The prohibition of eating and doing Melachos before lighting Neiros Chanukah
1. Within half an hour prior to the time of lighting it is prohibited to eat or do a Melacha. Nevertheless, if one began beforehand, one may continue until the time of lighting the candles when one must stop and light the Menorah.
2. The prohibition of eating during the half hour prior to the time of Hadlakas Ha’neiros, applies only to more than a K'beitzah of bread or Mezonos foods. Less than that is permitted.
3. It is permitted to eat more than a K'beitzah of fruits, vegetables or any other foods which are not made from grain, since it is considered as merely tasting ["Te'imah"].
4. There is no limitation to the amount that one may drink. Wine is an exception and is limited up to 50 c"c [a K'beitzah].
5. Melachos that are prohibited before the Hadlaka are the types of Melachos that tend to get dragged out, or could cause one to become distracted. (As specified in שו"ע או"ח סי' רל"ב).
6. It is unclear from the Poskim if the above mentioned Melachos prohibited before the Hadlaka, apply only to the head of the household who is the one actually lighting, but not to the other family members (wife and daughters, and for Sephardim, also the sons). Some contend that those who fulfill their obligation with his lighting are not included in the above restrictions, whereas others are of the opinion that since in essence the obligation of lighting is incumbent on them they may also not do those Melachos. The solution is that they should appoint a Shomer (guard) before they wish to eat and do Melachos.
Melachos after Hadlakas Neiros
7. After the Hadlaka it is permitted to do Melachos, but it is customary that women refrain from doing Melachos from when the Neiros are lit until half an hour after Tzeis Hakochavim (nightfall).
8. There is a dispute in the Poskim as to which type of Melachos the women refrain from doing after the Hadlaka. Some say the Minhag is to follow the same guidelines of the Melachos that are not done on Rosh Chodesh (e.g., laundry and sewing). Others are stringent and say that they should follow the guidelines of Melachos that are prohibited on Chol Hamoed. The custom is to be lenient and refrain only from laundry and sewing.
Time of Hadlakas Neiros
9. The Gemara (שבת כ"א) states that the time of Hadlaka is Mishetishka Hachama (from when the sun sets). There are three main opinions in the Poskim as to when exactly this is.
A-The beginning of sunset (when the sun can no longer be seen on the western horizon).
B-The end of sunset which is Tzeis Hakochavim.
C-The beginning of "second sunset" which is fifteen minutes before Tzeis Hakochavim. There are many opinions in the Poskim as to the final conclusion in this complex topic, and everyone should follow their Minhag.
10. In exceptional circumstances, one may rely on the opinion that allows the Menorah to be lit from Plag Hamincha. However, one has to make sure to put enough oil in the Menorah to burn until half an hour after Tzeis Hakochavim. If feasible, it is preferable to appoint a Shaliach to light for him later at the correct time.
Lighting the Neiros or first davening Maariv
11. Those that have the custom to light Chanukah Neiros at nightfall ['Tzeis Hakochavim']: According to the Mishnah Berurah, they should light shortly before Tzeis Hakochavim in order to precede the lighting to the time of davening Maariv. If one did not manage to light before Tzeis Hakochavim, he should daven Maariv first since Maariv is more frequent ('Tadir'). Some have the custom to Lechatchila wait until Tzeis Hakochavim. They then daven Maariv and only afterwards light the Neiros.
12. The Misnah Berurah writes that those who are Noheg to light after Maariv, should prepare the Neiros before davening in order to be able to light immediately following Maariv. This way they won't miss the ideal time of the lighting stated in the Gemara, which extends only until half an hour after the beginning of the time of lighting.
13. Someone who has a fixed Minyan for davening Maariv later in the evening, can even Lechatchillah light the Neiros before Maariv. In such a scenario there is no rule of Tadir, since Maariv which is Tadir is not presently relevant for him.
The amount of oil
14. The Neiros must hold enough oil to burn until half an hour after Tzeis Hakochavim. Even those who light at sunset ('Shekiyah') should ensure that there is enough oil so that the Neiros will burn until half an hour after Tzeis Hakochavim. There are those who are meticulous and put in enough oil that the Neiros will burn well into the night until people are no longer out on the streets. (What the Gemara refers to as 'Tichleh Regel Min Hashuk').
