To purchase this Sefer, click here

The materials of the wicks, oil, and Menorah:[1]

A. The oil/wax:

Which oils may be used? [From the letter of the law] all oils may be used for the Chanukah candles.[2] This applies even if the flame does not light well with the oil.[3] Nevertheless, it is a Mitzvah Min Hamuvchar to use olive oil.[4] If olive oil is not available, one is to use other oils that give a pure and clean flame.[5]

Wax candles:[6] [One may use wax candles for the Chanukah lighting.] The custom in these provinces of Ashkenazim] is to light using bee’s wax candles.[7] [However, this only applies if oil is not available, as it is better to use oil [even not of olives] than to use a wax candle.[8]] Regarding using braided wax candles-see B!

The Shamash:[9] The Shamash is customarily made of bee’s wax.[10]

Shabbos Chanukah: Even on Erev Shabbos Chanukah, it is permitted to light the Chanukah candles using oils that are forbidden to use for Shabbos candles.[11] This however only applies if one only places enough oil to last a half hour after nightfall. If, however, there is enough oil to last more than a half hour after nightfall, it is forbidden to light Chanukah candles using oils that are forbidden to be used for the Shabbos candles.[12] Likewise, the Shamash must be made of oil/wax that is permitted to be used for the Shabbos candles.[13]

Summary: One is to use olive oil. If olive oil is not available, one is to use other oils which give off a good flame, or use bees wax.   Q&A Must all the candles be made of the same oil/wax?[14] All the candles lit on the Menorah are to be made of the same oil/wax. Thus, one should not have some of the candles contain oil, and others contain wax candles. Likewise, one is to try to have all the candles be of the same oil.[15] However, if necessary, one may have one candle be of olive oil, and others contain other oils.[16] Two Menorah’s: The above law of maintaining the same oil/wax for the candles only applies to a person’s individual lighting on his Menorah. However, the members of a household, who are each lighting their own Menorah, can each choose to use a different oil/wax.   Is a child to use oil or wax candles?[17] This is dependent on age and safety. Ideally, a child should use olive oil candles, just like men, in order to educate him in Hiddur Mitzvah, however one may use wax candles if one does not want their child having oil.   If one can only afford to light either one oil candle per night, or to light wax candles according to the number of nights, which should he choose?[18] It is better to light according to Mehadrin, with lighting the corresponding number each night, than to light with only a single candle, even if the single candle is olive oil.   Should one place water in the oil candle?[19] It is proper to add water to the oil candles, as the Jewish people are symbolized to oil while the nations of the world to water. Having the oil lit on top of the water emphasizes the miracle of Bnei Yisrael over the nations of the world.   Q&A on quality of oil May one light using non-Kosher oil?[20] Meat and Milk: Some Poskim[21] rule it is forbidden to light the Chanukah candles using oil that is not Kosher due to it containing a mixture of meat and milk. If one lit the candles with such oil, he does not fulfill his obligation, and must thus relight with a blessing.[22] Other Poskim[23] rule that even initially such oil may be used. Practically, the Poskim[24] conclude that initially such oil may not be used, although Bedieved if one already used such oil to light, he fulfills his obligation. Non-Kosher fats: Oil which is not Kosher due to it containing non-kosher fats, such as pig lard, some Poskim[25] rule it may be used to light the Chanukah candles even initially.[26] Other Poskim[27] rule it is forbidden to be used.[28] Practically, the Poskim[29] conclude that if one used such oil to light, he has fulfilled his obligation after the fact, although initially one is to avoid doing so. Shemitah Oil: Some Poskim[30] rule one may not use Shemitah oil to light the Chanukah candles [even if Heter Mechirah was done with it].[31] Others[32], however, rule that such oil is permitted to be used.   May one use olive oil that is not fit for eating? Yes.[33] However, there are Poskim[34] who rule that it is best to use oil that is edible, as this is the form of oil that was used in the Mikdash, as well as in order to beautify the Mitzvah.   Bad smelling, or putrid, oil:[35] Initially, one is not to use bad smelling oil, such as kerosene. Likewise, all oil which has become putrid, such as due to a rat being found in the oil, should not be used.[36]   May one use oil that was kept under one’s bed for the Chanukah lighting?[37] If one kept edible oil under his bed, he is not to use it for candle lighting of either Chanukah candles or Shabbos candles.[38] However, inedible oil [such as Shemen Lamaor olive oil] may be used even if it was kept under a bed.[39] Furthermore, some Poskim[40] rule that if the oil was set aside for the Mitzvah, one may even initially use it even if it is edible oil. Practically, in a time of need, one may be lenient to use even edible oil that was used under a bed, even if it was not yet set aside for the Mitzvah.[41] Candles: If one left a candle under his bed, it may be used for the Mitzvah.[42]   Stolen oil: Some Poskim[43] question whether one may use stolen oil for the Chanukah Menorah lighting. Others[44] rule the oil may be used, although a blessing is not to be recited.   Borrowed oil-Owning the oil:[45] Some Poskim[46] rule one may not use borrowed oil for the Chanukah Menorah as the oil must be owned by the person lighting it. Other Poskim[47] however rule that borrowed oil may be used, and so is the final ruling.

