Chapter 2: The Chanukah prayers[1]
1. Tachanun:[2]
Beginning from Mincha[3] of the 24th of Kislev [Erev Chanukah], until after the last day of Chanukah, Tachanun and Lamnatzeiach [and Keil Erech Apayim[4]] is omitted from the prayers.
Tzidkasecha:[5] Tzidkasecha is omitted on Shabbos Chanukah by Mincha.
May a Chasan who is getting married during Chanukah recite Viduiy during Mincha?[6] Yes. This applies even on Rosh Chodesh Teves. |
2. May a mourner lead the prayers during Chanukah?[7]
A mourner who is within 30 days of mourning for a relative, or within 12 months of mourning for a parent, may lead the services on Chanukah, with exception to the reading of Hallel.[8] [Thus, after Chazaras Hashatz, another individual is to switch with him and lead the Hallel prayer. The mourner is to switch back immediately after the completion of Hallel, and he is to recite the Kaddish that is said after Hallel.[9]] On Rosh Chodesh, however, and likewise on any day on which Mussaf is said, he does not lead the services, even during Minchah or Maariv.[10]
May one who has a Yartzite on Chanukah lead the Hallel? Yes.[11] |
3. Al Hanissim:[12]
A. In which prayers is it recited?
Al Hanissim is recited throughout all eight days of Chanukah. It is recited within Birchas Hamazon, during the Birchas Haaretz, and within Shemoneh Esrei, by Birchas Modim.[13] The recital of Al Hanissim in Birchas Hamazon is not at all an obligation [although is the age honored custom].[14] Al Hanissim is recited also in the Musaf Shemoneh Esrei of Shabbos and Rosh Chodesh.[15]
B. The Nussach:
Kisheim Sheasisa:[16] Some Poskim[17] rule one is to recite in the Nussach of Al Hanissim “Kisheim Sheasisa Laavoseinu”.[18] Other Poskim[19] rule one is not to say it.[20] Practically, one can do as they see fit[21], although it is best not to recite it.[22] In the Siddur of Admur, this Nussach is not recited.
Vav:[23] The custom is to recite Veal Hanissim, with an additional Vav, by both Birchas Hamazon and Shemoneh Esrei.
C. What is one to do if he forgot to recite Al Hanissim in Shemoneh Esrei?[24]
One who forgot to recite Al Hanissim in Shemoneh Esrei, nevertheless fulfills his obligation and is not required to repeat the prayer.[25] The same applies likewise to Musaf.[26]
Remembered in middle: 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.[27] This applies even if he already said Baruch Ata but did not yet say Hashem’s name.[28] If, however, one has already recited Hashem’s name, then he may not go back.[29] In such a case, there are opinions[30] who say that if one has not yet concluded his prayer, he is to recite Al Hanissim prior to the last Yehyu Leratzon said before taking three steps back.
D. What is one to do if he forgot to recite Al Hanissim in Bentching?[31]
If one did not recite Al Hanissim in Birchas Hamazon, he nevertheless fulfills his obligation.[32]
Remembered before finishing the blessing:[33] If one remembered to recite Al Hanissim prior to reciting Hashem’s name in the blessing of “Al Haaretz Veal Hamazon”, he is to return to recite Al Hanissim.[34]
Remembered after the blessing-add in Harachaman:[35] If, however, one has already recited Hashem’s name [he is to continue as usual[36], however] there are opinions[37] who rule that in such a case, if one has not yet concluded Birchas Hamazon, then he is to recite “Harachaman [Hu[38]] Yaaseh Lanu Nissim[39] [Kemo Sheasa[40]] Laavoseinu Bayamim Haheim Bezman…Bimeiy Matisyahu”, in the orders of Harachman’s.[41] Practically, one is to follow this opinion.[42] [It is to be recited prior to the Harachaman of “Hu Yizakeinu”.[43]]
Forgot Ritzei on Shabbos Chanukah:[44] On Shabbos Chanukah, if one recited Al Hanissim but forgot to say Ritzei in Birchas Hamazon, and is thus repeating Birchas Hamazon from the beginning, he is not required to repeat the saying of Al Hanissim in the second Birchas Hamazon.[45] If Rosh Chodesh Teves fell on Shabbos, and he forgot to say Ritzei but said Al Hanissim and Yaleh Veyavo, then although he is not required to repeat Al Hanissim in his second Birchas Hamazon, he is initially required to repeat Yaleh Veyavo in his repetition.[46]
E. Started a meal on Erev Chanukah and is reciting Birchas Hamazon on Chanukah:[47]
If one began eating a meal during the day of Erev Chanukah and ended the meal at night, after Chanukah has begun, then if he ate a Kezayis of bread after nightfall, he is to recite Al Hanissim in Birchas Hamazon.
Chanukah that falls on Motzei Shabbos:[48] If one began eating a meal on Shabbos Erev Chanukah, such as Shalosh Seudos, and the meal ended after nightfall, after Chanukah has begun, then he is to only say Ritzei and not Al Hanisim in Birchas Hamazon. This applies even if he ate a Kezayis of bread past nightfall. [Nevertheless, in such a case, he is to recite Al Hanisim within the Harachamans.[49]] If, however, one Davened Maariv prior to Birchas Hamazon, then Ritzei is not to be said, and hence if one ate a Kezayis after nightfall he is to recite only Al Hanissim.[50] If one said Havdala or even said Baruch Hamavidil[51] prior to Birchas Hamazon, it receives the same law as one who Davened Maariv, and hence Ritzei may not be recited.[52]
F. If one continued his Chanukah meal of the 8th day into Motzei Chanukah, is Al Hanissim recited?[53]
If the meal extended into the night of Motzei Chanukah, one is to nevertheless recite Al Hanisim in Birchas Hamazon. If, however, one Davened Maariv prior to Birchas Hamazon, he may no longer say Al Hanissim in Birchas Hamazon.[54] [Thus, one is to avoid Davening Maariv prior to Bentching in order so he be able to recite Al Hanissim.[55]]
Q&A on Shemoneh Esrei Is the Chazan to announce Al Hanissim prior to beginning Shemoneh Esrei? Maariv: Some Poskim[56] rule Al Hanissim may be announced prior to Shemoneh Esrei, after Kaddish. Other Poskim[57] rule it may not be announced. Practically, the custom is not to announce it[58], and rather, upon the Chazan reaching Al Hanissim, he recites the words aloud.[59] Shacharis:[60] Al Hanissim may not be announced prior to Shemoneh Esrei of Shacharis. Mincha: There is no prohibition involved in announcing Al Hanissim prior to Mincha. What is the law if one recited Al Hanissim by Birchas Avoda of Shemoneh Esrei, instead of Birchas Hodaah?[61] He fulfills his obligation and is continue with the prayer. Is one to skip Al Hanissim in order to say Kedusha with the congregation?[62] No. One is to say Al Hanissim even if doing so will come at the expense of him saying Kedusha with the congregation. What is the law if one accidentaly said Al Hanissim in Shemoneh Esrei after Chanukah?[63] If one accidentally recited Al Hanissim after Chanukah, he fulfills his obligation and is not required to repeat the prayer.
