Chanuka – Lighting in the Synagogue

Although not part of the original Chanuka lighting enactment, it has become universal practice to light a menora in the synagogue just as is done at home.[1] In most congregations the menora is lit between the Mincha and Ma'ariv services, at about sunset, which is actually the earliest time the Chanuka menora should be lit.[2] It is considered ideal for the synagogue menora to remain burning until midnight[3] and if possible, throughout the night and into the next morning.[4] There is also a custom to have the synagogue menora alight twenty-four hours a day throughout Chanuka, relighting it each day at sunset.[5]

In many congregations the menora is lit during the morning services, as well.[6] Doing so further contributes to the mitzva of pirsumei nissa, the mitzva to publicize the miracles of Chanuka. A blessing, however, is never recited when a menora is lit during the day. Lighting the menora in the synagogue each morning is also reminiscent of the menora in the Beit Hamikdash which was lit every morning, as well.[7]

The Chanukah menora is customarily positioned adjacent to the southern wall of the synagogue in order to recall that the menora of the Beit Hamikdash was also positioned in this manner.[8] Even the one honored with lighting the menora in the synagogue is still required to light the menora again at home, as the mitzva of lighting the Chanuka menora can only be discharged when performed in one's home.[9]

There are a number of explanations as to how and why the practice of lighting a menora in the synagogue evolved. Some suggest that it was for the benefit of wayfarers who might be lodging in the synagogue overnight and not have candles of their own. Indeed, in ancient times the synagogue was frequently used as a guest house for travelers and the homeless.[10] Such individuals were permitted to discharge their obligation to light a Chanuka menora through the congregational lighting, as the synagogue was indeed "home" for such people. This is similar to the Kiddush which continues to be recited as part of the Friday night service in many synagogues. This too is done in order to recall that the synagogue was once used to house wayfarers who had no other opportunity to hear or recite Kiddush themselves.[11] It is also suggested that the lighting in the synagogue was instituted in order to discharge the mitzva on behalf of those who were unable to do so themselves at home.[12] Nevertheless, the most commonly cited explanation for lighting the Chanuka menora in the synagogue is for the purpose of pirsumei nissa, in order to publicize the miracles of Chanuka.[13]

When the menora is lit in the synagogue between Mincha and Ma'ariv the accompanying blessings are recited just as they are when lighting at home.[14] It is preferable to ensure that a minyan is present when the menora is lit in the synagogue, however the lighting may still take place as long as a minyan is expected to soon arrive.[15] Some authorities rule that even women may be included towards the minyan requirement for the purpose of lighting the menora in the synagogue.[16]Although a menora is required to burn for at least thirty minutes into the night, it is permitted to extinguish the synagogue menora before this time if everyone has gone home.[17]

In some communities the "Bameh Madlikin" which is normally recited every Friday night is omitted on Shabbat-Chanuka.[18] This is because Bameh Madlikin primarily discusses the different oils that are disqualified for use for the Shabbat lights. This would be "insulting" to the Chanuka lights for which most such oils may indeed be used. At the conclusion of Shabbat, the menora is lit in the synagogue before havdalla is recited, though common custom is to reverse this order at home.[19]  Children should preferably not be honored with lighting the menorah in the synagogue, whether in the morning or evening, though some authorities permit it.[20] The kotel is considered to be a synagogue and a public menora lighting ceremony is held there each night of Chanuka.[21]

[1] Yabia Omer 7:57.

[2] Shabbat 21b; Rema, OC 671:7; Mishna Berura 671:46.

[3] Magen Avraham 670:2.

[4] Melamed L'hoil 1:121; Shaarei Halacha U'minhag 2:280.

[5] Darkei Moshe, OC 672:1; Sefer Hasichot 5750 p.193.

[6] Mekor Chaim 672:2; Pri Megadim 670:1,2; Minhag Yisrael Torah, OC 671:8.

[7] Minhag Yisrael Torah, OC 671:8.

[8] Rema, OC 671:7; Mishna Berura 671:40-43. Other sources seem to indicate that the menora was positioned from north to south. See Rambam, Hilchot Beit Habechira 2:12.

[9] Rema, OC 671:2; Mishna Berura 671:46.

[10] Tanya Rabati 35.

[11] Minhag Yisrael Torah, OC 671:6. See Yabia Omer 1:15 for more on this.

[12] Kolbo; Keter Shem Tov p.584; Binyan Shlomo 53.

[13] Beit Yosef, OC 671; OC 671:7; Rivevot Ephraim 3:453:1.

[14] Mishna Berura 671:44.

[15] Biur Halacha 671; Rivevot Ephraim 7:191:10.

[16] Rav Pe'alim 2:62.

[17] Rivevot Ephraim 5:29.

[18] Minhagei Eretz Yisrael (Gallis) 34:2.

[19] OC 681:2.

[20] Minhag Yisrael Torah, OC 671:6; Rivevot Ephraim 7:197:6, 8:273:2.

[21] Teshuvot V'hanhagot 1:391; Rivevot Ephraim 4:163:63.