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The blessings:[1]

The Nusach of the blessing:[2] Prior to lighting the candles on each night, one recites the blessing of “Lehadlik Neir Chanukah”[3], and “Sheasa Nissim Laavoseinu Bayamim Haheim Bizman[4] Hazeh”.[5]

Shehechiyanu:[6] On the first night of Chanukah, one also recites the blessing of Shehechiyanu, for a total of three blessings.[7] It is not repeated on any other night.[8] If one did not recite the blessing of Shehechiyanu on the first night [and the candles have already extinguished[9]] then he is to recite it [prior to lighting candles] on the second night or [on any other night] when he remembers [upon lighting that night’s candle[10]].[11] [If he only remembered after lighting the candle, then so long as the candles are still lit[12] he may recite the blessing of Shehechiyanu.[13] This applies to all nights of Chanukah, if one has not yet recited Shehechiyanu on a previous night.[14] If however the candles have already extinguished then he may no longer say the blessing that night.[15]] As stated above, the blessing of Shehechiyanu is only recited once during Chanukah, and is hence not recited on any other night.

Recite all blessings:[16] One only begins to light the candles after reciting all the blessings.[17] [This applies to all nights of Chanukah.[18]]

Reciting Haneiros Halalu:[19] After lighting, one recites the hymn of “Haneiros Halalu[20] Anu Madlikin Al Hateshuos Al Hanissim Veal Haniflaaos”. [Haneiros Halalu is to be recited only after all the candles are lit.[21]]

If one did not light candles and does not plan to do so:[22] One who did not light Chanukah candles and will not be able to do so that night[23], and was not Yotzei with the lighting of his wife or household[24], is to say the blessing of “Sheasah Nissim” upon seeing the lit Chanukah candles of another Jew.[25] On the first night of Chanukah, he is to also recite the blessing of Shehechiyanu upon seeing the lit candles of another Jew.[26] In such a case, he does not repeat the blessing of Shehechiyanu upon lighting candles on any subsequent night.[27] [See Q&A 2-3] [Some Poskim[28] however rule that regarding Erev Shabbos, if one did not light the Chanukah candles on Erev Shabbos then he may not say the blessing upon seeing the candles on Shabbos. However, before Shabbos, the blessings may be recited.[29]]

Q&A May one light the candles and have another person recite the blessings? If the other person will not be fulfilling his obligation with this lighting: It is permitted for one person to light the candles and have another person recite the blessings on his behalf, even if the person reciting the blessings has already fulfilled the Mitzvah or will do so later on.[30] Nevertheless, this only applies if the person who is lighting the candles does not know how to recite the blessings himself, otherwise, he must recite the blessings rather than have another person who is not included in this Mitzvah to say the blessings for him.[31] If the other person is also fulfilling his obligation with this lighting: It is permitted to have one person light the candles and have another person, who is fulfilling his obligation with the lighting, say the blessing.[32] However, some Poskim[33] rule that the person who is lighting is to recite the blessings. Practically, the leader of the house who carries the main obligation of lighting the candles is to say the blessing and light the candles.[34]   When an emissary lights on behalf of another person on the first night, is he to also say the blessing of Shehechiyanu?[35] Yes, [if the person does not know to say the blessing themselves].   May a blind person recite the blessings upon lighting?[36] A blind person is obligated to light Chanukah candles.[37] Nevertheless, he is to do so without saying any of the blessings.[38] Preferably, he is to have another person, such as his wife or host, light on his behalf.   What is the law if one accidently lit some or all of the candles prior to saying the blessing? The blessing of Lehadlik: Some Poskim[39]  rule that once one candle has been lit one may no longer say the blessing of “Lehadlik Ner Chanukah”.[40] Others[41] however rule that one may recite even the blessing of Lehadlik so long as he did not yet light all the candles of that night.[42] If all the candles of that night have already been lit, then according to all opinions one may no longer say the blessing.[43] Blessing of Sheasa Nissim and Shehechiyanu:[44] In all cases, one may still recite the blessing of Sheasah Nissim and Shehechiyanu so long as there are candles that are still lit. This applies even towards the candles of another person’s Menorah. The blessings are recited upon seeing these candles.   If after the blessing, the wicks did not catch fire and need to be replaced, is a new blessing to be said? If one spoke in-between of irrelevant matters, then the blessing must be repeated.[45] If one did not make an interval of irrelevant matters, then a blessing is not to be repeated.[46]   If one spoke after lighting the first candle but prior to lighting the remaining candles, is a blessing to be repeated?[47] No. Nevertheless, initially one must be very careful not to speak until all the candles are lit.   Q&A on Shehechiyanu Is an Avel to recite the blessing of Shehechiyanu upon lighting the Menorah? Yes. An Avel is to recite all three blessings upon lighting on the first night, just like any other person.[48] However, an Avel is not to light the Shul Menorah on the first night, as he may not recite a public blessing of Shehechiyanu.[49]   If one will not be lighting candles during Chanukah and will not see the candles lit of another person, is he/she to say the blessing of Shehechiyanu on the Holiday?[50] No.[51]   If one’s wife lit the candles the first night on his behalf, while he was not present, is he to light with a blessing of Shehechiyanu on the second night?[52] No. This applies even if he did not see the candles the first night and did not say any blessing.    If one is away from home and his wife is lighting at home on his behalf, is he to recite the blessing of Shehechiyanu upon lighting his own Menorah?[53] Yes. [If, however, he is staying as a guest in another person’s house who is lighting, then see Halacha 3 regarding lighting the candles with a blessing.]

