The following is a Halach guide for Chanuka compiled by Rabbi Shmuel Lesches, Rov of Young Yeshivah Shul in Melbourne, Australia.
Click here to download a PDF version.
Please note: All Halachik times are for Melbourne, Australia. Please consult your calendar for correct zmanim in your location.
[No portion of this may be reprinted or shared on any platform without written permission of the author, all rights reserved.]
🙝 Menorah Lighting: Who?
All men light the Menorah. Boys are also trained to do so from a young age.
Women are obligated to light the Menorah. Practically, a married woman fulfils her obligation through her husband’s lighting, and a girl fulfils her obligation through her father’s lighting. Therefore, they should be present when the Menorah is lit, and they should have in mind to fulfil their obligation. Even very young girls should be present when the Menorah is lit. For this reason, the Menorah lighting should be scheduled at a time when everyone can be present. [Nevertheless, they have still fulfilled their obligation even if not present.]
In the following circumstances, a woman should recite the Brochos and light the Menorah herself:
- An unmarried woman who does not permanently live with her father. [This includes seminary girls.]
- A woman who is temporarily away from her family home and husband/father, and she is not guesting with someone who is lighting the Menorah; e.g. she is in a hotel, hospital, or own home.
- A woman who remains at home, but her husband/father is away overnight.
When a woman is temporarily away from her family home and husband/father, but she is guesting with a host who is lighting the Menorah, she automatically fulfils her obligation through her father’s/husband’s lighting at the family home, unless:
- It is daytime in her time-zone when her husband/father lights Menorah.
- Her husband/father is away from the family home and lighting elsewhere.
In these two cases, the woman should participate in her host’s lighting by sharing in the expenses of the oil and wicks, and she should also be present when the Menorah is kindled.
🙝 Menorah Lighting: Venue
One must light at home (where he usually eats and sleeps) and nowhere else. Even if eating out that night, one must still light the Menorah at home.
If one is away from home the entire night, he should light at the place where he is lodging. If he is still there the following night, he may light there as well, even if he intends to relocate later during the night.
One should avoid crossing the International Dateline during Chanukah. Similarly, one should avoid travel plans that prevent him from lodging overnight in a dwelling. One who finds himself in such a situation should consult a Rov.
🙝 Menorah Lighting: Where?
The Menorah is situated at a doorway, on the side opposite the Mezuzah. If there is no Mezuzah, such as in a hotel, the Menorah is placed at the right side of the door. [If the Menorah was placed on the wrong side, one has still fulfilled his obligation.]
The Menorah should be placed within the actual doorway, as close to the doorpost as possible. [If this is not feasible, it should at least be placed within a Tefach (8cm) of the doorway.] It does not matter if the flames span north-south or east-west.
It is preferable to use the doorway of the room where one eats, as opposed to the doorway of the room where one sleeps.
Although it is preferable for the head of the household to light at the main eating area, nevertheless, each child should light at the entrance to his personal bedroom, unless there are safety concerns.
When more than one person lights at the same venue, each set of flames should be noticeably distinct from the others. In practice, this is easily accomplished when everyone uses a separate Menorah. However, when two people improvise by sharing the same Menorah (e.g. during the first nights of Chanukah), or by not using a Menorah at all, there should be a clear gap between each set of flames.
The Menorah is situated so that the flames are anywhere between 3 Tefachim (24cm) and 10 Tefachim (80cm) from the floor. If the Menorah is placed lower or higher, it is still acceptable (unless the flames are higher than twenty Amos – 9.6 metres). Similarly, a large Menorah which is taller than 10 Tefachim may be used even in the first instance.
The Menorah must not be situated in a place where there is a strong possibility that it will be extinguished, e.g. by winds or vandals.
Those in a Yeshivah dormitory, seminary or at an overnight camp should follow the instructions of their Hanholo.
🙝 Preparing the Menorah
Ideally, a nice Menorah should be used.
The Rebbe discouraged the use of Menorahs with round branches. Instead, one uses either a Menorah with diagonal (or square-shaped) branches, or one with no branches at all.
