The status of the Shehecheyanu on Chanukah
Rabbi Yonason Johnson
The Gemora[1] rules that when we light the candles on the first night of Chanukah we recite three brachos. The blessings are all recited before lighting the candles. The three brachos are;
· להדליק נר חנוכה on the candle lighting.
· שעשה ניסים in thanks for the miracle.
· and שהחיינו
On subsequent nights Shehechyanu is no longer recited[2] and only the first two blessings are said. The Gemora’s ruling is codified as Halacha in the Shulchan Aruch.
In this article we will analyse the nature of the Shehecheyanu bracha of Chanukah and some of the practical ramifications associated with its status.
Shehechyanu on the Yomim Tovim and when fulfilling their Mitzvos
The bracha of Shehecheyanu is a thanksgiving to Hashem for having sustained us and kept us alive to reach a particular time or experience. It is recited on hearing good news (such as on the birth of a child), eating a new fruit, buying new clothing etc.
The bracha of Shehecheyanu is also recited when performing Mitzvos which come from time-to-time i.e. on a particular Yomtov. Examples include fulfilling the Mitzvah of Lulav and Shofar for the first time each year.
Shehechyanu is also recited over the Yomim Tovim themselves to thank Hashem for allowing us to reach the particular Yomtov. The Shehecheyanu over the Yomtov is recited during Kiddush (women customarily recite the Shehecheyanu when lighting the Yomtov candles).
Because the Shehecheyanu is on the Yomtov itself, if one forgot to recite Shehecheyanu during Kiddush, they are required to recite it at the point that they remember, even if it is the following day (or any of the subsequent days of Yomtov) and even in the market place[3].
(One the first night of Sukkos, the Shehechyanu recited during Kiddush over the Yomtov also covers the Mitzvah of Sukkah which is being observed at that point in time. This is why it is recited after the bracha of Leishev Basukkah on the first night when one fulfils the Mitzvah of Sukkah for the first time that year).
Is the Shehecheyanu of Chanukah for the Yomtov or for the Mitzvah of lighting?
Based on the above, the Poskim discuss and question whether the Shecheyanu recited on the first night of Chanukah is for the Yomtov itself (like other Yomim Tovim) or whether it is recited specifically for the Mitzvah of lighting the Chanukah candles (like other Mitzvos where Shehechyanu is recited on the Mitzvah such as Lulav and Shofar).
There would be a Nafka Mina (practical point of difference) arising from this discussion in a number of situations such as;
· If someone will not able to light Chanukah candles at all during Chanukah e.g. a traveller who has no house.
· If someone forgot to recite Shehecheyanu on each of the eight nights of Chanukah, but remembers during the daytime of the final day (when they will no longer be lighting candles).
If the Shehechyanu of Chanukah is going on the Yomtov itself (and is therefore technically not connected to the lighting), one would be required to recite Shehecheyanu in both of the cases above.
If the Shehecheyanu of Chanukah is over the Mitzvah of lighting candles, it would not be said in either of the above scenarios.
The Mishna Berura[4] brings the second case and quotes Yeshuos Yaakov who leaves it as an unresolved question. However, the Meiri[5] writes that someone who will not be lighting during Chanukah should recite Shehechyanu on the first night and Sheasa Nisim on each of the remaining nights. The ruling of the Meiri is based on the premise that the Shehechyanu is on the festival itself.
The Pri Chadash[6] 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 case involving a doubt whether a bracha is required (Safeik Brachos) and we do not wish to risk making a blessing that is not required.
According to this view that the Shehecheyanu is on the candle-lighting, there is no requirement to recite Shehecheyanu for the Yomtov itself, making Chanukah different to the other Yomim Tovim. They understand the Gemora in Eiruvin which says that Shehechyanu on the festivals is recited even in the marketplace (since it goes on the day itself) to refer specifically to the Biblical festivals. The Meiri[7] 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 for the Yomtov, is explained at length by Rabbi Moshe Feinstein in his Igros Moshe[8];
The Biblical Yomim Tovim are essentially and innately holy days. This is expressed in the fact that Melocha is forbidden on these days. Being able to celebrate a day which has this unique and innate holiness necessitates a Shehechyanu.
Purim and Chanukah on the other hand are essentially weekdays with no Kedusha imbued in the day itself (hence one is allowed to do Melocha). The Kedusha of these days is only created via the fulfilment of the unique Mitzvos of the day. Therefore on Chanukah and Purim, Shehechyanu is recited only on the performance of the Mitzvos and not over the day itself.