Q&A on saying Sheasa Nissim if not lighting Are household members who were not present at the time of the lighting in the home to say the blessing of Sheasa Nissim/Shehechiyanu upon seeing candles?[54] No.   If a guest who paid to join the lighting of his host was not present at the time of the lighting, is he to say the blessing of Sheasa Nissim? No.[55]   When saying the blessing of Sheasa Nissim upon seeing Chanukah candles must one see the entire candle or is it enough to simply see the light of the candle?[56] One needs to see the entire candle, both the oil and wick, in order to recite the blessing.                                                                                                                             May one say the blessing of Sheasa Nissim upon seeing Chanukah candles, if the candles have already been lit for a half hour after nightfall? Some Poskim[57] rule the blessing may no longer be recited. Other Poskim[58], however, rule the blessing may still be recited.   May one say the blessing of Sheasa Nissim upon seeing the Chanukah candles lit in Shul? Some Poskim[59] rule the blessing may be recited upon seeing the Chanukah candles lit in Shul. Other Poskim[60], however, rule the blessing may not be recited.   May one say the blessing of Sheasa Nissim upon seeing the Chanukah candles lit by a child? This matter follows the same dispute as saying the blessing upon seeing the candles lit in Shul.   Q&A on the Nussach What is the Nussach when reciting the blessing on behalf of another? Some Poskim[61] rule that an emissary who is lighting candles on another’s behalf, in their presence, is to recite “Al Hadlakas Ner Chanukah”. The custom however is to recite the regular Nussach, just as is recited by one who is fulfilling the Mitzvah.[62]    What blessing is a convert to say? Some Poskim[63] rule a convert is to say the blessing of “Sheasa Nissim Liyisrael”. If, however, he said “Laavoseinu”, he has nevertheless fulfilled his obligation. Others[64], however, rule that even initially a convert may choose to say the blessing of Sheasa Nissim Laavoseinu.   Is one to say Bahein or Bahen by Haneiros Halalu? In the new Siddur of Tehilas Hashem [Kehos Israel], and the new printing of Siddur Im Dach, the Nusach is Bahen with Segal. In however the old editions of Tehilas Hashem and Siddur Im Dach, Rav Raskin’s glosses on the Siddur and Siddur Beis Yaakov, the Nusach is Bahein with Tzeirei.   May one sing Haneiros Halalu on Shabbos? The beginning of Haneiros Halalu is not sung on Shabbos[65], however its continuation of “Al Nisecha” is sung.[66]

Kavana by blessing:[67] One is to place special concentration to recite the blessings over the Chanukah candles with joy, due to it being a Mitzvah that only comes on occasion. This joy is also due to the hosting of the angels that visit the home at the time of the fulfillment of this Mitzvah.   Attire by the blessing: One is to light the candles while wearing the same clothing as worn to go to Shul [i.e. the hat and jacket].[68] Some[69] have the custom to wear Shabbos clothing for the lighting. The Chabad custom is not wear Shabbos clothing for the occasion of the lighting, but rather one’s weekday hat and jacket. The Chabad custom is for married men to wear a Gartel upon lighting the candles.[70]