The Menorah must be designed so that all the flames are in a straight line and at the same height. The flames should not be too close together, as they need to appear noticeably distinct. [Furthermore, wax candles need to be sufficiently spaced so that the heat of the flames do not melt the wax of the adjacent candles.] One should be especially attentive to this when improvising without a Menorah.
Each day of Chanukah, the Menorah is prepared in advance, so that it is ready at the appropriate time.
On the first night, one prepares the lamp at the extreme right. On the second night and thereafter, one adds the lamp to the immediate left of the others, preparing the lamps from right to left.
The Shamosh is situated higher than the other flames.
One Shamosh is sufficient for multiple Menorahs when they are right next to each other, but not when they are situated in different parts of the room.
🙝 The Wicks
Wicks are preferably made of cotton or linen. [If these are unavailable, the wicks may be made of any material.]
Sefer Minhagim records both the practice to replace the wicks every day, as well as the custom not to do so, being that used wicks are easier to kindle. [According to the latter custom, the newly-added lamp is prepared with the wick that was lit first on the previous night.] The Frierdiker Rebbe was not particular about replacing the wicks each night.
🙝 The Fuel
Ideally, olive oil is used to fuel the flames, and a beeswax candle for the Shamosh. [If these are not available, one should use a type of oil or wax candle that burns a clear flame. If this is not possible, any type of oil or wax candle may be used.]
The Menorah may be prepared with oil remaining from the previous night.
Before kindling, one ensures that the Menorah has sufficient fuel to last the required duration – at least 50 minutes in total, and at least 30 minutes after Tzeis Hakochavim (whichever is longer).
Some candles manufactured for Chanukah typically burn for only half-hour. If these are lit before Tzeis Hakochavim, one would not be able to recite the Brochos. Furthermore, even if lighting after Tzeis Hakochavim, such candles tend to burn for less than half-hour in a warm environment. Therefore, longer lasting candles should be used. This should be kept in mind when distributing candles for Mivtzoim. [When necessary, there is room to be lenient for a child under Bar Mitzvah who is unaware that the candles are burning less than they should.]
If one realized after lighting that there is insufficient oil, he should not merely add more oil. Instead, he must extinguish the flames, add more oil, and then relight the flames without the Brochos.
🙝 Menorah Lighting: When?
Ideally, the Menorah is lit right after sunset, between Mincha and Maariv.
If that is not possible, one should light as soon as possible after that time. [Technically, one may light all night, until dawn. However, if very late, one should arrange for another person to be awake and present for the Menorah lighting.]
Davening with a Minyan, as well as Mivtzoim activities, take precedence to lighting Menorah at the ideal time.
When lighting after Tzeis Hakochavim, one davens Maariv first, unless there is no Minyan scheduled until later, or unless he regularly davens with a Minyan that is scheduled later.
If one cannot light the Menorah at night, he may also light any time after Plag Hamincha. [In this case, one will need to use additional oil, enough to last until half-hour after Tzeis Hakochavim.]
One may not light before Plag Hamincha. If he did so, he must relight at the correct time, and recite the Brochos again.
🙝 Before Lighting
Once the sun sets, one may not perform any activity that might distract him from lighting the Menorah. Therefore, one may not eat more than 57 grams of bread, drink alcoholic beverages, perform work, or even study Torah.
Similarly, one should not begin these activities within the half-hour period prior to sunset, unless he appoints a Shomer (guardian) to remind him to light the Menorah at sunset. Nevertheless, one may learn during this time.
If, for whatever reason, one began these activities within the half-hour period prior to sunset, he may continue until sunset. At that time, he must immediately stop whatever he is doing.
One may begin these activities before the half-hour period prior to sunset and continue until sunset. [Technically, he may continue even after sunset and light the Menorah afterwards. Nevertheless, it is commendable to stop as soon as the sun sets in order to light the Menorah.]
One may not take a nap within the half-hour period before sunset, or afterwards, until he lights the Menorah.
