Ask the Rav #5: Chanukah Q&A (Monday, 2nd eves)

Question:

In the event that I forgot to recite Al Hanissim prior to Veal Kulam but remembered prior to saying Hashems name in the blessing of Hatov Shimcha, what should I do? How should I proceed? Should I say it and then go back to Ve’al Kulam, or should I say it and continue from where I left off?

Answer:
One should always return to the beginning of the paragraph of Ve’al Kulam, however, based on the rulings of Admur, if he already recited the words Hakeil Yeshuaseinu then he is to finish the sentence and say veal Hanissim in the area that he remembers and then continue from Baruch Ata Hashem.

Explanation:

If one remembered before reciting Hashem’s name in the blessing of “Hatov Shimcha” that he did not recite Al Hanissim, then he is to return and recite Al Hanissim. Now, regarding from where one should continue after its conclusion we find two approaches:

• If he remembered prior to reciting the words Hakeil Yeshuaseinu then he is to stop and say Al Hanissim and repeat from Vial Kulam. If, however, he already recited the words Hakeil Yeshuaseinu then he is to [finish the sentence and] say it in the area that he remembers and then continue from Baruch Ata Hashem. One should not return to the beginning of the paragraph of Ve’al Kulam in order not to repeat Hashem’s name unnecessarily.
• One should always return to the beginning of the paragraph of Ve’al Kulam even if he remembered after saying the words Baruch Ata, but prior to saying the name of a Hashem in the concluding blessing. The reason for this is because the concept of saying God’s name in vain does not apply when it is said in a way of prayer and hence there is no issue with repeating God’s name in the words Hakeil Yeshuaseinu.

Sources:

Approach 1: See Mateh Efraim 582:10 [who questions ruling of P”M in approach 2]; Admur 582:6 regarding Zachreinu; Hiskashrus 1025

Approach 2: P”M 114 A”A 8; 582 A”A4; Biur Halacha 114:6; Alef Hamagen on Mateh Efraim ibid; Piskeiy Teshuvos 682:2; Nitei Gavriel 48:1; See M”B 582:16 and other Poskim there, who rule that one may repeat from the original area where Zachreinu is recited, and in this case as well one would always return to the words of Ve’al Hakol.

Yes, you have fulfilled your obligation. Even when Al HaNisim is recited in an incorrect location within Shemoneh Esrei, the prayer remains valid. This insertion is regarded as an additional supplication, and therefore its placement in the wrong area does not invalidate the Shemoneh Esrei.

Sources:

Yosef Ometz 8; Ikarei Hadat 35:35; Kaf Hachaim 682:8

Based on the rulings of Admur, one should not return to the beginning of the paragraph of Ve’al Hakol in order not to repeat Hashem’s name unnecessarily, but rather should continue from the sentence where he left off. If one remembers in the middle of the statement of Veal Hakol, they should first finish the verse, then say Al Hanissim, and continue from there, from the words Kakasuv Veachlta. If one remembers in middle of the verse of Veachalta Vesavata, then they should finish the verse, recite Veal Hanissim, and then repeat from Veachalta Vesavata.

Sources:

See Mateh Efraim 582:10 [who questions ruling of P”M in approach 2]; Admur 582:6 regarding Zachreinu; Hiskashrus 1025

Other Opinions: One should always return to the beginning of the paragraph of Ve’al Hakol even if he remembered after saying the words Baruch Ata, but prior to saying the name of a Hashem in the concluding blessing. The reason for this is because the concept of saying God’s name in vain does not apply when it is said in a way of prayer and hence there is no issue with repeating God’s name in the words Hakeil Yeshuaseinu. [P”M 114 A”A 8; 582 A”A4; Biur Halacha 114:6; Alef Hamagen on Mateh Efraim ibid; Piskeiy Teshuvos 682:2; Nitei Gavriel 48:1; See M”B 582:16 and other Poskim there, who rule that one may repeat from the original area where Zachreinu is recited, and in this case as well one would always return to the words of Ve’al Hakol.]

It is prohibited to derive any benefit from the Chanukah candles, including warming one’s hands by their light or heat. This restriction is part of the general prohibition against using the Chanukah lights for personal purposes. However, it is permitted to do so from the shamash (the auxiliary candle), which is designated for incidental use if it is not to close together with the other candles and is individually recognizable from them.

Source:

See our corresponding Sefer “The Laws of Chanukah” Chapter 3 Halacha 21B & C!