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The Halachos of Chanukah back to the "Chanukah" page

Siman 676 - The Order of the Brachos and the Lighting

 

"Halacha Sources" presentation of this entire siman

English Translation of the entire siman [besides ours (above)]: at ShulchanArach.com, at en.wikisource.org

 

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Siman 676, se'if 1

 

(a) What are the basic brachos which are said over the Chanukah candle on the first night? ["Halacha Sources" presentation of this entire siman]

          The Shulchan Aruch writes: One who is lighting on the first night says three brachos: "...to light a Chanukah 'candle'," and "...Who performed miracles" ["she'asah nissim"], and "...Who kept us alive" ["shehecheyanu"].

          [Classic sources: Shabbos 23a.]

 

(b) What if someone missed the bracha of shehecheyanu on the first night?

          The Shulchan Aruch writes: [Then] he says [that] bracha on the second night or when he remembers.

          [The Mishnah Berurah writes that the correct way to apply this is to wait for the candlelighting of a subsequent night.]

          [Classic sources: See Eiruvin 40b.]

 

 

Siman 676, se'if 2

 

What is the order of the brachos and the candle lighting for the nights of Chanukah in general (i.e. after the first)? ["Halacha Sources" presentation of this entire siman]

          The Shulchan Aruch writes: One says two brachos: "...to light", and "...Who performed miracles" ["she'asah nissim"].

          The Rema writes: [Furthermore, even though the "addition to the miracle" is being publicized by the additional candles, nevertheless] one says all the brachos before he starts to light.

          [Classic sources: Shabbos 23a.]

 

 

Siman 676, se'if 3

 

What is the Halacha regarding saying a bracha upon seeing a Chanukah candle? ["Halacha Sources" presentation of this entire siman]

          The Shulchan Aruch writes: [In the case of] someone who did not light, and is not going to light later that night, and [others] are not lighting for him in his home either: When he sees a Chanukah "candle"  - he says the bracha of "she'asah nissim". [In addition,] on the first night he also says the bracha of "shehecheyanu", and if afterwards - on the second or third night - he does light, he does not say the bracha of "shehecheyanu" again.

[Note: See below 677:3 where the Shulchan Aruch and Rema seem to contradict what the Shulchan Aruch wrote over here - so unreservedly - about "when others light for him at home".]

          [Classic sources: Shabbos 23a.]

 

 

Siman 676, se'if 4

 

What else is there to the order of the lighting of the Chanukah candle (such as "HaNeiros Hallalu")? ["Halacha Sources" presentation of this entire siman]

          The Shulchan Aruch writes: After one has lit, he says: "These 'candles' we light over the salvations and over the miracles and over the wonders", etc.

          [Classic sources: "Tractate Sofrim" 20:6.]

 

 

Siman 676, se'if 5

 

What is the correct order for lighting the Chanukah candles (i.e. which to light when, and what about their orientation)?

          The Shulchan Aruch writes: One should begin lighting on the first night with the right-most "candle"; and on the second night (when he is to add one "candle" next to that), he should start with - and say the bracha over - the added one, which is the left-most, in order to "turn" to the right; and similarly on the third night (when he is to add another one next to the first two "candles"), he should start with the added one - and with it he should start the bracha - and afterwards he should "turn" toward the right; and the same goes for every night; [consequently] it comes out that one always says the bracha over the added one - which represents the miracle, since as the days increased - the miracle was increased.

[Note: The Mishnah Berurah brings a second position (that of the Gra) and does not choose between the two (but rather writes that "whatever you do - you're covered"), and then he refers to a third position (that of the Taz) which he brings in the Bi'ur Halacha, where he writes that the Taz is also "not to be pushed aside"), and also that all this is merely a discussion of the most proper order, but there is no difference between the approaches as far as the basic fulfilling of the Mitzvah goes.]

          [Classic sources: See Zevachim 62b.]