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[1] 676:1-5

[2] Michaber 676:1

[3] The word Shel: The word “Shel” is omitted from the blessing, unlike the Nusach of the blessing said over Shabbos candles. [Siddur Admur; Sefer Haminhagim p. 158; Rokeiach 226; Arizal in Shaar Hakavanos 108B; Peri Chadash; Shulchan Gavoa 676:2; Halachos Ketanos 1:3; Shaareiy Teshuvah 676:1; Birkeiy Yosef 676 and Machazik Bracha; Yifei Laleiv 2:2; Maaseh Rav 131; Ben Ish Chaiy Vayeishev 2; Kaf Hachaim 676:1] This is because we are forbidden from using the Chanukah candles. [Shaareiy Teshuvah ibid; Birkeiy Yosef 676:1; Shlah Tamid 249b] Alternatively, this is because there is no other Mitzvah involved in Chanukah. [Machazik Bracha 676:1; Shaareiy Teshuvah ibid; Kaf Hachaim 676:2] This blessing contains 13 words. [Shaar Hakolel 46:2 in name of Peri Eitz Chaim] See Piskeiy Teshuvos 676:2

Other opinions: Some are accustomed to recite the word Shel Chanukah. [M”B 676:1; Gemara Shabbos 23a; Rambam; Rif] or Shelchanukah in one word. [Rashal brought in M”A 676; Beir Heiytiv 676:1] or only Lehadlik Ner. [Miseches Sofrim]

[4] No Vav: Regarding why we say Bezman without a Vav in the beginning [Ubezman Hazeh], see M”A 676; Elya Raba 676:1; Mateh Moshe 980; Ruach Chaim 676:3; M”B 676:1; Kaf Hachaim 676:5

Other customs: Some are accustomed to recite Ubezman Hazeh with a Vav. [Machzor Vitri; Kneses Hagedola 676; Levush 682; Ram Zakus in Emunas Chachamim p. 52]

Bizman versus Bazman: One is to say Bizman Hazeh with a Chirik under the Beis, and not Bazman Hazeh with a Patach under the Beis. [Likkutei Maharich in name of Siddur Yaavetz; This is unlike the Razah in the Siddur Otzer Hatefilos.]

[5] Michaber 676:1 regarding 1^st night; Michaber 676:2 regarding every subsequent night.

The reason: The reason these two blessing are recited every subsequent night is because each night a new miracle occurred in the fact the oil lasted that entire day. [M”B 676:3]

[6] Michaber 676:1; Shabbos 23b; Siddur Admur

Pronunciation: The word Lizman Hazeh is said with a Chirik under the Lamed and not a Patach. [Siddur Admur; M”A 676; Elya Raba 676:1; Mateh Moshe 980; Rashal; Siddur Shlah; Siddur Reb Shabsi; Ruach Chaim 676:3; M”B 676:1; Kaf Hachaim 676:6] However some are accustomed to recite it with a Patach. [Poskim in Piskeiy Teshuvos 676:2 footnote 9]

[7] Michaber ibid; Gemara ibid

[8] Michaber 676:2

The reason: As we are blessing Hashem for letting us live the year and reach this opportunity of doing the Mitzvah. It is thus only applicable on the first night. [See Taz 676:1] Alternatively, the reason is because the blessing counts for all the nights of Chanukah. [Mamar Mordechai 676:3; Kaf Hachaim 676:20] Alternatively, once the time has arrived and the blessings is recited it is no longer applicable to recite again “Higianu” as the time has already arrived. This is unlike the blessing of Sheasa Nissim which is said on the miracle of each night. [M”B 676:3]

[9] Michaber 676:3; Shulchan Gavoa 676:3; Kaf Hachaim 676:18

[10] M”B 676:1 in name of Levush; Kaf Hachaim 676:19

[11] Michaber ibid; Tur in name of Rosh; Rishonim in Kaf Hachaim 676:16

[12] This applies to any candle, even on someone else’s Menorah. [Michaber 676:3]

[13] Kaf Hachaim 676:18

[14] Kaf Hachaim 676:19

[15] M”B 676:1 regarding if remember after lighting; Kaf Hachaim ibid that this applies after extinguish

Vetzaruch Iyun why he did not explicitly write “after they extinguish” and simply wrote “after the lighting”. Such wording is misleading. See Shaar Hatziyon 676:3 from which it is clear the blessing may be recited until the candles extinguish, just as is the ruling of Michaber in 676:3.

