Ask the Rav #3: Chanukah Q&A (Thursday, 28th Kisleiv)

Question #16:

While lighting the menorah on the second night, I inadvertently recited the third blessing, Shehecheyanu, despite having already done so the previous evening. I would like guidance regarding the appropriate course of action: Is it necessary to repeat the blessings associated with the lighting? Should I immediately say Baruch Sheim Kevod Malchuto Le’olam Va’ed for the blessing that was said needlessly? Alternatively, is it unnecessary to repeat the blessing over the lighting, and would saying this phrase constitute an interruption between the blessing and the mitzvah, thereby requiring the blessings to be repeated? Or has an interval already occurred by reciting Shehecheyanu, thus necessitating that the blessings be repeated regardless?

Answer:

The best course of action in this situation is to immediately light the candles and, only after the candles are lit, recite Baruch Sheim Kevod Malchuto Le’olam Va’ed. I would then recommend due to the doubt for you to try to fulfill your obligation of the blessings with another individual while your candles are still lit, such as if you have a son who will be lighting after you, then you should listen to his blessings and have in mind to be Yotzei. Alternatively, you can teach the blessings to a child and have in mind to be Yotzei.

Explanation:

Several halachic matters need clarification in this question including:

1. Does the recital of the blessing of Shehecheyanu constitute a blessing in vain?
2. Does the recital of the blessing of Shehecheyanu constitute an interval between the blessing and the mitzvah which would require the blessings to be repeated?
3. If the answer to the above question is affirmative, one should promptly recite Baruch Sheim Kevod Malchuto Le’olam Va’ed upon completing the blessing, as this practice aligns with the general approach for blessings that may have been recited in vain and it does not constitute an interval being that the interval was already done.
4. If the answer to the above question is negative, that the blessing of Shehecheyanu does not constitute an interval between the blessing and the mitzvah, then should one in any event recite Baruch Sheim Kevod Malchuto Le’olam Va’ed as perhaps this statement as well is not considered an interval between the blessing the mitzvah, or perhaps this statement is considered an interval and hence it should not be recited until after the lighting?

The following provides clarification regarding these matters:

The blessing of Shehecheyanu in this case is considered to have been said in vain (berachah levatalah) which would mandate for the statement of Baruch Sheim Kevod Malchuto Le’olam Va’ed to be recited. However, one may argue that if children were present, it could be viewed as a blessing for educational purposes and thus not entirely in vain. Nonetheless, even if this argument were to be made the blessing most certainly constitutes an interruption (hefsek) between the previous blessings and the fulfillment of the mitzvah, which would normally require repeating the two blessings. However, one can argue that Shehecheyanu is not considered a true interruption since it is related to the mitzvah on other nights. Meaning that although it does not apply on this night, its connection to the mitzvah may prevent it from being classified as a full invalidation. We find this argument used to justify women answering Amen to the blessing of Shehechiyanu recited during kiddush of Yom Tov even though they already recited it by candle lighting as since it is generally relevant to the kiddush, therefore saying amen does not constitute an interruption.

Now, if this is the case that the blessing is not considered an interval, then if one were to recite Baruch Sheim Kevod Malchuto Le’olam Va’ed after the blessing said in vain, that could itself be considered an interruption according to some authorities, and therefore the best course of action is not to delay saying it until after the lighting. A precedent for this can be found regarding the Ashkenazi custom to recite Baruch Sheim Kevod Malchuto Le’olam Va’ed after reciting the blessing over the head tefillin by which we rule that it should only be said after the fastening on the head is done in order so not constitute an interval.

The above discussion pertains to postponing the recital of Baruch Sheim Kevod Malchuto Le’olam Va’ed until after the lighting, due to the possibility that the initial blessings may still be valid. However, given that the original blessings recited over the lighting might have become invalidated as a result of an interruption, it is advisable, as previously recommended, to fulfill the blessing by listening to another individual recite it following the completion of the lighting.

Sources:

See regarding women answering Amen to the blessing of Shehechiyanu said by kiddush: Shevet Halevi 3:69; Igros Moshe 4:21; 101; Rivivos Ephraim 1:182; Har Tzevi 1:154; Mikraeiy Kodesh Pesach 2:38; Hagadah Moadim Uzmanim Based on Shaareiy Teshuvah 167:11

See regarding reciting Baruch Sheim Kevod Malchuto Le’olam Va’ed only after the action is done so it not constitute a Hefsek between the blessing and the action: M”B 25:21 in name of P”M 25; Biur Halacha 25:9 “Veim”; Piskeiy Teshuvos 25:13; See Admur 25:23; Rama 25:5

The law if one said Baruch Sheim prior to doing the action: Then he does not fulfill his obligation and must repeat the blessing, and the previous blessing is considered to have been said in vain. [M”B ibid; Biur Halacha 25:9 “Veim”] Other Poskim, however, leave this matter in question. [Tehila Ledavid 25:8; See Beir Heiytiv 25:8 in name of Halachos Ketanos 1:42; Sefer Hachaim 25

Yes, a blessing should be recited. Although this matter is subject to dispute among the poskim, in my opinion, the practical ruling is that you may recite the blessing.

Source:

See our corresponding Sefer “The Laws of Chanukah” Chapter 3 Halacha 5C in the footnotes for a dispute in this matter and our conclusion in the main text that a blessing should be recited following the final ruling of the Mishneh Berurah, Piskeiy Teshuvos, and following the precedent to say a blessing upon lighting on erev Shabbos, and the fact that one is being Yotzei with this lighting and the fact that some Poskim argue that without saying a blessing there is no Pirsumei Nissa and hence the mitzvah is compromised, for which reason they argue that even in the case of Safek a blessing should be recited [See Chacham Tzevi 88; Mur Uketzia 672]

Some authorities write that, preferably, the Chanukkah candles should not be lit near candles that are regularly lit throughout the year. However, in my opinion, if another location is not as suitable, then as long as there is a clear recognition and differentiation—so that everyone can tell that the Chanukkah candles are specifically for Chanukkah and not confused with other candles—it is permitted to light them there.

Sources:

Mur Uketzia 675; Nitei Gavriel 40:12; See also Rama 671:2 and 671:7

Question:

Should the Chanukkah candles be lit in a temporary minyan taking place in a shivah home after Minchah, just as we light them in shul? If yes, should the avel (mourner) be the one to light the candles? And if he does—or even if he does not—does he light again later with a blessing?

Answer:
A number of todays Poskim have ruled that a menorah should not be lit after Minchah in a temporary minyan such as a shivah home, as the original institution was only for lighting in a synagogue.

However, based on the widespread custom today to light candles at all public gatherings and to light public menorahs even with a blessing, the same practice may be followed here. Therefore, one may light a menorah with a blessing after Minchah in the shivah home, provided it is after Plag HaMinchah.

In such a case, the avel should have in mind not to fulfill his personal obligation with this lighting, so that he can later light after sunset with a blessing in the proper location of his home.

Now, if the minyan for Minchah ends after sunset, then the avel himself can simply light his own menorah in the presence of everyone at the minyan, thereby fulfilling both his personal obligation and the publicizing of the miracle—effectively achieving “two birds with one stone.”

Sources:

Poskim who say not to light: Nitei Gavriel 40:10 footnote 16; Koveitz Halachos Piskeeiy Rav Shmuel Kaminetzky 8