What to light with
15. Any type of oil are can be used for lighting the Chanukah Neiros The most preferable option ('Mitzvah Min Hamuvchar') is olive oil since it burns best (clear and pure). In addition, it commemorates more accurately the miracle of Chanukah that occurred with olive oil. One who does not have olive oil, should light with any other kind of oil. If no other oils are available, he can light with paraffin candles (those commonly available nowadays). If also these are not available, one can light with wax candles.
16. Many are of the opinion that oil that has on it Kedushas Shvi'is (Shemita produce) should not be used.
17. All wicks are Kosher for lighting, but the best option ('Mitzvah Min Hamuvchar') is to light with wicks that are made from cotton or flax.
18. A floating wick coated with wax that is placed in oil, is also Mehudar. It is not considered lighting with wax. The reason for this is, since the wax coating dissolves immediately when being lit, it is considered a regular wick that uses oil. However, some are Mehader to prepare the floating wick beforehand by singeing it for a short time when preparing the Menorah, thereby ensuring that at the time of the Mitzvah the oil will be the first fuel used for the Menorah.
19. There is no need to change the wicks every night. On the contrary, used wicks light better. Nevertheless, there are some who change them every night to commemorate the miracle of Chanukah that was renewed every night. Another reason is, that it serves as a reminder of the Menorah in the Beis Hamikdash where they changed the wicks every day.
The lighting
20. Before lighting the Neiros, one should gather his family together in order to publicize the miracle of Chanukah in their presence. They should hear the Brachos and see the lighting.
21. There is no obligation to wash one's hands before lighting the Chanukah Neiros, but some opinions recommend doing so.
22. The 'Shamash' (the candle one uses to kindle the Neiros) should be lit and held in one’s right hand, and then the Brachos are recited.
23. On the first night, three Brachos are recited; the first Bracha is "Lehadlik Ner Shel Chanukah" (some say "Lehadlik Ner Chanukah"). The second Bracha is "She'asa Nissim La'avoseinu" etc. The third Bracha is "Shehecheyanu". On the following nights one recites only the Brachos of "Lehadlik" and "She'asa Nissim".
24. All the Brachos should be recited prior to the lighting. Immediately after the recitation one starts lighting the Neiros.
25. It is preferable to remain with the Neiros and sing songs of praise and gratitude to Hashem to publicize the miracle, but there is no obligation to do so for half an hour, especially if the lights can be seen by people outside passing by (the Sefer Mekor Chaim סימן תרע"ב writes that the main Mitzvah of the one lighting is to stay with the lights for half an hour. So too, the Sefer Menucha Ukdusha expounds on this subject, but they are referring to a case where the lights are not seen by people outside).
26. When lighting the Menorah one should be careful not to remove the Shamash from the wick that he is lighting until the fire catches on to the majority of the wick.
27. After lighting the first candle one starts saying "HaNeiros Halalu". Some contend that "HaNeiros Halalu" should be said only after finishing lighting all the Neiros to avoid a question of a 'Hefsek' (interruption) between the Bracha and lighting all the Neiros.
Who is obligated to light
28. Everyone is obligated to light Chanukah Neiros – men, women, and also children who have reached the age of Chinuch.
29. A woman can light the candles if her husband is not home at the time of candle lighting. Her husband is Yotzei the Mitzvah with his wife's lighting, and does not have to light when he returns home. Therefore, if he will not be home on time to light the Neiros, his wife should do so. However, if he can be at home and fulfill the Mitzvah himself, he must do so because Chazal say "A curse will come upon the man whose wife and children make the Bracha for him".
30. A woman living by herself is obligated to light Chanukah Neiros with a Bracha just like a man.
31. Regarding a child that became Bar-mitzvah in the middle of Chanukah and his father's Minhag is to light at sunset, there is a discussion among the Poskim whether he should light at sunset when he might still have the Halachic status of a minor (since it may still be considered Halachically as day), or should he wait until Tzeis Hakochavim and light then. Lehalacha he should light fifteen minutes after sunset.
Where to place the Neiros
32. The Neiros must be placed above three Tefachim (according to one opinion; approx. a foot high or 28.8 cm; according to others: 9.45 inches or 24 cm). If they are placed lower than three Tefachim, although there are those who contend that even B'dieved one is not Yotzei, nevertheless post-factum one can rely on those who are lenient in the matter. The Neiros should be placed no higher than 10 Tefachim (96 or 80 cm -3.2 feet). However, if they were placed above ten Tefachim as long as they are below twenty Amos, he is Yotzei.