B. The wicks:

Material of the wicks: Wicks of all materials are valid to be used for the Chanukah candles.[48] This applies even if the flame does not light well on a wick of that material.[49] [Nevertheless, it is a Mitzvah Min Hamuvchar to use wicks made of cotton or flax.[50]]

Shabbos Chanukah: Even on Erev Shabbos Chanukah, it is permitted to light the Chanukah candles using wicks that are forbidden to be used for Shabbos candles.[51] This, however, only applies if one only places enough oil to last a half hour after nightfall. If, however, there is enough oil to last more than a half hour after nightfall, it is forbidden to light Chanukah candles using wicks that are forbidden to be used for Shabbos candles.[52] Likewise, the Shamash must contain a wick that is permitted to use for the Shabbos candles.[53]

Should one use new wicks each night?[54] It is permitted to reuse the wicks of the previous night.[55] [Some Poskim[56], however, write that the custom is to change the wicks each night.[57] The custom of the Previous Rebbe was to use the same wicks.[58] Some Poskim[59] write that if one decides to use the old wicks, then he should place the old wick of the first candle which was lit the previous night, within the candle which will be lit first tonight.[60] Other Poskim[61] however, write that doing so is not necessary, and so is the custom, not to be particular in this matter.[62]]

A torch-Braided candles/Havdalah candle: A torch is invalid for use for Chanukah candles.[63] [It is therefore forbidden to use two candles that are braided together.[64] It goes without saying that a braid of 4-5 candles is invalid.[65] For this reason, a Havdalah candle may not be used for the Chanukah lights.] One must be careful when setting up the wax candles, that the candles do not cling to each other when they are lit, as this is similar to a torch [which is invalid].[66] [Similarly, one must be careful when setting up the wax candles, that the candles are not too close to each other in a way that they will melt and become combined into one candle.[67]] If one lit a candle that is similar to a torch, it does not count as even one candle.[68]

Two wicks in a single candle:[69] It is forbidden to light more than one wick in a single oil candle [or wax candle]. Thus, one may not fill a bowl with oil and place more than one wick inside. If one does so the candle is invalid and does not count for even one candle.[70] This applies even if the wicks are distanced from each other in a way that their flames do not mix.[71] If however one places a separation between each wick in the bowl, then each wick counts as one candle.[72] Thus, if one has an oil candle with two exits for wicks, it counts as two candles.[73] Nevertheless, two people should not both light in the same candle even in such a case, even on the first night.[74]

Summary: Initially, one is to use wicks made of cotton or flax. If not available, then all other wicks are valid.   Q&A Making one’s own wicks:[75] It is customary of many who are meticulous to make their own wicks from cotton rather than purchase them ready made.   Using wicks that are covered in wax:[76] Some Poskim[77] question whether using wicks that are covered with wax fulfills the Mitzvah, even if one uses olive oil.[78] Practically, it is best to either coat the wax covered wick with olive oil before lighting, or to light it one time before the official lighting and burn off the wax, in order to avoid this issue. Other Poskim[79] however rule that using such wicks does not pose any problem, and they may be used even initially.   May wicks that are very thick or very thin be used to light the candles?[80] It is proper not to use very thick or very thin wicks for candles.   Must one have both a wick and oil for the candle lighting?[81] Yes. One must have both a wick and a fuel, such as wax or oil, for the Mitzvah to be valid.[82]   May one use electric bulbs for Chanukah candles?[83] No.[84] However, if nothing else is available, one may light it without a blessing.[85]   May one use a gas flame for the Chanukah candles, such as a stove top?[86] No.[87]   May one use a long twig, or piece of wood, for Chanukah candles?[88] No.[89]

 

C. The Menorah:

What material should a Menorah be built from? Every person is to place effort into having a nice Menorah, in accordance to what he can afford.[90] The highest level of beauty is a gold Menorah. The second level is silver.[91] One who can afford it, is to place effort to use a silver menorah, as it is not so much of an expense.[92] One should avoid using an earthenware Menorah, as will be explained next.

May one reuse the same candle holder each night:[93] An earthenware lamp which was used to light a single night is considered old [and repulsive[94]], and is thus not to be reused another night [due to it being belittling to the Mitzvah[95]]. Thus, one who is using earthenware cups for the oil, is to use new cups every night.[96] If this is not possible, then he is to clean it every night.[97] A metal or glass Menorah may be reused every night. An earthenware candle holder that is plated [with led[98] or other metal or glass] may be reused other nights just like metal.

How distanced must the branches of the Menorah be?[99] The branches of the Menorah are to be a distance of at least 2 cm from each other.