Q&A on Birchas Hamazon Is Al Hanissim mentioned in the after blessing of Meiyn Shalosh?[64] No. One does not mention Al Hanissim in the after blessing of Meiyn Shalosh.[65] What is the law if upon reciting Al Hanissim of Birchas Hamazon one continued with saying the continuation of Shemoneh Esrei?[66] One is to return to the words Al Hakol and continue from there. Is one to say Migdol rather than Magdil in Birchas Hamazon on Chanukah? One is to recite the regular weekday Nussach of Magdil.[67] However, there are some who are accustomed to say Migdol, just like on Shabbos and Yom Tov.[68] What is the law if one accidentally said Al Hanissim in Birchas Hamazon after Chanukah?[69] If one accidentally recited Al Hanissim in Birchas Hamazon after Chanukah, then if he did not yet complete the blessing, he is to return to the beginning of the blessing. If, however, he already finished the blessing he is continue as usual. What is the law if one forgot to say Ritzei on Shabbos Chanukah, is he to repeat Al Hanissim in Birchas Hamazon?[70] No. If one already recited Al Hanissim and is repeating Birchas Hamazon due to forgetting Ritzei, then he is not required to repeat Al Hanissim in the repeated Birchas Hamazon, as explained in B above! |
4. Hallel:[71]
Each day of Chanukah one recites the complete Hallel.[72]
Kaddish after Hallel:[73] After reciting Hallel, half Kaddish is recited.[74] On Rosh Chodesh Teves, the complete Kaddish is followed after Hallel. This is then followed by the Torah reading.
Hallel in the house of a mourner within Shiva:[75] On Chanukah, Hallel is recited in the house of the Avel just as it is recited in Shul.[76] Even the mourner is to recite Hallel.[77]
Davening for the Amud on Chanukah:[78] The custom is that a mourner [within 12 months of a parent] Davens for the Amud during Chanukah although he does not lead the Hallel prayer for the congregation.[79] [He is however to say the Kaddish after Hallel.[80]]
Q&A May one who has a Yartzite on Chanukah lead the Hallel? Yes.[81]
If one forgot to say the blessing over Hallel and remembered in the middle, what is he to do?[82] He is to stop in middle and recite the blessing and then continue from where he left off. Are women obligated to recite Hallel on Chanukah? Some Poskim[83] rule women are obligated to recite Hallel on Chanukah.[84] Other Poskim[85], however, rule women are not obligated to recite Hallel on Chanukah, and so is the implication of Admur.[86] Practically, it is proper for women to recite Hallel and hence fulfill their obligation according to all opinions.[87] Women of Ashkenazi origin are to say a blessing over Hallel.[88] |
5. The Torah Reading:[89]
Each day of Chanukah, three Aliyos are read from the Parsha of the Nesiim in Parshas Nasso.[90]
The first day:[91] The Ashkenazi custom is to begin reading from “Beyom Kalos Moshe”.[92] The Kohen reads until Ubiyom Harishon, while the Levi and Yisrael read from Ubiyom Harishon.[93] [The Chabad custom is as follows: The Kohen reads from Vayehi Kalos Moshe until Ubiyom Harishon. The Levi then reads until Meleiah Ketores. The Yisrael reads until Nachshon Ben Aminadav.[94]]
The middle days:[95] On the second day of Chanukah [and onwards] the Ashkenazi custom is for the Kohen and Levi to read from the Karban of the current day, while the Yisrael reads from the next day’s Karban.[96] [This is likewise the Chabad custom, both in Eretz Yisrael and the Diaspora.[97]] The Kohen reads until the words “Par Echad Ben Bakar” while the Levi reads until the words “Ubeyom Hashlishi”. The same applies for each subsequent day.
The last day:[98] On the last day of Chanukah, the reading begins from “Ubeyom Hashmini” and concludes by “Asa Es Hamenorah” in Parshas Behaaloscha. [The Kohen and Levi read the 8th Karban, while the Yisrael reads from the 9th Karban until “Asa Es Hamenorah” in Parshas Behaaloscha.[99]]
Shabbos Chanukah:[100] On Shabbos Chanukah, two Sifrei Torah are removed from the ark. The weekly portion is read from the first scroll, while the portion of Chanukah is read as Maftir from the second Torah scroll. [On all days that Chanukah falls on Shabbos, one only reads that days Karban and not also the next day’s Karban.[101] When the first day of Chanukah falls on Shabbos, one reads from Beyom Kalos Moshe until the end of the first Karban.[102]] The Haftorah of “Rini Vesimchi” is read. In the event that there are two Shabbos Chanukah’s that year, then on the second Shabbos, the Haftorah of “Neiros Shlomo” is read.
Shabbos Rosh Chodesh:[103] When Rosh Chodesh Teves falls on Shabbos, three Sifrei Torah are removed. Six Aliyos are read from the weekly Parsha, from the first Torah scroll. [By the 6th Aliyah, the remainder of the Parsha is read from Shishi until the end of the Parsha.[104] One then places the second scroll on the Bima for the seventh Aliyah, and does Hagba to the first Sefer Torah.[105] [Half Kaddish is recited only after the reading of the portion of Rosh Chodesh.[106] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[107]] From the second Torah scroll, one Aliyah is read from the Parsha of Rosh Chodesh. One begins from the words “Ubiyom Hashabbos.” [One then places the third scroll on the Bima together with the second scroll, and one says half Kaddish.[108] Hagba is then done to the second scroll. The Mi Shebeirach for the ill is recited after Hagba.] From the third Torah scroll, Maftir is read from the Parsha of Chanukah [of that day’s Karban[109]]. The Haftorah of “Rini Vesimchi” of Chanukah is read.[110] This reading is then followed by the first and last verse of the Haftorah of Shabbos Rosh Chodesh. [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[111]] If Rosh Chodesh Teves is two days, and falls on Shabbos-Sunday, then one also recites the first and last verse of Machar Chodesh. One first says the first and last verse of Hashamayim Kisiy and then of Machar Chodesh.[112]
Rosh Chodesh Chanukah:[113] Rosh Chodesh Teves always falls on the 6th day of Chanukah. On Rosh Chodesh Teves, two Sifrei Torah are removed from the ark. A total of four Aliyos is read. The portion of Rosh Chodesh is read from the first Torah scroll and it incorporates three Aliyos.[114] The portion of Chanukah [of that day’s Karban[115]] is read from the second Torah scroll as the 4th and last Aliyah. [Half Kaddish is recited only after the reading of all four Aliyos. If, however, Kaddish was accidentally recited in-between the 3rd and 4th Aliyah, some Poskim[116] rule one is to repeat the Kaddish after the 4th Aliyah. Other Poskim[117] however rule one is not to repeat it.] In the event that one made a mistake and read all four Aliyos from the portion of Rosh Chodesh, then if a second scroll was not removed, they do not need to read any further.[118] If, however, a second scroll was removed, then one must read a fifth Aliyah of the Chanukah portion from this scroll, in order so people do not think the scroll is blemished. [Even if one remembered in the midst of the 4th Aliyah, he is to conclude the reading and say an after blessing, and then read a fifth Aliyah from the second scroll.[119] The same applies if one ended the third Aliyah prior to Beroshei Chodsheichem, that he is to read the fourth Aliyah from Beroshei Chodsheichem, and then read a fifth Aliyah for Chanukah.[120] If Kaddish was recited after the 4th Aliyah, it is not to be repeated after the 5th Aliyah.[121]]
Q&A Why are the Karbanos Hanesiim read on Chanukah?[122] As on Chanukah the Temple was re-inaugurated, just as during the time of the Tabernacle.
