Post by medic09 on Nov 25, 2010 12:51:41 GMT -5
A Discussion of Lighting Ner Hanukah
בענין הדלקת נר חנוכה
Health care and other shift workers are challenged when it comes time to light נר חנוכה. Many of us start work before it is time to light, or we come home after it is time to light. The times of our shifts are not arranged with the time for lighting in mind. Several questions need to be answered in ordered to find solutions to this problem. Who is obligated to light? Where must they light? When must they light? How much latitude might there be to any of these requirements?
The g'mara (שבת כא) says ת"ר מצות חנוכה נר איש וביתו, the sages learned the obligation of Hanuka is a lamp for each person and his household. The Rambam (חנוכה ד:א) understands the g'mara to mean that each home, as a single unit, is obligated to light a Hanukah lamp. מצותה שיהיה כל בית ובית מדליק נר אחד בין שהיו אנשי הבית מרובין בית שלא היה בו אלא אדם אחד. This refers to the minimal or basic obligation, as the g'mara and later poskim continue and describe how one who may further glorify the obligation would act. But to our fundamental question 'who is obligated to light', the answer is 'each household'. Rashi says on the g'mara, 'for a person and all his household, one lamp suffices.' This principle may be further clarified when we consider the halacha concerning an אכסנאי- a lodger. The Shulhan Aruch states that a lodger must light ner hanukah himself if no one is lighting for him at his home. The Mishna Brurah notes that in principle, when one's wife lights in his home this fulfills his obligation as well, even if he is far away. So we see the that the obligation devolves upon the household (usually following the head of family), and not necessarily on each individual member. While it is true that customs vary in practice, the fundamental halacha seems clear. Women are obligated for ner Hanukah, as simply stated in the g'mara (שבת כג), and so any discussion of lighting applies to women as well as men. Similarly, a woman may light on behalf of a man (as clearly noted above in relation to a lodger). In summary, the obligation to light נר חנוכה - a Hanukah lamp is primarily a household obligation. In Ashkenazi communities the custom developed that dependents in the house might light on their own, though husband and wife were usually counted as one in any case. Both these issues (husband and wife as one, and other members lighting on their) raise certain questions which are discussed by halachic sources; but they need not be treated here. In Sefardi and Yemenite communities, the custom typically was that the head of the household lit on behalf of everyone in any case. In such a case, it is especially wise to have all the household gathered together for lighting if possible.
All discussion in the g'mara of where to light refers to lighting at one's home (שבת כ"א). A lodger may rely on the family lighting at their home, or they may have to light at their lodging. The latter would be the case if they are single, or cannot rely for some reason on the family lighting on their behalf. If so, there is some discussion if we determine the place to light be where they typically eat, or where they sleep. The Rema decides that the lodger lights where s/he eats regularly (או"ח תרע"ז); and there are poskim who side with lighting where one sleeps. This issue might be relevant regarding a hospitalized patient, but it won't usually affect nurses or other workers. Here is should be pointed out that no one fulfills a halachic obligation by means of the public lightings. This is true regarding the customary lighting in the synagogue (about which there is discussion, 'how did this get started?'); and it is certainly true about the new innovation of lighting in public squares, etc. Rav Mordechai Eliyahu ztz"l notes that even though it is possible to light on a ship or other place, one does not say a b'racha because these are not regular lodging places. Similarly there may be some emotional or 'outreach' value to lighting in public places (this is a matter of debate among contemporary authorities) such as on hospital grounds, but one does not fulfill an obligation this way. Hospitalized patients may, in fact, have a status of a lodger and fulfill their obligation lighting in the hospital. There is a special halacha (או"ח תרע"ו) that if someone knows they will not light and others are not lighting for him, he says the b'racha שעשה נסים when he sees a lit ner Hanukah somewhere. But this is not a fulfillment of the mitzvah to light oneself; and it is not done if one is able to light (or others light for him).
What about a 'traveler' who is single, and working night shifts? Typically, the shift will begin after sundown, so the 'traveler' should be able to light at their lodgings before they go to work. Alternatively, they may arrive back at their lodgings while it is still dark. This is more of a problem, because no one is out and about (and no one is 'at home'), so there is no publicizing of the miracle. פרסומי נסא, or publicizing the miracle, is a key element of the rabbinic enactment of ner Hanukah. If someone is at home and awake, even after the normative time for lighting, that may suffice ( see תוספות ד"ה דאי אדליק מדליק, שבת כ"א). If no one else is present, they may have to settle for lighting without a blessing. Rav Mordechai Eliyahu ztz"l notes that if one lights very late, but within view of a street with traffic ("בתוך עשרה מטר מהכביש ויש שם עוברים ושבים"), one may light in such a circumstance with a blessing until first light. In a fairly busy city this may be possible. For those in more suburban or rural environments, it likely will not be so. (See also או"ח תרע"ב.)
This already brings us to the issue of when does one light? Ideally, one lights either at sundown or nightfall (stars out), depending on the ruling one follows. In any case, one must take care that there is enough fuel for the ner Hanukah to burn for 1/2 hour after nightfall.