33. If the Neiros were placed higher than twenty Amos, one is not Yotzei. The twenty Amos are measured from street level [Twenty Amos is 11.52 meters; according to others, 9.6 meters]. There is a debate in the Poskim, in a case the Neiros that were placed above twenty Amos are close to colorful bulbs (like the Sukka decoration) that attracts the attention of those passing by on the street below, who will then notice the Menorah. (A similar discussion is found in Hilchos Eiruvin regarding a beam ['Kora'] which is above twenty Amos but is decorated ('Amelteira') thus attracting the attention of those passing by below).
34. It is unclear from where to start measuring the above- mentioned Shiurim; is it from the flame, from the candles, or from the Menorah. In practice, one should measure from the flame.
35. The Achronim write that "HaNeiros Halalu" has in it thirty-six words (not including the words 'HaNeiros Halalu' which are mentioned twice), which makes the following version the correct one (and not like the one printed in some Siddurim).
"הנרות הללו אנו מדליקין על התשועות ועל הניסים ועל הנפלאות, שעשית לאבותינו על ידי כהניך הקדושים, וכל שמונת ימי חנוכה הנרות הללו קדש, ואין לנו רשות להשתמש בהם אלא לראותן בלבד כדי להודות לשמך על נפלאותיך ועל נסיך ועל ישועתך"
(ע"פ מסכת סופרים פרק כ' הלכה ו').
36. One who has the option of lighting the Neiros either below three Tefachim or above ten Tefachim, should light them where they are more noticeable thereby gaining more publicity for the miracle. If both are identical, the second option (placing it above ten Tefachim) is preferable since according to all opinions one thereby fulfills the Mitzvah. (Below three Tefachim, although one is Yotzei, some however, rule strictly in the matter, see above #32).
37. If one has the option to light either below ten Tefachim or above, and in the latter scenario it will be more noticeable to the people passing by on the street (i.e. more Pirsum Haneis), the lights should be kindled above ten, because the essence of the Mitzvah is Pirsum Haneis.
38. There is an advantage to light the Menorah at an entrance opposite the Mezuza, since when passing through the doorway he will be surrounded by Mitzvos. However, if he has the possibility to light by the window, and it will be noticeable to the people on the street, he should light by the window.
Using the lights of the Neiros
39. It is forbidden to use the lights of the Neiros, both on Shabbos and on the weekdays. This is regardless as to whether it is for a mundane use or a Mitzvah use.
40. A temporary use for a Mitzvah, e.g. learning for a short while by the lights of the Neiros, seems to be permitted (even where there is no other light in the room).
41. When walking in a dark room, one may use the light of the Neiros in order to avoid falling. One is not obligated to close one’s eyes, because this is not considered using the light of the Neiros.
42. Any remaining oil or candles that already burned for the duration of the time needed to fulfill the Mitzvah, are subsequently permitted to be used for mundane uses. Some are stringent.
43. The Minhag is to put close to the Menorah another candle which is called "the Shamash", so that if one has benefit from the lights it is considered benefitting from the Shamash (see below #46).
44. The Remah writes that it is preferable to light the Neiros with the Shamash, because that demonstrates that the Shamash is not one of the Neiros representing that specific day of Chanukah.
45. Even if several people are lighting in the same area, since each one of them has to put his Menorah in a separate place (see below #49), each one should have its own Shamash.
46. The Minhag is that the candle serving as the Shamash should be longer or placed higher than the rest of the Chanukah Neiros. This is because in case one uses the lights of the Neiros, it is considered that the Shamash is the one being used.
47. Although we light also a Shamash, nevertheless one should not use the light of the Neiros intentionally. The idea of adding the Shamash is only for a situation that the light is used by mistake, or where only the light of the Shamash is being used (e.g. if one removes it from the Menorah to use elsewhere).
48. If there is a candle on the table, it is permitted to use its light Lechatchila. The same applies if there is lighting in the room, since in these situations the light of the Neiros are not being used at all.
49. If the Menorah is lit in an illuminated room or next to other Menoras, strictly speaking one doesn't have to add a Shamash (see above #45). Also, if one lights at the entrance, on the outside of the room, where the lights of the Neiros will not be used, a Shamash is not needed. Nevertheless the Minhag is to always add a Shamash.
