To purchase this Sefer, click here

Lighting in Shul:[1]

A. The Mitzvah:

One is to light Chanukah candles in Shul with a blessing in order to publicize the Chanukah miracle.[2]

Relighting at home:[3] One does not fulfill his obligation with the Shul’s Menorah lighting. [This applies even to the person who recited the blessings and lit the Shul’s Menorah, and thus he must relight at home with the blessings.[4] Nevertheless, on the first night, he is not to repeat the blessing of Shehechiyanu unless he is lighting also on behalf of others, such as his wife and daughters.[5] Furthermore, some Poskim[6] rule that one is also not to repeat the blessing of Sheasa Nissim on any night, unless he is also lighting on behalf of others. However, one who has in mind to not be Yotzei these blessings with the recital in Shul, may repeat them at home according to all.[7] Accordingly, the congregation who hears the blessings of Shehechiyanu and Sheasa Nissim recited by the Chazan, is to explicitly have in mind to not be Yotzei.[8]]

 

Q&A Should one try to avoid being chosen to light the Menorah in Shul? Some[9] individuals avoid lighting the Menorah in Shul due to that they do not want to recite the blessings over it and then repeat the blessings at home. Practically, one is not to suspect for their opinion, and is even initially to accept the honor to light in Shul and then relight at home with a blessing.[10]   May a child light the Shul’s Menorah?[11] A child below Bar Mitzvah is not to be given the honor of lighting the candles in Shul, even though no one is Yotzei with this lighting.[12]   Should one use candles or olive oil for the lighting in Shul? Ideally, it is a Mitzvah Min Hamuvchar to light in Shul using olive oil, just as is done at home.[13] However, many are accustomed to light using candles, and so was the custom by the Rebbe to light the Shul Menorah using candles of bee’s wax.

 

B. Position of the Menorah in Shul:

The direction of its location:[14] The Menorah is to be placed by the southern wall of the Shul.[15] [This means as follows: In areas that are west of Jerusalem, in which the Aron faces Mizrach, the Menorah is to be set up to the right of the Aron. In areas that are east of Jerusalem, in which the Aron faces Maarav, the Menorah is to be set up to the left of the Aron. In areas that are south of Jerusalem, in which the Aron faces north, the Menorah is to be set up in the back half of the shul, to the left side of the Aron. In areas that are north of Jerusalem, in which the Aron faces south, the Menorah is to be set up in the front half of the shul, to the left of the Aron.[16]]

The direction that the branches of the Menorah should face: The Menorah is to face from east to west.[17] [However, some Poskim[18] rule the Menorah is to face from north to south.[19] Each community is to follow his custom.[20] The Chabad custom is to have the Menorah face from east to west.]

Setting up the candles and how to face during the lighting:[21] One is to light the Menorah with his front facing north, and his back facing south [i.e. from behind the Menorah, between the Menorah and the wall[22]]. Thus, being that we set the candles starting from one’s right, one is to set up the candles starting from the end closest to the Aron. One then adds one more candle each night to the left of that candle, and begins lighting from the candle on the extreme left and then continues lighting towards the right. [Many[23] however are accustomed to light in front of the Menorah, with one’s front facing south, and his back facing north. Thus, being that we set up the candles starting from one’s right, one is to set up the candles starting from the end furthest from the Aron. One then adds one more candle each night to the left of that candle, and begins lighting from the candle on the extreme left and then continues lighting towards the right. Practically, the worldly custom, and so is the custom of the Rebbe’s Shul, is to follow this latter opinion.[24]]

 

Q&A May the Shul Menorah be higher than ten Tefachim?[25] Yes, and so is the custom.   May the Shul’s Menorah be lit on a table?[26] Yes. The table is to be positioned by the southern wall of the Shul.

 

C. Reciting the blessings in Shul:[27]

On each day of Chanukah, the Shul Menorah is lit with the blessings [of both “Lehadlik Neir Chanukah” and “Sheasa Nissim Laavoseinu”].[28] [On the first night of Chanukah, one also recites Shehechiyanu.[29] This blessing of Shehechiyanu is not repeated at home by the person lighting, unless there are other people fulfilling their obligation with his lighting at home.[30] Furthermore, some Poskim[31] rule that one is also not to repeat the blessing of Sheasa Nissim on any night, unless he is also lighting on behalf of others. However, one who has in mind to not be Yotzei these blessings with the recital in Shul, may repeat them at home according to all.[32] Accordingly, the congregation who hears the blessings of Shehechiyanu and Sheasa Nissim recited by the Chazan, is to explicitly have in mind to not be Yotzei. The prayer of Haneiros Halalu is sung after the lighting in Shul, just as it is done at home.[33]]