Summary: The more expensive of a material used for a Menorah, the greater the Mitzvah.   Q&A Must one use a Menorah, or can he simply stick candles on a table?[100] One fulfills his obligation even if he does not light the candles on a Menorah, but simply sticks a candle on the table.[101] However, some Poskim[102] rule that a Menorah is needed, and one does not fulfill his obligation without it.[103] Practically, according to all one is initially to light the candles using a Menorah, as this is considered to beautify the Mitzvah, although, when not available, one may simply light the candles without a menorah.   The 15 types of Menorahs:[104] Rabbi Avraham Azulaiy, in his magnum opus Chesed Leavraham, lists 15 levels of quality of vessels that can be used for the candle lighting. The higher it is on the list, the greater its quality for the Mitzvah. 1. Gold vessel 2. Silver vessel 3. Copper[105] which has a gold color vessel 4. Copper which has a red color vessel 5. Iron [Barzel] vessel 6. Tin [Bedil] vessel 7. Lead [Oferet] vessel 8. Glass vessel 9.  Wood which has been made into a vessel 10. Bone which has been made into a vessel 11. Earthenware coated with lead [Eiver] 12. Earthenware that is not coated 13. Pomegranate shell which has been made into a vessel 14. Wall nut shell which has been made into a vessel 15. Acorn shells which has been made into a vessel Egg shells:[106] One should not use egg shells as a vessel to hold the oil for the sake of lighting Chanukah candles. A belittling item:[107] One is not to use a denigrated item for the Chanukah candles, such as the peel of a lemon or onion, as this is considered belittling to the Mitzvah   Should one use glass bulbs on the Menorah? Some Poskim[108] question that perhaps using a glass bulb to hold the oil on a metal Menorah, denigrates the level of vessel to that of glass [number 8 on the above list], even if the actual Menorah is made of gold or silver. Furthermore, perhaps it is considered that he is not lighting with a vessel at all, as glass bulbs cannot stand on their own and are hence not considered a vessel. Other Poskim[109] however rule that the glass bulbs are nullified to the Menorah, and hence the level of quality of vessel is not denigrated through using it, and so is the practical custom.   Q&A on Menorah designs Using a Chabad-Rambam Menorah: The commonly depicted shape of the Menorah contains curved half circle branches, and is used for coinage, marketing, designs and sculpture art. The Rebbe[110], after a thorough Halachic and historic analyzation, concluded that this shape is in truth not the shape of the Temple Menorah, but of a cloned Menorah which was captured by the Romans, and placed on display in Rome to depict the fall of the Jews. The true shape of the Temple Menorah, from both a Halachic[111] and Historic perspective, contained diagonal branches. This is the shape of the Menorah which was depicted by the Rambam in his magnum opus Mishneh Torah, and was testified by his son, Rav Avraham, to be an exact depiction of the Temple Menorah. Due to the Rebbe’s discovery and revelation, artists commonly name this Menorah as the Chabad Menorah, although in truth this is the Menorah of all Jewry, as depicted by the Rambam. The Rebbe stated that one is to endeavor to use for Chanukah an eight branch Menorah which follows the true Temple shape, and not the half circle branches which depict a cloned Menorah which was used by the Roman’s as propaganda for crushing the Jewish pride and spirit.[112] [This however does not mean that everyone should use a Temple shaped Menorah, but that if they are buying a Menorah with branches, then the branches should be diagonal. However, Menorah’s that do not contain branches may also be used, and so was used by the Rebbe himself.[113]]   May one make/use a Menorah of seven branches?[114] It is [Biblically[115]] forbidden to make a Menorah which resembles the Menorah in the Temple, [and is valid for use in the Temple[116]]. Accordingly, one may not make a Menorah of seven branches, but rather of 5, or 6, or 8 branches.[117] This prohibition to make a seven branch Menorah applies even if it is made of non-gold metals, and even if it does not contain [the features of the Biblical Menorah such as] the goblets, buttons and flowers, and even if it is not 18 Tefachim [1.4 meters] high.[118] [It likewise applies even if one makes the Menorah into a different shape than that of the Temple, such as with half circle branches, or triangle shaped branches and the like.[119] Those Shuls which make/own a seven-branched metal Menorah are to be protested until they remove a branch or add an eight branch.[120] A non-metal Menorah of seven branches:[121] It is permitted to make a non-metal Menorah which contains seven branches.[122] Thus one may make a seven-branched wood, earthenware, [glass or plastic] Menorah.   May a Menorah have designs of people? Yes, and so is the custom.[123] However, some Poskim[124] are stringent in this matter.   May a Menorah have designs of animals and birds? Yes, and so is the custom.[125] This applies even regarding lions and oxen.[126] Some Poskim[127] however rule that one is to avoid making forms and sculptures of animals and birds, unless some of the form is recognizably lacking.   May two people light candles on the same Menorah? Two people may light candles on the same Menorah on opposite ends.[128] They are not to light candles on adjacent branches.[129]   May a Chanukah Menorah be used for other purposes, such as to light other candles and the like? During Chanukah: The Menorah may not be used during Chanukah for a mundane purpose.[130] Some Poskim[131] rule it may not even be used for a Mitzvah purpose. Other Poskim[132] however are lenient. After Chanukah: After Chanukah, the Menorah may be used for mundane purposes.[133] However, some Poskim[134] rule that a Menorah which one plans to use for the coming year retains its holiness and may not be used for other purposes. It certainly should not be used for belittling purposes.[135]   Does a Menorah require Geniza? A Menorah does not require Geniza, and may hence be discarded in the garbage.[136] The glass bowls that hold the oil may likewise be discarded, although it is an act of piety to not discard it in a belittling area.[137]

 

D. What should one do with the leftover oil and wicks after Chanukah?[138]

The leftover oils and wicks which were used to light the Chanukah candles must be burnt after Chanukah. It is forbidden to use them for any other purpose.[139] It is proper to stipulate before Chanukah that the oil which remains after the 30 minutes of lighting is not considered designated for the Mitzvah, in which case one is not required to burn it after Chanukah. See Halacha 20D!