Other opinions: Some Poskim rule one may say Shehechiyanu on the first night even if the candles have already extinguished. [Meiri brought in Shaar Hatziyon ibid]

The 8^th night: If on the 8^th night, after all the candles have extinguished, one remembered that he did not yet say Shehechiyanu that Chanukah then it requires further analysis if he may still say the blessing. [Shaar Hatziyon Kaf Hachaim 676:19 ibid]   

[16] Rama 676:2 in name of Maharil; Sefer Haminhagim p. 158 [English]

Other opinions: Some have the custom to begin lighting the candles immediately after the first blessing. [See Vayeishev Hayam 11]

[17] As the blessing must be recited prior to the Mitzvah. [Taz 676:2; M”B 676:4; Kaf Hachaim 676:21]

[18] Biur Halacha 676:2 “Vayivareich” in name of Beis Yosef and Darkei Moshe

[19] Michaber 676:4; Tur in name of Miseches Sofrim

Other Opinions: Some opinions rule that it is to be recited between the two blessings. [Miseches Sofrim; opinion in Peri Chadash 676] The Poskim negate this opinion. [Peri Chadash ibid; Shaar Hakolel 46:3; Kaf Hachaim 676:30]

How many words are in the prayer of Haneiros Halalu? Some write it is to contain 36 words corresponding to the 36 candles lit during Chanukah. [Rashal 85; Taz 676:5; M”A 676:3] Some dialects however contain 39 words. The Poskim write that some of the words do not count as part of the 36 number. [See Elya Raba 676:8; Machatzis Hashekel 676; Kaf Hachaim 676:28] In the Siddur, the Nussach of Admur contains 47 words

[20] The two words of Haneiros Halalu contain eight letters and correspond to the eight days of Chanukah. [M”A 676:3]. See Shaar Hakolel 4; Pardes Chabad 6:53]

[21] Siddur Admur; Shaar Hakolel 46:3; Sefer Haminhagim p. 159 [English]; P”M 676 M”Z 5 brought in M”B 676:8

The reason: The reason for our custom to refrain from singing until after all the candles are lit, is in order to not create an interval between the blessing and lighting of the extra candles.

Other Opinions: Some Poskim rule that Haneiros Halalu is to be recited after the 1^st candle is lit, while lighting the remaining candles. [Rashal 85; Taz 676:5; M”A 676:3; M”B 676:8] 

[22] Michaber 676:3; Shabbos 23a

Other opinions: Some Poskim write that today the custom is to no longer say the blessing of Sheasa Nissim upon seeing candles. [Tzafnas Paneiach Chanukah 3:3]

[23] If, however, he plans to light the candles later on that night, then he should not recite the blessing upon seeing it. Taz 676:3; M”B 676:5]

[24] Michaber ibid; Rashi ibid

If one was not present at the lighting of the household: The above law applies even if one was not present at the time of their lighting. [Michaber 676:3 [contradicts 677:3]; M”A 676:1; Taz 676:4; Birkeiy Yosef 676:3; M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:23; Igros Moshe 1:190; Piskeiy Teshuvos 675:3; In Rishonim: Rashba; Ran; Smag]

Other opinions: Some Poskim rule the blessing of Sheasa Nissim and Shehechiyanu is to be recited by the household members that were not present at the time of the lighting, upon seeing the candles. [Michaber 677:3 as explained in M”B 677:14 [contradicts 676:3]; Mordechai; Biur Hagr”a in name of Rashi; Elya Raba; Bach; Peri Chadash; brought in M”B ibid; Shaar Hatziyon 676:9] Practically, the blessing is not to be recited as Safek Brachos Lihakel. [M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:21 and 23; Igros Moshe 1:190] However some Poskim rule that the blessing of Sheasa Nissim is to be recited by one who was not present at that time. [Ashel Avraham Tinyana 675 “even a girl over Chinuch who did not hear the blessing must say it upon seeing the candles.”]

[25] The reason: The Sages established for the blessing to be recited by one who did not light candles, as they knew that not everyone owns a home and has ability to light candles, and therefore they initially established when they made their decree for everyone to say a blessing upon seeing candles, if they did not light. [Tosafus Sukkah 46a] Alternatively, it is because the main purpose of the candle lighting is to publicize the miracle, and thus one who sees the lit candles is considered to be participating in the Mitzvah. [Sdei Chemed Chanukah 9:3]

[26] If he did not recite Shehechiyanu upon seeing the lit candles on the first night, he is to recite it on the second night. [Rashal 85; Kaf Hachaim 676:17]

[27] Michaber ibid

Other opinions: Some Poskim rule he is to repeat the blessing of Shehechiyanu on the second night. [Mor Uketzia 676] Practically, we do not rule this way. [Machazik Bracha 676:3; Kaf Hachaim 676:27]

[28] Pnei Meivin 227; Brought in Shearim Hametzuyanim 129:10

Other opinions: Some Poskim rule one may recite the blessing even on Shabbos itself. [Shraga Hameir 5:19]

[29] P”M 679 A”A 1 implies there is no difference between Shabbos and other days; Shearim Hametzuyanim ibid establishes this to be referring to before sunset.

