Hilchos Chanuka Lemaiseh

The prohibition of eating and doing Melachos before lighting Chanukah Neiros

1. A half hour prior to the time of lighting it is prohibited to eat or do a Melacha , nevertheless if one started eating or doing a Melacha before that time one may continue , until reaching the actual candle lighting time, then one must stop eating or doing the Melacha and light the Neiros.

2. Eating which is prohibited (during the half hour period prior to the time of Hadlakas Neiros) is only bread, or Mezonos food that are in excess of a K'beitzah. Less than a K'beitzah is permitted.

3. "Te'imah " (tasting) is permitted in any amount, this pertains to eating fruits, vegetables or any other food which is not made from grain.

4. There is no limit to the amount one may drink, except when drinking wine.

5. Melachos that are prohibited before the Hadlaka are Melachos that can be dragged out or will cause one to become distracted. (As specified in the שו"ע או"ח סי' רלב).

6. It is unclear from the Poskim if that which is prohibited before the Hadlaka is only for the head of the household who actually lights Chanuka Neiros, but everyone else who is Yotzei from his lighting, either wife or daughters (or sons in the case of Eidot Hamizrach that the sons don't light) are not prohibited from eating and doing Melacha before the Hadlaka, since they are not lighting themselves, or do we say that since the obligation of lighting also applies on them, even though they are absolved by someone else, nevertheless they are prohibited from eating and doing Melacha before the Hadlaka. The way one should be Noheg Lemaaseh is to appoint a Shomer - guard which will allow them to eat and do Melachos.

Melachos after Hadlakas Neiros

7. After Hadlaka it is permitted to do Melachos, but there is a Minhag that women do not do Melachos from when the Neiros in the house are lit until a half hour after Tzeis Hakochavim.

8. Regarding the Melachos after lighting, the Poskim are divided in opinion as to whether the minhag is like the Melachos that are prohibited on

Rosh Chodesh which are doing laundry and sewing only, or like Melacha that is prohibited on Chol

Hamoed. Lehalacha one can be lenient and refrain only from doing laundry and sewing.

Time of Hadlakas Neiros

9. The Gemara שבת כא:)) states that the time of Hadlaka is Mishetishka Hachama (when the sun goes down), there are three main opinions in the Poskim as to when exactly that is.

A -The beginning of sunset (when the sun disappears from the western horizon).

B -End of sunset which is Tzeis Hakochavim.

C -Beginning of "second sunset" which is fifteen minutes before Tzeis Hakochavim. There are many varying Hanhagos Lemaaseh and everyone should follow their fathers Minhag.

10. In times of extreme difficulty one may rely on the opinion that allows lighting Neiros from Plag Hamincha, however one has to make sure to fill enough oil to light a half hour after Tzeis Hakovachim. Nevertheless, that should be the last option since the best option is to appoint a Shliach to light for him on time, and even the option to light late at night before daybreak is a better option than to light from Plag Hamincha, although in that case one is not allowed to eat before lighting, so someone attending a party where he will be eating should light from Plag.

Lighting the Chanukah Neiros or davening Maariv

11. Those that are Noheg to light Chanukah Neiros by Tzeis Hakochavim, in the opinion of the משנה ברורה they should light a little before Tzeis Hakochavim, before the time of Maariv. Some are Noheg to wait until Tzeis Hakochavim, daven Maariv and only afterwards light the Neiros. However, even according to the Mishna Berura's opinion that you need to light before Tzeis Hakochavim, if one did not light until Tzeis Hakochavim, he should daven Maariv first, being that Maariv is Tadir .

12. The משנה ברורה writes that also those who are Noheg to light after Maariv, should prepare the Neiros before davening so that they should be ready for lighting immediately following Maariv. This way they won't miss the time of the lighting of the Dina D'gemara , which only extends until half an hour after the beginning of the time of lighting.

13. Someone who davens Maariv in a late Minyan Kavua, could Lechatchila light the Neiros before Maariv , because in such a case there is no rule of Tadir being that the Tadir is not presently relevant.

