The Public Menorah Lighting Controversy
In the 1973, the Rebbe initiated a campaign of Mivtza Chanukah, to publicise and encourage Jews to observe the Mitzvah of lighting Chanukah candles. Shortly after, a new dimension was added to this campaign; the public Menorah lighting.
Public Menorah lightings have become a standard part of Chabad’s outreach activities. Shluchim around the world host public Menorah lightings in shopping centres, public squares and parks. Iconic sights including; The White House, the Eiffel Tower, Trafalgar Square and our very own
Federation Square, are adorned with giant Menorah’s, sharing their light and their message.
These gatherings were graced by high level politicians including President Carter who lit the Menorah at the White House in 1979 and current President-elect, Joe Biden, who lit the Menorah in in 2014 in Washington D.C.
The Rebbe strongly encouraged the organising of and participation in public Menorah lightings, sending his personal words of blessings to the gatherings.
This campaign was not without its controversy. In the USA, some municipalities and States considered placing symbols of religion in public places to be in violation of the separation of religion and state. The Menorah’s reached the Supreme Court with a landmark ruling in 1989 which found that the erection of a Menorah outside Pittsburgh City Hall was constitutional.
This case was followed by similar rulings in other States. The Recently installed Justice of the Supreme Court of the USA, Amy Barret, was part of the legal team that defended the Menorah in Jersey City.
In this article, we will be focusing on another controversial aspect of this campaign. Many of the great Poskim of the last generation had a problem with public Menorah lightings. They argued that one could not make a Brachah on public lightings and to do so would be considered a Brachah Levatala (a blessing in vain).
The Rebbe never explicitly – in word or in writing – said anything about either making or not making a Brachah. However, presumably as the driver of this campaign, had there been a Halachic issue, the Rebbe would have raised it.
Indeed, in the years of 1990, 1991 and 1992, the Rebbe watched ‘Chanukah Live’; An event which broadcast public Menorah lightings from major cities across the world. This included lighting the Menorah at public sites including the Eiffel Tower[1] where the Brachos were said.
The Minhag of Lighting the Menorah in Shule
The Halachic discussion is centred around the Minhag of lighting the Menorah in Shule and the reasons for this custom.
To commemorate the miracle of Chanukah, the Sages instituted the Mitzvah of lighting Chanukah candles. The Mitzvah is described as נר איש וביתו, literally, a candle for a man and his home (household). From this, most Halachic authorities learn that the Mitzvah is fulfilled by lighting at one’s home. The Chanukah candles should be placed outside of the house on the left side of door.
Chaza”l teach that when it was dangerous to light outdoors, one could suffice by lighting the Menorah inside the house. This became the basis for the practise in Chutz Laaretz of lighting indoors.
The Gemara does not mention lighting the Menorah in Shule. It is not mentioned by the Geonim or by the classic Rishonim; Rif, Rashi, Tosfos, Rambam and Ran.
The custom of lighting the Menorah in Shule is first found in the works of the later Rishonim. Some of the Rishonim support the Minhag whilst others question it. They also present a number of reasons for the Minhag.
Tanya Rabasi[2] suggests that the Menorah was lit in Shule to be Moitzi the guests who would stay in Shule or for someone who did not have oil to be able to light themselves at home. The Tanya writes that his own teacher would avoid lighting in Shule so that he would not need to make a Brachah.
Rabbi Aharon Hakohen of Lunil (13th Century, Provence) writes in Orchos Chaim[3] that the practise of lighting the Menorah in Shule is to be Moitzi those who do not know how to light themselves. He adds that there is also a Hiddur Mitzvah to publicise the miracle as a Zecher Lemikdash. This is also recorded in the Kol Bo[4].
Sefer Hamanhig writes that since the miracle took place in the Beis Hamikdash, we light the Menorah in a Shule which is called a Mikdash Me’at.
In his work Shibolei Haleket[5], Rabbi Tzidkiya ben Avrohom Harofeh (13th Century, Rome) writes that we do not know any source for this Minhag. He writes that since everyone lights in their home it should not be necessary. If it is for the guests who stay in Shule, they should light themselves and not the Chazzan. If it is because the Chazzan lived in the Shule then nowadays we should not light in Shule as the Chazzan no longer stays there.
