Boys begin lighting the Chanukah lights some time before their bar-mitzvah.1

Girls do not light separately. A married woman fulfills her obligation through her husband’s kindling.2

Olive oil is used for the actual lights, and beeswax for the shamash.3

The menorah is placed against the doorpost of the entrance to the room.4 We do not make a point of placing it in either a north-south or east-west direction.5 It is placed on a chair, not necessarily higher than seven tefachim [seven handsbreadths, viz., 56 cm.]6 nor necessarily approximating a height of three tefachim [viz., 24 cm.].7

A gartl is worn for the lighting, but otherwise one wears one’s usual [weekday] hat and clothes.8

The lights are kindled between Minchah and Maariv.9

There was no minyan present at the kindling of the lights in the household of the [Previous] Rebbe, nor was an effort made to kindle in the presence of the largest possible number of people.10

The first berachah ends with the words, להדליק נר חנוכה.11

One begins to light after having recited all the blessings.12

On the first night we kindle the wick at the extreme right. On the second night and thereafter one lights additional wicks to its left, kindling from left to right.13

The shamash is placed higher than the Chanukah lights proper.14

The menorah once had to be moved a tefach or two closer to the [Previous] Rebbe so that he would be able to light it, and it was then replaced in its position. Nevertheless the Rebbe recited the blessing and lit the lights.15

HaNeiros Hallalu (Siddur, p. 339) is said [or sung] only after all the lights have been kindled.16

The text for HaNeiros Hallalu and Al HaNissim (ibid., p. 59) is as printed in the Alter Rebbe’s Siddur.17

One makes a point of having the lights burn for at least fifty minutes.18

One remains close to the lights for about half an hour (except for erev Shabbos).

There are those who replace the wicks every day,19 while others hold that this is not necessary,20 since used wicks are in fact easier to kindle.21 To date I have not been able to determine the preferred custom of the [Previous] Rebbe.

A light that went out before its required time should be relit.22

After the menorah has been alight for the required time, it may be moved even if the lights are still aflame.23

After this period of time one may perform all manner of work, though not in full view of the burning lights.24 This applies even to the first and last nights of Chanukah.25

On erev Shabbos the order of events is as follows: Minchah (Siddur, p. 96),26 Chanukah lights (p. 339), Shabbos lights (p. 127). At the conclusion of Shabbos the order is: Havdalah (p. 234), Chanukah lights (p. 339), VeYiten Lecha (p. 235). In the synagogue the order is: Chanukah lights, followed by Havdalah.27

A mourner may lead the services on Chanukah, except for the reading of Hallel.28 On Rosh Chodesh, however, and likewise on any day on which Mussaf is said, he does not lead the services, even at Minchah or Maariv.29

The Torah is read daily according to the order set out in the Siddur of R. Avraham David Lavut [and reprinted in Siddur Tehillat HaShem, p. 368ff.]. On Shabbos, and likewise on Rosh Chodesh [Teves], the additional reading for Chanukah consists of only one of the paragraphs describing the princely offerings (in Bamidbar, ch. 7, known as “the nesi’im”).30

The [Previous] Rebbe would distribute coins for “Chanukah gelt” (gifts of pocket money) on the fourth or fifth night of Chanukah.31

One should not omit ועל הניסים (Siddur, p. 59) in order to complete the Shemoneh Esreh in time to join in the congregational responses of Kedushah (p. 52) and Modim (p. 58) during its repetition.32

The eighth day of Chanukah is called Zos Chanukah.33

Some people are accustomed to give more charity than usual during Chanukah.34