The amount of the oil

14. The Neiros need to contain enough oil in order to stay lit until a half hour after Tzeis Hakochavim, and even those that are Noheg to light at sunset need to put an amount of oil that the Neiros will stay lit until half an hour after Tzeis Hakochavim. There are those that are Mehader to put enough oil that the Neiros stay lit for a few hours, until people are not in the streets. (What the Gemara refers to as " Tichleh Regel min hashuk ").

What to light with

15. All oils are Kosher for lighting the Chanukah Neiros, but the best option ( Mitzva Min Hamuvchar ) is to light with olive oil since it burns clear and pure, and since the neis of Chanuka happened with olive oil. One who does not have olive oil, should light with any other kind of oil, and if one doesn't have other oils he should light with paraffin candles (the candles that are common in our time), and if one doesn't have that, one should light with wax candles.

16. Many are of the opinion that oil that has Kedushas Shviis should not be used.

17. All wicks are Kosher for lighting, but the best option (Mitzva Min Hamuvchar) is to light with wicks that are made of cotton or flax.

18. Lighting with a floating wick covered with wax which is put into oil, is not considered less Mehudar being that one is lighting in wax and not oil. The reason being, that the wax coating dissolves rapidly when lighting, hence considering the lighting to be with oil. However some are Mehader to prepare the wick by lighting it for a short time earlier in the day in order to light with oil right from the beginning.

19. There is no need to change the wicks every night, on the contrary, they are better for lighting when they were already used. Nevertheless, there are some who are Noheg to change them every night just like the miracle of Chanukah which was renewed every night, another reason is that it serves as a remembrance of the Beis Hamikdash where they would change the wicks of the Menorah every night.

The seder of lighting

20. Before one lights the Neiros, one should gather his family to publicize the miracle of Chanukah. Everyone should hear the Brachos and see the lighting.

21. There is no obligation to wash one's hands before lighting the Chanukah Neiros, but there are some that say it is advisable to wash the hands.

22. The candle lighting the Chanuka Neiros should be held in the right hand and only after this candle (the Shamash) is lit one should make the Bracha.

23. The first night we recite three Brachos; the first Bracha is "Lehadlik Ner shel Chanukah ", some say "Lehadlik Ner Chanukah". The second Bracha is " She'asa Nissim La'avoseinu ", and the third Bracha is " Shehecheyanu ". The following days of Chanuka one says only the Brachos of " Lehadlik " and " She'asa Nissim ".

24. All the Brachos are said prior to the lighting, and immediately after finishing the Brachos one should start lighting.

25. It is preferable to remain next to the Neiros and say praises and songs to publicize the Neis , but there is no obligation to stay near the Neiros a half hour , especially in the case where the lights will be seen by the outside (the Sefer Mekor Chaim סימן תרע"ב writes that the main Mitzva of the one lighting is to stand by the lights for a half hour, see inside where he expounds extensively, as well as in the Sefer Menucha Ukdusha , but they are referring to a case where the lights are not seen by the outside ).

26. When lighting the Ner one should not remove his hand (the Shamash) from the wick until the fire catches on to most of the wick .

27. After removing the hand from the first candle one should start saying the Tefila of "HaNeiros Halalu ", some say that "HaNeiros Halalu" should only be said after finishing lighting all the Neiros, out of consideration of " Hefsek " between the Bracha and lighting all the Neiros.

Who has an obligation to light

28. Everyone is obligated to light Chanukah Neiros – men, women, and children that reached Chinuch age.

29. A woman whose husband is not at home by the time of candle lighting, can light herself by the time of lighting. Her husband is Yotzei the mitzva by her lighting and doesn't have to light when he returns home. Therefore, in case the husband will not be home on time to light the Neiros, his wife should light. But if he could come and light, then he must come home to light by himself, because Chazal say "A curse will come upon the man whose wife and children make the Bracha for him".

30. A woman living by herself is obligated to light Chanukah Neiros with a Bracha just like a man.

31. Regarding a minor that reached the age of Bar-mitzvah in the middle of Chanukah and his father's Minhag is to light at sunset, there is a Safek whether one should light at sunset when one still might be a minor, or he should wait for Tzeis Hakochavim. Lehalacha one should light fifteen minutes after sunset.

