The Shehecheyanu Blessing of Chanukah
The Gemora[1] teaches rules when lighting the candles on the first night of Chanukah we recite three blessings;
On subsequent nights Shehechyanu is no longer recited.
What is the nature of the Shehechyanu blessing recited on Chanukah?
Shehechyanu is recited over Mitzvos which come from time to time (e.g. Lulav) and is also recited over the Yomim Tovim during Kiddush.
When it comes to a Yomtov, the halocha is that we recite Shehecheyanu during Kiddush, to thank Hashem for allowing us to reach this Yomtov. If one forgot to recite Shehechyanu in Kiddush, they are required to recite it whenever they remember, even if it is the following day and even in the market place[2].
Is the Shecheyanu recited on the first night of Chanukah going on the Yomtov itself (like other Yomim Tovim) or is it specifically over the Mitzvah of lighting the Chanukah candles (like other Mitzvos where Shehechyanu is recited such as Lulav and Shofar)?
The Nafka Mina would be if someone will not be lighting Chanukah candles at all during Chanukah e.g. a traveller. A similar case is discussed where someone forgot to recite Shehechyanu on each of the eight nights of Chanukah, but remembers during the daytime of the final day.
If the Shehechyanu is on the festival itself, they would be required to recite it in these cases as well. If it is only on the lighting of the candles, it would not be said.
The Mishna Berura[3] brings the second case and quotes Yeshuos Yaakov who remains with an unresolved question. He also quotes from the Meiri[4] who writes that someone who will not be lighting during Chanukah should recite Shehechyanu on the first night and Sheasa Nisim on the remaining nights. This is because the Shehechyanu is on the festival itself.
The Pri Chadash[5] and Pri Megadim rule that Shehechyanu of Chanukah is only on the Mitzvah of lighting and not on the Yomtov itself. Therefore, in the cases above, Shehechyanu would not be recited at all. This is accepted Halocha, especially since it is a Safeik Brachos.
The Gemora in Eiruvin which says that Shehechyanu on the festivals is recited even in the marketplace (since it goes on the day itself) refers specifically to the Biblical festivals. The Meiri[6] explains that any festival where Kiddush is not recited (i.e. Chanukah and Purim), we do not recite Shehechyanu (over the day itself).
The rationale to distinguish between Chanukah and Purim and the Biblical festivals with regards to reciting Shehechyanu over the day, is explained at length in Igros Moshe[7]. The Biblical Yomim Tovim where Melocha is forbidden are essentially holy days. Being able to celebrate a day which has this unique holiness necessitates a Shehechyanu.
Purim and Chanukah on the other hand are essentially weekdays with no Kedusha imbued in the day itself (hence Melocha is permissible). The Kedusha is only via the fulfilment of the unique Mitzvos of the day. Therefore Shehechyanu is recited only on the performance of the Mitzvos and not over the day itself.
If a person forgot to recite Shehechyanu when lighting on the first night or did not light candles the first night, may they recite it when lighting on the second night?
The Tur quoting his father the Rosh[8] rules that Shehechyanu should be recited. The Bach quotes Minhogei Maharash[9] that Shehechyanu was only established when lighting on the first night and may not be recited on subsequent nights. The Bach argues that Shehechyanu is recited and this is also the ruling of the Shulchan Aruch[10].
Even though the Gemora indicates that Shehechyanu is not recited on subsequent nights, this is referring to someone who had lit on the first night and recited Shehechyanu then. Shehechyanu is an expression of joy and thanksgiving on being able to perform this Mitzvah. It is therefore not only required the first time a person lights (irrespective of which night it is), but even if they had lit already on a previous night and forgot to recite it.
If someone is away and their wife is lighting for them on the first night, would they still recite Shehechyanu when they return and light for the first time themselves (either that night or on subsequent nights)?
Even though one’s wife (or other Shliach) fulfils the Mitzvah on their behalf without them actually physically being present, does this apply to the Shehechyanu blessing recited by the Shliach as well?
The Bach[11] rules that certainly they would require their own Shehechyanu on the next night. The Magen Avraham[12] challenges this and rules that Shehechyanu would not longer be recited.
However Elya Rabba[13] and the Pri Chadash rule like the Bach. They explain that whilst one’s wife or Shliach fulfils the Mitzvah of lighting on their behalf, the same does not apply to the Shehechyanu. Shehechyanu is like a Birchas Hanehenin (a blessing over food) which is a personal obligation (חובת הגוף) and cannot be fulfilled via a Shliach. Therefore, one must either recite it themselves or hear it from someone else and be Yotzai, since hearing the blessing is considered as though one said it themselves.
This is also the Psak of the Shevet Halevi[14] who writes that we Pasken like the Bach. This is especially so since there are Poskim who maintain that Shehechyanu of Chanukah goes on the day itself and could be recited even without lighting candles at all. Whilst we do not rule like them (as discussed above), we rely on them to rule against the Magen Avraham in this case.
[1] Shabbos 23a as codified in Shulchan Aruch OC 676
[2] Eiruvin 40b. See Shulchan Aruch Harav hilchos Pesach 473:2
[3] Shaar Hatziyun 676:3
[4] Shabbos 23a. However, this contradicts the Meiri’s own ruling quoted below in Megillah 4a
[5] 676:1
[6] Megillah 4a
[7] OC Volume 5 20:2 and 43:2
[8] OC 676. See Orchos Chaim hilchos Chanukah
[9] 540
[10] 676:2
[11] 676
[12] 676:1
[13] 676:5
[14] 4:64
- להדליק נר חנוכה on the candle lighting.
