149. The Chofetz Chaim writes in the name of the Magen Avraham that there is a special minhag  for aniyim to visit people's homes to collect tzedakah on Chanukah, {to commemorate the triumph of the Chashmonaim who distributed the booty of the battle to the poor of Yerushalayim as opposed to the Greeks who plundered their enemies for personal gain and aggrandizement}.

Shulchan Aruch with Mishna Brurah 670:1 (see also Tzedakah Treasury page 252)

150. Inasmuch as Chanukah are days of Simcha and Hallel we do not fast or make hespedim (c"v)  on Chanukah. {We also do not fast or make a hesped on erev Chanukah - although some are lenient in making hespedim erev Chanukah before Chatzos for a Chacham c"v}.

Shulchan Aruch with Mishna Brurah 670:1 (see also 686:1)

151. During the first half hour that the Menorah is burning, women (in particular - because the nes happened through Yehudis the daughter of Yochonon Kohen Gadol) should refrain from doing melacha to demonstrate that it is prohibited to benefit from the light of the menorah. {There are various minhagim as to which melochos are forbidden}.

152. Chazal did not institute a chiyuv seudah as on Purim; nevertheless we do make seudos on Chanukah because it is the day of the inauguration of a)the Mizbeach in the Mishkan and b)the Beis Hamikdash following the victory of the Chashmonaim. If one sings zmiros and praises Hashem for the miracle, then the seudah is considered a Seudas Mitzvah.

Shulchan Aruch with Mishna Brurah 670:2

153.  It is a Minhag Yisroel to play draidel (with money) on Chanukah, to commemorate the draidel game played by Jews who, despite the decree of the Greeks were learning Torah, and when caught, made believe that they were simply gathered to play a game.

Avnei Nezer, Bnei Yissaschar and Piskei Tshuvos 670:4

154. Many gedolim including the Chasam Sofer practiced this minhag. The Klausenberger Rebbe explained that there is no problem of Misachek Bikuvya (gambling) because the draidel is played amongst close family and those playing do not mind losing money to each other.

Sefer Haminhagim L'Chasam Sofer and Piskei Tshuvos 670:4

155. The Chanukah draidel has the handle on the top, and the Purim grogger has the handle on the bottom. This is to signify that on Purim when Jews fasted and did Tshuva they had a hand in the salvation; so the power of the grogger comes from the lower sphere; (klal yisroel), however on Chanukah there wasn't a complete Tshuva, and the Jews were saved solely due to the mercy of Hashem in heaven, therefore the handle is on the top.

156. There is a minhag to give children Chanukah Gelt. The Steipler Gaon practiced this minhag specifically on the fifth night of Chanukah because the fifth day of Chanukah is the only day that cannot fall out on Shabbos. Sefer Toldos Yaakov

157. One should be very diligent with the mitzvah of Ner Chanukah (as well as Ner Shabbos); the gemara says that one who does so will have sons who are Talmidei Chachomim. Even an ani is obligated to borrow money or sell a garment to purchase oil to at least light one candle per night. Shulchan Aruch with Mishna Brurah 671:1

158. If one only has enough oil to allow his family members to each light one candle per night; it is preferable that he use the limited amount of oil to light himself according to the minhag "hamehadrin" (2 on the 2^nd night, 3 on the 3^rd night, etc.) and the others in the family do not light at all, rather than everyone only lighting one each night, whereby no one is lighting minhag "hamehadrin". Shulchan Aruch with Mishna Brurah 671:2

159. The minhag "hamehadrin" is that the father and the male children each light their own menorah, but women and girls do not light because: a) we have a rule of "ishtoi k'gufoi", "his wife is like himself", and b) the original minhag was to light outside, and it is not kovod for women to be standing outside amongst men (see Chasam Sofer Shabbos 21:b). Nevertheless, unmarried girls may light (with a bracha) if they wish.