The order of lighting
50. There are three main opinions regarding the setup of the Menorah and from where to begin the lighting. One is Yotzei with any of the three options, but ideally each person should follow his Minhag. According to the Shulchan Aruch and the Arizal, which is the commonly accepted custom, one should place the Ner of the first night on the right side, and each night add a new Ner to its left. One should begin lighting with the Ner that was added (which is the one on the left), and then continue rightwards.
The Halachos of lighting the Neiros for Yeshiva Bachurim
51. A Yeshiva Bachur that also sleeps in the Yeshiva and is present in the Yeshiva at the time of candle lighting, should light in the Yeshiva although he is planning to return to his parents' home later in the evening. This is so, even though he is planning to spend the night at his parents' home and not in the Yeshiva, since at the time of lighting, the Yeshiva is still his ‘home’. He doesn't need to light again at his parents' house.
52. A Bachur who during Chanukah eats and sleeps in Yeshiva, but returns home before the time of lighting, and stays there until late in the evening, could fulfill the Mitzvah by lighting at his parents' house (it is advisable that he eats a meal there). The reason is that although the Yeshiva is the primary residence of the Bachur, nevertheless his parents' house is still considered his home, therefore he could light there even though he doesn't sleep there. Alternatively, he can appoint a Shaliach to light for him in the Yeshiva.
53. A Bachur who attends a Chanukah party at friends or relatives (not at his parents’ home) and returns afterwards to Yeshiva, should appoint a Shaliach to light for him in the Yeshiva. He should not light at the home of the host because he is only there temporarily. His status is not similar to an 'Achsenai' (but if the party is at his parents' home he can light there, as mentioned above #52).
54. A Yeshiva Bachur, who during Chanukah sleeps at his parents' house and eats in Yeshiva, should light at his parents' house (although we usually consider the place of eating as his main dwelling).Nevertheless it is preferable that he should also eat there.
55. A Yeshiva Bachur who sleeps at his parents' home in the same city where the Yeshiva is located, and also has a bed in Yeshiva, since Lechatchila one needs to light at the place of eating, he should either eat a meal in his room in Yeshiva and light there, or he should eat a meal at his parents' home and light there.
Dinim of lighting for a Sephardi Yeshiva Bachur
56. A Sephardi Bachur who learns in Yeshiva and returns in the evening to sleep at home, is Yotzei with his father's lighting even if he is not present when the Menorah is being lit.
57. A Sephardi Yeshiva Bachur who returns home every so often (e.g. every few weeks), should light in his Yeshiva. He should not recite the Brachos since many Sephardi Bachurim are Noheg not to light at all. The best thing would be if he could give a small amount of money (a 'Peruta') to a room-mate who is anyway lighting for himself, thereby acquiring part of the oil etc. and be like a partner with him, (see below, #62). He should hear the Brachos from his room-mate, or at least sometime later during the evening from someone lighting elsewhere, or in a Shul where they light before Maariv. If a Bachur goes home in the middle of Chanukah, even for just one day, he automatically fulfills his Mitzvah with his father’s lighting and does not need to join in by giving his father a Peruta.
58. In the following cases a Sephardi Bachur lights in Yeshiva with a Bracha; a. If he lights before his father. b. If his parents are away from home and are not lighting in their permanent residence.
59. A Sephardi Bachur who is being hosted for one day at relatives should participate with his host by giving him a Peruta.
A Bachur hosted by relatives
60. An Ashkenazi Bachur who is being hosted for one day of Chanukah by relatives (not his parents), although strictly speaking it is sufficient to participate with the host by giving him a Peruta, it is preferable to light his Menorah own (מ"ב סי' תרע"ז ס"ק ג' ושעה"צ י', י"ט).
61. An unmarried girl hosted by others, must participate by giving a Peruta to the host.
Joining in with a Peruta
62. Can a few Bachurim who share the cost with a Peruta, light one Menorah; Me'ikar Hadin each person should light his own Menorah. This is to accommodate the view of several Poskim who do not approve of participating with a Peruta, other than a guest hosted by others (הה"מ פרק ד' מהל' חנוכה הל' ד' ופר"ח סי' תרע"ז ס"ק א'). In addition, others contend that one should not rely at all on participating with a Peruta, rather the Mitzvah should be fulfilled personally and this is the Mehudar way to do it (טור תרע"ז בשם הרב שר שלום וריטב"א שבת כ"ג), therefore it is best that each Bachur should light his own Menorah. However, since it is unclear whether or not Sephardi Yeshiva Bachurim need to light at all, they may rely on participating with a Peruta, especially according
to the opinion of the Knesses Hagedola (סי' תרע"ז) that there is no Hidur at all to light separately.