[30] M”A 676:4 in name of Hagahos Maimanis; Kaf Hachaim 676:13; When the Rebbe Rashab was away from home for Chanukah, he would instruct his wife Shterna Sara, to light the candles, but to hear the blessing from one of the men. [Sefer Hasichos 5706 p. 21; Likkutei Sichos 30 p. 312]

[31] P”M 676 A”A 4; Admur 8:11 and in 585:5; 273:6; M”A 8:8; 585:3 based on Terumas Hadeshen 140; P”M 8 A”A 8; Opinion in M”B 585:5 and 692:10; Kaf Hachaim 8:21

Other opinions: Some Poskim rule the person may always say a blessing for the other even if he knows how to recite the blessing. [Rama 585:2 regarding Shofar; Elya Raba brought in Kaf Hachaim ibid ]

[32] M”A 676:4 in name of Hagahos Maimanis; Kaf Hachaim 676:13; Admur 213:6; 8:11; Michaber 8:5; Implication of Taz 585 brought in Shaareiy Tziyon 585:24; M”B 589:4 in name of Achronim; See M”A 676:4; Kneses Hagedola 676:1; Peri Chadash; Elya Raba 676:2; Kaf Hachaim 676:12; Ben Ish Chaiy Vayeishev 6

[33] Implication of Rama 671:7; Erech Hashulchan 676:1; See Kaf Hachaim 589:12 and 585:38; Yoreh Deah P”M 1 M”Z 17; Piskeiy Teshuvos 585:9

[34] See Rama ibid; M”A 671:11; Machatzis Hashekel ibid that the head of the house is to say both the blessing and perform the lighting, as Mitzva Bo Yoser Mebishlucho

[35] Peri Chadash; Kaf Hachaim 676:15

[36] M”A 675:4; Rashal 77; Elya Raba 675:7

[37] Poskim ibid

The reason: As a blind person is obligated in all Mitzvos, and since the Mitzvah of Pirsumei Nissa applies towards other people seeing the Chanukah candles, it is therefore an obligation for him to light it. [ibid]

[38] Mor Uketzia; Machazik Bracha 675:5; Shaareiy Teshuvah 675:3; Ben Ish Chaiy Vayeishev 15; M”B 675:9; Kaf Hachaim 675:23; See Piskeiy Teshuvos 676:3

Other opinions: Some Poskim rule he may light candles with a blessing. [Rashal ibid; Shevet Halevi 4:67; Yalkut Yosef p. 224]

[39] Opinion of Peri Chadash 672 as explained in Shut Rav Akiva Eiger Tinyana 13; Shearim Hametzuyanim 129:9; See Piskeiy Teshuvos 672:6

[40] Since one fulfills his obligation with a single candle on every night he has already fulfilled his Mitzvah and thus can no longer say the first blessing on it.

[41] Halachos Ketanos 1:3-11; Shut Rav Akiva Eiger Tinyana 13; Ben Ish Chaiy Vayeshev 10; M”B 676:4; Kaf Hachaim 676:10 and 22

[42] The reason: As some Poskim [Elya Raba 672:10] rule one may recite a blessing on the Hiddur Mitzvah of the additional candles, as well as that so long as the candle is still lit within its half hour one is still fulfilling the actual Mitzvah of the first candle, and it is hence similar to one who is wearing a Tallis, as well as some Poskim rule one may always recite a blessing after the Mitzvah. Thus, in this case through joining all three reasons one may be lenient. [Rebbe Akiva Eiger ibid]

[43] Rav Akiva Eiger Tinyana 13; Ben Ish Chaiy ibid rules that although this itself is disputed, nevertheless “Safek Brachos Lihakel”; M”B 676:4; Kaf Hachaim 676:10 and 22

[44] Michaber 676:3; Ben Ish Chaiy ibid; M”B 676:4; Kaf Hachaim 676:10 and 22

[45] As one has not yet fulfilled his obligation [M”B 673:25] and hence since he made an interval of an unrelated matter the blessing must be repeated. [see 25:33]

[46] See 25:33

[47] See P”M 672 A”A 3; M”B ibid in name of P”M; Kaf Hachaim 672:19-20; Piskeiy Teshuvos 672:6