On Shabbos Chanukah, does one place the 2nd Sefer Torah on the Bimah prior to Hagbah of the 1st Sefer Torah?[123] Yes.
On Shabbos Rosh Chodesh Chanukah, does one place the first Sefer Torah back on the Bimah when half Kaddish is said after the reading?[124] No.[125] What is one to do if on Shabbos Rosh Chodesh Chanukah one only has two scrolls available? If there are only two Torah scrolls available, then one is to read the Parsha of Rosh Chodesh from the second scroll, and read the Parsha of Chanukah from the first scroll.[126] This, however, only applies if the first scroll is rolled to the Parsha of Chanukah prior to its Hagba. If, however, the first scroll was not rolled to the Parsha of Chanukah prior to its Hagba, then it is better to read the Chanukah portion from the second scroll.[127] Q&A on mistake in reading What is the law if one read the wrong day’s Karban, such as he read Bayom Hareivi on the third day? The congregation fulfills their obligation even if all three Aliyos were read from the wrong day’s Karban, such as Bayom Hareivi was read on the third day.[128] Nevertheless, if one did not yet return the Sefer Torah, he is to read the correct days Karban without a blessing.[129] If the Sefer Torah was already returned, one is not to remove it, and is to continue the next day with that day’s reading, and not the reading of the previous day.[130] Remembered in middle of the reading:[131] If one remembered prior to the after blessing of the third Aliyah that the wrong portion was read, then he is to read the correct day’s Karban What is the law if on the eighth day one ended the reading after completing the 9th days Karban?[132] One fulfills his obligation. Nevertheless, if one did not yet put away the Sefer Torah, he is to read the remaining Parsha without a blessing. What is the law if on Rosh Chodesh Chanukah one read the Chanukah portion prior to the portion discussing Rosh Chodesh? One concluded the reading: If one already concluded the Chanukah reading, then he has fulfilled his obligation and is not to repeat the reading of Chanukah. Hence, one is to continue with Levi for the 1st portion of Rosh Chodesh, and say Kaddish after the 4th Aliyah. One remembered in middle of the reading:[133] Some Poskim[134] rule one must stop in middle, [roll up the Sefer Torah, and continue the reading with the reading of Rosh Chodesh from the second scroll]. Other Poskim[135] rule one is to finish the Chanukah reading for the reading of Kohen, and then continue with the remaining three Aliyos from the reading of Rosh Chodesh. Other Poskim[136] rule that only if one read three Pesukim from the Chanukah reading, is the Kohen to continue and conclude the reading, otherwise, one is to stop and open the second Sefer Torah and read the Rosh Chodesh portion. Practically, one is to follow the second opinion above and conclude the reading of Chanukah with that Aliyah.[137] [In the event that for Kohen they only read until Meleiah Ketores, then they are to call to more Aliyos for the Chanukah reading, and read the fourth Aliyah from the portion of Rosh Chodesh.[138]] Remembered in middle of the first blessing:[139] If upon the Kohen reciting the first blessing they remembered that they need to first read the portion of Rosh Chodesh, then if the Kohen did not yet recite Hashem’s name in the first blessing, he is to stop and read from the second Torah scroll. If he already recited Hashem’s name, then it is considered that began the reading and is subject to above dispute. What is the law if on Shabbos Rosh Chodesh Chanukah one read the portion of Chanukah from the second scroll?[140] One is to read the portion of Rosh Chodesh from the third scroll. Even in such a case, the Haftorah of Chanukah is read and not the Haftorah of Rosh Chodesh. Remembered prior to saying after blessing: If one remembered prior to completing the Chanukah reading, or prior to saying the after blessing of the Aliyah, some Poskim[141] rule he is to roll the Sefer Torah to the Rosh Chodesh reading, and repeat the first blessing and then read again the Chanukah reading from the third Sefer Torah. Practically, if one chooses to complete the Chanukah reading in the second scroll and read the Rosh Chodesh reading from the third scroll, he may do so.[142] What is the law if the Baal Korei did not read until the end of Shevi’i by the 6th Aliyah on a day that three Sifrei Torah are removed? A seventh Aliyah is to be called up for Shevi, and then an eighth Aliyah for the reading of the second scroll and then a ninth Aliyah for the reading of the third scroll.[143] Q&A on mistakes in Haftorah What is the law if on Shabbos Rosh Chodesh Chanukah one read the Haftorah of Rosh Chodesh?[144] If one accidentally read the Rosh Chodesh portion in the 3rd scroll, and then read the Haftorah of Rosh Chodesh, he nevertheless fulfills his obligation. [However, if one read the portion of Chanukah from the third scroll, and then read the Haftorah of Rosh Chodesh, seemingly, this follows the same law as the next Q&A. He is thus to stop and read the correct Haftorah. If one only remembered after the blessings, then he is to read the Haftorah without its blessings.] What is the law if the weekly Haftorah was read instead of the Haftorah of Chanukah?[145] Remembered prior to the blessings: If one read the weekly Haftorah of the Parsha and remembered prior to reciting the concluding blessings over the Haftorah, then he is to now read the correct Haftorah of Chanukah and then continue with the concluding blessings. Remembered after concluding the blessings: If one read the weekly Haftorah of the Parsha and remembered after the concluding blessings over the Haftorah, then he is to read the correct Haftorah of Chanukah without a blessing. Remembered in middle of the concluding blessings:[146] If one read the weekly Haftorah of the Parsha and remembered in the midst of the concluding blessings that he needed to read the Haftorah of Chanukah, it requires further analysis as to whether one is to stop to read the correct Haftorah and then conclude the remaining blessings, or is to conclude the remaining blessings and then recite the correct Haftorah.