All the above applies to all men and women, even if he or she will discharge their obligation through watching or participating in someone else’s lighting of the Menorah. [Nevertheless, when necessary, there is room to be lenient for those who are not actually lighting the Menorah themselves.]
🙝 Menorah Lighting: How?
One does not wear Shabbos clothing, but wears a hat, jacket and Gartel.
Before making the Brochos, one lights the Shamosh. While making the Brochos and lighting the flames, the Shamosh is held in the right hand.
On the first night, three Brochos are said. On the following nights, only two Brochos are recited, as Shehecheyanu is omitted.
One must recite the Brochos and kindle the flames whilst standing unsupported, without leaning on anything. If this is not possible, or after the fact, the Mitzvah is fulfilled even if sitting.
After one completely finishes reciting all of the Brochos, the flames are lit without delay, from left to right.
One may not speak between the Brochos and the conclusion of lighting the Menorah. [If one did speak, he does not repeat the Brochos, unless he said something totally unrelated to the lighting of the Menorah, and he did so before kindling even one flame.]
Although the Menorah is not supposed to be moved once lit, one may move it a Tefach or two if this is necessary to facilitate its lighting, and then return it to its original position. (This may be practically relevant for someone who is infirm and cannot reach the Menorah.)
Haneiros Halolu is sung after all the flames are completely lit and the Shamosh is set down.
🙝 After Lighting
One should sit by the Menorah for at least half-hour, and utilize the time for learning, or for Chanukah inspiration.
The flames should burn for at least 50 minutes in total, and for at least 30 minutes after Tzeis Hakochavim (whichever is longer).
If a flame extinguished during this time, it is appropriate to relight it (without reciting the Brochos).
During this time, the Chanukah flames may not be used for any purpose. This includes using a flame to light another Chanukah flame or the Shamosh.
Similarly, benefit may not be derived from any of the light generated by the flames. This is one of the reasons why the Shamosh flame is placed higher than the other flames, in order that any inadvertent benefit may be attributed to the Shamosh. Nevertheless, one should not rely on the Shamosh, and instead ensure that the room is well-lit.
The Menorah should not be moved during this time.
It is customary for women to refrain from any labour (i.e. sewing, knitting, laundering or ironing) during this time. It is also preferable to avoid leaving the house to go shopping, or the like. However, cooking and cleaning is permitted.
After the flames have burned for the required amount of time, the Menorah may be moved, even if the flames are still burning. Similarly, at this time, women may perform labour outside the view of the burning flames.
Even after the minimum time frame has passed, it is still inappropriate to derive benefit from the flames or to extinguish them (unless leaving them unattended would create a safety hazard).
During Chanukah, the Menorah should not be used for any other purpose. Similarly, after the Menorah flames are extinguished, the leftover wicks and fuel should not be discarded or used for other purposes. Instead, it should be kept until the last day of Chanukah (see section entitled “Zos Chanukah”).
🙝 Shule Menorah
The Shule Menorah is situated at the southern side of the Shule, with the flames spanning east-west.
The Shule Menorah should be easily visible to the entire Shule. It is therefore placed higher than 10 Tefachim (80cm).
Except for Motzei Shabbos, the Shule Menorah is lit at Mincha time. Mincha is scheduled so that the Menorah will be lit after Plag Hamincha, but before sunset.
The Shule Menorah is prepared before Mincha so as not to disturb anyone’s concentration during Mincha. Just as with a personal Menorah, it must be prepared with enough fuel to burn until at least half-hour after Tzeis Hakochavim.
At the end of Mincha, immediately before Aleinu, one of the congregants recites the Brochos and lights the Menorah. Afterwards, all present sing Haneiros Halolu, followed by Aleinu.
On the first night of Chanukah, the Shule Menorah should not be lit by an Ovel (within 12 months of a parent’s passing or within 30 days of a spouse, child or sibling’s passing).