Rabbi Yitzchak ben Sheshes (14th Century, Spain), was asked about the custom of the Shliach Tzibbur or Shammash lighting the Menorah in Shule. The questioner wrote that the Brachah should be a Brachah Levatala since no one is Yoitzai with this lighting.
In Teshuvos HaRivash[6], he responds that the custom of lighting the Menorah in Shule was established by great sages to fulfil Pirsumei Nissa, the publicizing of the miracle. Since we no longer light the Chanukah candles outside, our Chanukah candles lack the element of Pirsumei Nissa. For this reason, they established a public lighting of the Menorah in Shule.
He concludes his Teshuvah with an emphatic statement that no one is Yoitzai with the lighting in Shule.
In the Sefer Shaalos Uteshuvos Min Hashamayim, Rabbi Yaakov from Marois (France 13th Century) recorded answers to questions that he asked through a Shaalas Chalom (where answers to difficult Torah questions are communicated in dreams). He asked why we light the Menorah in Shule with a Brachah when everyone is going to light at home. The answer that he was given was that ברוב עם הדרת מלך and that it is Pirsumei Nissa.
From the words of these Rishonim, we find 5 main reasons for the custom of lighting in Shule;
The Beis Yosef[7] references a number of the explanations of the Rishonim. He also quotes the Rivash that we make a blessing just like we do for Hallel on Rosh Chodesh. In the Shulchan Aruch[8] he only cites the reason of the Rivash – Pirsumei Nissa.
How Can We Make a Brachah on a Minhag?
In his Teshuvah, the Rivash addresses the issue of how it is possible to make a Brachah over what is essentially a Minhag from the Rishonim.
The Gemara[9] teaches that custom of banging the Aravos on Hoshana Rabbah is a Minhag Neviim. Since it is only a Minhag, we do not make a Brachah.
Rivash qualifies that this only applies to a Minhag Kal (a ‘light’ Minhag) such as the beating of the willows on Hoshana Rabbah which is not a significant action. The Minhag of lighting the Menorah in Shule is a significant action and therefore we do make a Brachah. He draws a parallel to the ‘Half Hallel’ of Rosh Chodesh, which is only a Minhag and yet we make a blessing over it.
The distinction is made by Rabbeinu Tam[10]. The Ram”o[11] rules like Rabbeinu Tam that we do make a Brachah over ‘Half Hallel’. This is the custom of Ashkenaz.
In contrast, the Rambam[12] writes that we do not make a Brachah on a Minhag and therefore, no Brachah is recited on ‘Half Hallel’ on Rosh Chodesh and Chol Hamoed. In Shulchan Aruch[13], Rav Yosef Karo (the Mechaber) rules like the Rambam and this is followed by the Sefardim.
Based on this, Chacham Tzvi[14] points out that since the Mechaber follows the Rambam that we do not make a Brachah on a Minhag, no matter how significant, how can those who follow his rulings make a Brachah on the Menorah in Shule?
Rabbi Ovadia Yosef[15] presents an answer to the Chacham Tzvi’s question;
On the Halacha that we light the Menorah in Shule (with a Brachah), the Vilna Gaon writes that a proof for this is from the Hallel that is recited with a Brachah in Shule on the first 2 nights of Pesach. Even though this Hallel is only a Minhag, we make a Brachah because it is Pirsumei Nissa.
In Shulchan Aruch[16] the Mechaber rules that we recite the full Hallel in Shule on the night of Pesach with the Brachah at the beginning and at the end. This suggests that it is different to the Hallel of Rosh Chodesh where no Brachah is recited.
Unlike the Hallel of Rosh Chodesh, Hallel on the night of Pesach involves Pirsumei Nissa. Since it is a Minhag Chashuv, even the Mechaber agrees that a Brachah is made. The Vilna Gaon likens the lighting of the Menorah in Shule to Hallel in Shule on the night of Pesach, because it too involves Pirsumei Nissa and therefore according to all opinions a Brachah is made.