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[1] Shulchan Aruch 682-683
[2] Rama 683:1; Maharil
[3] Rama ibid
Other customs: Some are accustomed to omit Tachanun starting from Shacharis of Erev Chanukah. [Ruach Chaim 683:2; Kaf Hachaim 683:6]
[4] Levush; Kaf Hachaim 683:7
[5] Admur 292:7
[6] Pischeiy Teshuvah Even Haezer 61:9 in name of Kerem Shlomo; Piskeiy Teshuvah 683:3
[7] Admur 131:5; Maharil 22; Elya Raba 582:22; Gilyon Maharsha 376:4 in name of Kneses Hagedola 391; M”B 581:7 in name of Machatzis Hashekel; Gesher Hachaim 23:5; Sefer Haminhagim p. 161 [English]; Igros Kodesh 2:324; 8:236; 11:3; 24:149 [published in Shulchan Menachem 5:303-304]; See Maharam Shick 183; Poskim in Nitei Gavriel 58:1; Piskeiy Teshuvos 683:2
Other opinions: Some Poskim rule a mourner is not to lead the prayers of Shacharis during Chanukah, but may lead the prayers of Mincha and Maariv. [P”M 683 M”Z 1; M”B 683:1; 671:44 based on P”M; 581:7 in name of Gr”a; Kaf Hachaim 683:5; Maharam Shick 183 in name of Chasam Sofer; Aruch Hashulchan Y.D. 376:14; Dvar Moshe 84 that so is custom of Chassidim;] Some are accustomed that mourners do not Daven for the Amud at all on Chanukah. [See Divrei Yatziv Y.D 236 based on Ramak; Implication of Shut Maharil 22; Mahram Mintz 43; Noam Megadim p. 43; Yad Sofer 37 in name of Chasam Sofer; M”B 132 “Kuntrus Mamar Kaddeishim”; Piskeiy Teshuvos ibid that so is custom in majority of Chassidic communities; Rivivos Efraim 1:443 in name of Rav Moshe Feinstein; See Piskeiy Teshuvos 132:31]
[8] The reason: As the congregation is now found in a state of joy which is similar to Shabbos and Yom Tov. [Admur ibid; Maharil ibid; Elya Raba ibid]
[9] Hiskashrus 908 p. 15
[10] Sefer Haminhagim ibid
[11] The reason: As the above law only applies to an Avel who is in a state of mourning and is thus not to lead the prayers on Shabbos and Yom Tov. This does not apply by one who has a Yartzite.
[12] Michaber 682:1; Admur 187:8
[13] The reason: The reason it is recited within Birchas Modim is because the entire purpose of the festival of Chanukah is to praise Hashem. [Taz 682:1; M”B 682:2]
[14] Admur 188:14; M”A 188:13; See Shabbos 24a “One does not need to mention it, and if he wants to mention it he could.”
[15] Michaber 682:2; Rebbe Yochanan in Shabbos 24a
The reason: This applies despite the fact that there is no Musaf sacrifice or prayer on Chanukah in it of itself [Michaber ibid] as this day is obligated in four prayers. [M”A 682:1; Taz 682:4; M”B 682:6]
[16] Michaber 682:3
[17] 2nd opinion in Michaber ibid; Tur in name of Yeish Omrim; Orchos Chaim; Rambam; Miseches Sofrim
[18] The reason: As it is a public prayer, and a public request may be recited even in the first and last three blessings. [M”A 682:2; Beir Hagoleh ibid]
[19] Stam opinion in Michaber ibid; Tur in name of Rosh
[20] The reason: As it is forbidden to ask requests in the first and last three blessings. [M”A 682:2; Beir Hagoleh ibid] Alternatively, because the concept of Al Hanissim is thanksgiving for the past and hence future requests are not in place in this prayer. [Beis Yosef; M”B 682:7]
[21] Beis Yosef; M”B 682:8
[22] Kaf Hachaim 682:17
[23] M”B 682:1
[24] 682:1
[25] Michaber ibid
The reason: As the holiday of Chanukah is not Biblical [M”B 682:3] and does not contain a Musaf sacrifice. [P”M 682 M”Z 2; Admur 188:17]
May one repeat the prayer as a Tefilas Reshus if he so chooses? Some Poskim rule one may not repeat Shemoneh Esrei even as a Nedava, simply in order to recite Al Hanissim. [Rosh; Kneses Hagedola; brought in Kaf Hachaim 682:5] Others however rule one may repeat the prayer as a Nedava, if he knows that he is able to concentrate properly. [Shaareiy Teshuvah ibid]
[26] Taz 682:4; P”M 682 M”Z 4; M”B 682:6
Other opinions: Some Poskim rule that if one forgot Al Hanissim in Musaf, he must repeat Shemoneh Esrei. [See Taz ibid that the Ravaya rules one is to repeat the Davening.]
[27] Some say that if he remembered prior to reciting Hakeil Yeshuaseinu then he is to say Al Hanissim and return to Vial Kulam. If however he already said Hakeil Yeshuaseinu then he is to say it in the area that he remembers and then continue from where he left off. [Hiskashrus 1025; See Admur 582:6 regarding Zachreinu; however according to the M”B and other Poskim there who argue, in this case as well one would always return to the words of Veal Kulam.]
[28] Michaber ibid
[29] This applies even if he already finished the blessing and did not yet begin the next blessing. [Kaf Hachaim 682:9]
What is the law if one went back to recite Al Hanissim? He is to stop reciting it and continue from where he left off in Shemoneh Esrei. [Michtam Ledavid 22; Birkeiy Yosef 682:2; Shaareiy Teshuvah 682; Mamar Mordechai 682:2; Kaf Hachaim 682:6]
[30] Elya Raba 682:2; Mamar Mordechai 682:3; M”B 682:4; Kaf Hachaim 682:12
[31] 682:1; Admur 187:8; Ketzos Hashulchan 47:7
[32] Michaber ibid as explained in M”B 682:3; Peri Chadash; Kneses Hagedola; Kaf Hachaim 682:7
Other Opinions: Some Poskim rule he is required to repeat Birchas Hamazon. [Bach 682]
[33] Michaber ibid; Admur 187:8
[34] From where is one to continue after Al Hanissim? Some say that he is not to return to the beginning of the paragraph of Vial Hakol, but is rather to continue with the sentence that he left off. If he remembers in middle of a verse, he is to first finish the verse and then say Al Hanissim and continue from there. If he remembers in the last verse, then he is to repeat the verse of Viachalta Vesavata. [Hiskashrus 1025; See Admur 582:6 regarding Zachreinu; however according to the M”B 582:16 and other Poskim there, who argue that one may repeat from the original area that Zachreinu is recited, in this case as well one would always return to the words of Veal Hakol.]