One does not fulfil his obligation with the Menorah that is lit in Shule. Even the one who kindles the Menorah in Shule must relight at home, with the Brochos. [On the first night, he does not repeat Shehecheyanu, unless he is also lighting on behalf of others who have not yet fulfilled their obligation.]
Throughout the 24 hours of each day of Chanukah, the flames of the Shule Menorah (including the Shamosh) remain lit whenever people are present in the Shule, provided that there are no safety concerns. At the very least, the flames should remain lit during the times of davening. [If the flames need to be relit during the course of the 24 hours, they are lit with a Shamosh, but without reciting the Brochos.]
🙝 Public Menorah
A major emphasis of Chanukah is Pirsumei Nissa. This includes Menorah lightings in the most public places possible, and events which promote the spirit of Chanukah. One should participate in these activities and help ensure their success, even if this requires postponing one’s personal Menorah lighting to a later hour.
The flames of the public Menorah must be no taller than twenty Amos (9.6 metres) from the ground.
The public Menorah should not be situated in a place where there is a strong possibility that it will be extinguished, e.g. by winds or vandals.
Since it is ideal for the Brochos to be recited when kindling a public Menorah, the lighting should be scheduled after Plag Hamincha, and the Menorah should have enough fuel to burn at least half-hour after Tzeis Hakochavim, just as with a personal Menorah. [Otherwise, the public Menorah should still be lit, but without the Brochos.]
The Brochos are recited when burning a liquid or solid fuel – as opposed to gas, butane, propane or electricity.
The Brochos are recited only by the one who is lighting the Menorah. [On the first night, he recites Shehecheyanu – even if he already recited it beforehand for the Shule Menorah or at home.] The audience should be forewarned not to recite the Brochos along with him, but rather, just to answer Omein.
The flames should be lit without moving the lamps out of place.
Just as in Shule, one does not fulfil his obligation by attending (or lighting) a public Menorah. The participants should be made aware of this. [Even the one who kindles the public Menorah must relight at home, with the Brochos. On the first night, he does not repeat Shehecheyanu, unless he is also lighting on behalf of others who have not yet fulfilled their obligation.]
If non-Jews are present, the opportunity should be utilized to raise awareness about Sheva Mitzvos Bnei Noach.
One should begin making Mivtzoim arrangements prior to Chanukah.
A Menorah should be lit in every Jewish household. Preferably, every man and boy lights his own Menorah. When there are no men in the household, at least one woman should light.
One should reach out to those in hospitals, old-age homes and prisons.
When the person lighting the Menorah does not know the Brochos, one may prompt him word by word, or recite the Brochos on his or her behalf. [In the latter instance, if one will still need to fulfil the Mitzvah himself at a later time, he should have in mind to be Moitzie the listeners but not himself.]
Shehecheyanu is said the first time one fulfils the Mitzvah, even if it is after the first day of Chanukah.
When visiting a hospital or old age home, one should be mindful as to whether it is a place where the Brochos may be recited. If not, the Menorah should be lit without the Brochos.
Gatherings should be arranged for adults and children, especially for those not yet familiar with Chanukah. The opportunity should be utilized to rejoice with them; to teach about Chanukah; to share words of Torah; to light the Menorah; and to distribute Tzedakah and Chanukah Gelt.
Where possible, these gatherings should be scheduled to allow the Menorah to be lit after Plag Hamincha, so that the Brochos will be recited. If this is not practical, the Menorah should still be lit, but without the Brochos.
When distributing doughnuts, latkes or other food on Mivtzoim, one should ensure that the appropriate Brochos are made for each food item.
🙝 Tachnun & V’al Hanissim
Tachnun is not recited from Mincha of Erev Chanukah until after Chanukah.
V’al Hanissim is recited in each Shmoneh Esrei of Chanukah. [One should not intentionally skip V’al Hanissim to recite Kedushah or Modim with the Minyan.]
If one forgot V’al Hanissim at the appropriate place in Shmoneh Esrei, he may recite it before saying Hashem’s name at the end of that Brocho. After that point, he does not recite it.