Another reason why the Mechaber would permit making a Brachah on lighting in Shule is because it fulfils the Pirsumei Nissa element of Chanukah (as will be discussed below). Mor Uketzia[17] writes that without the Brachah there would be no Pirsumei Nissa as people would think that they are lighting the candles for light for the Shule.
Lighting at Other Public Gatherings
When addressing the issue of public Menorah lightings, the Poskim all draw on the Minhag of lighting in Shule. The question is whether we can extrapolate from the Minhag of lighting in Shule to permit lighting with a Brachah at public gatherings elsewhere.
First, we need to explore whether the reasons for the Minhag of lighting in Shule discussed above, apply to public lightings.
If lighting in Shule is a remembrance for the Beis Hamikdash where the miracle took place (4), this would be limited to a Shule which is referred to as a Mikdash Me’at, a miniature sanctuary.
The reason of being Moitzi guests (1) does not apply to public Menorah lightings, just as it no longer applies to lighting in Shule since there are no guests.
The reason of being Moitzi those who do not know how to light or are unable to light (2) would apply to public Menorah lightings. However, the Shulchan Aruch has ruled like the Rivash that no one is Yoitzai with the lighting in Shule.
The reasons of Pirsumei Nissa (5) and publicly sanctifying Hashem’s name with a large crowd (3) would apply to public Menorah lightings just as they do in Shule.
Despite this similarity, many Poskim rules against making Brachos at public gatherings outside of Shule.
Ruling Against
The Minchas Yitzchak[18] writes that the great Rabbis including the Rivash and Chacham Tzvi were pressed to justify making a Brachah even on the established custom of lighting in a Shule. Therefore, we cannot go beyond this to permit this at other gatherings.
A similar approach is taken by Rabbi Eliezer Waldenberg[19] (Jerusalem) who writes “Look how much ink was spilled on the matter of lighting in Shule and how it is possible to make a Brachah over it. Indeed, many of the great sages of former generations who were careful not to make a Brachah on lighting in Shule... Therefore, it is clear and obvious that we do not have the authority to add to this and make the blessings when lighting at parties.” He concludes that it would be considered a Brachah Levatala.
Rabbi Shlomo Zalman Auerbach[20] and the Shevet Halevi[21] also ruled in the negative.
Ruling in Support
In his responsa, Rabbi Ovadia Yosef[22] notes that most of the contemporary Poskim forbid making Brachos. Nonetheless, based on the reason of Pirsumei Nissa, those who make a Brachah “have on whom to rely”. As an extra precaution, they should daven Maariv at the hall after lighting the Menorah so that the place resembles a Shule.
Rabbi Binyomin Zilber[23] (Bnei Brak) addressed this topic in a number of responsa in Shaalos Uteshuvos Az Nidberu. His first Teshuvah[24] was a response to a question about lighting Chanukah candles for a youth gathering in the city square. He quotes the Rivash that the reason for lighting in Shule is because of Pirsumei Nissa.
He raises the following question: Even though we make a blessing on a Minhag such as ‘Half Hallel’, this is because it is a Minhag that established by Chaza”l. Therefore, we can say the Brachah אשר קדשנו וצונו – that Hashem has commanded us to do this. This is because we are obliged by the Torah to follow the rulings of the Chachamim. But how can we say this for a Minhag from the Rishonim?
Rabbi Zilber gives a novel explanation (Chiddush). Lighting outside is fundamental to the Mitzvah as established by Chaza”l. Even though we are Yoitzai by lighting indoors, the essential element of lighting outdoors for Pirsumei Nissa is missing. Since the Minhag Rishonim is to fulfil the element of the initial Rabbinic obligation of Chaza”l, we can say וצונו.
He concludes that it is permissible to light in the public square with a Brachah, especially as most of the participants would not have been in Shule.
A number of Rabbis wrote to Rabbi Zilber, questioning his ruling. He addresses their challenges in subsequent Teshuvos[25], bolstering his original Chiddush and Psak Halacha.
He writes that the primary reason for lighting in Shule is like the Rivash – because of Pirsumei Nissa. Lighting in public spaces is an even greater Pirsumei Nissa as more people will attend. (He also questions the assertion that Chanukah candles must be lit by a house. This suggests that one could be Yotzai with the lighting as well).
