During Chanukah, Chabad shluchim worldwide set up large menorahs in public areas at ceremonious events, drawing large crowds of Jews. Some light with genuine fire, wicks and brachos.
What is the halachic basis for reciting a blessing at these public lightings?
There is an age-old custom, mentioned in the Tur (Orach Chaim, siman 671), that aside from each individual lighting the menorah at home, the congregation kindles a communal menorah in the shul. This menorah is placed on the shul’s southern wall in remembrance of the menorah in the Beis HaMikdash that was on the southern side of the Heichal.
R’ Yosef Caro, in his commentary Beis Yosef, explains that this takanah may have been for the visiting guests who don’t have a home in which to light their own menorah. This would be similar to the takanah of reciting Kiddush in shul for the guests who eat their Shabbos meal there.
The Beis Yosef offers an additional reason: The communal lighting in shul with the brachot serves to publicize the miracle in front of the entire congregation: “It greatly publicizes and sanctifies Hashem’s name when we bless Him in a large gathering.”
We find this latter rationale in the writings of several Rishonim.
R’ Yitzchok bar Sheishes, the Rivosh, in his responsa (111), writes that the minhag to light the menorah in shul is a minhag vasikin – “an old custom.” He explains that this public lighting serves to publicize the miracle, now that individual families no longer light their menorahs outdoors as originally instituted.
“Even though it is a custom, we recite a bracha on the communal lighting just like we make a bracha for the custom of reciting Hallel on Rosh Chodesh.”
The Rivosh adds that one does not fulfills his obligation with the menorah lighting in shul but that everyone must light again at home.
The Ritvo on Tractate Shabbos (23a) explains that the custom of lighting the menorah in shul is to “publicize the miracle in a public location.”
The Me’iri on that same Gemara writes, “The primary idea of lighting the menorah in shul is for pirsumei nisa, to publicize the miracle, not for any other purpose, and it is a commendable thing.”
Based on this halachic precedent, more recent poskim have discussed public menorah lightings that don’t take place in a shul.
HaRav Binyomin Zilber, an eminent Lithuanian posek, records in his responsa Oz Nidberu (5:37): “Regarding what you were asked, whether it’s permitted to gather the congregation and youth in the city square and light the menorah with a bracha… A bracha may be recited without any doubt, and this is more advantageous than a shul since it’s actually outside.”
Similarly, HaRav Gavriel Zinner writes: (Chanuka ch. 40, Note 1): “This is also a proof for the custom amongst Chabad to light Chanukah candles in public areas on the street, to bring merit to the uneducated Jews – in the halachic category of tinokos shenishbu who don’t light their own menorah… I also heard from my teacher [HaRav Yosef Greenwald, the Rav of Puppa] that lighting a menorah in the street is certainly a much greater form of publicizing the miracle than what is accomplished through lighting in shul.”
The eminent Sephardic posek, HaRav Ovadiah Yosef, writes in his sefer, Chazon Ovadiah, on Chanukah (p. 47): “At the gatherings held during the nights of Chanukah, where words of Torah are shared to draw Jews closer to their heritage, it has become customary to light the menorah with the brachos, for the sake of pirsumei nisa, and there is sufficient halachic basis for them to rely on.”
It is not understood why some cite the opinion of the Da’as Zkeinim, as he does not even discuss making a bracha but discusses only the quality of the oil in shuls. This is evident to anyone who reads his words.
In the second public talk on the first day of Chanukah 5792 (1991), the Rebbe talks about public Chanukah menorahs that are lighted “Behakdomas HaBracha LeHakodosh Baruch Hu – Starting with a bracha to Hashem.”
Thanks to the Rebbe’s shluchim worldwide, over 15,000 menorahs were erected in public areas this past Chanukah – many of them lighted with fire, wicks and brachos.