 

Q&A May the Menorah be lit in Shul with a blessing if a Minyan is not present? Some Poskim[34] rule a blessing may only be recited over the Shul’s Menorah lighting if there is a Minyan present during the lighting. Other Poskim[35] rule it is permitted to light the menorah with a blessing even if a Minyan is not present at that time, if people will come throughout the night and see the Menorah.[36] Practically, it is proper to have a Minyan present upon reciting the blessings.[37] Do women and children count for the Minyan? Some Poskim[38] rule that in this regard, women are to be included in the Minyan. Some[39] write that even children who have reached the age of Chinuch are included in this Minyan.   May an Avel light the Shul’s Menorah?[40] He may light the Menorah from the second night and onwards. However, on the first night of Chanukah, an Avel is not to light the Menorah, as he may not recite a public blessing of Shehechiyanu.   May the blessing of Shehechiyanu be recited in Shul if one already lit candles at home and recited Shehechiyanu?[41] Yes. All the people present already lit candles and recited Shehechiyanu? If all the people present by the lighting already lit candles and recited Shehechiyanu, such as when lighting in Shul before sunset of Erev Shabbos, then some Poskim[42] rule the blessing of Shehechiyanu is not to be repeated. Other Poskim[43] however rule the blessing is to be repeated even in such a case.   May Shehechiyanu be recited on the second night in Shul if the candles were not lit in that Shul on the first night? Some Poskim[44] rule it is allowed. Other Poskim[45] rule the blessing of Shehechiyanu may not be recited.

 

D. When to light in Shul:[46]

Between Mincha and Maariv:[47] It is customary to light the Menorah in Shul between Mincha and Maariv [in the presence of a Minyan[48]].[49] [The custom in the Rebbe’s Shul is to light the Menorah after Kaddish Tiskabel of Mincha, prior to the prayer of Aleinu.[50]]

Erev Shabbos:[51] Some are accustomed on Erev Shabbos to light the Menorah in Shul prior to Mincha. [It is lit with a blessing, even if a Minyan is not yet present.[52]] It is not necessary for the congregation to wait until all the candles are lit, and rather as soon as one candle is lit the Chazan may begin Shemoneh Esrei.[53] [Others[54] are accustomed to light the Menorah on Erev Shabbos between Mincha and Maariv, as is usually done during the week.[55] Practically, the Chabad custom is to light the Menorah after Mincha and then return home and light the Chanukah candles and Shabbos candles.[56] It is customary to Daven an early Mincha on Erev Shabbos for this purpose.]

Motzei Shabbos:[57] On Motzei Shabbos, the Shul Chanukah candles are lit after Maariv [before Aleinu[58]], prior to Havdala.[59]

 

Q&A If a Minyan is Davening an early Mincha [i.e. Mincha Gedola], may the Menorah be lit with a blessing? The Shul’s Menorah may only be lit with a blessing from after Plag Hamincha. Thus, if there is an early Minyan of Mincha Gedola, the candles may not be lit after Mincha until the time of Plag Hamincha arrives.[60] The custom by the Rebbe’s Minyan in 770 was to light the candles in Shul between 3:35 and 3:40, which was after Plag Hamincha.[61]   Until what time at night may the Shul’s Menorah be lit?[62] One may light the Shul’s Menorah so long as there is a Minyan present and the Menorah has not yet been lit in that Shul, and the Minyan has not yet participated in another Shul’s lighting. This applies even if the entire Minyan already lit their Menorah at home and it is very late.

 

E. How long should the Shul’s Menorah remain lit for?

In general, we rule that the Menorah is to remain lit for at least a half hour past nightfall.[63] This applies also for the Menorah that is lit in Shul.[64] [However, it is proper for the candles to light until the next day’s lighting, if doing so does not pose a safety hazard.[65]]

Lighting the Menorah also by day:[66] Some have a custom to light the Shul Menorah likewise by day, after Shacharis.[67] [Also the Shamash is lit when lighting the Menorah during the day.[68] Practically, the Chabad custom is to leave the Menorah lit consecutively for 24 hours.[69] The Rebbe directed that on Zos Chanukah, the last day of Chanukah, the Menorah is to remain lit even after the leave of Chanukah, until it extinguishes on its own.[70]]

 

Q&A May the Menorah of a Shul be extinguished after it is lit, even prior to remaining lit for a half hour? Some Poskim[71] rule one may extinguish the candle upon everyone leaving the Shul, even prior to the passing of a half hour.[72] Other Poskim[73] however rule one is not to extinguish the candles until a half hour passes after nightfall.[74] Practically, if there is worry of fire or the Menorah getting stolen, one may be lenient.[75] After a half hour:[76] Once the Menorah has been lit for a half hour, it may be extinguished.