He concludes that “I do not tell anyone that they must accept my opinion… however I stand by my original position”.
In a subsequent Teshuvah[26], Rabbi Zilber addressed the question of the Chacham Tzvi and how Sefardim could make a Brachah over a Minhag.
Elaborating on his original Chiddush, he writes that lighting the Menorah outdoors in public has nothing to do with the custom of lighting in Shule. It is a continuation and fulfilment of the Mitzvah of Chaza”l to light the Menorah outdoors. As such, it is not a Minhag but Ikar Hadin of a Rabbinic Mitzvah. He qualifies that this applies only when the Menorah is lit outdoors, but not to lighting in indoor places.
Rabbi Shalom Masas (born Morocco 1909) served as Chief Sefardi Rabbi of Haifa. He was asked to give a Haskama (approbation) for a Sefer entitled Imrei Eliyahu. In the Sefer, the author had written that one should not make a Brachah at public Menorah lightings, as it is likely to be a Brachah Levatalah.
As is customary in Haskamos, Rav Masas shared a critique on this ruling.
“Concerning the Menorah lightings arranged by Chabad in the public squares in America and here in Israel and many people come to gather there. I am always invited to light the Menorah and share words of Torah with the crowd. I light with a Brachah and before lighting I say that whoever does not have a Chanukiya at home should have in mind to be Yoitzai with my blessings[27]…. The Beis Yosef records many reasons for lighting in Shule including Pirsumei Nissa… so too at these gatherings a large crowd comes, far more (even 4 or 5 times more) than to the Shule. Also, the Chanukiya is so big that one must go up on a ladder (which increase the Pirsumei Nissa). There is no doubt that this is permissible.”
In discussing this Mivtza, the Rebbe explains that it is for Pirsumei Nissa and it is preferable to be done outside and in very public areas. The Rebbe also said that at the public lightings, one should announce that no one is Yoitzai and should light at home[28].
Chassidus explains that the Menorah is specifically kindled outdoors because its light has the power to dispel the spiritual darkness of the street. May the light of the public Menorah campaign continue to illuminate our world and the hearts of the hundreds of thousands of Jews who join in to participate.
In this Zechus may we merit to see the lighting of the Menorah by the Kohen Gadol in the Third Beis Hamikdash, with the coming of Moshiach when darkness will come to an end forever.
[1] The Menorah was lit at the Kosel in Jerusalem and in a number of Shules, including the Melbourne Yeshivah. However, no proof can be brought from these locations as there is an established custom of lighting the Menorah in Shule.
[2] 35 Inyan Hadlakas Ner Chanukah. The author of Tanya Rabasi is unknown. Some suggest that it was written by Rabbeinu Yechiel, the son of the Rosh.
[3] Hilchos Chanukah
[4] The author of Kol Bo is not known. Some suggest that it was written by Rabbi Aharon of Lunil as either a forerunner to Orchos Chaim or as a Kitzur.
[5] Inyan Chanukah 185
[6] Siman 111
[7] Orach Chaim 671
[8] Orach Chaim 671:7
[9] Sukkah 44:
[10] Tosfos Brachos 14a ד"ה ימים
[11] Orach Chaim 422:2
[12] Hilchos Brachos 11:16
[13] Orach Chaim 422:2
[14] Shaalah 88
[15] Yabia Omer 7 OC 57:6
[16] Orach Chaim 487:4. The Ram”o writes that the Minhag in Ashkenaz is not to recite Hallel in Shule on the night of Pesach
[17] Siman 672
[18] 6:65
[19] Tzitz Eliezer 15:30
[20] Quoted in Az Nidberu
[21] 4:65
[22] Yabia Omer 7 OC 57:6
[23] For a biographical article see LIFT Volume 2
[24] Volume 5 Siman 37,
[25] Az Nidberu Volume 6 Siman 75 and Volume 11 Siman 32 and 34
[26] Volume 11 Siman 32
[27] This is against the ruling of the Rivash as brought by the Ram”o in Shulchan Aruch. However, this opinion is found in the Rishonim.