_____________________________________________________________

[1] 672:1

[2] Michaber 673:1; Shabbos 21b

The reason: The novelty of this ruling is that one would think that bad quality oils should not be used due to fear that the candle may extinguish prior to the half hour. The reason it is nevertheless permitted is because the law is that even if the candle extinguishes one still fulfills his obligation, as the lighting fulfills the Mitzvah. [M”B 673:1]

[3] Michaber ibid

[4] Rama ibid in name of Mordechai; Kol Bo and Maharil; Admur 264:12

[5] Rama ibid

[6] Rama 673:1

[7] The reason: The reason for this is because the clarity of the flame on bee’s wax is similar to the flame of oil. [Rama ibid]

[8] M”B 673:4; Mahariy Bruna 39; Sdei Chemed Chanukah 5 based on Meiri and others; Piskeiy Teshuvos 673:6

The reason: The reason for this is because the Chanukah miracle took place with oil. [M”B ibid]

Other Poskim: Some Poskim rule one may never use wax candles for the Menorah as the miracle took place with oil. [Maharal of Prague in Ner Mitzvah, brought in Ateres Zekeinim and Shaar Hatziyon 673:4]

If one set up wax candles and oil then arrived: In the event that one already set up wax candles for the lighting, due to lack of oil, and then received oil prior to the lighting, it is disputed amongst Poskim as to whether he should switch the candles for oil. See Shvus Yaakov [remain with candles]; Chacham Tzevi [switch]; Birkeiy Yosef 673:3; Aruch Hashulchan 673:6; Shaareiy Teshuvah 673; Piskeiy Teshuvos 673:6

[9] Sefer Haminhagim p. 157 [English]; Darkei Chaim Veshalom 814

[10] The reason: As bee’s wax is the closest quality to oil [see Rama 673:1], and obviously olive oil cannot be used being that one needs to use the Shamash to light the other candles. In addition, we desire to make a distinction between the candles of the Mitzvah and the Shamash. [Sefer Haminhagim ibid]

[11] Michaber 673:1; Shabbos 21b

The reason: This is because it is forbidden to use the Chanukah lights either during the week or on Shabbos. [Michaber ibid] There is thus no reason to prohibit the forbidden wicks and oils being that the entire reason behind the prohibition was to prevent one from fixing the flame in the process of using it. [Tur 673; Kaf Hachaim 673:1

[12] Rama ibid; Rashba 170

[13] M”A 673:1; Bach 673; Kneses Hagedola 673:2; Elya Raba 673:4

[14] M”B 673:2 in name of Yeshuvos Yaakov

[15] Implication of M”B ibid; See Shaar Hatziyon 673:1

[16] Shvus Yaakov 2:31; Shaar Hatziyon ibid concludes that perhaps even the Yeshuos Yaakov would agree in this case; Ashel Avraham Butchach 673; Piskeiy Teshuvos 673 footnote35;

[17] See Piskeiy Teshuvos 673:6 footnote 33

[18] M”B 671:6; Chayeh Adam 154:24; Binyan Olam 34; Kaf Hachaim 671:20

[19] Yifei Laleiv 2:2; Kaf Hachaim 671:32

[20] Shearim Hametzuyanim 129:3; See Piskeiy Teshuvos 673:3

[21] Shaareiy Teshuvah 673:1, in name of Shaar Efraim 38, brought in Aruch Hashulchan 673:5; M”B 673:2 in name of P”M;

[22] The reason: As all Mitzvos require a Shiur and any oil that is forbidden in benefit is considered as if it does not have a Shiur. [Shaareiy Teshuvah ibid]

[23] Beir Heiytiv 673:1 in name of Shaar Efraim 36; Aruch Hashulchan 673:5

[24] P”M Pesicha Chakira 9:29; Maharsham 4:122; Igros Moshe 1:191; Minchas Yitzchak 7:47

[25] See Maharsham 9:39; Daas Torah 673; Poskim in Piskeiy Teshuvos 673 footnote 15; Shearim Hametzuyanim ibid

[26] The reason: As the oil is not forbidden in benefit and there is no obligation of “Hamutar Beficha” regarding Rabbinical commands. [ibid]

[27] Shnos Chaim 208; See Kaf Hachaim 673:9

[28] The reason: As we require that the oil be “Min Hamutar Beficha” just like all Mitzvos. [ibid]

[29] Igros Moshe 1:191; Minchas Yitzchak 7:47

[30] Ridbaz 25:9; Levushei Mordechai 3:53; Maharash Engel 2:4; Imrei Yosher; Shevet Halevi 1:184

[31] The reason: It is forbidden to get benefit from the light of the Chanukah candles and thus by using such oil it is considered like one is destroying Shemitah produce which is forbidden to be done.

[32] Minchas Shlomo 42; Kinyan Torah 3:17

[33] Kaf Hachaim 673:11; Piskeiy Teshuvos 673:5 All oils are valid for the Menorah lighting. [Michaber 673:1] The oils do not have to be fit to be eaten. [As proven from the lack of mention made in Shulchan Aruch and similarly that most Poskim agree one may light using Cheilev which is forbidden to eat due to being not Kosher].

[34] Rav Mordechai Eliyahu

[35] Aruch Hashulchan 673:3

[36] M”B 673:3

[37] Ben Ish Chaiy Vayeishev 12; Kaf Hachaim 673:11; See Piskeiy Teshuvos 673:5

[38] The reason: As since the evil spirit has resided on this oil, being the evil spirit resides on food left under a bed, it is therefore repulsive to be eaten, and since it is repulsive to be eaten it is also repulsive to be used for the Mitzvah, as the verse states “Hakrivehu Na Lipsachesacha.” [ibid]

[39] The reason: As the evil spirit does not reside on inedible foods. [ibid]

[40] See regarding an Esrog: Sdei Chemed Mareches Lamed Kelal 141:31; Orchos Chaim 649:10; Chaim Ubracha 649:11; Chelkas Yaakov 3:77; Minchas Yitzchak 8:57; Piskeiy Teshuvos 649:5

[41] See Kaf Hachaim Y.D. 116:5; Yabia Omer 1:9-10; Piskeiy Teshuvos ibid

[42] As candles are not edible and hence do not receive the evil spirit.