 

F. Moving the Menorah:[77]

One is initially to be careful not to move the Menorah from its place, even regarding the candles that are lit in Shul. The Shul’s candles are to hence be lit in their final resting area, and not moved from there for the first half hour.

 

Lighting a Public Menorah:[78] The Rebbe’s directed the arrangement of public Menorah lightings, in order to publicize the miracle of Chanukah.[79] However, the participants do not fulfill their obligation with such lighting and thus should be informed that they must still light in their homes.[80] Is a blessing recited?[81] Some Poskim[82] rule that a blessing may be recited when lighting a public Menorah, just as the blessings are recited upon lighting the Menorah in Shul.[83] Other Poskim[84] rule that a blessing may not be said.[85] Some[86] rule that a blessing may only be said if a Minyan for Maariv is arranged by the public Menorah lighting.[87] Using torch wicks: A torch may not to be used for the Menorah lighting.[88] Accordingly, one may not use more than a single wick, although may use a wick that is woven from many strings.

__________________________________________

[1] 671:7

[2] Michaber ibid; Birkeiy Yosef 671:6; Kaf Hachaim 671:71; Az Nidbaru 7:67

The reason: Three reasons are recorded behind the lighting of the Menorah in Shul: 1) One is to light the Menorah in Shul in order to publicize the Chanukah miracle, and teach them the order of the blessings. This especially applies in today’s times that most people light inside their homes. [Michaber ibid; Rivash 111; Sefer Hamanhig; brought in Orchos Chaim; Kol Bo] 2) Alternatively, a Menorah is lit in Shul in order to fulfill the Mitzvah of those who are unable to light, just as they instituted to say Kidush in Shul. [Levush 671:8; Kol Bo; Orchos Chaim; opinion in Beis Yosef 671] 3) In commemoration of the Menorah that was lit in the Temple. [Kol Bo; Hamanhig; Haeshkol; See Ramban Behalosecha; Ataz 673 in name of Rosh] The two latter reasons are not accepted in Halacha.

Other opinions: Some Poskim rule there is no known root or reason behind the lighting in Shul and one is hence not to recite a blessing upon lighting the Menorah in Shul. [Shibulei Haleket 185]

[3] Rama 671:7; Rivash 111

[4] The law by a guest: See Glosses of Baruch Frankel brought in Kaf Hachaim 671:76

The law by a Yeshiva Bochur: If a Yeshiva Bochur who lives in the Yeshiva lit the candles of the Shul, it is disputed as to whether he is to still light the candles of his room with a blessing. See Piskeiy Teshuvos 671:16

[5] Shaareiy Teshuvah 671:7; M”B 671:45

[6] Taharas Hamayim Mareches Ches Os Gimel; Hisorerus Teshuvah 1:103; Birchas Habayis Birchos Chanukah; Yalkut Yosef p. 325 based on Meiri Megillah 23a; Rav SZ”A, brought in Piskeiy Teshuvos 671 footnote 57

[7] Igros Moshe 1:190; Piskeiy Teshuvos 671:14 footnote 57

[8] Birchas Habayis Neiros Chanukah; Piskeiy Teshuvos 671:14 footnote 59

[9] Brought in Sefer Hatanya

[10] Birkeiy Yosef 671:6; Kaf Hachaim 671:71

[11] Minchas Yitzchak 6:65; Divrei Yatziv 2:286; Shraga Hameir 2:16; Kinyan Torah 1:131; Az Nidbaru 5:37; Piskeiy Teshuvos 671:11

[12] The reason: Although from the letter of the law, a child may light the Shul’s Menorah, being that no one is being Yotzei with it, nevertheless one is to abstain from doing so, as it is belittling to the congregation. [Poskim ibid]

[13] Ateres Zekeinim 673 in name of Rosh; Piskeiy Teshuvos 671:11 footnote 43

[14] Michaber 671:7

[15] The reason: This is in memory of the Temple Menorah which was positioned in the southern area. [Corrected version of Rama ibid; Mamar Mordechai 671:12; M”B 671:40-41; Kaf Hachaim 671:68]