Where to place the Neiros

32. The Neiros need to be put higher than three Tefachim (about a foot high or 28.8cm, another opinion is 9.45 inches or 24 cm), if one puts them lower than three Tefachim , although there are those that hold that even B'dieved one is not Yotzei, Lehalacha we hold that B'dieved he fulfilled the mitzva ( Yatza Yedei Chova ). The Neiros must be placed no higher than 10 tefachim (96 or 80 cm-3.2 feet), if they are above ten Tefachim until twenty Amos he is Yotzei.

33. If the Neiros were put higher than twenty Amos one is not Yotzei. Twenty Amos are measured from the floor of the street (public domain) [ Twenty Amos is 11.52 meters and some say 9.6 meters ]. If the Neiros are higher than twenty Amos, but near the Neiros there are flickering colorful bulbs (like the Sukka decoration), in a way that attracts the attention of those who pass by from the Reshus Harabim (public space) to look higher than the twenty Amos , there is a debate whether one is Yotzei the mitzva. (A similar halacha is found in Hilchos Eiruvin regarding a beam (kora) which is above twenty Amos but is decorated ("Amelteira") thus catching the attention of those who pass by).

34. It is unclear where to start the measurements of all the Shiurim mentioned above; from the flame, from the candles, or from the Menora, and the Poskim argue on this. The opinion to be accepted is that we measure from the flame.

35. The Achronim write that in the Tefila of "HaNeiros Halalu" there are thirty-six letters (not counting the words HaNeiros Halalu which come twice and aren't counted in this counting), which makes the following version the correct one (and not like the one printed in some Siddurim).

"הנרות הללו אנו מדליקין על התשועות ועל הניסים ועל הנפלאות, שעשית לאבותינו על ידי כהניך הקדושים, וכל שמונת ימי חנוכה הנרות הללו קדש, ואין לנו רשות להשתמש בהם אלא לראותן בלבד כדי להודות לשמך על נפלאותיך ועל נסיך ועל ישועתך "

(ע"פ מסכת סופרים פרק כ' הלכה ו').

36. One who has the option of putting the Neiros in two places, one less than three Tefachim high and one more than ten Tefachim, should put the Neiros where there is more Pirsum Haneis , and if the places are equal, one should put the Neiros higher than ten Tefachim, where according to everyone one is Yotzei. (Lower than three Tefachim, though Lehalach one is Yotzei, some are stringent, as was brought above in number 32).

37. If one has two options where to put the Neiros, one below ten Tefachim but in a way that there will be less Pirsum Haneis for the people in the Reshus Harabim , and another place higher than ten but there will be more Pirsum haneis , the Neiros should be put higher than ten, because the main aspect of the mitzva is Pirsum Haneis .

38. If one has two options where to put the Neiros, one at an entrance which has a Mezuza on the right, which will allow him to be Mekayem the din of having a Mezuzah on the right and the Chanukah Neiros on the left, and the other place is by the window, if in both places it is seen from the Reshus Harabim , but by the window it is seen better, giving it more Pirsum Haneis , one should light by the window.

Using the light of the Neiros

39. It is forbidden to use the light of the Neiros, whether on Shabbos or weekdays. Regardless if it is for a mundane or holy use.

40. A temporary use for something holy, such as learning temporarily by the light of the Neiros, is most likely permitted (even where there is no other light in the room).

41. When walking in a dark room, one may use the light of the Neiros in order to avoid falling and one is not obligated to close his eyes, because this is not considered using the light of the Neiros.

42. Neiros that are lit for the duration of the time needed, are subsequently permitted to be used. There are some who are stringent.

43. The Minhag is to put another candle which is called "the Shamash", so that if one uses the light- he'll be using the light of the Shamash (see 46 below).

44. The רמ"א writes that it is preferable to light the Neiros with the Shamash, because by that one is proving the that the Shamash is not part of the amount of Neiros representing that specific day.

45. Even if many people are lighting in the same area, each Menorah should have its own Shamash, because each one of them has to put his Menorah in a separate place (see below number 49).

46. The minhag is to put the Shamash longer or higher than the rest of the Neiros so in case one uses the light of the Neiros the Shamash will be the one used.

47. Although we add a Shamash, nevertheless one should not use the light of the Neiros intentionally, for the reason of adding a Shamash is only for a situation that the light is used by mistake, or where only the Shamash's light is used, for instance if taken away by itself.