Shehecheyanu when lighting on subsequent nights
Once we have established that the Shehecheyanu of Chanukah is for the Mitzvah of lighting the candles, we need to determine if this is only when lighting on the first night of Chanukah or wehther the Shehechayanu may be recited when lighting on any other night.
This discussion is relevant for a person who forgot to recite Shehechyanu when lighting on the first night. It is also relevant for someone did not light candles at all on the first night or otherwise recite the brachos. May they recite the Shehecheyanu when lighting on the second night?
The Tur[9] rules that in these situations, Shehechyanu should be recited. In contrast, the Bach quotes Minhogei Maharash[10] that Shehechyanu was only established when lighting on the first night and may not be recited on subsequent nights. The Bach rejects this view and concludes like the Tur that Shehechyanu is recited on the second night. He notes that that this is also the opinion of the Mahara”m Mintz[11]. This opinion is codified as Halacha in the Shulchan Aruch[12].
Even though the Gemora[13] seems to indicate that Shehechyanu is not recited on subsequent nights, this is referring to someone who had lit on the first night and recited Shehechyanu then i.e. Shecheyanu is only recited once each Chanukah on lighting candles. The Shehechyanu is an expression of joy and thanksgiving on being able to perform this Mitzvah. It is not restricted to the first night and should be said on a later night even if they had lit already on a previous night and forgot to recite it.
(From the wording of the Bach, it appears as though he agrees that the Shehecheyanu blessing goes on the Mitzvah of candle-lighting. Therefore he writes that one may recite Shehecheyanu when lighting candles, as long as 8 nights have not passed. If he were of the opinion that Shehecheyanu is recited on the Yomtov, then it could be recited during the 8th day as well, as discussed above).
If someone does not light on the first night, but makes the blessings on seeing someone else’s candles, would they recite Shehechyanu when they actually light for the first time themselves?
On Chanukah, Chaza”l instituted Birkas Haroeh. Someone who is not going to be lighting candles that night and does not have anyone lighting for them at home e.g. one’s wife, are required to make the blessings if they see someone else’s lit Chanukah candles. On the first night they will recite שעשה ניסים and Shehecheyanu (they cannot recite להדליק נר חנוכה as they are not lighting the candles).
When such a person comes to light Chanukah candles themselves for the first time that Chanukah, should they recite Shehechyanu or are they already Yotzai with the Shehecheyanu recited when they saw the candles on the first night?
The Beis Yosef quotes a Teshuvah Ashkenazis[14] that they should not recite Shehechyanu as they were already Yotzai on the first night. The Beis Yosef explains that this is because we rule that Shehecheyanu may even be recited in the marketplace on a Yomtov and one need not recite it over the cup of wine at Kiddush. It appears that they understand that the Shehecheyanu of Chanukah goes on the Yomtov itself and therefore like any other Yomtov, is not limited to the time of fulfilling the Mitzvah. Therefore one is Yotzai with the Shehechyanu recited on the first night on seeing the candles, even though they themselves did not do the Mitzvah of lighting.
However, the Bach gives a different explanation which would also fit with the view that the Shehecheyanu is going on the Mitzvah. We recite Shehecheyanu when eating a new fruit. If a person recited the Shehecheyanu when they first saw the fruit they are Yotzai and would not make the bracha again when they eat that fruit[15]. Shehecheyanu is an expression of joy and can be said either on seeing or when eating the fruit.
So too, when the individual made the Birkas Haroeh on the first night, it was recited over the Mitzvah of Chanukah candles – even though it was not on the act of lighting of the candles (which would be akin to eating the fruit), but rather on seeing the Mitzvah candles.
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 having to be physically present, does this apply to the Shehechyanu blessing recited by the Shliach as well?
The Bach[16] rules that certainly they would require their own Shehechyanu on the next night when they themselves would light. See below for why this is different to the preceding case.
The Magen Avraham[17] challenges the Psak of the Bach and rules that Shehechyanu would no longer be recited. If it were true that the wife does not exempt her husband from the Shehecheyanu, why would he not be required to recite Birkas Haroeh on the first night so that he can recite the Shehecheyanu? We must conclude that the reason he does not make Birkas Haroeh in this case is because he is Yotzai with his wife’s Shehecheyanu[18].