A Chosson who gets married on Chanukah
63. A Chosson who gets married during Chanukah: If the Chupa takes place after sunset, he should light at his parents' house.
[He cannot appoint a Shaliach to light for him in his parents' house after he leaves, since at the time the Menorah will be lit he will not be considered living there].
If the Chupa is before sunset, he should appoint a Shaliach to light in the house where he will be staying on the wedding night.
[Although he does not live there yet, since the apartment is ready for him, we consider this to be his place of residence and may therefore appoint a Shaliach to light there. If he does not have the possibility of appointing a Shaliach, he can light when he gets home during the night. He should appoint a Shomer to make sure that he does not forget to light].
Din of "Lachem" on oil of Neiros Chanukah
64. It is unnecessary for a Yeshiva Bachur who lights his
Menorah to make a 'Ma'ase Kinyan' on the oil. Although from the Rishonim (רמב"ן, ריטב"א, ר"ן, רבינו דוד ומאירי פסחים ז') it would seem that the oil needs to belong to him, the Mishnah Berurah (סי' תרעג' ס"ק ב') however rules that this is not necessary. The Poskim explain that these Rishonim are of the opinion that only in a case where one appoints a Shaliach must the oil belong to the one who will actually be fulfilling the Mitzvah, whereas a person that lights the Menorah himself, does not need to acquire the oil.
Chanukah candles for a guest
Hosted on Shabbos
65. A person who has his own home and is being hosted on Shabbos at his parents' house, has two options: either to light in his parents' house (Sephardim should join in with a Peruta), or he should appoint a Shaliach to light the Neiros in his own house. [If he lights in his parents' house he doesn't need to also light in his own house since lighting only in order to avoid people suspecting him of evading the Mitzvah ('Hadlaka Mipnei Hachashad') is irrelevant nowadays.
66. Whoever eats a Shabbos Se'uda at his parents' home and returns to his own house to sleep, should light Chanukah Neiros in his house (even if he eats out also on Shabbos morning). Regarding Neiros Shabbos: They should Lechatchila be lit in the place where he eats the night Se'uda, but if he cannot manage to get there before Shabbos, they may be lit in his house. The electrical lights should be switched off before lighting to darken the house. It is preferable that when returning home after the meal one should eat something close to the lights of the Neiros Shabbos to have benefit from the lights.
67. Someone who usually eats all the three Shabbos meals at his parents' house but sleeps at home, on Shabbos Chanukah he should Lechatchila eat one meal at home and light the Menorah there. However, if he cannot light there (either himself or via a Shaliach), he should light at his parents' house.
68. Someone who is being hosted by his parents for Shabbos and the sleeping accommodation is in a different house (which is not his permanent house) should light the Menorah at his parents' house. However, if he lit in the place where will sleep, he has fulfilled his obligation. He can also light in his permanent house or appoint a Shaliach to light there.
Lighting on Motzei Shabbos for someone hosted elsewhere over Shabbos
69. Lighting Neiros on Motzei Shabbos for someone who was hosted (including sleeping) at his parents' house over Shabbos - if his parents live locally, Lechatchila one should go to daven Maariv on Motzei Shabbos close to his own house, to enable him to go home and light there at the correct time for the Hadlaka (his wife and children can hear the Brachos from his parents).
If his parents do not live locally and returning home to light would take time thereby missing the Lechatchila time of lighting, he should appoint a Shaliach to light in his house on time. If he cannot, then he should stay at his parents' house on Motzei Shabbos, and eat Melaveh Malka there after he lights.
Someone who is not at home during the time of lighting
70. On a weekday of Chanuka, someone who is in town, but plans to return home only later in the evening: Ideally he must make an effort to be home at the correct time of the Hadlakah and light by himself. If this cannot be done, he should appoint a Shaliach to light in his house on time. If he doesn't have a Shaliach, he should light with a Bracha when he returns home, as long as it is before Alos Ha’shachar (daybreak). He may not light wherever he is, even if his family is with him.