[35] Rama ibid; Admur 187:8; Siddur Admur
[36] This applies even if he concluded the blessing and did not yet begin the next blessing. [See Kaf Hachaim 682:9; M”B 114:32; See Ashel Avraham Butchach 695 and Shaareiy Tziyon 682:1]
May one say Lamdeini Chukecha and then return and say Al Hanissim? No. [Shaar Hatziyon 188:18]
[37] Kol Bo
[38] Admur ibid; Siddur Admur
[39] The word “Veniflaos”: In the Shulchan Aruch [Rama ibid; Admur ibid] the word “Nissim Veniflaos” is added. This word Veniflaos is omitted by Admur in the Siddur. [See Koveitz Haaros Ubiurim 1033 p. 50]
[40] Admur ibid in Shulchan Aruch and Siddur; The Rama ibid writes “Kisheim Sheasisa”
[41] Rama ibid; Admur 187:8; Siddur Admur; Levush brought in M”B 682:5 that this applies likewise on Purim.
[42] Admur ibid; Siddur Admur
[43] Siddur Yaavetz; Aruch Hashulchan 682:3; Ketzos Hashulchan 47 footnote 18 that so is custom of world.
Other Opinions: In Luach Eretz Yisrael he writes that one is to say the Harachaman immediately after “Al Yechasreinu”
[44] Admur 188:14; M”A 188:13; Beir Heiytiv 188:4; Elya Raba 188:8; Peri Chadash 682:6; Ketzos Hashulchan 47:7
Other opinions: Some Poskim question whether one is to repeat Al Hanissim in his second Birchas Hamazon [P”M 188 A”A 13] and some Poskim conclude that one is to repeat it. [Shaar Hatziyon 188:21; Siddur Yaavetz p. 295; Pischeiy Olam 188:27; Toras Chaim Sofer 188:15; Chayeh Adam 154:39; Nitei Gavriel 48:6]
[45] The reason: As the saying of Al Hanissim in Birchas Hamazon is not an obligation at all, [but rather a mere custom]. [Admur ibid; M”A ibid; See Shabbos 24a “One does not need to mention it, and if he wants to mention it he could.”]
May one repeat Al Hanissim if he so chooses? Admur ibid writes “one is not required to say it” which implies that it may be said. However the M”A ibid writes that “he is not to say it” which implies it may not be said even if he desires to do so. See Nitei Gavriel ibid footnote 14 who concludes it may be repeated if one chooses.
[46] Admur 188:14; M”A 188:13; Ketzos Hashulchan 47:7; M”B 188:29
The reason: As one is required to mention Rosh Chodesh in every Birchas Hamazon on Rosh Chodesh. Thus, one is required to recite Yaleh Veyavo even though he is not repeating the Birchas Hamazon due to Rosh Chodesh. [Admur ibid; M”A ibid] As his first Birchas Hamazon is not considered valid at all, and it is hence considered as if he never yet recited Birchas Hamazon. [Levusheu Serud ibid; M”B ibid]
[47] Admur 188:17; Ketzos Hashulchan 47:9
Background: Admur ibid records a dispute in this matter. Some opinions rule, as stated above, that one only recites Al Hanissim if he ate a Kezayis of bread after nightfall. Others rule that even if he did not eat a Kezayis after nightfall he is to recite Al Hanissim. Practically, the custom is like the 1st opinion.
[48] Admur 188:17; Ketzos Hashulchan 47:11 footnote 23; M”B 188:33; Piskeiy Teshuvos 682:1
Background: Admur ibid records a dispute regarding whether one may say both the previous days and current day’s extra prayer within Benching if he began a meal during the day and it continued into the night, with him eating a Kezayis of bread at night. He concludes that one may do so if the order in the Benching is that he first recites the previous day’s event and then recites the current night’s event. [Such as one who had a meal on Shabbos afternoon and Motzei Shabbos is Rosh Chodesh and Ritzei precedes Yaleh Veyavo.] If, however, the night’s event precedes the previous day’s event then one may not say both prayers even according to the lenient opinion, as this is contradictory. One is thus to only say the current nights event or the more obligatory event, and Ritzei is more obligatory than Al Hanissim. [M”A 188; Admur ibid; Ketzos Hashulchan ibid that this applies according to all; M”B ibid]
Ruling of the Chabad Rebbeim: Practically, regarding Ritzei and Yaleh Veyavo the Rebbe ruled, and so is the Chabad custom, to say both the prayer of the night and of the previous day even if the night prayer is said first [i.e. Yom Tov which continues into Shabbos]. This is unlike either opinion brought in Admur ibid, and is unlike the final ruling of Ketzos Hashulchan ibid. [Shaareiy Halacha Uminhag p. 211; Sichas Simchas Torah 1957; Sefer Hasichos 5704 p. 40] Nevertheless, regarding Al Hanissim, there is no precedent to say the Rebbeim would hold that one is to say both prayers even though they form a contradiction, as Al Hanissim is not an obligation to mention as is Yaleh Veyavo and Ritzei. [See Admur ibid; Ketzos Hashulchan 47 footnote 22; M”B ibid]
[49] Ketzos Hashulchan 47 footnote 23; Ashel Avraham Butchach Tinyana 695 [Alternatively, the Ashel Avraham ibid suggests thinking the Al Hanissim in his mind]
[50] Admur ibid; Ketzos Hashulchan 47:8
The reason: As it is a contradiction to have prayed the prayer of the next day and then mention the previous day.
[51] Admur ibid leaves this matter in question and concludes that Shev Veal Taaseh Adif; that it is better not to say it. Vetzaruch Iyun as to the intent of the parentheses there; Ketzos Hashulchan 47:8
[52] Admur ibid
[53] Admur 188:17; Ketzos Hashulchan 47:8
Background: The Michaber 695:3 records a dispute regarding if Al Hanissim is said in Birchas Hamazon when one is reciting it after Purim [or Chanukah] is already over. The Rama ibid rules the custom is like the first opinion to say Al Hanissim. Admur ibid records this dispute and concludes like the Rama, that the custom is like the opinion that states one is to say Al Hanissim.