Elya Rabba[19] 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. They explain that the Shehechyanu is like a Birchas Hanehenin (a blessing recited 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 directly from someone else and be Yotzai, since hearing the blessing is considered as though one had said it themselves (שומע כעונה).
Based on this distinction, we can explain why according to the Bach this case differs from the previous scenario of Birkas Haroeh. In the case of Birkas Haroeh, the individual has recited their personal Shehecheyanu on the Mitzvah of Chanukah candles (albeit on seeing the candles as opposed to lighting them). In contrast, where one’s wife lights on their behalf and recites the blessings, this cannot be considered as having said one’s personal Shehecheyanu.
The Shevet Halevi[20] writes that we Pasken like the Bach in this latter case. 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 and obligate a bracha.
May we be zoche to recite the blessing of Shehecheyanu on the greatest joy of the coming on Moshiach and on seeing the lights of the Menorah in the Beis Hamikdosh Hashelishi.
_________________________
[1] Shabbos 23a as codified in Shulchan Aruch OC 676
[2] See Bach OC 676 ד"ה ואיכא who explains that even though the miracle was renewed each night, Shehecheyanu is recited on the Simcha of lighting the Chanukah candles. All the nights of candle-lighting have the same status.
[3] Eiruvin 40b. See Shulchan Aruch Harav hilchos Pesach 473:2
[4] Shaar Hatziyun 676:3
[5] Shabbos 23a. However this contradicts the Meiri’s own ruling quoted below in Megillah 4a
[6] 676:1
[7] Megillah 4a
[8] OC Volume 5 20:2 and 43:2
[9] OC 676. See Orchos Chaim hilchos Chanukah
[10] Siman 540
[11] Teshuvos
[12] 676:2
[13] ibid
[14] Shu”t Mahara”m 57
[15] See Shulchan Aruch OC 225
[16] 676
[17] OC 676:2
[18] See Eishel Avraham 676:2 who explains that the Bach’s opinion is consistent with his opinion that Birkas Haroeh are recited even if one’s wife is lighting for them at home. We see from this that they are not exempted from Shehecheyanu by their wife and would need to try to say the blessing themselves on the first night by seeing other’s candles. The case at hand refers to someone who was unable to recite Birkas Haroeh, for example someone who did not see any candles that night.
[19] 676:5
[20] 4:64
Rabbi Yonason Johnson
The Gemora[1] rules that when we light the candles on the first night of Chanukah we recite three brachos. The blessings are all recited before lighting the candles. The three brachos are;
· להדליק נר חנוכה on the candle lighting.
· שעשה ניסים in thanks for the miracle.
· and שהחיינו
On subsequent nights Shehechyanu is no longer recited[2] and only the first two blessings are said. The Gemora’s ruling is codified as Halacha in the Shulchan Aruch.
In this article we will analyse the nature of the Shehecheyanu bracha of Chanukah and some of the practical ramifications associated with its status.
Shehechyanu on the Yomim Tovim and when fulfilling their Mitzvos
The bracha of Shehecheyanu is a thanksgiving to Hashem for having sustained us and kept us alive to reach a particular time or experience. It is recited on hearing good news (such as on the birth of a child), eating a new fruit, buying new clothing etc.
The bracha of Shehecheyanu is also recited when performing Mitzvos which come from time-to-time i.e. on a particular Yomtov. Examples include fulfilling the Mitzvah of Lulav and Shofar for the first time each year.
Shehechyanu is also recited over the Yomim Tovim themselves to thank Hashem for allowing us to reach the particular Yomtov. The Shehecheyanu over the Yomtov is recited during Kiddush (women customarily recite the Shehecheyanu when lighting the Yomtov candles).
Because the Shehecheyanu is on the Yomtov itself, if one forgot to recite Shehecheyanu during Kiddush, they are required to recite it at the point that they remember, even if it is the following day (or any of the subsequent days of Yomtov) and even in the market place[3].
(One the first night of Sukkos, the Shehechyanu recited during Kiddush over the Yomtov also covers the Mitzvah of Sukkah which is being observed at that point in time. This is why it is recited after the bracha of Leishev Basukkah on the first night when one fulfils the Mitzvah of Sukkah for the first time that year).
Is the Shehecheyanu of Chanukah for the Yomtov or for the Mitzvah of lighting?
Based on the above, the Poskim discuss and question whether the Shecheyanu recited on the first night of Chanukah is for the Yomtov itself (like other Yomim Tovim) or whether it is recited specifically for the Mitzvah of lighting the Chanukah candles (like other Mitzvos where Shehechyanu is recited on the Mitzvah such as Lulav and Shofar).