Other opinions: Some Poskim rule the blessing is to be repeated. [Implication of Beis Yosef in name of Orchos Chaim, brought in M”A 676; P”M in Rosh Yosef Shabbos 23a, in contradiction of his ruling ibid; See Minchas Yitzchak 4:115; Piskeiy Teshuvos ibid] This is similar to the law that one each household member may light their own candles with a blessing for the sake of Mehadrin, so too one may say a new blessing for the sake of the extra candles if he talked in between. [See Piskeiy Teshuvos ibid]

[48] Machazik Bracha 671:9; Shaareiy Teshuvah 671:7; Kisei Eliyahu 676:1; Kaf Hachaim 671:73 and 676:7 based on M”A 551

[49] 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 reading. [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]

[50] Meiri Megilllah 4a; Peri Chadash; Birkeiy Yosef 692; P”M 676 M”Z 12; Rav Akiva Eiger Tinyana 13; Emek Sheila Netziv 26:10; Sdei Chemed 9:3; Kaf Hachaim 676:14; Igros Moshe 1:190; Shevet Halevi 3:90; Piskeiy Teshuvos 676:3

Other opinions: Some Poskim question that perhaps one may say the blessing of Shehechiyanu, even if he will not be lighting or seeing candles during the holiday, just as is the law on Pesach and Sukkos. [Shaar Hatziyon 676:3]

[51] The reason: This blessing was only instituted to be said on behalf of the candles. [ibid]

[52] M”A 676:2; P”M 676 A”A 2; M”B 676:7; Kaf Hachaim 67:26

Other opinions: Some Poskim rule he is to recite the blessing of Shehechiyanu on the 2^nd night. [Bach brought in M”A ibid]

[53] Peri Chadash 676; Kaf Hachaim 676:15

[54] Michaber 676:3 [contradicts 677:3]; M”A 676:1; Taz 676:4; Birkeiy Yosef 676:3; M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:23; Piskeiy Teshuvos 675:3; In Rishonim: Rashba; Ran; Smag;

Other opinions: Some Poskim rule the blessing of Sheasa Nissim and Shehechiyanu is to be recited by the household members upon seeing the candles. [Michaber 677:3 as explained in M”B 677:14 [contradicts 676:3]; Mordechai; Biur Hagr”a in name of Rashi; Elya Raba ; Bach; Peri Chadash; brought in M”B ibid; Shaar Hatziyon 676:9] Practically the blessing is not to be recited as Safek Brachos Lihakel. [M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:21 and 23; Igros Moshe 1:190] However some Poskim rule that the blessing of Sheasa Nissim is to be recited by one who was not present at that time. [Ashel Avraham Tinyana 675 “even a girl over Chinuch who did not hear the blessing must say it upon seeing the candles.”]

[55] See Igros Moshe 1:190 regarding a Shliach and the same would apply in a case of Mishtatef Beperutah. The Igros Moshe explains that it is relevant to the same dispute mentioned in the previous case of a household. See previous footnote.

[56] Shearim Hametzuyanim 129:10

[57] Sdei Chemed 9:3; Hisorerus Teshuvah 1:67; Rav Akiva Eiger 75

[58] Gilyonei Hashas Shabbos 21b; Kinyan Torah 7:51; Shraga Hameir 5:198

[59] Minchas Elazar 2:68; Hisorerus Teshuvah 1:103

[60] Igros Moshe 1:190

[61] Reim on Smag, Bach, brought in M”A 676:4; Kaf Hachaim 676:12

[62] M”A 676:4; Kneses Hagedola 676:1; Peri Chadash; Elya Raba 676:2; Kaf Hachaim 676:12

[63] Kitzur SHU”A 139:12

[64] Igros Harambam 9; Olas Shabbos 677:1; Elya Raba 677:2; Peri Chadash; M”B 675:14; Kaf Hachaim 677:4

[65] Sichas Shabbos Chanukah 1982; Hiskashrus 908

[66] Hiskashrus 908, as Rebbe himself would start to sing it may times on Shabbos.

[67] Kav Hayashar 96; Yifei Laleiv 2:5; Kaf Hachaim 675:8; See Kaf Hachaim 676:9 for the Kabbalistic intents of lighting.

[68] Kav Hayashar 96; Yifei Laleiv 2:5; Kaf Hachaim 675:8

[69] See Darkei Chaim Veshalom 812; Likkutei Maharich 3

[70] Sefer Haminhagim p. 158 [English]