Our other two options are to light earlier, or later. How may one light earlier, when the original rabbinic mitzvah was established based on the idea that lighting a lamp when it becomes dark will be noticed (especially when placed in the manner required) and that will create פרסומי נסא - a publicizing of the miracle? If lighting earlier is indeed acceptable, all agree that the ner Hanukah must be able to burn for 1/2 after the normal lighting time. Indeed, the Shulhan Aruch says quite clearly that one may light as early as p'lag haminhah, while providing enough fuel to burn for the required time after dark (או"ח תרע"ב א-ב). P'lag haminhah is 1 1/4 'halachic hours' before sunset. If one lights early, it appears that there is a dispute between Ashkenazi and Sefardi authorities regarding the blessing. The Mishnah Brurah writes that one says the blessings; the Kaf Hahaim writes that one should not do so (הלכות צבא פרק ע"ה סעיף ו והערה 7).
What if one will be able to light either earlier (before sunset), or later (sometime after the normal time at the beginning of the night)? Which of these deviations is preferable? Rav Zecharia ben Shlomo addresses this issue in his sefer הלכות צבא. If, as the רמ"א noted, the custom were still to light indoors in any case (because European Jews were afraid to light outside in the normal manner), then the whole thing is moot. Since the only publicizing of the miracle is to the inhabitants of that home, one may light whenever one can do so together with the rest of the household. Rav ben Shlomo decides that in any case, given our choice of lighting earlier or later than the prescribed time, one should prefer the option of lighting during the course of the night. As noted above, if one is alone; then one will likely have to light on those nights without a blessing for lighting. As noted to me in another context by Rav Moshe Eliezer Bomzer, Rav Reuven Feinstein recognizes and subscribes to a distinction between the obligation to light and the obligation to publicize the miracle. (This may be useful if one is forced to rely on an electric bulb for their ner Hanukah, such as a hospitalized patient. Rav Mordechai Eliyahu taught that one may not rely on such a light normally, but may do so in a place where a flame would be dangerous; but in such a case does not say any blessing. מאמר מרדכי, הלכות חנוכה.) Nonetheless, a person lighting with no witnesses and after the appropriate time seems to lose out on both counts, and therefore likely should not say either blessing.
This should summarize the issues of lighting sufficiently to guide one in asking their rav what is appropriate in their circumstance and community. I just want to thank my wife, Yaarah, for making the time to do this possible. And thanks to all those dedicated night-time workers without whom none of us could sleep quite so well at night.
בענין הדלקת נר חנוכה
Health care and other shift workers are challenged when it comes time to light נר חנוכה. Many of us start work before it is time to light, or we come home after it is time to light. The times of our shifts are not arranged with the time for lighting in mind. Several questions need to be answered in ordered to find solutions to this problem. Who is obligated to light? Where must they light? When must they light? How much latitude might there be to any of these requirements?
The g'mara (שבת כא) says ת"ר מצות חנוכה נר איש וביתו, the sages learned the obligation of Hanuka is a lamp for each person and his household. The Rambam (חנוכה ד:א) understands the g'mara to mean that each home, as a single unit, is obligated to light a Hanukah lamp. מצותה שיהיה כל בית ובית מדליק נר אחד בין שהיו אנשי הבית מרובין בית שלא היה בו אלא אדם אחד. This refers to the minimal or basic obligation, as the g'mara and later poskim continue and describe how one who may further glorify the obligation would act. But to our fundamental question 'who is obligated to light', the answer is 'each household'. Rashi says on the g'mara, 'for a person and all his household, one lamp suffices.' This principle may be further clarified when we consider the halacha concerning an אכסנאי- a lodger. The Shulhan Aruch states that a lodger must light ner hanukah himself if no one is lighting for him at his home. The Mishna Brurah notes that in principle, when one's wife lights in his home this fulfills his obligation as well, even if he is far away. So we see the that the obligation devolves upon the household (usually following the head of family), and not necessarily on each individual member. While it is true that customs vary in practice, the fundamental halacha seems clear. Women are obligated for ner Hanukah, as simply stated in the g'mara (שבת כג), and so any discussion of lighting applies to women as well as men. Similarly, a woman may light on behalf of a man (as clearly noted above in relation to a lodger). In summary, the obligation to light נר חנוכה - a Hanukah lamp is primarily a household obligation. In Ashkenazi communities the custom developed that dependents in the house might light on their own, though husband and wife were usually counted as one in any case. Both these issues (husband and wife as one, and other members lighting on their) raise certain questions which are discussed by halachic sources; but they need not be treated here. In Sefardi and Yemenite communities, the custom typically was that the head of the household lit on behalf of everyone in any case. In such a case, it is especially wise to have all the household gathered together for lighting if possible.
