simple Google search!) there actually is a difference of opinion. The following information is taken directly from Halachipedia (with some very minor editing by me for formatting purposes): Maharik (Responsa 183, cited by Beit Yosef 676:5) ...


7

In the Sheilos U'Teshuvos of the Maharsham (Rabbi Shalom Mordechai Shvadron) Chelek 4 Siman 146 he writes to a Rabbi in the city of Leipzig the following (my own translation with added clarifications): To answer your letter from the 2nd day of Chanuka, if it is permissible to light the Chanuka candles on the train - I did not find the matter to be so ...


7

No, one cannot. Mythbusters determined experimentally that earwax candles are not effective: The skin cells, hair, fatty acids and cholesterol contained in earwax combust quickly and at different rates, which means the icky substance won't stick around long enough to keep the flame on the wick. Given that an earwax candle won't burn, it would not be ...


7

Yes you can learn this from Shulchan Aruch Orach Chayim 671, 3: נר שיש לו שתי פיות, עולה לו בשביל שנים.‏ an oil lamp which has two "mouthpieces" is considered as two lamps. Despite that this is not the topic of the Shulchan Aruch there, because the original text (Gemara Shabbat 23a) addresses two lamps for two persons, it is obvious that you ...


6

Here is something I wrote about this last year: One of the most famous questions asked about חנוכה is known as “The Beis Yosef’s Question”. The גמרא explains the reason for the celebration of חנוכה is because the Jews found only one flask of oil containing enough oil to light the מנורה for just one day. A miracle occurred and the oil lasted for eight days. ...


6

Vedibarta Bam brings two answers: From the Tzemach Dovid of Dinov: The Gemora writes that the oil was מונח בחותמו של כהן גדול - "lying with the Kohen Gadol's seal". It should have said, "שהי' חתום" - "that was sealed?" From this we may deduce that when the Hasmoneans entered the Beit Hamikdash, their eyes beheld a fascinating phenomenon. They saw one cruse ...


6

This very question is dealt with in chapter 43 of the second volume of אלה הם מועדי by Rabbi Eliyahu Schlesinger of Gilo, Jerusalem. He cites Shlomo Zalman Auerbach who holds that one does recite Al HaNisim in Mincha after lighting the Menorah. (See הליכות שלמה- מועדים,יז:ז) He explains that despite that it's still the 24th of Kislev; it's considered ...


6

There's an article on this by Dose of Halacha. Here's an excerpt: While the Rema (OC 671:7) follows the Rivash that one can’t fulfil one’s obligation to light through the shul’s menora, the Kolbo (44) writes that one reason for this minhag is on behalf of those who don’t light at home. The Beis Yosef (OC 671:7) writes similarly that visitors can fulfil ...


6

The custom is not to exempt the homeless, it's for pirsumei nisa; while nobody would notice candles during the day if they're by someone's house, today the lighting of Chunnukah candles in shul is noticeable enough that, while there's certainly no obligation to do so, the custom developed to light there as well. The Pri Megadim (Eishel Avraham 670:2), ...


6

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 ...


6

The Rivevos Ephraim 5:428 addresses this . He brings Mishna Berurah 671:30 which notes that if one lights in a place that is less than 20 amos and then moves it to another place which is also lower than 20 amos one is yotzeh,since both places is kosher. He also brings the Shaar Hatzion 34 brings the Machtzis Hashekel and says this is pashut(obvious). However ...


5

I once heard from the previous Pittsburger Rebbe ztsl a beautiful answer on this question. He asked what was done with the jug after it was emptied into the menorah? Since oil sticks, there must have been drops of oil left inside and they were Kodoish. It must be that they returned it to the Beis HaBad (the place where they pressed the oil) to have it ...


5

"Shamash" is related to the word "shimush" meaning "use" or "serving". The shamash candle is "serving" the other Chanukah candles by lighting them. Similar to a waiter who "serves" the food. While not in use in common Hebrew, I have heard of a maid being called a "shamash". Likewise, the shul's "caretaker" is called the "shamash" because he serves or ...


5

R' Sh'lomo Zalman Auerbach indicated that it would be acceptable to rely upon an alarm for eating if the alarm is functional, although it should not be relied upon to wake oneself from sleep (Halichos Sh'lomo, T'filla 2:12). R' Bentzion Abba Sha'ul also indicated it would be acceptable to rely upon an alarm clock for eating, provided that the person ...


5

It follows the sketch that was attributed to the Rambam for the shape of the menorah like is seen in this link and at this link to the Temple Institute. This was the result of instruction of the Rebbe based upon testimony of the son of the Rambam, Rabbi Avraham ben Moshe in his commentary to parshat Terumah in the Torah. A discussion of the move can be ...


5

See Shulchan Aruch 673:3 who is very clear that you can use different Menorahs each night (he says that if you are lighting with earthenware you have to use new ones each night).


5

A blog in The Times of Israel makes it clear that the normal time of lighting (“as soon as possible after nightfall”) is observed in Melbourne Australia: For starters, it only gets dark well after 9pm. There’s no rush to get home in time to light at dusk, and dinner is all over by candle lighting time. Indeed, we have to keep the smaller children up ...


5

Yes! My family does this. The Ritva mentions this minhag on Shabbos 23a, נס כל יומא ויומא איתא. ויש אומרים כי הראשונה שהיא ברכת המצוה צריך לברך תחלה, אבל השתים האחרות אומרם אחר שהתחיל להדליק שיהא רואה נסו ויברך עליו כעין הרואה נר חנוכה, ואין לשנות בזה המנהג And some say that you have to say the first bracha first because that's the bracha on the mitzva, ...


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