48. If there is a candle on the table it is permitted to use its light Lechatchila. If there is lighting in the room it is also permitted Lechatchila. Because in these situations the light of the Neiros are not being used altogether.

49. When there is light in the place where the Neiros are lit, Me'ikar Hadin one doesn't have to add a Shamash. If some people light their Neiros close together, no Shamash is needed (see above number 45). Also, when lighting by the entrance from the outside, where the light of the Neiros will never be used, a Shamash is not needed, nevertheless the Minhag in all these cases are to add a Shamash.

The order of lighting the Neiros

50. The setup of the Neiros have three main opinions Lehalacha, and everyone should follow his minhag since one is Yotzei in any case according to everyone. The whole Machlokes is only how to do the mitzvah in the optimal way. According to the שו"ע and the Arizal, which is the most common minhag, one should place the Ner on the first night on the right side and each night add a new Ner to the left, and start lighting the Ner that was added which is the one on the left, following by lighting the others to the right.

The Halachos of lighting the Neiros for yeshiva bachurim

51. A yeshiva bachur that resides in yeshiva and is present in yeshiva during lighting the Neiros, although he is planning to return to his parents' home after candle lighting, should nevertheless light in the Yeshiva, being that since until now he was in Yeshiva, the obligation of the lighting occurred to him there . Even though he is not planning to spend the night in yeshiva but at his parents' house, nevertheless now at the time of lighting the Yeshiva is his home. He doesn't need to light again at his parents' house .

52. A bachur who eats and sleeps in Yeshiva during Chanukah and returns home before the time of lighting, staying there until late evening when he returns to Yeshiva- could light at his house (it is advisable that he eats there a meal). The reason is that although the Yeshiva is the primary residence of the Bachur, his parents' house is still called his house, and hence he could light there- even though he doesn't sleep there at night. Likewise, he can appoint a Shliach to light for him in Yeshiva.

53. Someone who goes to a Chanukah party etc. by relatives (that are not his parents) and returns afterwards to Yeshiva, should appoint a Shliach to light for him in yeshiva, and shouldn't light himself at the host's home, because he is only there temporarily. His status is not similar to an " Achsenai " (but if the party is at his parents' home he can light there, as mentioned above).

54. A yeshiva bachur, who during Chanukah sleeps at his parents' house and eats in yeshiva, should light at his parents' house (although we usually consider the place of eating as his main dwelling), nevertheless it is preferable that he eats there as well.

55. A yeshiva bachur who sleeps at his parents' house in the same city where the yeshiva is, and he also has a bedroom in yeshiva, since Lechatchila one needs to light at the place of eating- he should either eat a meal in his room in yeshiva and light there, or he should eat a meal at his parents' home and light there.

Dinim of lighting for a Sephardi yeshiva bachur

56. A Sephardi bachur who learns in yeshiva and returns in the evening to sleep at his parents' house, is Yotzei by his parents' lighting even if he is not present at the time of the lighting.

57. A Sephardi yeshiva bachur who learns in yeshiva and returns to his house once in a few weeks, should light in yeshiva. In regards to the Brachos, he should not make a Bracha (many Sephardi bachurim are Noheg not to light at all. The best thing would be if he can give a " Peruta " to a roommate who is lighting as is written below in number 62), and if possible, should hear the Brachos from someone else, or should hear the Brachos at the Hadlaka in the Beit Haknesset . In the case of a bachur who goes home during Chanukah, even if he returns only for one day, on that day he is being absolved by his father's lighting, and doesn't need to join his father by giving a Peruta.

58. In the following cases a Sephardi bachur lights in yeshiva with a Bracha ; if he lights before his father does- he can make a Bracha by himself. In addition, if his parents light outside their permanent residence he should light in yeshiva with a Bracha.

59. A Sephardi bachur who is being hosted for one day by his relatives- should join with a Peruta with the host.

A bachur that is being hosted by relatives that are not his parents

60. An Ashkenazi bachur who is being hosted for one day by relatives, although Me'ikar Hadin it is sufficient to join with a peruta with the host, it is preferable to light Neiros himself (מ"ב סי' תרע"ז ס"ק ג' ושעה"צ י', י"ט).