[28] Toras Menachem Hisvaduyos 5747 volume 2 p98
Public Menorah lightings have become a standard part of Chabad’s outreach activities. Shluchim around the world host public Menorah lightings in shopping centres, public squares and parks. Iconic sights including; The White House, the Eiffel Tower, Trafalgar Square and our very own
Federation Square, are adorned with giant Menorah’s, sharing their light and their message.
These gatherings were graced by high level politicians including President Carter who lit the Menorah at the White House in 1979 and current President-elect, Joe Biden, who lit the Menorah in in 2014 in Washington D.C.
The Rebbe strongly encouraged the organising of and participation in public Menorah lightings, sending his personal words of blessings to the gatherings.
This campaign was not without its controversy. In the USA, some municipalities and States considered placing symbols of religion in public places to be in violation of the separation of religion and state. The Menorah’s reached the Supreme Court with a landmark ruling in 1989 which found that the erection of a Menorah outside Pittsburgh City Hall was constitutional.
This case was followed by similar rulings in other States. The Recently installed Justice of the Supreme Court of the USA, Amy Barret, was part of the legal team that defended the Menorah in Jersey City.
In this article, we will be focusing on another controversial aspect of this campaign. Many of the great Poskim of the last generation had a problem with public Menorah lightings. They argued that one could not make a Brachah on public lightings and to do so would be considered a Brachah Levatala (a blessing in vain).
The Rebbe never explicitly – in word or in writing – said anything about either making or not making a Brachah. However, presumably as the driver of this campaign, had there been a Halachic issue, the Rebbe would have raised it.
Indeed, in the years of 1990, 1991 and 1992, the Rebbe watched ‘Chanukah Live’; An event which broadcast public Menorah lightings from major cities across the world. This included lighting the Menorah at public sites including the Eiffel Tower[1] where the Brachos were said.
The Minhag of Lighting the Menorah in Shule
The Halachic discussion is centred around the Minhag of lighting the Menorah in Shule and the reasons for this custom.
To commemorate the miracle of Chanukah, the Sages instituted the Mitzvah of lighting Chanukah candles. The Mitzvah is described as נר איש וביתו, literally, a candle for a man and his home (household). From this, most Halachic authorities learn that the Mitzvah is fulfilled by lighting at one’s home. The Chanukah candles should be placed outside of the house on the left side of door.
Chaza”l teach that when it was dangerous to light outdoors, one could suffice by lighting the Menorah inside the house. This became the basis for the practise in Chutz Laaretz of lighting indoors.
The Gemara does not mention lighting the Menorah in Shule. It is not mentioned by the Geonim or by the classic Rishonim; Rif, Rashi, Tosfos, Rambam and Ran.
The custom of lighting the Menorah in Shule is first found in the works of the later Rishonim. Some of the Rishonim support the Minhag whilst others question it. They also present a number of reasons for the Minhag.
Tanya Rabasi[2] suggests that the Menorah was lit in Shule to be Moitzi the guests who would stay in Shule or for someone who did not have oil to be able to light themselves at home. The Tanya writes that his own teacher would avoid lighting in Shule so that he would not need to make a Brachah.
Rabbi Aharon Hakohen of Lunil (13th Century, Provence) writes in Orchos Chaim[3] that the practise of lighting the Menorah in Shule is to be Moitzi those who do not know how to light themselves. He adds that there is also a Hiddur Mitzvah to publicise the miracle as a Zecher Lemikdash. This is also recorded in the Kol Bo[4].
Sefer Hamanhig writes that since the miracle took place in the Beis Hamikdash, we light the Menorah in a Shule which is called a Mikdash Me’at.
In his work Shibolei Haleket[5], Rabbi Tzidkiya ben Avrohom Harofeh (13th Century, Rome) writes that we do not know any source for this Minhag. He writes that since everyone lights in their home it should not be necessary. If it is for the guests who stay in Shule, they should light themselves and not the Chazzan. If it is because the Chazzan lived in the Shule then nowadays we should not light in Shule as the Chazzan no longer stays there.
Rabbi Yitzchak ben Sheshes (14th Century, Spain), was asked about the custom of the Shliach Tzibbur or Shammash lighting the Menorah in Shule. The questioner wrote that the Brachah should be a Brachah Levatala since no one is Yoitzai with this lighting.
