Hidden Light
During the eight days of Chanukah we kindle a total of thirty-
six lights (not counting the shammash). Kabbalistic
writings explain that these 36 candles correspond to the
thirty-six hours that the Ohr Hagonuz (literally,
Concealed Light) was present during Creation before it was
hidden away for the righteous in the World to Come (Rokeach).
What does the light of the Ohr Hagonuz have to do with
our Chanukah candles?
The true nature of the Ohr Hagonuz can only be
understood through the study of Kabbalistic works (see
Nefesh HaChaim 6a). However, there is one aspect of
this light that everyone can grasp. Our Sages explain that
the original light that Hashem created was not meant to
provide illumination in a physical sense. The goal of this
light was to help provide a deeper awareness of Hashem's
Presence in this world.
In this vein we can see a link between the Chanukah candles
and the Ohr Hagonuz. The Ramban writes: "The purpose
of open miracles is to recognize Hashem's hidden ones" (end
of Parshas Bo). During the eight days of Chanukah,
when we kindle the menorah, we are furthering our
appreciation of open miracles. In doing so, the candles are
achieving the same effect as the original light, for they
also help us to perceive Hashem's Presence in this world.
Erev Shabbos Lighting the Chanukah Candles
Erev Shabbos presents us with a somewhat paradoxical
situation: On one hand, the mitzvah should only be performed
when it is dark, so that the candles should have their full
effect. However since it is forbidden to light a fire on
Shabbos, we cannot kindle the Chanukah lights on Shabbos
evening.
As a result, our Sages directed us to light the Chanukah
candles before Shabbos. In order to ensure that the candles
will burn into the night, one should use large candles or oil
sufficient to burn half an hour after nightfall. If a person
is short on oil, he should make sure that at least one of his
lights will burn that long (Mishnah Berurah 679,2).
This method of lighting has a practical ramification. In
general, if the candles go out, one is not obligated to
rekindle them. However, on erev Shabbos, since the primary
mitzvah of the candles is when it is dark, if the lights go
out before Shabbos it is preferable to rekindle them. If one
already accepted Shabbos, he should ask someone else (who has
not accepted Shabbos) to light them without a brochoh
(Mishnah Berurah 673,26).
A Question of Order
Kindling the menorah prior to Shabbos presents us with
another issue: should the Chanukah candles be lit before or
after those of Shabbos?
Most Rishonim say that one should light Shabbos candles
first, since this mitzvah is performed more frequently than
Chanukah candles. Furthermore lighting the Shabbos candles
before the candles of Chanukah enhances the mitzvah. Since
one already has light in his home, the extra candles are
clearly for the sake of publicizing the miracle (Ramban,
Ritva, Rosh, Rabbeinu Yeruchom, Maggid Mishnah, Chidushei
HaRan, Rashbo Shabbos 23b).
The Bahag understands that one accepts Shabbos through
kindling Shabbos candles. According to him, if a person
lights the Shabbos candles first, he cannot then perform the
mitzvah of ner Chanukah. Therefore, the Bahag rules
that one must light the menorah first and only then light the
Shabbos candles.
In most instances, when such an overwhelming majority of
Rishonim are on one side of an issue, their opinion is
accepted as the halochoh. However, in this case there is a
strong reason to follow the second side. Since all opinions
agree that one may light the menorah first and
certainly fulfill the mitzvah, the accepted halochoh is to
light the menorah before the Shabbos candles (Shulchan Oruch
679,1).
Changing the Order
Shimon is away from home during Chanukah on a business trip.
Erev Shabbos Chanukah, his wife lights Shabbos candles and
then remembers that she forgot to light the menorah. What
should she do?
The poskim note that since women have developed the
custom to follow the Bahag and accept Shabbos through
lighting Shabbos candles, a woman who kindles the Shabbos
candles may not light the menorah afterwards. Therefore
Shimon's wife should have someone else light the menorah for
her. The person lighting the menorah recites the
brochoh of lehadlik ner, but she should say the
brochoh of she'osoh nissim and also
shehechiyonu if it is the first day (Mishnah
Berurah 679,1).
Next year, Shimon's wife gave birth to a boy on erev
Shabbos Chanukah, and she will spend Shabbos Chanukah in the
hospital. Between visiting his wife and baby and making the
arrangements for the Sholom Zochor, Shimon forgot that
it was Chanukah and he lit Shabbos candles without first
lighting the menorah. What should he do?
Men generally do not accept Shabbos with their kindling of
Shabbos candles. They make the brochoh before lighting
Shabbos candles so that their brochoh should be
oveir le'asiyosson, before performing the mitzvah. It
is nonetheless a good idea for them to have in mind
explicitly that they are not accepting Shabbos (Mishnah
Berurah 263,42).
When a man lights by himself, he nonetheless lights the
Chanukah candles before the Shabbos ones, in deference to the
opinion of the Bahag. In Shimon's case, where he forgot to
light Chanukah candles, as long as there is sufficient time
left before sunset, he may still light the menorah.