[16] See Bezel Hachachma 2:50; Piskeiy Teshuvos 671:13

[17] Rama 671:7; Terumos Hadeshen 104

The reason: This is in memory of the Temple Menorah which was positioned from east to west. [M”B 671:42]

[18] M”A 671:9 in name of Rambam; Smag; Rivash 410; brought in M”B 671:42

[19] The reason: As, in their opinion, the Menorah in the Mikdash faced from north to south and not from east to west. [ibid]

[20] M”A ibid; M”B 671:42

[21] Mahariy Bruno 39; Chasam Sofer 186; M”B 671:43; Kaf Hachaim 671:69; See Shevet Sofer 24; Divrei Yisrael 211; Bezel Hachochma 2:50; Lehoros Nassan 7:52

[22] Mahariy Beruno ibid, brought in Kaf Hachaim ibid

[23] Kaf Hachaim ibid that so is the custom of the Sefaradim; Piskeiy Teshuvos 671:13 based on Beis Yosef and that so is the custom of the world; See Poskim ibid

[24] Piskeiy Teshuvos ibid

[25] P”M 675 A”A 2; M”B 671:27; Mor Uketzia 675

[26] Derech Hachiam 4; M”B 671:40; Kaf Hachaim 671:67

[27] Michaber 671:7; Birkeiy Yosef 671:6; Kaf Hachaim 671:71; Az Nidbaru 7:67

Other opinions: Some Poskim rule one is not to recite a blessing upon lighting the Menorah in Shul. [Shibulei Haleket 185; Maharam Shick 174 that so was custom of Chasam Sofer; See Moadim Uzmanim 6:89]

[28] The reason: The reason blessings are recited by the Shul’s lighting, despite it being a mere custom, is because it is permitted to recite a blessing over a custom as is done by Hallel of Rosh Chodesh [and of the first night of Pesach]. [Rivash 112; Gr”a; M”B 671:44; Kaf Hachaim 671:70]

[29] M”B 671:44

[30] M”B 671:45; See Igros Moshe 1:90; Kinyan Torah 4:83

[31] Taharas Hamayim Mareches Ches Os Gimel; Hisorerus Teshuvah 1:103; Birchas Habayis Birchos Chanukah; Yalkut Yosef p. 325 based on Meiri Megillah 23a; Rav SZ”A, brought in Piskeiy Teshuvos 671 footnote 57

[32] Igros Moshe 1:190; Piskeiy Teshuvos 671:14 footnote 57

[33] Birchas Habayis Neiros Chanukah; Piskeiy Teshuvos 671:14 footnote 59

[34] Mor Uketzia 671 brought in Shaareiy Teshuvah 671:7; Machazikei Bracha 671:7; Moed Lekol Chaiy 27:33; Zivchey Tzedek 2:29; Pekudas Eliezer 48; Beis David 474; Kaf Hachaim 671:72 and 79; Piskeiy Teshuvos 671:15; See Minchas Elazar 2:68; Maharshag 2:172

[35] M”A 671:10; Final ruling of Biur Halacha 671:7 “Viyesh Nohagin”

[36] The reason: As there is no source anywhere in Poskim to say that a Minyan is required at the time of the lighting and rather so long as the lighting will lead to publication of the miracle, it may be done. [Piskeiy Teshuvos ibid]

[37] Biur Halacha ibid; Luach Kolel Chabad; Hiskashrus 908; Piskeiy Teshuvos ibid

[38] Rav Poalim 2:62

[39] Yalkut Yosef p. 202, brought in Piskeiy Teshuvos 671:15

[40] Maharam Mintz 43; Taz 671:8; P”M 671 M”Z 8; Machazik Bracha 671:9; Chayeh Adam 154:17; Derech Hachaim 4; M”B 671:44; Shaareiy Teshuvah 671:7; Kaf Hachaim 671:73; See also regarding Megillah: M”B 692:1; Derech Hachaim 2; Kaf Hachaim 692:7

Other opinions: Some Poskim permit the Avel to recite Shehechiyanu even by a public lighting. [Olas Shmuel 106 that he has not seen the world be careful in this matter; Teshuvah Meahava 2:286; Mishmeres Shalom ibid; Gesher Hachaim 23:4; Beis Yitzchak Yoreh Deah 2:158; Minchas Elazar 2:32; See Nitei Gavriel 37:4; Piskeiy Teshuvos 692:6]