In Teshuvos HaRivash[6], he responds that the custom of lighting the Menorah in Shule was established by great sages to fulfil Pirsumei Nissa, the publicizing of the miracle. Since we no longer light the Chanukah candles outside, our Chanukah candles lack the element of Pirsumei Nissa. For this reason, they established a public lighting of the Menorah in Shule.
He concludes his Teshuvah with an emphatic statement that no one is Yoitzai with the lighting in Shule.
In the Sefer Shaalos Uteshuvos Min Hashamayim, Rabbi Yaakov from Marois (France 13th Century) recorded answers to questions that he asked through a Shaalas Chalom (where answers to difficult Torah questions are communicated in dreams). He asked why we light the Menorah in Shule with a Brachah when everyone is going to light at home. The answer that he was given was that ברוב עם הדרת מלך and that it is Pirsumei Nissa.
From the words of these Rishonim, we find 5 main reasons for the custom of lighting in Shule;
- Because of guests who stay in the Shule
- To be Moitzi those who do not know how to light themselves
- To sanctify Hashem’s name in public
- A remembrance of the Beis Hamikdash
- Pirsumei Nissa – publicizing the miracle.
The Beis Yosef[7] references a number of the explanations of the Rishonim. He also quotes the Rivash that we make a blessing just like we do for Hallel on Rosh Chodesh. In the Shulchan Aruch[8] he only cites the reason of the Rivash – Pirsumei Nissa.
How Can We Make a Brachah on a Minhag?
In his Teshuvah, the Rivash addresses the issue of how it is possible to make a Brachah over what is essentially a Minhag from the Rishonim.
The Gemara[9] teaches that custom of banging the Aravos on Hoshana Rabbah is a Minhag Neviim. Since it is only a Minhag, we do not make a Brachah.
Rivash qualifies that this only applies to a Minhag Kal (a ‘light’ Minhag) such as the beating of the willows on Hoshana Rabbah which is not a significant action. The Minhag of lighting the Menorah in Shule is a significant action and therefore we do make a Brachah. He draws a parallel to the ‘Half Hallel’ of Rosh Chodesh, which is only a Minhag and yet we make a blessing over it.
The distinction is made by Rabbeinu Tam[10]. The Ram”o[11] rules like Rabbeinu Tam that we do make a Brachah over ‘Half Hallel’. This is the custom of Ashkenaz.
In contrast, the Rambam[12] writes that we do not make a Brachah on a Minhag and therefore, no Brachah is recited on ‘Half Hallel’ on Rosh Chodesh and Chol Hamoed. In Shulchan Aruch[13], Rav Yosef Karo (the Mechaber) rules like the Rambam and this is followed by the Sefardim.
Based on this, Chacham Tzvi[14] points out that since the Mechaber follows the Rambam that we do not make a Brachah on a Minhag, no matter how significant, how can those who follow his rulings make a Brachah on the Menorah in Shule?
Rabbi Ovadia Yosef[15] presents an answer to the Chacham Tzvi’s question;
On the Halacha that we light the Menorah in Shule (with a Brachah), the Vilna Gaon writes that a proof for this is from the Hallel that is recited with a Brachah in Shule on the first 2 nights of Pesach. Even though this Hallel is only a Minhag, we make a Brachah because it is Pirsumei Nissa.
In Shulchan Aruch[16] the Mechaber rules that we recite the full Hallel in Shule on the night of Pesach with the Brachah at the beginning and at the end. This suggests that it is different to the Hallel of Rosh Chodesh where no Brachah is recited.
Unlike the Hallel of Rosh Chodesh, Hallel on the night of Pesach involves Pirsumei Nissa. Since it is a Minhag Chashuv, even the Mechaber agrees that a Brachah is made. The Vilna Gaon likens the lighting of the Menorah in Shule to Hallel in Shule on the night of Pesach, because it too involves Pirsumei Nissa and therefore according to all opinions a Brachah is made.