61. An unmarried girl being hosted by others needs to join in by giving a Peruta to the host.

Joining in with a peruta

62. Relying on participation with a peruta of a few bachurim together at one lighting - Me'ikar Hadin each person should light himself because of the opinions that hold there is no such thing as participation with a peruta except in a case regarding a guest and a host (הה"מ פרק ד' מהל' חנוכה הל' ד' ופר"ח סי' תרע"ז ס"ק א') and there are those who hold that there is a Din of Hidur to light by himself and not rely on participating with a peruta (טור תרע"ז בשם הרב שר שלום וריטב"א שבת כ"ג). However since it is unclear whether or not Sephardi yeshiva Bachurim need to light at all, therefor they may rely on participation with a peruta especially according to the Knesses Hagedola (סי' תרע"ז) that there is no Hidur at all by lighting seperately.

A Chosson who gets married on Chanukah

63. A Chosson who gets married during Chanukah. If the Chupa takes place after sunset- he should light by his parent's house by himself [1] . If the Chupa is before sunset, he should appoint a Shliach to light in the house where he will stay the night after the wedding. [2]

Din of "Lachem" on oil of Neiros chanuka

64. It is unnecessary for a yeshiva bachur who lights to do a Maashe Kinyan on the oil, and although in the Rishonim (רמב"ן, ריטב"א, ר"ן, רבינו דוד ומאירי פסחים ז') it is explained that the oil needs to belong to him, Lehalacha it seems from the משנה ברורה (סי' תרעג' ס"ק ב') that the oil does not need to belong to the one who lights. So to explain those Rishonim, we need to say that only in the case of a Shliach that lights we need that the lighting will be with the oil belonging to the one he is lighting for, but in a case where one is lighting himself then he does not need to do a Maaseh Kinyan on the oil.

Chanukah candles by a guest

Hosted on Shabbos

65. A person who is being hosted on Shabbos at his parents' house has two option : either to light in his parents' house (and for Sephardim should join in with a peruta), or he should appoint a Shliach to light the Neiros in his house. (If he lights in his parents' house he doesn't need to light in his house since Hadlaka Mipnei Hachsad is irrelevant in our days).

66. Whoever eats a Shabbos seuda by his parents and returns home to sleep, should light Chanukah Neiros in his house (even if he eats on Shabbos morning by others). Shabbos Neiros­- Lechatchila should be lit in the place where he eats the night Se'uda, but if he cannot manage to get there before Shabbos- should light the Shabbos Neiros in his house, and darken the house before he lights. It's preferable that when he returns home after the meal he should eat something by the light of the Neiros.

67. Someone who eats three meals on Shabbos by his parents and sleeps at home, Lechatchila should eat one meal at home and light there, but if he can't light there himself or by a Shliach then he should light by his parents' house.

68. Someone who is being hosted by his parents and is sleeping in a different house (which is not his permanent house) should light at his parents' house. However if he lit in the place where he slept, he fulfilled his obligation. He can also light in his permanent house or appoint a Shliach to light there.

Lighting on Motzei Shabbos by a guest

69. Lighting Neiros on Motzei Shabbos for someone who is being hosted and is sleeping at his parents' house on Shabbos - if his parents live locally, Lechatchila one should go to daven Maariv of Motzei Shabbos close to his house, which will allow him to light in his house on time (his wife and children can hear the Brachos from his parents).

And in a case where his parents do not live locally, being that until he returns home the time of lighting Lechatchila might pass, he should appoint a Shliach to light in his house on time. If he cannot, then he should stay at his parents' house on Motzei Shabbos, and eat Melave Malka there after he lights.

Someone who is not home at the time of lighting

70. On weekdays, someone who is in town but not home on time for lighting the Neiros, and he plans on returning home later that night - if he can't light by himself- should appoint a Shliach to light in his house on time. if he doesn't have a Shliach- he should light (with a Bracha) when he returns home, until daybreak. He is not allowed to light where he is, even if his family is with him.

71. A person who traveled out of town on the days of Chanukah in middle of the week and sleeps there, should light there, or (in a case that he is only there for a few days) should appoint a Shliach to light for him in his house.

