In last week’s edition, we discussed the Minhag of lighting the Menora in Shule and the basis for making a Bracha. In this edition we will discuss the topic of lighting Menoras in other public places such as shopping centres, public squares, parks and iconic sights. Such gatherings are arranged by Chabad centres around the world.
Many of the great Poskim of the last generation had a problem with public Menora lightings. They argued that one could not make a Bracha on public lightings and to do so would be considered a Bracha Levatala (a blessing in vain).
When addressing the issue of public Menora lightings, the Poskim all draw on the Minhag of lighting in Shule, that was discussed in last week’s edition. The question is whether we can extrapolate from the Minhag of lighting in Shule to permit lighting with a Bracha at public gatherings elsewhere.
First, we need to explore whether the reasons for the Minhag of lighting in Shule apply to public lightings.
If lighting in Shule is a remembrance for the Beis Hamikdash where the miracle took place, this would be limited to a Shule which is referred to as a Mikdash Me’at, a miniature sanctuary.
The reason of being Moitzi guests does not apply to public Menora lightings, just as it no longer applies to lighting in Shule since there are no guests.
The reason of being Moitzi those who do not know how to light or are unable to light would apply to public Menora lightings. However, the Shulchan Aruch rules like the Rivash that no one is Yoitzai with the lighting in Shule.
The reasons of Pirsumei Nissa and publicly sanctifying Hashem’s name with a large crowd would apply to public Menora lightings just as they do in Shule.
Despite this similarity, many Poskim rules against making Brachos at public gatherings outside of Shule.
Rulings Against Making a Bracha
The Minchas Yitzchak writes that the great Rabbis including the Rivash and Chacham Tzvi were pressed to justify making a Bracha even on the established custom of lighting in a Shule. Therefore, we cannot go beyond this to permit it at other gatherings.
He writes that the primary reason for lighting in Shule is like the Rivash – because of Pirsumei Nissa. Lighting in public spaces is an even greater Pirsumei Nissa as more people will attend. (He also questions the assertion that Chanukah candles must be lit by a house. This suggests that one could be Yotzai with the lighting as well).
He concludes that “I do not tell anyone that they must accept my opinion... however I stand by my original position”.
In a subsequent Teshuvah, he addressed the question of the Chacham Tzvi and how Sefardim could make a Bracha over a Minhag. Elaborating on his original Chiddush, he writes that lighting the Menora outdoors in public has nothing to do with the custom of lighting in Shule. It is a continuation and fulfilment of the Mitzvah of Chaza”l to light the Menora outdoors. As such, it is not a Minhag but “Ikar Hadin” in fulfilling a Rabbinic Mitzvah. He qualifies that this applies only when the Menora is lit outdoors, but not to lighting in indoor places.
In discussing this Mivtza, the Rebbe explains that it is for Pirsumei Nissa and it is preferable to be done outside and in very public areas. The Rebbe also said that at the public lightings, one should announce that no one is Yoitzai and should light at home.
The Rebbe never explicitly – in word or in writing – said anything about either making or not making a Bracha. However, presumably as the driver of this campaign, had there been a Halachic issue, the Rebbe would have raised it.
Indeed, in the years of 1990, 1991 and 1992, the Rebbe watched ‘Chanukah Live’; An event which broadcast public Menora lightings from major cities across the world. This included lighting the Menora at public sites including the Eiffel Tower where the Brachos were said.
A similar approach is taken by Rabbi Eliezer Waldenberg who writes “Look how much ink was spilled on the matter of lighting in Shule and how it is possible to make a Bracha over it. Indeed, many of the great sages of former generations were careful not to make a Bracha on lighting in Shule... Therefore, it is clear and obvious that we do not have the authority to add to this and make the blessings when lighting at parties.” He concludes that it would be considered a Bracha Levatala.
Rabbi Shlomo Zalman Auerbach and the Shevet Halevi also ruled in the negative.
Ruling in Support of Making a Bracha
In his responsa, Rabbi Ovadia Yosef notes that most of the contemporary Poskim forbid making Brachos. Nonetheless, based on the reason of Pirsumei Nissa, those who make a Bracha “have on whom to rely”. As an extra precaution, they should daven Maariv at the hall after lighting the Menora so that the place resembles a Shule.
Rabbi Binyomin Zilber (Bnei Brak) addressed this topic in a number of responsa in Shaalos Uteshuvos Az Nidberu. His first Teshuvah was a response to a question about lighting Chanukah candles for a youth gathering in the city square. He quotes the Rivash that the reason for lighting in Shule is because of Pirsumei Nissa.
He raises the following question: Even though we make a blessing on a Minhag such as ‘Half Hallel’, this is because it is a Minhag that established by Chaza”l. Therefore, we can say the Bracha אשר קדשנו וצונו, that Hashem has commanded us to do this. This is because we are obliged by the Torah to follow the rulings of the Chachamim. But how can we say this for a Minhag from the Rishonim?
Rabbi Zilber gives a novel explanation (Chiddush). Lighting outside is fundamental to the Mitzvah as established by Chaza”l. Even though we are Yoitzai by lighting indoors, the essential element of lighting outdoors for Pirsumei Nissa is missing. Since the Minhag Rishonim is to fulfil the element of the initial Rabbinic obligation of Chaza”l, we can say וצונו.
He concludes that it is permissible to light in the public square with a Bracha, especially as most of the participants would not have been in Shule.
A number of Rabbis wrote to Rabbi Zilber, questioning his ruling. He addresses their challenges in subsequent Teshuvos, bolstering his original Chiddush and Psak Halacha.
- 6:65
- Tzitz Eliezer 15:30
- Quoted in Az Nidberu
- 4:65
- Yabia Omer 7 OC 57:6
- Volume 5 Siman 37,
- Az Nidberu Volume 6 Siman 75 and Volume 11 Siman 32 and 34
- Volume 11 Siman 32
- Toras Menachem Hisvaduyos 5747 volume 2 p98
- The Menora was lit at the Kosel in Jerusalem and in a number of Shules, including the Melbourne Yeshivah. However, no proof can be brought from these locations as there is an established custom of lighting the Menora in Shule.