[43] Shoel Umeishiv, brought in M”B 673:2; See Piskeiy Teshuvos 673:4

[44] Nehar Shalom 673; Peri Hasadeh 4:53; Kaf Hachaim 673:5; Eretz Tzvi Teumim 52; See Admur 11:12; Admur in 649:5 and Rama in 649 regarding a stolen Daled Minim

[45] See Piskeiy Teshuvos 673:4

[46] Beis Shearim 361, brought in Mishneh Halachos 8:229; Beis Yitzchak Y.D. 2:145 leaves this matter in question

[47] Pnei Meivin 223; Sdei Chemed 15; Mikraeiy Kodesh Chanukah 21; See Devar Yehoshua 2:112; Lehoros Nassan 1:30

[48] Michaber 673:1; Shabbos 21b

[49] Michaber ibid

[50] Chayeh Adam 154:8; Kitzur SHU”A 139:4; M”B 673:2

[51] Michaber 673:1; Shabbos 21b

The reason: This is because it is forbidden to use the Chanukah lights either during the week or on Shabbos. [Michaber ibid] There is thus no reason to prohibit the forbidden wicks and oils, as the entire reason behind the prohibition was to prevent one from fixing the flame in the process of using it. [Tur 673; Kaf Hachaim 673:1

[52] Rama ibid; Rashba 170

[53] M”A 673:1; Bach 673; Kneses Hagedola 673:2; Elya Raba 673:4

[54] 673:4

[55] Michaber ibid; Shibulei Haleket; Custom of Chasam Sofer

The reason: Although using the same old wicks may seem like a belittlement to the Mitzvah, nevertheless, it is permitted to do so being that on the contrary, such wicks are easier to light. [Levush; M”B 673:31; Kaf Hachaim 673:71] Alternatively, it is proper to do a second Mitzvah with an item which was already used for a Mitzvah. [Toras Menachem 15:303, printed in Shulchan Menachem 3:271

[56] Hatanya; Orchos Chaim Chanukah 5; Kol Bo 44; Abudarham; Meiri Shabbos 21b; Leket Yosher p. 152 that so was custom of Terumos Hadeshen; Elya Raba 673:16; Shulchan Gavoa 673:14; Mishmeres Shalom 48:3; Kaf Hachaim 673:72

[57] The reason: As on each night a new miracle occurs. Alternatively, the reason is because this is in memory of the Temple lighting in which new wicks were used daily. [Poskim ibid; See Menachos 85a; Rambam 12]

[58] Toras Menachem 15:303 [printed in Shulchan Menachem 3:271]; Shevach Hamoadim. p.102. Although Sefer Haminhagim p. 160 [English] writes based on a Sicha of the Rebbe that the custom of the previous Rebbe was not known, nevertheless, in the later years the Previous Rebbe’s custom was verified to be as stated above; See Hiskashrus 752 footnote 77; Chikrei Minhagim 2:157

[59] Mishmeres Shalom 48:3

[60] The reason: In order so one does not decrease in the holiness of the wick which was lit first on the previous night. [ibid]

[61] Bezel Hachachma 4:128

[62] The reason: As it is permitted to use the wick after the 30 minutes have passed for even mundane matters. Hence, certainly it is permitted to use it the next night for a different candle. [ibid]

[63] Michaber 671:4; Shabbos 23b

[64] M”A 671:4 in name of Rashal; Elya Raba 671:5; Chayeh Adam 154:10; M”B 671:19; Kitzur SHU”A 139:4; Kaf Hachaim 671:35

Other opinions: Some Poskim imply it is permitted to use a candle that has been braided from three candles/wicks. [Rabbeinu Yerucham brought in M”A ibid]

[65] M”A ibid in name of Rabbeinu Yerucham; M”B ibid

[66] Rama 671:1

[67] M”A ibid; Darkei Moshe 671:2; Chayeh Adam ibid; Kitzur SHU”A 139:9; M”B 671:18; Kaf Hachaim 671:35

[68] Michaber ibid

[69] M”B 671:16

[70] Michaber 671:4; Shabbos 23b

The reason: As it appears like a torch [Michaber ibid] being that the flames of the candles join together. [M”B 671:14

[71] Tur, brought in Kaf Hachaim 671:27

Other opinions: Some Poskim rule that if one distanced the wicks from each other, it is valid even if there is no vessel separating them. [Baal Haittur, brought in Kaf Hachaim ibid]

[72] Michaber ibid; Shabbos ibid that

[73] Michaber 671:3; Shabbos ibid

[74] M”A 671:2; M”B 671:12

[75] See Darkei Hayashar Vehatov p. 28; Piskeiy Teshuvos 673:2 footnote 11

[76] See Piskeiy Teshuvos 673:2

[77] Lehoros Nassan 6:45

[78] The reason: As the wax supplies the fuel for the first moments of the flames life and only after it is consumed does the oil fuel the flame, and it is thus found that at the time of lighting, one did not actually light with enough fuel.