72. Someone who lit in his house on weekdays and wants to leave right after lighting to go to his parents' house or to a hotel etc. - the lighting that he lit in his house is sufficient (and if he lights outside, he doesn't even need to stay in the house after the lighting). He doesn't need to light again upon arriving at his new place.

Staying in a hotel on Chanukah

73. Someone who stays in a hotel on Chanukah for a few days whether on Shabbos or on weekdays, should light there, or appoint a Shliach to light in his house. If he checks out right after the time of candle lighting and he needs to leave the hotel, or if on Motzei Shabbos he needs to leave right after Shabbos, he should appoint a Shliach to light in his house. B'dieved he could light when he returns to his house until daybreak ( Alos Hashachar) . The best option would be if he could stay in the hotel until after the time of lighting, allowing him to light in the hotel.

74. A lady who is hospitalized does not need to light if her husband lights in their house. If the husband lights by his parents, etc. then she must light in the hospital. The only lighting of the husband that absolves her, is if he lights in their house. (This also applies in an opposite situation when the husband is hospitalized and the wife is at home). If the hospitalized woman wants to light Neiros by herself even when her husband lights in their house, then if she is from Bnei Ashkenaz she can light before the husband and in this case, both will light with a Bracha.

Brachos when lighting by a Shliach

When one lights with a Shliach, the Shliach should make the Brachos when lighting in his own house and continue to light in the house of the one who sent him relying on those Brachos, because the rule is that by Chanukah Neiros the Shliach only makes the Brachos if he lights in the presence of the one who appointed him, therefore if the one who appointed him is not present then he should rely on the Bracha made in his own house and continue to light in the house of the one who appointed him. He must be careful not to make a "Hefsek" by talking between the two lightings.

Shabbos Chanukah

Davening Mincha early on Erev Shabbos Chanukah

On Erev Shabbos Chanukah it is advisable to daven Mincha before lighting the Chanukah Neiros because if one davens Mincha after lighting it would be considered a contradiction (פמ"ג ומ"ב בסי' תרע"ט ס"ק ב' ובשעה"צ אות ז').

The Elya Rabbah (סי' תרע"ט) writes that if one did not daven Mincha early and needs to light Chanukah Neiros now - one shouldn’t daven Mincha alone but rather should light Chanukah Neiros and after that he may daven Mincha with a minyan.

The time of lighting Neiros on Erev Shabbos Chanukah

On Erev Shabbos it is unclear if one can light Chanukah Neiros Lechatchila from Plag Hamincha. The reason to allow this is because anyway we do not light at the time of lighting as we do on weekdays, on the other hand, one should light the Chanuka Neiros as close to Shabbos as possible. Lechatchila one should light Chanukah Neiros within thirty minutes of sunset, and even in places that light Shabbos Neiros forty minutes before sunset, on Shabbos Chanuka it would be proper to delay lighting the Shabbos Neiros, in order to light Chanukah Neiros a half hour before sunset and only then the Shabbos Neiros (שו"ע סי' תרע"ט סעיף א' , see gemara שבת כג 'U'bilvad shelo yakdim'). The Biur Halachah (סי' תרע"ב ד"ה 'ולא מקדימים') says that within a half hour before the time of lighting it is still considered to be lighting on time).

If the Neiros went out on Erev Shabbos, the opinion of the תרומת הדשן and the שו"ע סי' תרע"ג סע' ב' is that one

is not obligated to light them again, nevertheless it is advisable to light again. The opinion of the ט"ז which is brought in the משנה ברורה סי' תרע"ג ס"ק כ"ו is that as long as one is allowed to light, one is obligated to light but without a Bracha.

Chanukah Neiros before Shabbos Neiros

The Chanukah Neiros should be lit first and then the Shabbos Neiros (או"ח סי' תרע"ט סעיף א').

Even though the wife lights Shabbos Neiros and the husband lights the Chanukah Neiros, the Chanukah Neiros are lit first, this is based on Kabbalistic reason (בא"ח פרשת וישב). A lady who lives alone such as a widow, etc. that already lit the Shabbos Neiros is not allowed to light Chanukah Neiros on her own (since she accepted Shabbos by her lighting and is forbidden from doing Melachos) but she should tell someone else to light and the Shliach should make the Bracha "Lehadlik" in her presence and she should make the bracha " She'asa Hanisim ".

