Chanuka – Lighting In The Synagogue

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Although not part of the original Chanuka lighting enactment, it has become universal practice to light a menorah in the synagogue just as is done at home.¹ In most congregations the menorah is lit between the Mincha and Ma’ariv services, at about sunset, which is the earliest time the Chanuka menorah should be lit.² It is considered ideal for the synagogue menorah to remain burning until midnight³ and, if possible, throughout the night and into the next morning.⁴ There is also a custom to have the synagogue menorah alight 24 hours a day throughout Chanuka, relighting it each day at sunset.⁵

In many congregations, the menorah is lit during the morning services as well.⁶ Doing so contributes to the mitzvah of pirsumei nissa, publicizing the miracles of Chanuka. A blessing, however, is not recited when a menorah is lit during the day. Lighting the menorah in the synagogue each morning is also reminiscent of the menorah in the Beit HaMikdash, which was lit every morning, as well.⁷

The Chanukah menorah is customarily positioned adjacent to the southern wall of the synagogue to recall the menorah of the Beit HaMikdash, which was positioned in this manner.⁸ Even the one honored with lighting the menorah in the synagogue is required to light the menorah again at home, as the mitzvah of lighting the Chanuka menorah is discharged only when performed in one’s home.⁹

A number of explanations describe how and why the practice of lighting a menorah in the synagogue evolved. Some suggest that it was for the benefit of wayfarers who might be lodging in the synagogue overnight and not have candles of their own, as in ancient times the synagogue was frequently used as a guest house for travelers and the homeless.¹⁰ Such individuals were permitted to discharge their obligation to light a Chanuka menorah through the congregational lighting, for the synagogue was indeed “home” for such people. This is similar to the Kiddush that continues to be recited as part of the Friday night service in many synagogues. This too is done to recall that the synagogue was once used to house wayfarers who had no other opportunity to hear or recite Kiddush themselves.¹¹ It is also suggested that lighting in the synagogue was instituted in order to discharge the mitzvah on behalf of those who were unable to do so themselves at home.¹² Nevertheless, the most commonly cited explanation for lighting the Chanuka menorah in the synagogue is to publicize the miracles of Chanuka.¹³

When the menorah is lit in the synagogue between Mincha and Ma’ariv, the accompanying blessings are recited just as they are when lighting at home.¹⁴ It is preferable to ensure that a minyan is present when the menorah is lit in the synagogue; however, the lighting may take place as long as a minyan is expected to soon arrive.¹⁵ Some authorities rule that women may be included in the minyan requirement for the purpose of lighting the menorah in the synagogue.¹⁶ Although a menorah is required to burn for at least thirty minutes into the night, it is permitted to extinguish the synagogue menorah before this time if everyone has gone home.¹⁷

In some communities, the “Bameh Madlikin” normally recited every Friday night is omitted on Shabbat Chanuka.¹⁸ This is because Bameh Madlikin primarily discusses the different oils that are disqualified for use for the Shabbat lights. This would be “insulting” to the Chanuka lights for which most such oils may indeed be used. At the conclusion of Shabbat, the menorah is lit in the synagogue before Havdala is recited, though common custom is to reverse this order at home.¹⁹ Children should preferably not be honored with lighting the menorah in the synagogue, whether in the morning or evening, though some authorities permit it.²⁰ The Kotel is considered to be a synagogue, and a public menorah lighting ceremony is held there each night of Chanuka.²¹

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1. Yabia Omer 7:57.
2. Shabbat 21b; Rema, OC 671:7; Mishna Berura 671:46.
3. Magen Avraham 670:2.
4. Melamed L’hoil 1:121; Shaarei Halacha U’minhag 2:280.
5. Darkei Moshe, OC 672:1; Sefer HaSichot 5750 p.193.
6. Mekor Chaim 672:2; Pri Megadim 670:1,2; Minhag Yisrael Torah, OC 671:8.
7. Minhag Yisrael Torah, OC 671:8.
8. Rema, OC 671:7; Mishna Berura 671:40-43. Other sources seem to indicate that the menorah was positioned from north to south. See Rambam, Hilchot Beit HaBechira 2:12.
9. Rema, OC 671:2; Mishna Berura 671:46.
10. Tanya Rabati 35.
11. Minhag Yisrael Torah, OC 671:6. See Yabia Omer 1:15 for more on this.
12. Kolbo; Keter Shem Tov p.584; Binyan Shlomo 53.
13. Beit Yosef, OC 671; OC 671:7; Rivevot Ephraim 3:453:1.
14. Mishna Berura 671:44.
15. Biur Halacha 671; Rivevot Ephraim 7:191:10.
16. Rav Pe’alim 2:62.
17. Rivevot Ephraim 5:29.
18. Minhagei Eretz Yisrael (Gallis) 34:2.
19. OC 681:2.
20. Minhag Yisrael Torah, OC 671:6; Rivevot Ephraim 7:197:6, 8:273:2.
21. Teshuvot V’hanhagot 1:391; Rivevot Ephraim 4:163:63.