V’al Hanissim is recited each time one bentches during Chanukah. If one forgot V’al Hanissim at the appropriate place in bentching, he may recite it before saying Hashem’s name at the end of that Brocho. After that point, he may recite it as a Horachamon, as per the Nusach printed in the Siddur.
Full Hallel is recited each day of Chanukah, right after Shmoneh Esrei. If the Chazzan is a mourner (for a parent) during the first eleven months, someone else takes over for Hallel, but not for the Kaddish which follows.
One must recite Hallel whilst standing unsupported. If this is not possible, or after the fact, the Mitzvah is fulfilled even if sitting.
One may not interrupt full Hallel other than for those things that one may respond to during the Brochos of Krias Shema. [E.g. If the Chazzan recites Kaddish, one answers Omein Yehei Shmei etc, and Omein to d’amiran b’olmo. One also answers Borchu and Omein when the Brochos are recited before and after an Aliyah, and may also recite the Brochos if he is called up for an Aliyah.]
It is preferable to recite Hallel with the Minyan. If one is not up to the Minyan, this creates a dilemma; on the one hand it is appropriate to recite Hallel with the congregation, and on the other hand, it is appropriate that one should daven in the correct order. One should therefore make a point of being up to the Minyan when Hallel is recited.
After Hallel, the Chazzan recites only half Kaddish. [If he mistakenly said Kaddish Tiskabel, he should not repeat it after U’vo L’tziyon.]
If one forgot to recite Hallel, he should recite it with a Brocho as soon as he remembers, unless the sun already set.
If one mistakenly recited half-Hallel, he must repeat the entire Hallel (without a Brocho).
🙝 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 Chosson 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, and cheese specifically, to commemorate the miracle of Yehudis.
It is customary to eat special meals to celebrate the miracles of Chanukah and the reinauguration of the Beis Hamikdash. These meals are regarded as a Seudas 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 Mitzvos.
On one of the nights of Chanukah, the Rebbeim of Chabad would conduct a Farbrengen 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 Shabbos, one gives Chanukah Gelt either the day before or after. One who is stringent about handling money on Motzei Shabbos should refrain from giving Chanukah Gelt until Sunday.] One should also give 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 Shabbos unless they are used on Shabbos itself.]
It is customary to play Dreidel. 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 Kedushas Levi writes that each playing-card contains tremendous impurity of the unmentionable type.
🙝 Third Day of Chanukah
The third day of Chanukah (Wednesday) marks the Alter Rebbe’s release from his second imprisonment (in 5561). Although his second incarceration was less severe than the first, his release is still regarded as a greater victory for Chassidus than the liberation on Yud-Tes Kislev two years earlier – the first libel had been aimed primarily against the Alter Rebbe, whereas the second libel was directed against the teachings of Chassidus and the Chassidic way of life. [According to some versions, the liberation occurred on the fifth day of Chanukah.]
🙝 Erev Shabbos 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 Shule Menorah to be lit after Plag Hamincha.
One should endeavour 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 Shabbos candles are lit. The lighting of the Menorah should be scheduled so that it does not interfere with the lighting time for the Shabbos candles.
Being that the Menorah is lit on Erev Shabbos earlier than usual, one should ensure that there is enough fuel for the flames to burn for half-hour after Tzeis Hakochavim. Similarly, a longer-lasting Shamosh should be used.
On Erev Shabbos, 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 “Bossis L’Issur” on Shabbos, 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 Bossis L’Issur by placing a Challah or bottle of wine on it from sunset until Tzeis 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 Tzeis Hakochavim.
In both of these situations, the chair or tray – along with all of its contents – may be moved on Shabbos, 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 fuelled 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 Bossis beneath it) may be moved by a non-Jew – but only if one had in mind (and preferably verbalized) at the onset of Shabbos that a non-Jew would move it after the flames extinguished.
🙝 Shabbos Chanukah
Haneiros Halolu should not be sung on Shabbos. However, one may sing the ending (i.e. Al Nissecha).
