As we have learned, women are obligated to light \u0124anuka candles, for they too participated in that miracle. A married woman fulfills her obligation through her husband\u2019s lighting, and a daughter by her father\u2019s. However, if the husbands or fathers do not light, either because they are not home or for another reason, the wife or daughter must light. A woman who lives alone must light her own candles.<\/p>\n
A daughter who lives in her father\u2019s house may light with a berakha<\/em> according to Ashkenazic custom, even though her father already lit. According to Sephardic custom, only the head of household lights in the home (see Peninei Halakha: Zemanim<\/em> 12:3-4 and n. 2).<\/p>\n Women customarily do not work while the \u0124anuka candles are burning, to demonstrate that these lights are for the sake of a mitzva and not for any utility and because the \u0124anuka miracle began with Yehudit, giving this holiday a higher status for women \u2013 akin to that of \u0124ol Ha-mo\u2019ed<\/em>. According to the first reason, cooking and frying are forbidden at this time, because perhaps the light of the candles will assist the performance of these actions. According to the second reason, only actions forbidden on \u0124ol Ha-mo\u2019ed<\/em>, such as laundry and sewing, are forbidden while the candles are burning; however cooking and frying foods are permitted, and that is the common custom. Families that customarily refrain from cooking and the like should continue to follow their custom. 1<\/a><\/sup><\/p>\n Some poskim<\/em> maintain that women must recite Hallel<\/em> on \u0124anuka. Since they too participated in that miracle, they must express gratitude for it. However, according to most poskim<\/em>, they are not obligated, and that is the prevailing custom. Those who wish to enhance the mitzva are commendable. According to Ashkenazic custom, they recite it with a berakha<\/em>, and according to Sephardic custom, they recite it without a berakha<\/em>. 2<\/a><\/sup><\/p>\n\n