[41] Zera Emes 96; Machazik Bracha 671:8; Shaareiy Teshuvah 671:11; M”B 671:45; Kaf Hachaim 671:74

[42] Ben Ish Chaiy Vayeishev 11; Kaf Hachaim 671:75; Yalkut Yosef p. 202; Teshuvos Vehanhagos 2:341

[43] Mishneh Sachir 1:201; Tzitz Eliezer 13:69; Kinyan Torah 4:83; Lehoros Nassan 7:50; Piskeiy Teshuvos 671:14

[44] Siach Yitzchak 336 brought in Nitei Gavriel 40:23

[45] Ben Ish Chaiy Vayeishev 11

[46] 671:7

[47] Rama ibid

[48] M”B 671:46

[49] The reason: This applies even according to those who are accustomed to light after nightfall, as one is to light the Shul’s Menorah when the Minyan is present, and the miracle is consequently publicized. Likewise, it is improper to delay the lighting until after Maariv, being that everyone must return home to light at that time. [M”B ibid; See Levush; Kaf Hachaim 671:77] See Zivcheiy Tzedek 2:30 regarding why according to all one may light in Shul after Pelag, before night, even though in general we only allow lighting in Pelag in a case of need.

[50] Shevach Hamoadim 7:3; See Teshuvos Vehanhagos 2:336 regarding saying it before Kaddish Tiskabel, in order so it be considered part of the communal prayers. See Piskeiy Teshuvos 681:1

[51] Rama ibid; Rashal 85; Kol Bo; Abudarham

[52] M”A 5671:10; M”B 671:47; Drashos Maharil Chanukah; Chayeh Adam 154:17; brought in Kaf Hachaim 671:78

Other opinions: Some Poskim rule one is not to recite a blessing if the Minyan is not present. [Kaf Hachaim ibid]

[53] Rama ibid; Maharil

[54] Darkei Moshe 671:5; M”B 671:47; ; Implication of Levush and Chayeh Adam

[55] The reason: This custom is followed also on Erev Shabbos, in order to publicize the miracle to the public. Nevertheless, if there is not enough time left after Mincha to light the candles, then it is certainly to be lit prior to Mincha, even if there is no one around, as the miracle will be publicized when people come to Shul for the Minyan. [ibid]

[56] Sefer Haminhagim p. 160 [English]

[57] Michaber ibid; M”B 681:3; Sefer Haminhagim p. 160 [English]

Other opinions: Some Poskim rule one is to first recite Havdalah and then light the Chanukah candles, as Havdalah is a more frequent Mitzvah and thus takes precedence. [Taz 681:1] The custom of the world is not like this opinion regarding the Shul lighting and hence one should not change the custom. [M”B ibid]

[58] So is the custom in Beis Chayeinu. [Shevach Hamoadim 7:3]

[59] The reason: As it is a Mitzvah to delay the leave of Shabbos as much as possible, as well as that the lighting of the candles contains the Mitzvah of publicizing the miracle. [M”B 681:2]

[60] Michaber 672:1 [that the earliest one can light is from Plag Hamincha]; Sichos Kodesh 1963 p. 401 “The Rebbe told Rav Shmuel Lavitin that during Chanukah one must Daven Mincha at 3:30 so the lighting will be past Plag Hamincha”; Hiskashrus 908; See Igros Kodesh 10:228; Kfar Chabad 740:76

[61] Heard from Harav Y.L. Groner; Nitei Gavriel 41:2 footnote 2; Plag Hamincha was usually at 3:30. Harav Ashkenazi writes that the candles are lit before Pelag Hamincha. Vetzaruch Iyun as to why he wrote this!

[62] Mishnas Sachir 202; Piskeiy Teshuvos 671:16

[63] 672:1

[64] Implication of M”A 675:2; M”B 675:6; Shevet Halevi 8:156; See Milameid Lehoil 121; Zivcheiy Tzedek 2:30 in name of Rokeiach that learns that part of the allowance to light with a blessing after Pelag in Shul is because it will remain lit until after a half hour; P”M 675 A”A 2 says that one cannot benefit from the Shul’s Menorah just like the house Menorah, which can imply that it needs to light for a half hour [Vetzaruch Iyun, as perhaps he would hold one can extinguish and then relight it.]; See M”A 670:2 that the candles are lit until midday.