Other Opinions: Kaf Hachaim 695:33 concludes that one does not mention Al Hanissim at night.
[54] Admur ibid; Ketzos Hashulchan ibid
Other Opinions: The M”B 695:16 records a dispute on this matter and rules one is to initially avoid Davening Maariv before Birchas Hamazon in order to avoid the dispute.
[55] M”B ibid, now although he writes this in order to avoid the dispute. Seemingly, even according to Admur it is proper to say the Kedusha of Al Hanissim within Birchas Hamazon and avoid Davening Maariv.
[56] M”A 236:1 [that so is the custom]; M”B 236:7; Abudarham
Background:
The Michaber 236:2 [based on Rashba 293] rules one may announce Yaleh Veyavo between Kaddish and Shemoneh Esrei, and it is not considered an interval, being it is done for a need of the prayer. So also rules Bach and Levush. The M”A ibid questions whether this would likewise apply to Al Hanissim which is not an obligation to be said in the prayer and hence if it was skipped the prayer is not required to be repeated. He concludes that the custom is to announce it and so rules M”B ibid.
[57] Mamar Mordechai 236:2; Rashal brought in Kaf Hachaim 236:16
Background:
The Rashal argues on the entire ruling of the Michaber based on Rashba and says it is never allowed to announce anything before Shemoneh Esrei. The Mamar Mordechai ibid rules that although one may announce Yaleh Veyavo and Vesen Tal Umatar, one may not announce Al Hanissim.
[58] Siddur Admur and Sefer Haminhagim p. 69 [English] regarding Yaleh Veyavo and certainly this would apply to Al Hanissim; Piskeiy Teshuvos 682:2; Likkutei Mahrich; Kaf Hachaim 236:16 that so is custom of Jerusalem
[59] Kaf Hachaim ibid; See also Rashal ibid
[60] Taz 114; P”M 236; Shaar Hatziyon 236:4
[61] Yosef Ometz 682:8; Ikarei Hadaat 35:35; Shaar HaTziyon 682:2; Kaf Hachaim 682:8
[62] Tzemach Tzedek Choshen Mishpat 11; Sefer Haminhagim P. 161; Piskeiy Teshuvos 682:2
[63] Derech Hachaim 33:29, 46, 52, 72 and Ketzos Hashulchan 21:4 that this applies anytime of the year, that if one accidently said Al Hanissim he is not required to repeat Shemoneh Esrei, being that he did not say an absolute lie but simply added to his prayer. So is also implied from Admur 108:18 who does not mention Al Hanissim in the dispute mentioned regarding one who accidently said Yaleh Veyavo in Shemoneh Esrei. [Ketzos Hashulchan ibid footnote 8]
Other Opinions: Some Poskim rule if one recited Al Hanissim after Chanukah he is required to repeat Shemoneh Esrei. [Bach; Peri Chadash brought in Poskim ibid]
[64] Michaber 208:12; Mahram Merothenberg 70; Elya Raba 682:2; P”M 682 A”A 1; M”B 682:2; Machatzis Hashekel 208:18; Taamei Haminhagim 858; Kaf Hachaim 682:3
Other Opinions: Some Poskim rule one is to mention Al Hanissim during the after blessing of Meiyn Shalosh. [Yad Neeman 5a; Yifei Laleiv 2:1; 5:1]
[65] The reason: As it is merely of Rabbinical origin. [Lechem Chamudos brought in Machatzis Hashekel ibid] Alternatively, it is because Al Hanissim is to be said in middle of the blessing of Modim, and the blessing of Meiyn Shalosh does not contain the blessing of Modim. [Machatzis Hashekel ibid; Levush] See also Nimukeiy Orach Chaim 682
Bedieved: If one mentioned Al Hanissim within Mieiyn Shalosh he is not required to repeat the after blessing. [Kaf Hachaim 682:3]
[66] Ketzos Hashulchan 47:12 footnote 24
[67] Admur in Siddur does not include Chanukah
[68] Mishneh Sachir 2:220
[69] Ketzos Hashulchan 47:13 based on M”A 271:14 that this applies any day of the year
[70] 188:14; Ketzos Hashulchan 47:11
[71] Michaber 683:1; Erechin 10
[72] The reason: As on each day of Chanukah a new miracle occurred. Alternatively, as on each day we light a different number of candles. Alternatively, as each day corresponds to the Karbanos that we read from the Torah during Chanukah, and each day there was a different set of Karbanos. [Beis Yosef; Levush; M”B 683:1; Kaf Hachaim 683:1]
[73] Siddur Admur; Levush 683; M”B 683:1; Kaf Hachaim 683:2
[74] The reason: As a full Kaddish will be recited after Uva Letziyon. This is opposed to when Hallel is recited on Rosh Chodesh or Chol Hamoed, Shabbos, or Yom Tov in which there is no full Kaddish which follows Uva Letziyon and thus the full Kaddish is recited immediately after Halel. [See Levush ibid; Shaar Hakolel 11:22]
[75] Admur 131:5 in parentheses; M”A 131:10 in name of Tanya 68; Elya Raba 131:9; Chida Machazik Bracha 683; Siddur Yaavetz; Tehila Ledavid 131; Kaf Hachaim 683:4 and 131:61; Sefer Haminhagim p. 161; Yabia Omer 4:33; Piskeiy Teshuvos 683:3; See M”B 683:1
Other opinions: Some Poskim rule that Hallel is not to be recited in the house of an Avel. [Peri Chadash 422:2; Maharil Chanukah; M”A ibid writes to say it at home; Poskim brought in Kaf Hachaim 131:61]
[76] The reason: The law of skipping Hallel in the house of an Avel only applies by Hallel said on Rosh Chodesh, being that its obligation is merely due to custom. However, on Chanukah, in which Hallel is said as an obligation due to Rabbinical decree, it is recited even in the mourners home, as even the mourner himself is obligated to recite it. [Admur ibid]
[77] Admur ibid “even the mourner himself is obligated to recite it “; Kaf Hachaim 683:4; Poskim in Piskeiy Teshuvos 683:3 footnote 10; See Gesher Hachaim 20:3
Other opinions: Some Poskim rule that the Avel himself is not to recite it. [Chayeh Adam 154:40; M”B 683:1]
[78] Admur 131:5; Maharil 22; Elya Raba 582:22; Gilyon Maharsha 376:4 in name of Kneses Hagedola 391; M”B 581:7 in name of Machatzis Hashekel; Gesher Hachaim 23:5; Sefer Haminhagim p. 161 [English]; Igros Kodesh 2:324; 8:236; 11:3; 24:149 [published in Shulchan Menachem 5:303-304]; See Maharam Shick 183; Poskim in Nitei Gavriel 58:1; Piskeiy Teshuvos 683:2
Other opinions: Some Poskim rule a mourner is not to lead the prayers of Shacharis during Chanukah, but may lead the prayers of Mincha and Maariv. [P”M 683 M”Z 1; M”B 683:1; 671:44 based on P”M; 581:7 in name of Gr”a; Kaf Hachaim 683:5; Maharam Shick 183 in name of Chasam Sofer; Aruch Hashulchan Y.D. 376:14; Dvar Moshe 84 that so is custom of Chassidim;] Some are accustomed that mourners do not Daven for the Amud at all on Chanukah. [See Divrei Yatziv Y.D 236 based on Ramak; Implication of Shut Mahril 22; Mahram Mintz 43; Noam Megadim p. 43; Yad Sofer 37 in name of Chasam Sofer; M”B 132 “Kuntrus Mamar Kaddeishim”; Piskeiy Teshuvos ibid that so is custom in majority of Chassidic communities; Rivivos Efraim 1:443 in name of Rav Moshe Feinstein; See Piskeiy Teshuvos 132:31]
[79] The reason: The congregation is found in a state of joy during this time similar to the custom on Shabbos and Yom Tov [and it is hence improper for the Avel to lead the prayers]. [Admur ibid; Maharil ibid; Elya Raba ibid]
[80] Hiskashrus 908 p. 15
[81] The reason: As the above law only applies to an Avel which has a status of mourning and is thus not to lead the prayers on Shabbos and Yom Tov. This does not apply by one who has a Yartzite.