[79] Rav SZ”A, brought in Piskeiy Teshuvos ibid; Birchas Moshe 12:27

[80] Darkei Chaim Veshalom 814 in name of Darkei Teshuvah

[81] Pischeiy Olam Shabbos 21a; Levushei Mordechai Telisa 59; Kaf Hachaim 673:19; Meoreiy Eish p. 95; Piskeiy Teshuvos 673:1; Igros Kodesh 27:46, printed in Shulchan Menachem 3:271; See however Beis Yitzchak 2:31 who implies that one does not need a wick

[82] The reason: One requires both oil and a wick to fulfill the Mitzvah of candles lighting, which is in memory of the Temple Menorah which was lit using a wick and oil. [See Pischeiy Olam Shabbos 21a; Levushei Mordechai Telisa 59; Kaf Hachaim 673:19; Meoreiy Eish p. 95; Piskeiy Teshuvos 673:1]

[83] Levushei Mordechai Telisa 59; Beis Yitzchak 2:31; Maharshag 2:120; Pekudas Elazar; Kaf Hachaim 673:19; Har Tzevi 2:114; Mikraeiy Kodesh Chanukah 20; Shearim Hametzuyanim 129:4; Meoreiy Eish p. 95; Tzitz Eliezer 1:20-12; Beir Moshe 6:58-59; Yabia Omer 3:35; Piskeiy Teshuvos 673:1; Shulchan Menachem 3:272

[84] Reasons mentioned for why electricity is invalid: 1) One needs to have a minimum amount of fuel to last a half hour from the time of the lighting, and electricity is a constant flow which does not contain a half hour worth at any given moment, and thus if the electricity were to go out the light would also go out. [Pekudas Elazar ibid; Har Tzevi ibid] However, in Shaareiy Halacha Uminhag 2:280 the Rebbe negates the first reason mentioned, based on the fact that it is not considered utterly common for the electricity to be shut off, and it thus is considered to have the minimum amount. 2) Because one may only use a material which has fat which burns, similar to the miracle which was done with oil. [Levushei Mordechai ibid] 3) One needs a wick. [Poskim ibid] 4) A bulb is similar to a torch which is invalid. [Tzitz Eliezer ibid]

[85] Piskeiy Teshuvos 673:1 footnote 6

[86] Pischeiy Olam Shabbos 21b; Beis Yitzchak Y.D. 120; Shearim Hametzuyanim 128:3; Piskeiy Teshuvos 673:1

[87] The reason: As one requires both oil and a wick to fulfill the Mitzvah of candles lighting, which is in memory of the Temple Menorah which was lit using a wick and oil. [See Pischeiy Olam Shabbos 21a; Levushei Mordechai Telisa 59; Kaf Hachaim 673:19; Meoreiy Eish p. 95; Piskeiy Teshuvos 673:1]

[88] Levushei Mordechai Telisa 59; Piskeiy Teshuvos 673:1

[89] The reason: As one requires both oil and a wick to fulfill the Mitzvah of candles lighting, which is in memory of the Temple Menorah which was lit using a wick and oil. [See Pischeiy Olam Shabbos 21a; Levushei Mordechai Telisa 59; Kaf Hachaim 673:19; Meoreiy Eish p. 95; Piskeiy Teshuvos 673:1]

[90] M”B 673:28

[91] Chesed Leavraham [Avraham Azulai] Mayan 2 Nahar 58

[92] Seder Hayom p. 98; Elya Raba 673:15; Birkeiy Yosef 673:7; Kitzur SH”A 139:5; Seemingly this does not contradict the statement brought earlier from the Chesed Leavraham that it is best to buy a gold Menorah as this is not as affordable as a silver Menorah and hence is not practical to write as a directive for the public. Vetzaruch Iyun

The Rebbe’s Menorah: There were years that the Rebbe lit candles using a simple Menorah that did not have branches or a back. [Hiskashrus 1010 footnote 12]

[93] Michaber 673:3

[94] M”B 673:29

[95] M”B 673:29

[96] Seder Hayom p. 97 writes that for this reason one is to avoid using earthenware candle holders at all.

[97] Michaber ibid writes to refurbish it in a fire every night.

[98] M”B 673:30

[99] M”B 671:18 in name of Elya Raba; See Rama 671:4

[100] See Shaareiy Teshuvah 673:13; Shearim Hametzuyanim 128:5; Piskeiy Teshuvos 673:11; Igros Kodesh 27:46, printed in Shulchan Menachem 3:271

[101] Admur in the Siddur; See Shevet Halevi 8:157; Az Nidbaru 13:49; Chacham Tzevi 75; Shvus Yaakov 1:33; M”B 671:18; So is proven from all the Poskim who do not mention anywhere that a Menorah is needed, and furthermore some discuss whether one fulfills his obligation if he stuck a candle to the wall, and no mention at all is made over the fact that no Menorah was used.

Ruling of Admur in Siddur: Admur there writes: “The correct custom is to stick the candles or to place the Menorah by the width of the doorpost.” Thus, implying one fulfills his obligation of lighting the Chanukah candles, even if he does not use a vessel. So learns also Hiskashrus 385; and Siddur Admur of Rav Raskin.