The reason: It does not state anywhere in [earlier] Poskim that the Shul candles need to remain lit for a half hour. Furthermore, since the entire purpose of the lighting in Shul is Pirsumei Nissa, it is implied that it can be extinguished once the Pirsumei Nissa has ended. Nevertheless, we light it for a half hour due to Lo Pelug. [Milameid Lehoil ibid] Furthermore, the Menorah in the Temple was lit throughout the night and the Menorah in Shul is lit in commemoration of the Temple’s Menorah, according to some opinions. Furthermore, according to some opinions, one fulfills his obligation with the Shul’s lighting and hence it should follow the same laws as any other Menorah. [Shevet Halevi ibid]

Other opinions: Some Poskim rule that it is not necessary for the Shul’s Menorah to last for a half hour after nightfall. [Shraga Hameir 6:85]

[65] Rebbe in Toras Menachem 5750 2:40 [printed in Shaar Halacha Uminhag 2:280; Shulchan Menachem 3:270]; See Poskim in Piskeiy Teshuvos 671:12 footnote 48; Chikrei Haminhagim 2:164

[66] Melamed Lehoil 121; Orchos Chaim 671:13

[67] The reason: Some say the reason for this custom is to fulfill one’s obligation according to the Rambam who ruled that also by day the Menorah was lit.  [Orchos Chaim 671:13]

[68] Likkutei Sichos 18:315 [printed in Shulchan Menachem 3:270]

[69] Rebbe in Shaar Halacha Uminhag 2:280; Shulchan Menachem 3:270

[70] Hiskashrus Chanukah based on oral directives given by the Rebbe in a number of years

[71] Shraga Hameir 6:85

[72] The reason: As it does not state anywhere in [earlier] Poskim that the Shul candles need to remain lit for a half hour. Furthermore, since the entire purpose of the lighting in Shul is Pirsumei Nissa, it is implied that it can be extinguished once the Pirsumei Nissa has ended. Therefore one may be lenient to extinguish the candles even within a half hour, if there is no one left in Shul. [ibid]

[73] Shevet Halevi 8:156

[74] The reason: As the Menorah in the Temple was lit throughout the night and the Menorah in Shul is lit in commemoration of the Temple’s Menorah, according to some opinions. Furthermore, according to some opinions, one fulfills his obligation with the Shul’s lighting and hence it should follow the same laws as any other Menorah. [Shevet Halevi ibid]

[75] Shevet Halevi ibid; Piskeiy Teshuvos 671:12

[76] Melameid Lehoil 121; See Zivcheiy Tzedek 2:29; See Michaber 672:2 and Halacha 7 regarding this ruling in the house Menorah.

[77] M”A 675:2; M”B 675:6

Other opinions: Some Poskim rule one may move the Shul’s Menorah from place to place even within the half hour. [Beis Yosef, brought in M”B ibid]

[78] See Likkutei Sichos 25:419; Shulchan Menachem 3/273-274

[79] Hisvadyos 1987 2 p. 98 and 133

[80] Hisvadyos 1987 2 p. 98

[81] See Hiskashrus 696:14; Chikrei Haminhagim 1:208; Piskeiy Teshuvos 671:15

[82] Mishneh Sachir 2:202; Az Nidbaru 6:75; 5:37; 11:32 and 34; Rav Ginzburg in Hiskashrus 696:14, and so was done in the satellite hookup with the Rebbe.

[83] The reason: They base their allowance on either a) The Rivash explains that the reason the blessing is recited over the lighting in Shul is because of the publication of the miracle, and since here too the miracle is being publicized, a blessing may be said. b) The Kol Bo explains that the reason the blessing is recited over the Shul lighting, is in order to fulfill the Mitzvah for those who are not able to light, and thus likewise by a public lighting where many people who don’t light attend, a blessing may be said. c) The main institution of the lighting was to be done outside, and thus a public lighting has greater advantage than even the Shul lighting. [Az Nidbaru ibid]

[84] Tzitz Eliezer 15:30; Minchas Yitzchak 6:65; Shevet Halevy 4:65; Divrei Yatziv 2:286; Rav Shlomo Zalman Auerbach brought in Az Nidbaru 6:75; Kinyan Torah 1:131; Teshuvos Vehanhagos 1:398

[85] Their reason: Even the custom of lighting with a blessing in a Shul is not agreed to by all Poskim. Those who allow doing so go into difficulty to explain its basis. There is thus no room to extend this to being allowed to light with a blessing as well in an area which was never previously accepted.

[86] Yalkut Yosef p. 204; Rav Yochanan Guraryeh in Chikreiy Minhagim p. 217

[87] This makes the lighting similar to the lighting done in a Shul.

[88] See Halacha 14B!