A man who lights Shabbos Neiros, Lechatchila should first light Chanukah Neiros and only afterwards light Shabbos Neiros as mentioned above (because we are Choshesh for the opinion holding that a man accepts Shabbos by candle lighting). B'dieved if one already lit the Shabbos Neiros, one should light Chanukah Neiros afterwards.

Lighting Chanukah Neiros on Erev Shabbos

The Neiros on Erev Shabbos Chanukah must contain enough oil that they will stay lit at least a half hour after Tzeis Hakochavim ( מ"ב סי' תרע"ט ס"ק ב', ובה"ל סי' תרע"ב סע' א' ד"ה 'ובלבד').

Colorful candles that are intended for children that light only a half hour, on Erev Shabbos, Lechatchila should not be used for children passed the age of Chinuch ,the reason being that Neiros need to light at least a half hour after Tzeis as explained above. B'dieved for children it's sufficient if the candles light even a half hour after sunset , but these colorful candles don't even light that long, and children on Erev Shabbos should use a candle that will light until at least a half hour after sunset. If there is no other option, then one may rely on the Pri Megadim (סי' תרע"ב א"א ס"ק א') that is lenient and holds that you can fulfill your obligation if the Neiros light for a half hour after Plag Hamincha.

Moving a chairtable that has Chanukah Neiros on them on Shabbos

Someone who lights the Chanukah Neiros on Erev Shabbos and the menorah is standing on the table or chair, they become a 'Basis Ledavar Asur' - a base for something forbidden to move- and may not be moved. One who wants to move the table to a different place so the menorah will not be stolen - is prohibited from moving the chair even after the Neiros are extinguished (only moving it with his body is permitted [ Tiltul min hatzad ]). If one wants to move the table chair in order to use the place, or to be able to close the door - Lechatchila one should put on the chair expensive jewelry etc. that are more expensive than the menorah, so then it becomes a base for both something forbidden and something permitted which is allowed to be moved where the item which is permitted is more important, and if needed one can be lenient to put Challos that are needed for Shabbos on the chair and then one can move it to a different place.

One should be stringent regarding placing jewelry on the Beit Menorah itself, not to consider this as a way to allow to move it.

Time of Havdala on Motzei Shabbos Chanukah

The Poskim argue if to light the Chanukah Neiros before Havdala (after saying Ata Chonantanu or Baruch Hamavdil ), Or to make Havdalah first. Lehalacha whichever way is fine. In places that daven Maariv at the Zman, and we are afraid that if Havdala is made before lighting Chanukah Neiros the time of lighting might pass, then one should light the Chanukah Neiros before Havdala (שו"ע סי' תרפ"א).

Lighting Neiros in the Beis Haknesses

The Neiros should be placed on the southern wall of the Beis Haknesses but Lechatchila should not be put on the window of the southern wall and not on a shelf that is attached to the wall itself but on a table near the southern wall so space should remain between the table and the wall, this way the one lighting the Neiros could stand with his back to south and face north between the Neiros and the wall. The Neiros should be placed from east to west and the lighting starts on the first day from the right candle that is close to the Aron Kodesh (the eastern candle). The rest of the days one starts from the left candle, and from there goes to the right (lighting from west to east) (משנ"ב תרע"א ס"ק מב' - מג', שעה"צ סי' תרע"ו סק' כא')

In places where there is no option to put the menorah on a table near the southern wall as above, then the menorah should be placed on a shelf on the wall or by the window of the shul. The opinion of the שו"ע is to start lighting on the first day from the right candle (the western candle that is far from the Aron Kodesh). This is considered somewhat of a B'dieved being that this is not close to the Aron Kodesh, and in the שו"ת חת"ס (או"ח סי' קפ"ו) brought down in the Mishna Brurah mentioned above, is written that you need to start lighting with the candle close to the Aron Kodesh similar to the Beis Hamikdash where the western candle was close to the Aron Habris . The rest of the days you light from left to right (east to west from the new candle). The opinion of the גר"א is to start from the left candle that is close to the Aron Hakodesh and the rest of the days to start from the left candle that is close to the Aron Kodesh going from left to right (in that way one lights the "old candle" first).

