The Gemara rules that when we light the candles on the first night of Chanukah we recite three brachos. The blessings are all recited before lighting the candles. The three brachos are;
- להדליק נר חנוכה on the candle lighting.
- שעשה ניסים in thanks for the miracle.
- and שהחיינו
On subsequent nights Shehechyanu is no longer recited and only the first two blessings are said. The Gemora’s ruling is codified as Halacha in the Shulchan Aruch.
In this article we will analyse the nature of the Shehecheyanu bracha of Chanukah and some of the practical ramifications associated with its status.
Shehechyanu on the Yomim Tovim and when fulfilling their Mitzvos
The bracha of Shehecheyanu is a thanksgiving to Hashem for having sustained us and kept us alive to reach a particular time or experience. It is recited on hearing good news (such as on the birth of a child), eating a new fruit, buying new clothing etc.
The bracha of Shehecheyanu is also recited when performing Mitzvos which come from time-to-time i.e. on a particular Yomtov. Examples include fulfilling the Mitzvah of Lulav and Shofar for the first time each year.
Shehechyanu is also recited over the Yomim Tovim themselves to thank Hashem for allowing us to reach the particular Yomtov. The Shehecheyanu over the Yomtov is recited during Kiddush (women customarily recite the Shehecheyanu when lighting the Yomtov candles).
Because the Shehecheyanu is on the Yomtov itself, if one forgot to recite Shehecheyanu during Kiddush, they are required to recite it at the point that they remember, even if it is the following day (or any of the subsequent days of Yomtov), even in the market place.
(One the first night of Sukkos, the Shehechyanu recited during Kiddush over the Yomtov also covers the Mitzvah of Sukkah which is being observed at that point in time. This is why it is recited after the bracha of Leishev Basukkah on the first night when one fulfils the Mitzvah of Sukkah for the first time that year).
Is the Shehecheyanu of Chanukah for the Yomtov or for the Mitzvah of lighting?
Based on the above, the Poskim discuss and question whether the Shecheyanu recited on the first night of Chanukah is for the Yomtov itself (like other Yomim Tovim) or whether it is recited specifically for the Mitzvah of lighting the Chanukah candles (like other Mitzvos where Shehechyanu is recited on the Mitzvah such as Lulav and Shofar).
There would be a Nafka Mina (practical point of difference) arising from this discussion in a number of situations such as;
- If someone will not able to light Chanukah candles at all during Chanukah e.g. a traveller who has no house.
- If someone forgot to recite Shehecheyanu on each of the eight nights of Chanukah, but remembers during the daytime of the final day (when they will no longer be lighting candles).
If the Shehechyanu of Chanukah is going on the Yomtov itself (and is therefore technically not connected to the lighting), one would be required to recite Shehecheyanu in both of the cases above.
If the Shehecheyanu of Chanukah is over the Mitzvah of lighting candles, it would not be said in either of the above scenarios.
The Mishna Berura brings the second case and quotes Yeshuos Yaakov who leaves it as an unresolved question. However, the Meiri writes that someone who will not be lighting during Chanukah should recite Shehechyanu on the first night and Sheasa Nisim on each of the remaining nights. The ruling of the Meiri is based on the premise that the Shehechyanu is on the festival itself.
The Pri Chadash and Pri Megadim rule that Shehechyanu of Chanukah is only on the Mitzvah of lighting and not on the Yomtov itself. Therefore in the cases above, Shehechyanu would not be recited at all. This is accepted Halacha, especially since it is a case involving a doubt whether a bracha is required (Safeik Brachos) and we do not wish to risk making a blessing that is not required.
According to this view that the Shehecheyanu is on the candle-lighting, there is no requirement to recite Shehecheyanu for the Yomtov itself, making Chanukah different to the other Yomim Tovim. They understand the Gemora in Eiruvin which says that Shehechyanu on the festivals is recited even in the marketplace (since it goes on the day itself) to refer specifically to the Biblical festivals. The Meiri explains that any festival where Kiddush is not recited (i.e. Chanukah and Purim), we do not recite Shehechyanu (over the day itself).
The rationale to distinguish between Chanukah and Purim and the Biblical festivals with regards to reciting Shehechyanu for the Yomtov, is explained at length by Rabbi Moshe Feinstein in his Igros Moshe;
The Biblical Yomim Tovim are essentially and innately holy days. This is expressed in the fact that Melocha is forbidden on these days. Being able to celebrate a day which has this unique and innate holiness necessitates a Shehechyanu.
Purim and Chanukah on the other hand are essentially weekdays with no Kedusha imbued in the day itself (hence one is allowed to do Melocha). The Kedusha of these days is only created via the fulfilment of the unique Mitzvos of the day. Therefore on Chanukah and Purim, Shehechyanu is recited only on the performance of the Mitzvos and not over the day itself.
1. Shabbos 23a as codified in Shulchan Aruch OC 676
2. See Bach OC 676 ד"ה ואיכא who explains that even though the miracle was renewed each night, Shehecheyanu is recited on the Simcha of lighting the Chanukah candles. All the nights of candle-lighting have the same status.
3. Eiruvin 40b. See Shulchan Aruch Harav hilchos Pesach 473:2
4. Shaar Hatziyun 676:3
5. Shabbos 23a. However this contradicts the Meiri’s own ruling quoted below in Megillah 4a
6. 676:1
7. Megillah 4a
8. OC Volume 5 20:2 and 43:2
