Chanukah Customs
The days of Chanukah should be utilized to give extra Tzedakah and to learn additional Torah. Children should also be encouraged in this regard.
One may not fast on Chanukah – not even a Chattan or Kallah on the day of their Chuppah, or for a Yahrzeit.
It is customary to eat foods fried in oil, such as Latkes and doughnuts, to commemorate the miracle of the oil.
It is also customary to eat dairy foods, to commemorate the miracle of Yehudit.
It is customary to eat special meals to celebrate the miracles of Chanukah and the reinauguration of the Beit Hamikdash. These meals are regarded as a Seudat Mitzvah if they are accompanied by song and praise for the miracles Hashem wrought, or when their purpose is to publicize the miracle of Chanukah and enhance the observance of its Mitzvot.
On one of the nights of Chanukah, the Rebbeim of Chabad would conduct a gathering of sorts for their family members (both men and women), which was referred to as “Latkes evening”. The stories related at these gatherings included several that were repeated every single Chanukah.
The days of Chanukah should be utilized to arrange and/or participate in family, school, workplace and communal Chanukah gatherings. The purpose of these gatherings is to tell the story and spread the message of Chanukah, along with the lessons derived from it.
One gives Chanukah Gelt to his or her spouse and children (whether minors or adults) each day of Chanukah, with a special addition (double or triple) on the fourth or fifth night of Chanukah. [For Shabbat, one gives Chanukah Gelt either the day before or after. One who is stringent about handling money on Motzei Shabbat should refrain from giving Chanukah Gelt until Sunday.]
One gives Chanukah Gelt to his students.
It is appropriate for children to give Chanukah Gelt to each other.
There is no source for giving Chanukah gifts other than Gelt. [If one nevertheless does so, he should bear in mind that gifts may not be given on Shabbat unless they are used on Shabbat itself.]
It is customary to play Dreidel (sevivon). One should not play for money (unless the initial understanding is that all “wins” will be returned).
It goes without saying that gambling or playing-cards is not in the spirit of Chanukah, and is in fact a desecration. The Kedushat Levi writes that each playing-card contains tremendous impurity of the unmentionable type.
Erev Shabbat Chanukah
When possible, public Menorah lightings should still be conducted after Plag Hamincha, despite the busy hour.
The Minyan for Mincha is scheduled earlier than usual, to allow for the Menorah at home to be lit after Mincha. Nevertheless, Mincha should be late enough for the Shul Menorah to be lit after Plag Hamincha.
One should endeavor to daven Mincha with a Minyan before lighting Menorah. [If this is not possible, it is preferable to daven with a Minyan after lighting the Menorah than to daven without a Minyan before lighting the Menorah.]
The Menorah at home is lit just before the Shabbat candles are lit. The lighting of the Menorah should be scheduled so that it does not interfere with the lighting time for the Shabbat candles.
Being that the Menorah is lit on Erev Shabbat earlier than usual, one should ensure that there is enough fuel for the flames to burn for half-hour after Tzeit Hakochavim. Similarly, a longer-lasting Shamash should be used.
On Erev Shabbat, one need not sit next to the flames for half-hour.
The Menorah should be situated so that its flames are not fanned or extinguished by the opening or closing of any doors or windows, or by people passing by.
Everything beneath a lit Menorah becomes a “Bassis L’Issur” on Shabbat, and may not be moved. If the place where the Menorah is situated needs to be used, one can prevent the chair or table from becoming a Bassis L’Issur by placing a Challah or bottle of wine on it from sunset until Tzeit Hakochavim.
Similarly, one may place the Menorah on a tray which is not designated exclusively for use with a candelabra or candlesticks, and place a Challah or bottle of wine on the tray from sunset until Tzeit Hakochavim.
In both of these situations, the chair or tray – along with all of its contents – may be moved on Shabbat, but only once the location is actually needed. The chair or tray may not be moved simply for the sake of protecting the Menorah.