[102] Chesed Leavraham Mayan 2 Nahar 58 lists 15 levels of vessels, and negates using shells of pomegranates and the like and concludes “These materials must be made into a vessel, and must be able to stand on their own without leaning, otherwise they are not fit to be used for Chanukah lights” [It is said that the source of the Chesed Leavraham is a hand-written letter by the son of the Ravad, Rabbi Yitzchak Sagi Nahor, who had received it from Eliyahu Hanavi, that a vessel is needed for the candle to be lit on.]; Avnei Neizer 500 based on Chesed Leavraham ibid [See however Igros Kodesh 27:46]; See Taamei Haminhagim 849; This is also hinted to in the Michaber who states we place the candles in from left to right and start lighting from the left, now if one does not have a Menorah what does it mean to start from the left. [Taamei Haminhagim 856]

[103] The reason: As the Menorah is considered part of the “Ner”, and one must light a Ner for Chanukah candles. [The Avnei Neizer 500 questions whether or not one must have a Menorah or a wick and fuel is enough. He says that this is dependent on whether the Menorah is considered part of the “Ner” or not. He concludes that based on the Chesed Leavraham ibid that one does not fulfill his obligation if a vessel is not used; See however Igros Kodesh 27:46, printed in Shulchan Menachem 3:271, who questions his conclusion] Other Poskim negate simply sticking candles on a table, as the Mitzvah in the Temple took place using a vessel. [See Taamei Haminhagim 849]

[104] Chesed Leavraham Mayan 2 Nahar 58; Sdei Haretz 3:41; Ikarei Hadaat 35:11; Sdei Chemed 7; Kaf Hachaim 673:60; 68; Piskeiy Teshuvos 673:9

[105] See Mahariy Bruno 39 and Shiyurei Kneses Hagedola 673:5 that copper is a Mitzvah Min Hamuvchar amongst other metals; Kaf Hachaim 673:68

[106] Chesed Leavraham ibid; Admas Kodesh 2:7; Birkeiy Yosef 673:6; Shaareiy Teshuvah 673:13; Sdei Chemed 7; Kaf Hachaim 673:60-63

[107] Orchos Yosher 17; Yifei Laleiv 2:2; Kaf Hachaim 673:62

[108] Shevet Halevi 8:157; See Piskeiy Teshuvos 673:9

[109] Shevet Hakehasi 3:201 based on Mishneh Keilim 13:6

[110] Likkutei Sichos 21:168 and 26:201 [printed in Shulchan Menachem 7:192]

[111] Depiction of Menorah of Rambam brought in Pirush Hamishnayos and Hilchos Beis Habechira 3:10; Rav Avraham the son of Rambam on Parshas Teruma 25:32 “The six branches come out of the main branch in a diagonal, as my father depicted, and not in a half circle, as is depicted by others”; Rashi Teruma 25:32 “The branches are diagonal”; See Bechor Shur Rosh Hashanah 24 and Mishnas Chachamim Avoda Kochavim p. 64, brought in Pischeiy Teshuvah 141:14 who implies the Temple Menorah had diagonal branches

Other opinions: Some sources record that the Menorah contains half circle branches. [Maaseh Choshev 7:7; Chochmas Hamishkan; Zayis Ranan Behalosecha; Even Ezra Tetzaveh 27:21; Teruma 25:37]

[112] Likkutei Sichos 21:168 footnote 41 [printed in Shulchan Menachem 3:275]

[113] Hiskashrus 541:12 footnote 9

[114] Michaber Y.D. 141:8; Rambam Beis Habechira 7:10; Avoda Zara 43a; Likkutei Sichos 20:169 [printed in Shulchan Menachem 3:275]

[115] Maharik 75; Birkeiy Yosef 141

[116] See Shach 141:35-36; Chidushei Rav Akiva Eiger ibid; Pischeiy Teshuvah 141:14

[117] Seven branched Menorah with eight candles: Some Poskim rule that one may make a seven branched Menorah which will hold eight candles. [Chacham Tzevi60, brought in Yad Efraim 141]

[118] Michaber ibid; Maharik Shoresh 75 in name of Rabbeinu Yitzchak of Krubel

The reason: As a metal Menorah remains valid for use in the Temple even though it is not made of gold. [Shach 141:35] Likewise, the Menorah remains valid for use even if it does not contain the goblets, flowers, and buttons, and even if it is not 18 Tefach high. [Shach 141:36]

A gold Menorah which does not have the flowers etc.: Some Poskim suggest that one may make a gold Menorah of seven branches so long as it does not contain the goblets and buttons, being that a gold material Menorah is invalid if it does not contain these features. [Implication of Shach ibid, brought in Bechor Shur on R”H 24, Rav Akiva Eiger 141, Pischeiy Teshuvah 141:15] However, other Poskim clearly rule that it is forbidden to make a seven-branched gold Menorah even without these features. [Bechor Shur on R”H 24, brought in Rav Akiva Eiger ibid; Pischeiy Teshuvah 141:15] Practically, one is to be stringent regarding a questionable Biblical prohibition. [See Maharik ibid; Birkeiy Yosef 141; Pischeiy Teshuvah 141:14]

[119] Tevuos Shur on R”H 24, brought in Pischeiy Teshuvah 141:14

Other opinions: Some Poskim lean to permit making a seven branched Menorah which contains circle shaped branches. [Mishnas Chachamim on Avodas Kochavim p. 64, brought in Pischeiy Teshuvah 141:14]

[120] Birkeiy Yosef 141; See Maharik ibid; Devar Moseh 1:122

[121] Shach 141:35; Implication of Michaber and Tur ibid

[122] The reason: As only a metal material Menorah is valid for use in the Temple. [Talmud; Rambam Beis Habechira 7] Thus, all other materials may be made into a Menorah of the same shape as the Temple. [Shach ibid] However, see Tevuos Shur on R”H 24, brought in Pischeiy Teshuvah 141:14 and Rav Akiva Eiger ibid that even in invalid Menorah may not be made to replicate the Temple Menorah

[123] As rule Michaber and Rama Y.D. 141:7; Haemek Sheila [Netziv on Sheilasos] 57:3