There would be a Nafka Mina (practical point of difference) arising from this discussion in a number of situations such as;
· If someone will not able to light Chanukah candles at all during Chanukah e.g. a traveller who has no house.
· If someone forgot to recite Shehecheyanu on each of the eight nights of Chanukah, but remembers during the daytime of the final day (when they will no longer be lighting candles).
If the Shehechyanu of Chanukah is going on the Yomtov itself (and is therefore technically not connected to the lighting), one would be required to recite Shehecheyanu in both of the cases above.
If the Shehecheyanu of Chanukah is over the Mitzvah of lighting candles, it would not be said in either of the above scenarios.
The Mishna Berura[4] brings the second case and quotes Yeshuos Yaakov who leaves it as an unresolved question. However, the Meiri[5] writes that someone who will not be lighting during Chanukah should recite Shehechyanu on the first night and Sheasa Nisim on each of the remaining nights. The ruling of the Meiri is based on the premise that the Shehechyanu is on the festival itself.
The Pri Chadash[6] 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 case involving a doubt whether a bracha is required (Safeik Brachos) and we do not wish to risk making a blessing that is not required.
According to this view that the Shehecheyanu is on the candle-lighting, there is no requirement to recite Shehecheyanu for the Yomtov itself, making Chanukah different to the other Yomim Tovim. They understand the Gemora in Eiruvin which says that Shehechyanu on the festivals is recited even in the marketplace (since it goes on the day itself) to refer specifically to the Biblical festivals. The Meiri[7] 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 for the Yomtov, is explained at length by Rabbi Moshe Feinstein in his Igros Moshe[8];
The Biblical Yomim Tovim are essentially and innately holy days. This is expressed in the fact that Melocha is forbidden on these days. Being able to celebrate a day which has this unique and innate holiness necessitates a Shehechyanu.
Purim and Chanukah on the other hand are essentially weekdays with no Kedusha imbued in the day itself (hence one is allowed to do Melocha). The Kedusha of these days is only created via the fulfilment of the unique Mitzvos of the day. Therefore on Chanukah and Purim, Shehechyanu is recited only on the performance of the Mitzvos and not over the day itself.
Shehecheyanu when lighting on subsequent nights
Once we have established that the Shehecheyanu of Chanukah is for the Mitzvah of lighting the candles, we need to determine if this is only when lighting on the first night of Chanukah or wehther the Shehechayanu may be recited when lighting on any other night.
This discussion is relevant for a person who forgot to recite Shehechyanu when lighting on the first night. It is also relevant for someone did not light candles at all on the first night or otherwise recite the brachos. May they recite the Shehecheyanu when lighting on the second night?
The Tur[9] rules that in these situations, Shehechyanu should be recited. In contrast, the Bach quotes Minhogei Maharash[10] that Shehechyanu was only established when lighting on the first night and may not be recited on subsequent nights. The Bach rejects this view and concludes like the Tur that Shehechyanu is recited on the second night. He notes that that this is also the opinion of the Mahara”m Mintz[11]. This opinion is codified as Halacha in the Shulchan Aruch[12].
Even though the Gemora[13] seems to indicate that Shehechyanu is not recited on subsequent nights, this is referring to someone who had lit on the first night and recited Shehechyanu then i.e. Shecheyanu is only recited once each Chanukah on lighting candles. The Shehechyanu is an expression of joy and thanksgiving on being able to perform this Mitzvah. It is not restricted to the first night and should be said on a later night even if they had lit already on a previous night and forgot to recite it.
(From the wording of the Bach, it appears as though he agrees that the Shehecheyanu blessing goes on the Mitzvah of candle-lighting. Therefore he writes that one may recite Shehecheyanu when lighting candles, as long as 8 nights have not passed. If he were of the opinion that Shehecheyanu is recited on the Yomtov, then it could be recited during the 8th day as well, as discussed above).
If someone does not light on the first night, but makes the blessings on seeing someone else’s candles, would they recite Shehechyanu when they actually light for the first time themselves?
On Chanukah, Chaza”l instituted Birkas Haroeh. Someone who is not going to be lighting candles that night and does not have anyone lighting for them at home e.g. one’s wife, are required to make the blessings if they see someone else’s lit Chanukah candles. On the first night they will recite שעשה ניסים and Shehecheyanu (they cannot recite להדליק נר חנוכה as they are not lighting the candles).