- שעשה ניסים in thanks for the miracle.
- And שהחיינו
On subsequent nights Shehechyanu is no longer recited.
What is the nature of the Shehechyanu blessing recited on Chanukah?
Shehechyanu is recited over Mitzvos which come from time to time (e.g. Lulav) and is also recited over the Yomim Tovim during Kiddush.
When it comes to a Yomtov, the halocha is that we recite Shehecheyanu during Kiddush, to thank Hashem for allowing us to reach this Yomtov. If one forgot to recite Shehechyanu in Kiddush, they are required to recite it whenever they remember, even if it is the following day and even in the market place[2].
Is the Shecheyanu recited on the first night of Chanukah going on the Yomtov itself (like other Yomim Tovim) or is it specifically over the Mitzvah of lighting the Chanukah candles (like other Mitzvos where Shehechyanu is recited such as Lulav and Shofar)?
The Nafka Mina would be if someone will not be lighting Chanukah candles at all during Chanukah e.g. a traveller. A similar case is discussed where someone forgot to recite Shehechyanu on each of the eight nights of Chanukah, but remembers during the daytime of the final day.
If the Shehechyanu is on the festival itself, they would be required to recite it in these cases as well. If it is only on the lighting of the candles, it would not be said.
The Mishna Berura[3] brings the second case and quotes Yeshuos Yaakov who remains with an unresolved question. He also quotes from the Meiri[4] who writes that someone who will not be lighting during Chanukah should recite Shehechyanu on the first night and Sheasa Nisim on the remaining nights. This is because the Shehechyanu is on the festival itself.
The Pri Chadash[5] and Pri Megadim rule that Shehechyanu of Chanukah is only on the Mitzvah of lighting and not on the Yomtov itself. Therefore, in the cases above, Shehechyanu would not be recited at all. This is accepted Halocha, especially since it is a Safeik Brachos.
The Gemora in Eiruvin which says that Shehechyanu on the festivals is recited even in the marketplace (since it goes on the day itself) refers specifically to the Biblical festivals. The Meiri[6] explains that any festival where Kiddush is not recited (i.e. Chanukah and Purim), we do not recite Shehechyanu (over the day itself).
The rationale to distinguish between Chanukah and Purim and the Biblical festivals with regards to reciting Shehechyanu over the day, is explained at length in Igros Moshe[7]. The Biblical Yomim Tovim where Melocha is forbidden are essentially holy days. Being able to celebrate a day which has this unique holiness necessitates a Shehechyanu.
Purim and Chanukah on the other hand are essentially weekdays with no Kedusha imbued in the day itself (hence Melocha is permissible). The Kedusha is only via the fulfilment of the unique Mitzvos of the day. Therefore Shehechyanu is recited only on the performance of the Mitzvos and not over the day itself.
If a person forgot to recite Shehechyanu when lighting on the first night or did not light candles the first night, may they recite it when lighting on the second night?
The Tur quoting his father the Rosh[8] rules that Shehechyanu should be recited. The Bach quotes Minhogei Maharash[9] that Shehechyanu was only established when lighting on the first night and may not be recited on subsequent nights. The Bach argues that Shehechyanu is recited and this is also the ruling of the Shulchan Aruch[10].
Even though the Gemora indicates that Shehechyanu is not recited on subsequent nights, this is referring to someone who had lit on the first night and recited Shehechyanu then. Shehechyanu is an expression of joy and thanksgiving on being able to perform this Mitzvah. It is therefore not only required the first time a person lights (irrespective of which night it is), but even if they had lit already on a previous night and forgot to recite it.
If someone is away and their wife is lighting for them on the first night, would they still recite Shehechyanu when they return and light for the first time themselves (either that night or on subsequent nights)?
Even though one’s wife (or other Shliach) fulfils the Mitzvah on their behalf without them actually physically being present, does this apply to the Shehechyanu blessing recited by the Shliach as well?
The Bach[11] rules that certainly they would require their own Shehechyanu on the next night. The Magen Avraham[12] challenges this and rules that Shehechyanu would not longer be recited.
However Elya Rabba[13] and the Pri Chadash rule like the Bach. They explain that whilst one’s wife or Shliach fulfils the Mitzvah of lighting on their behalf, the same does not apply to the Shehechyanu. Shehechyanu is like a Birchas Hanehenin (a blessing over food) which is a personal obligation (חובת הגוף) and cannot be fulfilled via a Shliach. Therefore, one must either recite it themselves or hear it from someone else and be Yotzai, since hearing the blessing is considered as though one said it themselves.
This is also the Psak of the Shevet Halevi[14] who writes that we Pasken like the Bach. This is especially so since there are Poskim who maintain that Shehechyanu of Chanukah goes on the day itself and could be recited even without lighting candles at all. Whilst we do not rule like them (as discussed above), we rely on them to rule against the Magen Avraham in this case.
[1] Shabbos 23a as codified in Shulchan Aruch OC 676
[2] Eiruvin 40b. See Shulchan Aruch Harav hilchos Pesach 473:2
[3] Shaar Hatziyun 676:3
[4] Shabbos 23a. However, this contradicts the Meiri’s own ruling quoted below in Megillah 4a
[5] 676:1
[6] Megillah 4a
[7] OC Volume 5 20:2 and 43:2
[8] OC 676. See Orchos Chaim hilchos Chanukah
[9] 540
[10] 676:2
[11] 676
[12] 676:1
[13] 676:5
[14] 4:64