[82] Birkeiy Yosef 683:1; Kaf Hachaim 683:3
[83] Minchas Pitim 683; Hisorerus Teshuvah 1:51; Shevet Halevi 1:205; Based on Tosafos Sukkah 38a
[84] The reason: As also women were included in the miracle, and hence they too are obligated to sing praise to Hashem. [ibid]
[85] Implication of Admur 106:2 and 479:7 regarding night of Seder “Women are exempt from all Hallel except this one”; Beis Shearim 359; Sdei Chemed Chanukah 9 in name of Binyan Shlomo; Yabia Omer 6:45; based on Rambam Chanukah 3:14
[86] The reason: As it is a Mitzvah Shehazman Grama of which women are exempt. [ibid]
[87] Piskeiy Teshuvos 683:1; Moadim Uzmanim 2:146
[88] See Piskeiy Teshuvos 683 footnote 4
[89] 684:13; Tur 684; Mishneh Megillah 30b
[90] The reason: As the Melacha of the Mishkan was complete on the 25th of Kisleiv. [Tur 684; See Taz 684:1; P”M 684 M”Z 1 in name of Levush]
[91] Rama 684:1 “Some Poskim [Tur] rule one is to begin from Beyom Kalos Moshe, and so is the custom”; Kol Bo; Levush; Sefer Haminhagim p. 161 [English]
Michaber-Sefaradi custom: Some Poskim rule that on the first day of Chanukah one begins from Birchas Kohanim. This portion is read by the Kohen and Levi, while the Yisrael reads from Ubiyom Harishon. [Michaber ibid] The reason for this is because the Chashmonaim were Kohanim, and the miracle took place through them. [Taz 684:2; Abudarham] This is the Sefardi custom. [Kaf Hachaim 684:4] This is also the custom of many Ashkenazi communities. [Luach Davar Beito of Belz; Ashel Avraham Butchach 684; Piskeiy Teshuvos 684:1] See Kaf Hachaim 684:8 for where the Kohen and Levi read until according to Sefaradi custom and Piskeiy Teshuvos ibid regarding Ashkenazi custom.
[92] The reason: As from here begins the Parsha of the Nesiim. [Levush ibid]
[93] Rama ibid; So is the custom of Ashkenazim and Chassidim
Michaber-Sefaradi custom: Some Poskim rule that the Kohen and Levi, read until Ubiyom Harishon. [Michaber ibid]
[94] Tzemach Tzedek Miluim 11; Igros Kodesh 15:25 [printed in Shulchan Menachem 3:290]
[95] Rama 684:1; Hagahos Maimanis Tefila 13; Sefer Haminhagim p. 161 [English]
Michaber-Sefaradi custom: Some Poskim rule that the daily Karban is read by the Kohen and Levi, while the Yisrael repeats the current day’ s Karban. [Michaber ibid] This is the widespread custom of Jewry in Eretz Yisrael, even amongst Ashkenazim. [Sefer Eretz Yisrael [Tukichinsky] 13; Piskeiy Teshuvos 684:1]
[96] The reason: This is done so each Aliyah reads a new set of three verses. This is similar to the reading of the Mamados, in which we would read the weekday and next day’s portion in Bereishis. [Peri Chadash 684; Kaf Hachaim 684:9]
[97] Tzemach Tzedek Miluim 11; Igros Kodesh 10:296; 15:25 [printed in Shulchan Menachem 3:290]; See Ohalei Sheim 4:99; Hiskashrus 640 p. 16 [for the history of this ruling for Anash in Eretz Yisrael]; Hearos Ubiurim 946 p. 72
[98] Rama 684:1; Sefer Haminhagim p. 161 [English]
Other opinions: Some Poskim rule one concludes with the first Parsha of Behaaloscha. [Michaber ibid]
[99] Darkei Moshe 684:2; Elya Raba 684:4; M”B 684:4
[100] Michaber 684:2-3
[101] Tzemach Tzedek 68; Kitzur SHU”A 139:24; Kaf Hachaim 684:10; Sefer Haminhagim p. 161; Sdei Chemed Chanukah 11 based on Tzemach Tzedek 68
[102] Levush; Kaf Hachaim 684:13
[103] Michaber 684:3
[104] M”B 685:4
[105] Hagba is only done after the second scroll is placed on the Bima. [Rama 147:8] Some [Rav M. Harlig] say that the Torah is to be placed on the right side of the first Torah. Others say it is to be placed on the left side. [See Piskeiy Teshuvos 147 footnote 36; Hiskashrus 1078 footnote 5]
[106] Rivash 59; Kneses Hagedola 684; Kaf Hachaim 684:17
The Sefaradi custom: The Sefaradi custom is to say two Kaddeishim, one after the second scroll, and one after the third scroll [Kaf Hachaim 147:42; 684:19; See Yabia Omer 4:22]
[107] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42
[108] M”B 685:5; See Levush and Kaf Hachaim 684:19 for the reason behind this
[109] Tzemach Tzedek 68; Kitzur SHU”A 139:24; Kaf Hachaim 684:10; Sefer Haminhagim p. 161; Sdei Chemed Chanukah 11 based on Tzemach Tzedek 68
[110] The reason: As Chanukah contains Persumei Nissa, and is hence said over the Haftorah of Rosh Chodesh. In addition, Chanukah was the last portion that was read from the Torah. [Levush; Kaf Hachaim 684:20]
[111] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35:187 footnote 34
The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkutei Sichos ibid]
[112] Likkutei Sichos 35:27; Igros Kodesh 5:108 [letter to Rav A.C. Naah printed in Shulchan Menachem p. 96-105]; See Igros Kodesh 2:308 of Rebbe Rayatz in a letter to Rav Yaakov Landau that he was in doubt as to whether the verses of Rosh Chodesh are to be mentioned in this instance; See Background ibid and other opinions brought next