Another reason why the Mechaber would permit making a Brachah on lighting in Shule is because it fulfils the Pirsumei Nissa element of Chanukah (as will be discussed below). Mor Uketzia[17] writes that without the Brachah there would be no Pirsumei Nissa as people would think that they are lighting the candles for light for the Shule.
Lighting at Other Public Gatherings
When addressing the issue of public Menorah lightings, the Poskim all draw on the Minhag of lighting in Shule. The question is whether we can extrapolate from the Minhag of lighting in Shule to permit lighting with a Brachah at public gatherings elsewhere.
First, we need to explore whether the reasons for the Minhag of lighting in Shule discussed above, apply to public lightings.
If lighting in Shule is a remembrance for the Beis Hamikdash where the miracle took place (4), this would be limited to a Shule which is referred to as a Mikdash Me’at, a miniature sanctuary.
The reason of being Moitzi guests (1) does not apply to public Menorah lightings, just as it no longer applies to lighting in Shule since there are no guests.
The reason of being Moitzi those who do not know how to light or are unable to light (2) would apply to public Menorah lightings. However, the Shulchan Aruch has ruled like the Rivash that no one is Yoitzai with the lighting in Shule.
The reasons of Pirsumei Nissa (5) and publicly sanctifying Hashem’s name with a large crowd (3) would apply to public Menorah lightings just as they do in Shule.
Despite this similarity, many Poskim rules against making Brachos at public gatherings outside of Shule.
Ruling Against
The Minchas Yitzchak[18] writes that the great Rabbis including the Rivash and Chacham Tzvi were pressed to justify making a Brachah even on the established custom of lighting in a Shule. Therefore, we cannot go beyond this to permit this at other gatherings.
A similar approach is taken by Rabbi Eliezer Waldenberg[19] (Jerusalem) who writes “Look how much ink was spilled on the matter of lighting in Shule and how it is possible to make a Brachah over it. Indeed, many of the great sages of former generations who were careful not to make a Brachah on lighting in Shule... Therefore, it is clear and obvious that we do not have the authority to add to this and make the blessings when lighting at parties.” He concludes that it would be considered a Brachah Levatala.
Rabbi Shlomo Zalman Auerbach[20] and the Shevet Halevi[21] also ruled in the negative.
Ruling in Support
In his responsa, Rabbi Ovadia Yosef[22] notes that most of the contemporary Poskim forbid making Brachos. Nonetheless, based on the reason of Pirsumei Nissa, those who make a Brachah “have on whom to rely”. As an extra precaution, they should daven Maariv at the hall after lighting the Menorah so that the place resembles a Shule.
Rabbi Binyomin Zilber[23] (Bnei Brak) addressed this topic in a number of responsa in Shaalos Uteshuvos Az Nidberu. His first Teshuvah[24] was a response to a question about lighting Chanukah candles for a youth gathering in the city square. He quotes the Rivash that the reason for lighting in Shule is because of Pirsumei Nissa.
He raises the following question: Even though we make a blessing on a Minhag such as ‘Half Hallel’, this is because it is a Minhag that established by Chaza”l. Therefore, we can say the Brachah אשר קדשנו וצונו – that Hashem has commanded us to do this. This is because we are obliged by the Torah to follow the rulings of the Chachamim. But how can we say this for a Minhag from the Rishonim?
Rabbi Zilber gives a novel explanation (Chiddush). Lighting outside is fundamental to the Mitzvah as established by Chaza”l. Even though we are Yoitzai by lighting indoors, the essential element of lighting outdoors for Pirsumei Nissa is missing. Since the Minhag Rishonim is to fulfil the element of the initial Rabbinic obligation of Chaza”l, we can say וצונו.
He concludes that it is permissible to light in the public square with a Brachah, especially as most of the participants would not have been in Shule.
A number of Rabbis wrote to Rabbi Zilber, questioning his ruling. He addresses their challenges in subsequent Teshuvos[25], bolstering his original Chiddush and Psak Halacha.
He writes that the primary reason for lighting in Shule is like the Rivash – because of Pirsumei Nissa. Lighting in public spaces is an even greater Pirsumei Nissa as more people will attend. (He also questions the assertion that Chanukah candles must be lit by a house. This suggests that one could be Yotzai with the lighting as well).