The chair or tray should be moved carefully, as the Menorah itself cannot be directly handled.
Were the Menorah to fall whilst being moved, one would not be able to catch it or support it directly with his hands. Furthermore, if the flames are still burning, and they are fueled by oil, one must be careful that the liquid doesn’t rise or fall and cause the flame to become bigger or smaller.
Another option: The Menorah (as well as the Bassis beneath it) may be moved by a non-Jew – but only if one had in mind (and preferably verbalized) at the onset of Shabbat that a non-Jew would move it after the flames extinguished.
Shabbat Chanukah
Haneirot Halalu should not be sung on Shabbat. However, one may sing the ending (i.e. Al Nissecha).
During Birchat Hamazon, one should remember to recite V’al Hanissim and Retzei, as well as the Harachaman for Shabbat.
Two Sifrei Torah are taken out for Kriat Hatorah. One for the Parshat Hashavuah and the second for Maftir for Chanukah.
The Chanukah Haftorah is read.
Av Harachamim and Tzidkatecha are not recited.
Motzei Shabbat
Maariv should be davened promptly.
The Shul Menorah is lit, Haneirot Halalu (and Maoz Tzur) are sung right before Aleinu. [See section entitled “Shul Menorah” for more details.] As usual, Havdallah in Shul is not recited until Maariv is completely finished. In communities where they say V’Yiten Lechah in Shul before Aleinu, they should light before V’Yiten Lechah.
One should go home quickly, in order to light the Menorah as soon as possible.
At home, most make Havdallah first, followed by Menorah lighting, Haneirot Halalu, Maoz Tzur and V’Yiten Lechah, some make Havdallah after Menorah lighting, and some make Havdallah and say V’Yiten Lechah prior to Menorah lighting.
Rosh Chodesh
Tuesday night, December 12th, is Rosh Chodesh. Throughout davening, one should remember to recite Ya’aleh Veyavo.
If one forgot Ya’aleh Veyavo in davening, or is unsure whether he recited it:
- At Maariv, one does not correct his omission.
- At Shacharit and Mincha, if he realized before saying Hashem’s name at the end of Hamachazir Shechinato L’tziyon, he goes back. If he remembered between the conclusion of that Brachah and Modim, he recites it at that point, without going back. If he remembers any time after that point, but before he began reciting (the second) Yih’yu L’ratzon, he returns to the beginning of Retzei. If he remembered only afterwards, he must repeat the entire Amidah.
- If one forgot Ya’aleh Veyavo during Shacharit, and only realized after Musaf, he does not repeat Shacharit.
- If one forgot Ya’aleh Veyavo during Mincha, and only realized after the Zman Tefillah has passed, he must recite an additional Amidah during Maariv, as compensation.
- When repeating the Amidah, one should wait the span of time to walk four Amot (approx. two meters), and preferably, one should recite words of supplication between them.
During Birchat Hamazon, one should remember to recite V’al Hanissim and Ya’aleh Veyavo. One should recite the Harachaman for Rosh Chodesh.
If one forgot Ya’aleh Veyavo in Birchat Hamazon:
- If he remembered before saying Hashem’s name at Bonei Yerushalayim, he goes back.
- If he remembered after that, but before beginning the next Brachah, he recites the extra Brachah as printed in some Bentchers.
Although one normally recites half-Hallel on Rosh Chodesh, full Hallel is recited when it falls on Chanukah.
Two Sifrei Torah are taken out for Kriat Hatorah, with the first three Aliyot for Rosh Chodesh, and the fourth for Chanukah.
It is customary to eat something special in honor of Rosh Chodesh, distinct from the foods eaten in honor of Chanukah.
Zot Chanukah (Friday)
The last night and day of Chanukah is known as Zot Chanukah.
The wicks and oils remaining from the Menorah are gathered together and burned on the last day of Chanukah. [This does not apply to the wicks or oil that were not used at all, such as any oil remaining in the flask.] No benefit should be derived from this fire.