Other opinions: Some Poskim rule that even according to the ruling of the Michaber ibid and Chabad custom of the Rebbe Maharash, one is not to recite the verses of Rosh Chodesh after the Haftorah of Chanukah. The reason for this is because we only mention Rosh Chodesh in cases in which there are opinions that require it to be read that Shabbos. However, all the Poskim agree that the Haftorah of Chanukah is to be read instead of Rosh Chodesh and there is thus no reason to mention it. [Ketzos Hashulchan 88 footnote 16] The Rebbe ibid disputes his ruling
[113] Michaber 684:3
[114] The reason: As the reading of Rosh Chodesh is more Tadir. [Taz 684:3]
How the Aliyos are split up: See P”M 684 A”A 3; M”B 684:12; Kaf Hachaim 684:21
[115] M”B 684:6; Kaf Hachaim 684:10; See Tzemach Tzedek 68; Kitzur SHU”A 139:24; Sefer Haminhagim p. 161; Sdei Chemed Chanukah 11 based on Tzemach Tzedek 68
[116] P”M 684 A”A 4; Daas Torah 684 concludes one may recite Kaddish a second time
[117] Levush; Rosh; P”M 282 A”A 17; M”B 282:34; Shraga Hameir 3:14; Piskeiy Teshuvos 684:3-4; See M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
[118] The reason: As the main reading is that of Rosh Chodesh. [Beis Yosef; Kaf Hachaim 684:22]
[119] M”A 684:4; M”B 684:14; Kaf Hachaim 684:23
[120] Shevet Halevi 1:193; 6:86
[121] M”A 684:4; Taz end of 684; Maharil 182; M”B 684:16; Kaf Hachaim 684:24
[122] Taamei Haminhagim 857 in name of Levush
[123] M”B 684:9
[124] M”A 147; Levush, brought in Kaf Hachaim 684:19; P”M 684 A”A 5; M”B 147:27 in name of Shaareiy Efraim
Other customs: Some are accustomed to place the 1st Sefer Torah near the other scrolls for the saying of Kaddish. [Luach Eretz Yisrael, that so did Rav Shmuel Salant]
[125] This is only done when Kaddish is said after the 1st Sefer prior to the 2nd, and not when Kaddish is said after the 2nd.
[126] Rama 669:1; Peri Chadash 684; Shulchan Gavoa 684:11; Kaf Hachaim 684:16
[127] Chemed Moshe 669; Kaf Hachaim 669:41; Biur Halacha 669:1 “Vechozrim”
[128] Maasas Moshe; Dvar Moshe; Birkeiy Yosef 684:5; Shulchan Gavoa 684:6; Shaareiy Efraim 8:78; M”B 684:3; Kaf Hachaim 684:8
[129] Pnei Ahron 12; Other Poskim however rule this is not necessary. [See Kaf Hachaim ibid]
[130] Machaneh Chaim 3:51; Piskeiy Teshuvos 684:1
[131] Tzur Yaakov 137; Piskeiy Teshuvos 684:2
[132] Shaareiy Efraim 8:79; Kaf Hachaim 684:12
[133] 684:3
[134] Rama ibid
[135] Taz 684:4; M”A end of 140; Bnei Yitzchak 9; Bigdei Yesha 685:5; Derech Hachaim; Chayeh Adam 154:41; Kitzur SHU”A 139:24; M”B 684:17; Kaf Hachaim 684:26
[136] Elya Raba 684:8
[137] M”B 684:17; Biur Halacha “Veim Taah” as so rule majority of Achronim
[138] Chelkas Yaakov 1:100; Piskeiy Teshuvos 684:5
[139] Biur Halacha 684 “Veim Taah”; Kaf Hachaim 684:26; Piskeiy Teshuvos 684 footnote 19
[140] Chayeh Adam 139:24; Shaareiy Efraim 8:76; M”B 684:3 in Biur Halacha “Veim Taah”; Kaf Hachaim 684:27
[141] Shaareiy Efraim 8:76
[142] Shaareiy Efraim ibid; See Biur Halacha ibid; Piskeiy Teshuvos ibid
[143] As the custom is to permit to add more than seven Aliyos on Shabbos [Admur 282:1] Now, although there are Poskim who forbid doing so [Tashbatz 2:70, brought in Hagahos Harif and Kaf Hachaim 282:10] and so is our custom not to add any more Aliyos [Tzemach Tzedek 35:7; Ketzos Hashulchan 84:1] nevertheless, in a case of need one may do so [Tzemach Tzedek and Ketzos Hashulchan ibid]. This especially applies in such a case that one must read another three Aliyos being that they involve three different Sefer Torahs, and hence all remaining three Aliyos are considered an obligation. See also Kaf Hachaim 684:17 in name of Peri Chadash, Levush, Birkeiy Yosef 282:3. A further proof for this can be brought from Admur 282:20 [and Michaber 137:3; Ketzos Hashulchan 84:10] that even if one skipped one word or one letter one must go back and read it even if it means adding an Aliya, and hence certainly here one must add a seventh Aliya to Shevi and then read another two Aliyos.
Delaying Shevi until next Shabbos: One cannot delay Shevii until next Shabbos, and thus only have 8 Aliyos, as even a missed letter from the Parsha must be read that Shabbos, as brought in Admur 282:20 [and Michaber 137:3; Ketzos Hashulchan 84:10] and certainly if the entire Shevi was missed.
[144] Chayeh Adam 139:24; M”B 684:3 in Biur Halacha “Veim Taah”; Kaf Hachaim 684:27; Piskeiy Teshuvos 684:3
[145] The following Poskim record this ruling regarding Rosh Chodesh, and the same would seemingly apply regarding Chanukah: Dvar Moshe 25:3; Shaareiy Efraim 9:19; Kaf Hachaim 425:18; Ketzos Hashulchan 88:5; Ashel Avraham, in name of Devar Moshe brought in Otzer Hamifarshim 425; Kaf Hachaim 423:9
[146] Ketzos Hashulchan ibid footnote 16
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