All discussion in the g'mara of where to light refers to lighting at one's home (שבת כ"א). A lodger may rely on the family lighting at their home, or they may have to light at their lodging. The latter would be the case if they are single, or cannot rely for some reason on the family lighting on their behalf. If so, there is some discussion if we determine the place to light be where they typically eat, or where they sleep. The Rema decides that the lodger lights where s/he eats regularly (או"ח תרע"ז); and there are poskim who side with lighting where one sleeps. This issue might be relevant regarding a hospitalized patient, but it won't usually affect nurses or other workers. Here is should be pointed out that no one fulfills a halachic obligation by means of the public lightings. This is true regarding the customary lighting in the synagogue (about which there is discussion, 'how did this get started?'); and it is certainly true about the new innovation of lighting in public squares, etc. Rav Mordechai Eliyahu ztz"l notes that even though it is possible to light on a ship or other place, one does not say a b'racha because these are not regular lodging places. Similarly there may be some emotional or 'outreach' value to lighting in public places (this is a matter of debate among contemporary authorities) such as on hospital grounds, but one does not fulfill an obligation this way. Hospitalized patients may, in fact, have a status of a lodger and fulfill their obligation lighting in the hospital. There is a special halacha (או"ח תרע"ו) that if someone knows they will not light and others are not lighting for him, he says the b'racha שעשה נסים when he sees a lit ner Hanukah somewhere. But this is not a fulfillment of the mitzvah to light oneself; and it is not done if one is able to light (or others light for him).
What about a 'traveler' who is single, and working night shifts? Typically, the shift will begin after sundown, so the 'traveler' should be able to light at their lodgings before they go to work. Alternatively, they may arrive back at their lodgings while it is still dark. This is more of a problem, because no one is out and about (and no one is 'at home'), so there is no publicizing of the miracle. פרסומי נסא, or publicizing the miracle, is a key element of the rabbinic enactment of ner Hanukah. If someone is at home and awake, even after the normative time for lighting, that may suffice ( see תוספות ד"ה דאי אדליק מדליק, שבת כ"א). If no one else is present, they may have to settle for lighting without a blessing. Rav Mordechai Eliyahu ztz"l notes that if one lights very late, but within view of a street with traffic ("בתוך עשרה מטר מהכביש ויש שם עוברים ושבים"), one may light in such a circumstance with a blessing until first light. In a fairly busy city this may be possible. For those in more suburban or rural environments, it likely will not be so. (See also או"ח תרע"ב.)
This already brings us to the issue of when does one light? Ideally, one lights either at sundown or nightfall (stars out), depending on the ruling one follows. In any case, one must take care that there is enough fuel for the ner Hanukah to burn for 1/2 hour after nightfall.
Our other two options are to light earlier, or later. How may one light earlier, when the original rabbinic mitzvah was established based on the idea that lighting a lamp when it becomes dark will be noticed (especially when placed in the manner required) and that will create פרסומי נסא - a publicizing of the miracle? If lighting earlier is indeed acceptable, all agree that the ner Hanukah must be able to burn for 1/2 after the normal lighting time. Indeed, the Shulhan Aruch says quite clearly that one may light as early as p'lag haminhah, while providing enough fuel to burn for the required time after dark (או"ח תרע"ב א-ב). P'lag haminhah is 1 1/4 'halachic hours' before sunset. If one lights early, it appears that there is a dispute between Ashkenazi and Sefardi authorities regarding the blessing. The Mishnah Brurah writes that one says the blessings; the Kaf Hahaim writes that one should not do so (הלכות צבא פרק ע"ה סעיף ו והערה 7).
What if one will be able to light either earlier (before sunset), or later (sometime after the normal time at the beginning of the night)? Which of these deviations is preferable? Rav Zecharia ben Shlomo addresses this issue in his sefer הלכות צבא. If, as the רמ"א noted, the custom were still to light indoors in any case (because European Jews were afraid to light outside in the normal manner), then the whole thing is moot. Since the only publicizing of the miracle is to the inhabitants of that home, one may light whenever one can do so together with the rest of the household. Rav ben Shlomo decides that in any case, given our choice of lighting earlier or later than the prescribed time, one should prefer the option of lighting during the course of the night. As noted above, if one is alone; then one will likely have to light on those nights without a blessing for lighting. As noted to me in another context by Rav Moshe Eliezer Bomzer, Rav Reuven Feinstein recognizes and subscribes to a distinction between the obligation to light and the obligation to publicize the miracle. (This may be useful if one is forced to rely on an electric bulb for their ner Hanukah, such as a hospitalized patient. Rav Mordechai Eliyahu taught that one may not rely on such a light normally, but may do so in a place where a flame would be dangerous; but in such a case does not say any blessing. מאמר מרדכי, הלכות חנוכה.) Nonetheless, a person lighting with no witnesses and after the appropriate time seems to lose out on both counts, and therefore likely should not say either blessing.
This should summarize the issues of lighting sufficiently to guide one in asking their rav what is appropriate in their circumstance and community. I just want to thank my wife, Yaarah, for making the time to do this possible. And thanks to all those dedicated night-time workers without whom none of us could sleep quite so well at night.