Shabbos Chanukah this year is also the first day of 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 Shacharis and Mincha, if he realized before saying Hashem’s name at the end of Hamachazir Shechinasoi L’tziyon, he goes back. If he remembered between the conclusion of that Brocho 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 Shmoneh Esrei.
- If one forgot Ya’aleh Veyavo during Shacharis and only realised after Musaf, he does not repeat Shacharis.
- If one forgot Ya’aleh Veyavo during Mincha, and only realized after the Zman Tefillah has passed, he must recite an additional Shmoneh Esrei during Maariv, as compensation. Atah Chonantanu is recited only the first time. If one mistakenly said it only the second time, he must repeat Shmoneh Esrei a third time without it. However, if one mistakenly said Atah Chonantanu both times, or not at all, he does need to recite Shmoneh Esrei a third time.
- When repeating Shmoneh Esrei, one should wait the span of time to walk four Amos (approx. two metres), and preferably, one should recite words of supplication between them.]
During bentching, one should remember to recite V’al Hanissim, Retzei and Ya’aleh Veyavo. One should recite both the Horachamon for Shabbos as well as for Rosh Chodesh.
If one forgot Retzei or Ya’aleh Veyavo in bentching:
- If he remembered before saying Hashem’s name at Bonei Yerushalayim, he goes back.
- If he remembered after that, but before beginning the next Brocho, he recites the extra Brocho as printed in the Bentcher.
- If one already began even the first word (Boruch) of the next Brocho, one must bentch again for omitting Retzei, but not for omitting Ya’aleh Veyavo.
- When one forgot Retzei and bentches again, he need not repeat V’al Hanissim if he already recited it the first time, but he should still repeat Ya’aleh Veyavo.
Three Sifrei Torah are taken out for Krias Hatorah. The Chanukah Haftorah is read, followed by the first and last Possuk of the Rosh Chodesh Haftorah, followed by the first and last Possuk of the Mochor Chodesh Haftorah.
Av Harachamim and Tzidkosecha are not recited.
For Musaf, one davens Atoh Yatzarta. [If one neglected to do so, but remembered before he began reciting (the second) Yih’yu L’ratzon at the end of Shmoneh Esrei, he returns to Atoh Yatzarta. If he remembered only afterwards, he must repeat the entire Shmoneh Esrei.]
It is customary to eat something special in honour of Rosh Chodesh, distinct from the special foods that one eats in honour of Shabbos and Chanukah.
🙝 Motzei Shabbos & Sunday
Maariv should be davened promptly.
Motzei Shabbos and Sunday is the second day of Rosh Chodesh. Throughout davening, one should recite Ya’aleh Veyavo. During bentching, one should recite Ya’aleh Veyavo, as well as the Horachamon for Rosh Chodesh. [See previous section for one who forgot, or is unsure, whether he recited Ya’aleh Veyavo in davening or bentching. If one forgot Ya’aleh Veyavo during Mincha on the second day of Rosh Chodesh, and only realized after the Zman Tefillah has passed, he recites Shmoneh Esrei twice during Maariv, but does not recite Ya’aleh Veyavo in either.]
The Shule Menorah is lit and Haneiros Halolu is sung right before Aleinu. [See section entitled “Shule Menorah” for more details.] As usual, Havdallah in Shule is not recited until Maariv is completely finished.
One should go home quickly, in order to light the Menorah as soon as possible.
At home, Havdallah is recited first, followed by Menorah lighting, Haneiros Halolu and V’Yiten Lecho.
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 Krias Hatorah, with the first three Aliyos for Rosh Chodesh, and the fourth for Chanukah.
It is customary to eat something special in honour of Rosh Chodesh, distinct from the foods eaten in honour of Chanukah.
🙝 Zos Chanukah (Monday)
The last night and day of Chanukah is known as Zos Chanukah. It is an opportune time to participate in a Chassidishe Farbrengen.
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.
If one began a meal before sunset, he recites Al Hanissim even when bentching after Tzeis Hakochavim, as long as he did not yet daven Maariv.
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