[124] Maharit 2:35; Yaavetz 2:104, brought in Yad Efraim 151:4; Beis Lechem Yehuda ibid; Rav Poalim 4:10, in name of many Rishonim who argue on the opinions brought in Michaber ibid

[125] Michaber 141:1; Rambam 3; Rabbeinu Efraim in Mordechai; Ran

[126] Shach 141:30; implication of Michaber ibid; Rashba 167; Shiltei Giborim; implication of Tosafus Avoda Zara 43

[127] Baiy Chayi Yoreh Deah 175, brought in Yad Efraim 141:6

[128] Chayeh Adam 154:11; M”B 671:12; Kaf Hachaim 671:22

[129] M”A 671:2; M”B ibid

[130] Admur 588:5 regarding Shofar; 638 regarding Sechach and walls of Sukkah; Shiltei Giborim Shabbos 9b “It is forbidden to use the Chanukah Neir for mundane purposes, as its already been designated for all eight days of Chanukah”; Tashbatz 2:171 in name of Sheilasos126 Parshas Shlach “It is forbidden to use the Chanukah Ner even though it does not have Kedusha”; Beis Yehuda 21 regarding if one may use the Menorah to light Shabbos candles; Mishnas Sachir 2:205 based on Rishonim and Poskim who rule that any object which is designated for a Mitzvah receives holiness like the wood of Sechach; Kinyan Torah 6:4; Piskeiy Teshuvos 673:10; Vetzaruch Iyun today that the oil is held in glass bulbs, perhaps according to all one may use the Menorah, as its Tashmish Detashmishei Mitzvah.

Other opinions: The questioner in Mishnas Sachir ibid argued that it is permitted to use the menorah for mundane purposes even during Chanukah, as even the leftover oil may be used for mundane purposes! However, in truth the cases are not the same, as once the oil has been lit for a half hour, its Mitzvah has ceased, and it is hence similar to a Menorah after Chanukah which one does not plan to reuse, which may be used for mundane matters according to all. However, the Menorah is still being used until the end of Chanukah, and hence its prohibition would apply. [See Mishnas Sachir ibid; Tashbatz ibid]

[131] Mishnas Sachir 2:205;

[132] Kinyan Torah 6:47; Implication of Shiltei Giborim ibid; Michaber 674:2 that one may light Shabbos candles from Chanukah candles; See Piskeiy Teshuvos 673:10

[133] Admur 588:5 who permits using a Shofar on Shabbos Rosh Hashanah for resting a plate on it and only forbids doing so when R”H falls on a weekday, and only on that day; See also Admur 586:27; Questioner in Mishnas Sachir ibid; Kinyan Torah 6:47 that even the Bach only forbade belittling usage and not all mundane usage, and hence even according to the P”M it is allowed

[134] Mishnas Sachir 2:205 based on P”M 21 A”A 1 in name of Bach that if one plans to reuse the Shofar or Lulav next year, its forbidden to use it for a mundane purpose, and the same applies to a Menorah which one plans to reuse next year; See Piskeiy Teshuvos 673:10; See Kinyan Torah 6:47

[135] Admur 586:27 regarding Shofar; Kinyan Torah ibid; See Admur 638 regarding Sechach

[136] See Admur 21:1 regarding Tzitzis and Admur 638:19 regarding Sechach. Admur ibid rules that Tzitzis [Tashmishei Mitzvah] may be discarded and it is only an act of piety to not discard them in a garbage and place it in Geniza. Now, in 42:6 Admur rules that “Ner Chanukah” is considered Tashmishei Mitzvah. Nevertheless, seemingly this only refers to the actual vessel that holds the oil. However, the Menorah itself which holds the glass bulbs of oil is considered Tashmish Tashmishei Mitzvah which has no holiness at all, and may be discarded according to all even in a filthy area. [See Piskeiy Teshuvos 154:3] Seemingly, even a wax candle Menorah may be discarded, and there is no act of piety to avoid doing so, being that the wax does not need the Menorah to hold it, and one can simply place it on the ground. The Menorah is thus considered Tashmish Detashmishei Mitzvah.

[137] See Admur 21:1 that Tzitzis [Tashmishei Mitzvah] may be discarded and it is only an act of piety to not discard them in a garbage and place it in Geniza. Now, in 42:6 Admur rules that “Ner Chanukah” is considered Tashmishei Mitzvah that may be used for mundane matters after the Mitzvah. Now, this seemingly only refers to the vessel holding the oil, as the oil itself and the wicks must be burnt after Chanukah and may not be used for any mundane purpose. Accordingly, Admur here is saying that the vessel holding the oil is Ner Chanukah and has a status of Tashmishei Mitzvah. Thus, although it is permitted to discard the glass bowls, it is an act of piety to not discard them in the garbage, just as we rule regarding Tzitzis in 21:1.

[138] Michaber 677:4

[139] Oil of a candle that remained lit more than a half hour: The Michaber 672:2 rules that if the candle lit for its minimum time, which is a half hour, then the remaining oil is not considered sanctified for a mitzvah and thus may be used for mundane matters. Thus, there is no need to burn this oil after Chanukah. However, there are opinions who argue on this ruling of the Michaber and hold that if one did not make a stipulation when he placed the oil, then the oil which remains past a half hour is sanctified. Practically, it is best to suspect for this opinion and stipulate upon placing in the oil, that all oil that remains past a half hour is not sanctified for the Mitzvah. In this way one follows according to all opinions. [M”B 677:18]

Bookmark