The Bracha on "Sufganiot"

1. The common "Sufganiot" (sold at stores with a Hashgacha Mehuderes), are made of sweet Challa dough that are deep fried in a way that the taste of the oil is felt strongly in the mixture , hence the Bracha is Mezonos, some are lenient that even a Yerei Shamayim can eat them as a snack between meals unless eating an amount of 4 K'Beitzeim [about two " Sufganiot "] (ט"ז סי' קס"ח ס"ק יט', מ"ב שם ס"ק פ"ה ובה"ל ד"ה 'וכל זה').

If one eats more than four K'beitzim , Lechatchila one should eat them as a part of a meal with bread while having in mind by Hamotzie that the Bracha is on the "Sufganiot" as well. If one eats that amount not during the meal, one should make the Bracha of Mezonos and Al Hamichya and even where one eats a very large amount, one makes the Bracha Al Hamichya. A Yerei Shamayim should eat that amount only in middle of a meal as above, and should have in mind at Hamotzie that the Bracha are on the "Sufganiot" as well.

If someone eats "Sufganiot" in middle of a meal and did not have in mind by Hamotzie on the "Sufganiot", then if one eats them to satiate oneself, the Bracha of Hamotzie is sufficient. However, if one eats them for enjoyment as a snack, then one should make a bracha of Mezonos on something else. One should use something that is certainly Mezonos even during a

meal, for example, Kariyot cereal or something similar that has in it the three conditions of Pas Ha'baa Bkisnin .

2. "Sufganiot" that are fried in shallow oil which penetrates only the external layer, causing that there is no dominating taste of oil in the "Sufgania ", should Lechatchila be eaten during a meal while having in mind that the Hamotzie is on the "Sufganiot" as well, since there is a Machlokes whether "Tigun" is considered "Bishul" or not. If eaten not during a meal, then one makes the Bracha of Mezonos and Al Hamichya, even when eating a very large amount. Nevertheless a Yerei Shamayim should eat them only in a meal as above while having in mind that the Hamotzie should be on the "Sufganiot" as well.

If the "Sufganiot" are eaten during a meal and one did not have in mind to make the Hamotzie on the "Sufganiot " - then if one eats them for satiation then the Hamotzie is sufficient, but if one eats them as a snack, then one should find something else that is certainly Mezonos such as Kariyot cereal or something similar that has the three conditions of Pas Ha'baa B'kisnin and have in mind that the Bracha of Mezonos is on the " Sufganiot " as well.

3. Dough that was kneaded with a lot of oil in a way that the taste of the oil is felt strongly in the dough in proportion to the flour , then the Halacha depends on whether they were fried or baked:

if they are fried in deep oil the Bracha is Mezonos and can be eaten until the amount of a Kvius Seuda of the morning and evening (the reason, because according to the opinion of the ר"ש that is brought in the שו"ע (סי' קס"ח סע' י"ג) even if you eat the amount of Kvius Seuda of the morning and evening the Bracha is Al Hamichya, and although the שו"ע wrote that a Yerei Shamayim should be stringent- that is only in the case of regular dough but dough that was kneaded with a lot of oil even a Yerei Shamayim can eat until the amount of Kvius Seuda of morning and evening (סי' קס"ח סע' ז' ומ"ב ס"ק ל"ג).

However, if they are baked, the Bracha is Mezonos. Lechatchila one shouldn't eat more than the amount of four K'beitzim. If one eats more than this amount until the amount of Kvius Seuda (800 cm3), one benches Al Hamichya. If one eats more than the amount of Kvius Seuda one makes the Bracha of Hamotzie and Birkas Hamazon.

But "Sufganiot" that are baked that were not kneaded in a lot of oil and the taste of the oil isn't felt strongly, then the Bracha is Hamotzie.

[1] He cannot appoint a Shliach to light for him in his parents' house after he leaves, since after he leaves he is not considered to be living there anymore.

[2] Although he does not live there yet, since the apartment is ready for him, we consider this to be his place of living and therefore may appoint a Shliach to light there. If he does not have the option of appointing a Shliach, he can light when he gets home during the night, and should appoint a shomer to make sure he does not forget to light.