71. A person who is out of town the entire Chanukah (during the weekday) and also sleeps there, must light in his new location. If he is away for just a few days, he can also opt for appointing a Shaliach to light for him in his house.
72. Someone who lit in his house on a weekday of Chanukah and wants to leave right after lighting to go spend the rest of Chanukah elsewhere [at his parents' house or at a hotel etc.], the lighting in his house is sufficient (if he lit outside, he doesn't need to stay in the house after the lighting, see #25). There is no need for him to light again upon arriving later in the evening at his new destination.
Staying in a hotel on Chanukah
73. Someone who stays in a hotel during Chanukah for a few days whether over Shabbos or during the weekdays, he should light there, or appoint a Shaliach to light in his own house. If he checks out of the hotel right after the time of candle lighting, or if on Motzei Shabbos he must leave right after Shabbos, he should appoint a Shlaiach to light in his house at the correct time for lighting. B'dieved he could light when he returns home ntil daybreak (Alos Hashachar). The best option would be if he could stay in the hotel until after the time of lighting, allowing him to light there.
74. A woman who is hospitalized does not need to light if her husband lights in their house. However, if he lights at his parents' home then she must light in the hospital, since only when her husband lights in their own home, does she thereby fulfill her obligation. (This also applies in the converse situation: if the husband is hospitalized and the wife is at home, she lights at home and thereby he is also Yotzei his Mitzvah). If the hospitalized woman wants to light Neiros by herself even though her husband lights in their house; if she is from Bnei Ashkenaz and wants to recite the Bracha, she should light before her husband (in this scenario, both light with a Bracha). Bnei Sepharad however, cannot recite the Bracha even if she lights before her husband.
Brachos when lighting via a Shaliach
75. When one appoints a Shaliach to light for him, the Shaliach recites the Brachos when lighting first in his own house and then relying on those Brachos he continues to the house of the one who sent him and lights there. This is because the rule is that regarding Chanukah Neiros the Shaliach only makes the Brachos if he lights in the presence of the one who appointed him. Therefore, if the one who appointed him is not present, the Shaliach must rely on the Bracha made in his own house and afterwards light in the house of the one who appointed him. He must be careful not to talk between the two lightings because this would constitute a 'Hefsek'.
Shabbos Chanukah
Davening Mincha early on Erev Shabbos Chanukah
76. On Erev Shabbos Chanukah it is preferable to daven Mincha before lighting the Chanukah Neiros, because if one davens after lighting it would seem to be a contradiction (פמ"ג ומ"ב בסי' תרע"ט ס"ק ב' ובשעה"צ אות ז').
The Elya Rabbah (סי' תרע"ט) writes that if one did not daven Mincha early and needs now to light Chanukah Neiros, he should not daven Mincha alone, rather he should first light Chanukah Neiros, and then daven Mincha in Shul with a Minyan.
The time of lighting Neiros on Erev Shabbos Chanukah
77. On Erev Shabbos it is unclear if one can Lechatchila light Chanukah Neiros from Plag Hamincha. On the one hand it would seem to be acceptable, since on Erev Shabbos we anyway light early. On the other hand, one should try to light the Chanukah Neiros as close to Shabbos as possible. Lechatchila one should light Chanukah Neiros within thirty minutes before sunset. Even if one has the custom to light Shabbos Neiros forty minutes before sunset, on Shabbos Chanukah it would be proper to slightly delay the lighting of the Shabbos Neiros, in order to light the Chanukah Neiros within half an hour before sunset, and afterwards the Shabbos Neiros (שו"ע סי' תרע"ט סעיף א', see Gemara שבת כג) 'U'bilvad shelo yakdim'. The Biur Halachah (סי' תרע"ב ד"ה 'ולא מקדימים') says that within half an hour before the time of lighting the Menorah, it is still considered to be lighting on time).
78. If the Neiros went out on Erev Shabbos, the opinion of the Trumas Hadeshen and the Shulchan Aruch סי' תרע"ג סע' ב' is, that although one is not obligated to relight them, it is nevertheless preferable to do so. The opinion of the Taz, quoted in the Mishnah Berurah סי' תרע"ג ס"ק כ"ו, is that as long as one is still allowed to light, one is obligated to relight them without a new Bracha.