Motzei Shabbos
The conclusion of Shabbos brings up a question similar to the
one we had at its onset: should a person light his menorah
first and then make Havdoloh, or should Havdoloh
precede the lighting of the Chanukah candles? Many issues
are involved in deciding how to act.
"Shabbos should be sanctified verbally at its onset and at
its conclusion" (Rambam, Hilchos Shabbos 29,1).
Havdoloh is more than a ceremonial farewell gesture to
the past Shabbos. It actually causes the kedushoh of
Shabbos to withdraw. For this reason the brochoh of
Havdoloh (i.e. hamavdil) is only recited at the very
end of Havdoloh, after we have already made the
brochos on the wine, the incense and the fire, in
order to prolong the departure of the sanctity of Shabbos.
In this vein, many poskim write that when one has a
choice between making Havdoloh and performing another
mitzvah, the other mitzvah is given precedence in order to
hold on to the kedushoh of Shabbos for a few more
moments. That would apply to Chanukah candles.
In addition, the Chanukah candles have a special element in
that they publicize the miracle that Hashem performed in the
times of the Chashmonaim. Therefore, many halachic sources
write that one should light the Chanukah candles first, to
begin the publicity as soon as possible, and only afterwards
make Havdoloh (Rema, Gra, Mogen Avrohom, Beis Meir, Elya
Rabba 681,2).
Others argue that Havdoloh should be performed before
kindling the Chanukah lights. Since the mitzvah of
Havdoloh is done more frequently than Chanukah
candles, it is given preference over the less common mitzvah
(Taz, Oruch HaShulchan, Kitzur Shulchan Oruch).
The Mishnah Berurah cites the above two opinions and
does not offer a final ruling. Since both views are
considered halachically valid, one should clarify the
minhag in his family or place of residence, or consult
with a rabbinic authority as to how to act (Mishnah
Berurah 681,2).
A Choice of Two Candles
"My soul was sent away for peace" (Eichoh 3). What is
the underlying message of this verse?
The gemora writes that if a person has only enough
money to purchase either Shabbos candles which light up the
house or candles for Chanukah, the candles which provide
illumination for the home take precedence, since they provide
shalom bayis, domestic tranquility. Since eating in
the dark is far from a pleasurable experience, our Sages
directed us to spend limited funds on Shabbos candles (Rashi,
Shabbos 23b).
We can understand the application of this halochoh in the
times of the gemora or in Eretz Yisroel today where
the menorah is lit outside. Chanukah candles on the door of
the courtyard or house will not provide light for the
residents inside. However, outside of Israel, the custom is
to light the menorah within one's home. If the Chanukah
menorah is burning there, the home will be lit up by these
candles. Does the halochoh remain the same?
Some poskim rule that even though one is generally
forbidden to use the light of the menorah, under such
circumstances when a person can not afford to buy two
candles, or alternatively only has one candle, it is
permitted to benefit from the Chanukah light. If he can
obtain another candle, the additional one should be set aside
as a Shabbos candle (Mogen Avrohom 678).
Others write that the present custom to light the menorah
inside does not affect the halochoh. Therefore, if one only
has enough money for one light, it should be a Shabbos candle
and he will not fulfill the mitzvah of ner Chanukah (Elya
Rabbah 678).
Most halachic authorities agree with the latter opinion, that
the one light is considered a Shabbos candle (Mishnah
Berurah 678,2). However, today, when electric lights
illuminate the Shabbos home, the consensus of the poskim
is that one should use his candle for ner
Chanukah.
Domestic Tranquility
Our Sages tell us that peace in the home is so significant
that one can do an act which is normally considered a
transgression in order to maintain peace. In the case of a
sotah (a specific set of circumstances which require
that a woman undergo a "test" for marital fidelity), the
Divine Name is erased in order to prove the innocence of the
wife. Since obliterating G-d's Name is ordinarily considered
an aveiroh, why is it justified in the case of a
sotah?
In order to understand this, we first must appreciate what is
the deeper meaning behind erasing the Divine Name. Hashem's
Names are all descriptions of His characteristics.
"Elokim" is used to express His attribute of justice,
while "Adon-y" refers to Divine mercy. Since G-d's
Essence is completely hidden from us, Hashem's Names allow
man to perceive His actions, and thereby to come closer to
Him.
There is another way to develop one's relationship with
Hashem. When there is harmony between spouses, the Divine
Presence actually resides with them, together, in their home.
Although one can come very close to Hashem through
understanding and using His Names, harmony in married life is
at least as effective a means by which to forge a
relationship with Him. Letting His Name be obliterated for
the sake of peace between husband and wife shows that
domestic tranquility is on equal footing with employing the
Divine Names.
In the same vein, Shabbos candles take precedence over
Chanukah candles. Although the Chanukah lights are an
impressive display of Divine glory, the actual Presence of
Hashem in a serene home outweighs this. When we must make a
choice between kindling the Shabbos candles and the menorah,
the Shabbos lights take precedence.
May the light of the Shabbos and Chanukah candles illuminate
our homes with the radiance of warmth, peace, and the deeper
understanding of Hashem's Presence, that this special time
has to offer.