When such a person comes to light Chanukah candles themselves for the first time that Chanukah, should they recite Shehechyanu or are they already Yotzai with the Shehecheyanu recited when they saw the candles on the first night?
The Beis Yosef quotes a Teshuvah Ashkenazis[14] that they should not recite Shehechyanu as they were already Yotzai on the first night. The Beis Yosef explains that this is because we rule that Shehecheyanu may even be recited in the marketplace on a Yomtov and one need not recite it over the cup of wine at Kiddush. It appears that they understand that the Shehecheyanu of Chanukah goes on the Yomtov itself and therefore like any other Yomtov, is not limited to the time of fulfilling the Mitzvah. Therefore one is Yotzai with the Shehechyanu recited on the first night on seeing the candles, even though they themselves did not do the Mitzvah of lighting.
However, the Bach gives a different explanation which would also fit with the view that the Shehecheyanu is going on the Mitzvah. We recite Shehecheyanu when eating a new fruit. If a person recited the Shehecheyanu when they first saw the fruit they are Yotzai and would not make the bracha again when they eat that fruit[15]. Shehecheyanu is an expression of joy and can be said either on seeing or when eating the fruit.
So too, when the individual made the Birkas Haroeh on the first night, it was recited over the Mitzvah of Chanukah candles – even though it was not on the act of lighting of the candles (which would be akin to eating the fruit), but rather on seeing the Mitzvah candles.
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 having to be physically present, does this apply to the Shehechyanu blessing recited by the Shliach as well?
The Bach[16] rules that certainly they would require their own Shehechyanu on the next night when they themselves would light. See below for why this is different to the preceding case.
The Magen Avraham[17] challenges the Psak of the Bach and rules that Shehechyanu would no longer be recited. If it were true that the wife does not exempt her husband from the Shehecheyanu, why would he not be required to recite Birkas Haroeh on the first night so that he can recite the Shehecheyanu? We must conclude that the reason he does not make Birkas Haroeh in this case is because he is Yotzai with his wife’s Shehecheyanu[18].
Elya Rabba[19] 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. They explain that the Shehechyanu is like a Birchas Hanehenin (a blessing recited 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 directly from someone else and be Yotzai, since hearing the blessing is considered as though one had said it themselves (שומע כעונה).
Based on this distinction, we can explain why according to the Bach this case differs from the previous scenario of Birkas Haroeh. In the case of Birkas Haroeh, the individual has recited their personal Shehecheyanu on the Mitzvah of Chanukah candles (albeit on seeing the candles as opposed to lighting them). In contrast, where one’s wife lights on their behalf and recites the blessings, this cannot be considered as having said one’s personal Shehecheyanu.
The Shevet Halevi[20] writes that we Pasken like the Bach in this latter case. 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 and obligate a bracha.
May we be zoche to recite the blessing of Shehecheyanu on the greatest joy of the coming on Moshiach and on seeing the lights of the Menorah in the Beis Hamikdosh Hashelishi.
_________________________
[1] Shabbos 23a as codified in Shulchan Aruch OC 676
[2] See Bach OC 676 ד"ה ואיכא who explains that even though the miracle was renewed each night, Shehecheyanu is recited on the Simcha of lighting the Chanukah candles. All the nights of candle-lighting have the same status.
[3] Eiruvin 40b. See Shulchan Aruch Harav hilchos Pesach 473:2
[4] Shaar Hatziyun 676:3
[5] Shabbos 23a. However this contradicts the Meiri’s own ruling quoted below in Megillah 4a
[6] 676:1
[7] Megillah 4a
[8] OC Volume 5 20:2 and 43:2
[9] OC 676. See Orchos Chaim hilchos Chanukah
[10] Siman 540
[11] Teshuvos
[12] 676:2
[13] ibid
[14] Shu”t Mahara”m 57
[15] See Shulchan Aruch OC 225
[16] 676
[17] OC 676:2
[18] See Eishel Avraham 676:2 who explains that the Bach’s opinion is consistent with his opinion that Birkas Haroeh are recited even if one’s wife is lighting for them at home. We see from this that they are not exempted from Shehecheyanu by their wife and would need to try to say the blessing themselves on the first night by seeing other’s candles. The case at hand refers to someone who was unable to recite Birkas Haroeh, for example someone who did not see any candles that night.
[19] 676:5
[20] 4:64