Chanukah Neiros before Shabbos Neiros
79. The Chanukah Neiros should be lit first and afterwards the Shabbos Neiros (או"ח סי' תרע"ט סעיף א').
80. Even though the wife lights Shabbos Neiros and the husband lights the Chanukah Neiros, the Chanukah Neiros are lit first; this is based on Kabbalistic reason (בא"ח פרשת וישב). If a woman who lives alone (e.g. a widow) first lit the Shabbos Neiros, she is no longer permitted to light her Chanukah Neiros, since she has accepted Shabbos with her lighting and is forbidden to do any Melacha. She should ask someone else to light for her and the Shaliach should make the Bracha "Lehadlik" in her presence. She should recite the Bracha "She'asa Nisim".
81. A man who lights Shabbos Neiros, should Lechatchila first light Chanukah Neiros and only afterwards light Shabbos Neiros (because we try to accommodate the opinion that a man also accepts Shabbos with his candle lighting). B'dieved, if he already lit the Shabbos Neiros, he can still light the Chanukah Neiros afterwards.
Chanukah Neiros on Erev Shabbos
82. The Neiros on Erev Shabbos Chanukah must contain enough oil that they will burn for at least half an hour after Tzeis Hakochavim (מ"ב סי' תרע"ט ס"ק ב', ובה"ל סי' תרע"ב סע' א' ד"ה 'ובלבד').
83. Colorful candles that are intended for children and burn for only half an hour, should not be used on Erev Shabbos Chanukah for children above the age of Chinuch. The reason is that Neiros need to burn at least half an hour after Tzeis, as explained above. B'dieved it is sufficient if the children’s candles burn until just half an hour after sunset. However, those short thin colorful candles don't even burn that long, therefore on Erev Shabbos Chanukah, children should use a candle that will light until at least half an hour after sunset. If there is no other option, then one may rely on the Pri Megadim (סי' תרע"ב א"א ס"ק א') who is lenient and contends that one fulfills one’s obligation if the Neiros light for half an hour after Plag Hamincha.
Moving a chair/table upon which Chanukah Neiros were placed before Shabbos
84. If the Chanukah Neiros were lit on Erev Shabbos on a table or chair, the latter becomes a 'Bosis Ledavar ha’Asur' - a base serving the Muktzeh, and it assumes all the laws of the Muktzeh. Therefore it is forbidden to move the table or chair to a different location to prevent the Menorah from being stolen, even after the Neiros have gone out. However, moving it with one's body, e.g. pushing it aside with one's foot, is permitted ['Tiltul Begufo']. If one wishes to move the table or chair in order to use its place, or to be able to close the door, one should Lechatchila place on the chair before Shabbos a piece of jewelry etc. that is more expensive than the Menorah. The chair will then be considered a base for both Muktzeh and non Muktzeh, which enables it to be moved for a permitted reason. In case of need, one can be lenient to place the Shabbos Challos on the chair, and then one may move it to a different place in order to be able to close the door or use the area the chair was occupying.
85. Jewelry placed on the box in which the Menorah is lit, does not enable it to be moved.
Time of Havdala on Motzei Shabbos Chanukah
86. There is a dispute in the Poskim as to whether one lights the Chanukah Neiros before Havdala (after saying "Ata Chonantanu" or "Baruch Hamavdil"), or one first recites Havdalah. In essence, one can follow either custom. However, places that daven Maariv at the Zman, and it will be likely that if Havdala is made before lighting, the ideal time of lighting might pass, then one should light the Chanukah Neiros before Havdala (שו"ע סי' תרפ"א).
Lighting Neiros in Shul
87. The Neiros should be placed on the southern wall of the Shul. However, Lechatchila they should not be placed on the window of the southern wall nor on a shelf that is attached to the wall, rather on a table near the southern wall. This will ensure that there will be room between the table and the wall to enable the one lighting the Neiros to face north (i.e. he will be standing with his back to the south). The Neiros should be placed east to west, and the order of lighting is as follows: on the first day the candle is prepared on the right-hand side of the Menorah which is closest to the Aron ha’Kodesh (this is the eastern candle). The rest of the days one starts from the left candle, and continues to the right (lighting from west to east (משנ"ב תרע"א ס"ק מב' - מג', שעה"צ סי' תרע"ו ס"ק כא').