He concludes that “I do not tell anyone that they must accept my opinion… however I stand by my original position”.
In a subsequent Teshuvah[26], Rabbi Zilber addressed the question of the Chacham Tzvi and how Sefardim could make a Brachah over a Minhag.
Elaborating on his original Chiddush, he writes that lighting the Menorah outdoors in public has nothing to do with the custom of lighting in Shule. It is a continuation and fulfilment of the Mitzvah of Chaza”l to light the Menorah outdoors. As such, it is not a Minhag but Ikar Hadin of a Rabbinic Mitzvah. He qualifies that this applies only when the Menorah is lit outdoors, but not to lighting in indoor places.
Rabbi Shalom Masas (born Morocco 1909) served as Chief Sefardi Rabbi of Haifa. He was asked to give a Haskama (approbation) for a Sefer entitled Imrei Eliyahu. In the Sefer, the author had written that one should not make a Brachah at public Menorah lightings, as it is likely to be a Brachah Levatalah.
As is customary in Haskamos, Rav Masas shared a critique on this ruling.
“Concerning the Menorah lightings arranged by Chabad in the public squares in America and here in Israel and many people come to gather there. I am always invited to light the Menorah and share words of Torah with the crowd. I light with a Brachah and before lighting I say that whoever does not have a Chanukiya at home should have in mind to be Yoitzai with my blessings[27]…. The Beis Yosef records many reasons for lighting in Shule including Pirsumei Nissa… so too at these gatherings a large crowd comes, far more (even 4 or 5 times more) than to the Shule. Also, the Chanukiya is so big that one must go up on a ladder (which increase the Pirsumei Nissa). There is no doubt that this is permissible.”
In discussing this Mivtza, the Rebbe explains that it is for Pirsumei Nissa and it is preferable to be done outside and in very public areas. The Rebbe also said that at the public lightings, one should announce that no one is Yoitzai and should light at home[28].
Chassidus explains that the Menorah is specifically kindled outdoors because its light has the power to dispel the spiritual darkness of the street. May the light of the public Menorah campaign continue to illuminate our world and the hearts of the hundreds of thousands of Jews who join in to participate.
In this Zechus may we merit to see the lighting of the Menorah by the Kohen Gadol in the Third Beis Hamikdash, with the coming of Moshiach when darkness will come to an end forever.
[1] The Menorah was lit at the Kosel in Jerusalem and in a number of Shules, including the Melbourne Yeshivah. However, no proof can be brought from these locations as there is an established custom of lighting the Menorah in Shule.
[2] 35 Inyan Hadlakas Ner Chanukah. The author of Tanya Rabasi is unknown. Some suggest that it was written by Rabbeinu Yechiel, the son of the Rosh.
[3] Hilchos Chanukah
[4] The author of Kol Bo is not known. Some suggest that it was written by Rabbi Aharon of Lunil as either a forerunner to Orchos Chaim or as a Kitzur.
[5] Inyan Chanukah 185
[6] Siman 111
[7] Orach Chaim 671
[8] Orach Chaim 671:7
[9] Sukkah 44:
[10] Tosfos Brachos 14a ד"ה ימים
[11] Orach Chaim 422:2
[12] Hilchos Brachos 11:16
[13] Orach Chaim 422:2
[14] Shaalah 88
[15] Yabia Omer 7 OC 57:6
[16] Orach Chaim 487:4. The Ram”o writes that the Minhag in Ashkenaz is not to recite Hallel in Shule on the night of Pesach
[17] Siman 672
[18] 6:65
[19] Tzitz Eliezer 15:30
[20] Quoted in Az Nidberu
[21] 4:65
[22] Yabia Omer 7 OC 57:6
[23] For a biographical article see LIFT Volume 2
[24] Volume 5 Siman 37,
[25] Az Nidberu Volume 6 Siman 75 and Volume 11 Siman 32 and 34
[26] Volume 11 Siman 32
[27] This is against the ruling of the Rivash as brought by the Ram”o in Shulchan Aruch. However, this opinion is found in the Rishonim.
[28] Toras Menachem Hisvaduyos 5747 volume 2 p98