88. In places where there is no such option to put the Menorah on a table near the southern wall as above, the Menorah should be placed on a shelf on the wall or by the window of the Shul. The opinion of the Shulchan Aruch is to start lighting on the first day from the right candle (the western candle that is far from the Aron ha'Kodesh). This is considered somewhat a B'dieved, because it is not close to the Aron ha'Kodesh, and in the שו"ת חת"ס (או"ח סי' קפ"ו) quoted in the Mishnah Berurah, it is written that one should start lighting in the Shul with the candle close to the Aron ha'Kodesh (i.e. the east candle, as above) similar to the Beis Hamikdash where the candle lit first was the one closest to the Aron Habris. On the rest of the days one first lights the new light that is placed to the left and continues to the right (east to west). The opinion of the Gra is always to start from the left candle that is close to the Aron ha'Kodesh going from left to right (in that way one always lights the "old candle" first).
The Bracha on 'Sufganiot'
89. The common doughnuts ('Sufganiot'), sold at stores with a Hashgacha Mehuderes, are made from a sweet Challa dough and are deep fried in a way that the taste of the oil is strongly noticeable in the mixture, hence their Bracha is Mezonos. Some are lenient that even a Yerei Shamayim can eat them as a snack between meals, unless one eatsan amount of four K'Beitzim [about two'Sufganiot'] (ט"ז סי' קס"ח ס"ק יט', מ"ב שם ס"ק פ"ה ובה"ל ד"ה 'וכל זה').
If one eats more than four K'beitzim, Lechatchila one should eat them as a part of a bread meal, having in mind when reciting Hamotzie that the Bracha should also cover the 'Sufganiot'. If one eats that amount not during the meal, one should recite Mezonos and Al Hamichya. This so even where one eats a large amount. However, a Yerei Shamayim should eat four K'beitzim or more, only during a bread meal as above, and should have in mind at Hamotzie to exempt also the 'Sufganiot'.
If someone eats 'Sufganiot' in middle of a meal but did not have them in mind when reciting "Hamotzie"- If one eats them for satiation, the Bracha of Hamotzie exempts them. However, if they are being eaten for enjoyment as a snack, one should recite Mezonos on something else that requires a Bracha of Mezonos even during a bread meal, e.g. Kariyot cereal that has in it the three conditions of 'Pas Ha'baa Be'kisnin'.
90. "Sufganiot" that are fried in shallow oil and only the external layer is fried and the taste of the oil is not dominent, they should Lechatchila be eaten only during a bread meal, having them in mind while reciting Hamotzie. This is due to a dispute in the Poskim as to whether 'Tigun' is considered 'Bishul' or not. If it is eaten by itself, not during a bread meal, then one recites Mezonos and Al Hamichya even when eating a large amount. Nevertheless, a Yerei Shamayim should eat them only during a bread meal, as above, while having in mind that the Hamotzie should cover also the 'Sufganiot'.
If the 'Sufganiot' are eaten during a bread meal and one did not have them in mind when reciting Hamotzie, if one eats them for satiation then the Hamotzie already recited is sufficient. However, if they are being eaten as a snack, then one should take something else that is certainly Mezonos such as Kariyot cereal or something similar that has the three conditions of Pas Ha'baa B'kisnin and have in mind that the Bracha of Mezonos is on the 'Sufganiot' as well, as explained.
91. A dough that was kneaded with a lot of oil in a way that the taste of the oil is felt strongly in the dough in proportion to the flour, the Halacha will depend as to whether they were fried or baked:
If they were fried in deep oil, the Bracha is Mezonos and one can eat up to the amount of a Kvius Seuda of the morning and evening (the reason is, because according to the opinion of the Rash that is brought in the Shulchan Aruch (סי' קס"ח סע' י"ג) even if you eat the amount of Kvius Seuda of the morning and evening the Bracha is Al Hamichya. Although the Shulchan Aruch writes that a Yerei Shamayim should be stringent, that is only in the case of a regular dough, but a dough that was kneaded with a lot of oil, even a Yerei Shamayim can eat up to the amount of Kvius Seuda of a morning and evening meal (סי' קס"ח סע' ז' ומ"ב ס"ק ל"ג).
However, if they were baked, the Bracha is Mezonos. Lechatchila one should not eat more than the amount of four K'beitzim. If one eats more than this amount (until the amount of Kvius Seuda - 800 cm3), the after-Bracha is Al Hamichya. If one eats more than the amount of Kvius Seuda one makes the Bracha of Hamotzie and Birkas Hamazon.