160. If no male over Bar Mitzvah is in the home, a woman should light for herself and on behalf of the other females in the home and the boys under the age of Bar Mitzvah should light for themselves. Shulchan Aruch with Mishna Brurah 675:3

161. When more than one person is lighting, each person's menorah should be spaced apart from the others so that it is apparent how many lights are being lit for that night. However, if necessary, two people may use one menorah by having one light on the right side, and the other on the left (for the first 3 days - but not on the fourth night since it would result in the 2 people's lights being immediately adjacent to each other).

Shulchan Aruch with Mishna Brurah 671:2, 671:4

162. One should light all his candles in a straight line, and make sure that there is a space between the wicks of at least one finger width, (1 inch per the Chazon Ish, and ¾ of an inch per R' Chaim Na'ah). Shulchan Aruch with Mishna Brurah 671:4 (and Piskei Tshuvos 671)

163.  Preferably one should light his menorah outside the front entrance door facing the public street. If unable to do so because he lives on a second story, (or due to other practical reasons i.e. wind or thieves - Minchas Yitzchok 6:6 & Darchei Moshe sk9) one should light at the window facing the street. However, if one is afraid of non-jews he should light inside his home, away from the windows. Shulchan Aruch with Mishna Brurah 671:5, 671:7

164. L'chatchila (measuring to the height of the flame) the menorah should be placed above 3 tefachim (appx. 12 inches) and below 10 tefachim (appx. 40 inches), but b'dieved as long as it is below 20 amos (appx. 30 feet) one is yotze.

Shulchan Aruch with Mishna Brurah 671:6

165. When lighting at a window the menorah should be placed above the window sill height even if that is more than 10 tefachim (appx. 40 inches) above the interior floor. However when lighting in a shul the minhag is that it is placed higher than 10 tefachim to enable more people to see (Pirsumei Nisa) without regard to the 10 tefachim height constraint.

Shulchan Aruch with Mishna Brurah 671:6

166. When lighting indoors the minhag is to have one additional light each night as a "Shamash" to clearly indicate that one is not lighting the menorah to benefit from it's light, and therefore the shamash is there for light if necessary. When lighting outside however, the shamash is not necessary. The shamash should not be placed in the same line as the other lights. Shulchan Aruch with Mishna Brurah 671:5 (see Bi'ur Halacha)

167. The minhag is (for an adult) to light the menorah in shul between Mincha and Maariv with the brochos, and again at Shachris without a bracha. (However no one is yotze with these lightings as they are only for Pirsumei Nisa).  On erev Shabbos some have the minhag to light it before Mincha, particularly when Mincha is davened close to shkiah; {and one may make the brochos in shul even if no minyan is present - in reliance that at least a minyan will eventually arrive}.  Shulchan Aruch with Mishna Brurah 671:7(and Bi'ur Halacha)

168. In shul the menorah is placed facing the south side, (as it was in the Beis Hamikdash) and the lights are added progressively each night from east to west, with the person lighting them standing on the south side so that east is to his right where he begins the first night.

Shulchan Aruch with Mishna Brurah 671:7

169. An Avel (c"v) should not light the menorah in shul on the first night because the recitation of the bracha of Shehechiyanu indicates that it is a time of simcha. However, the Avel should say the Shehechiyanu at home, and he may light in shul on all the other nights.

Shulchan Aruch with Mishna Brurah 671:7

170. When one lights the Menorah he is yotze the mitzvah with the first light of the night and the others are hiddur mitzvah. Therefore, in case of a dire need one may ask another person to complete lighting the additional lights after he has completed the first on his own.

Shulchan Aruch with Mishna Brurah 671:7

171. There are various opinions amongst the Rishonim and Poskim as to the proper time that one should light the Menorah, ranging from sunset (shkiah) to a half hour after Tzes Hakochavim (first stars or night - ie. Up to 72 minutes after sunset). Different minhagim are followed in different parts of the world relating to the length of time between sunset and Tzes Hakochavim.

Shulchan Aruch w/Mishna Brurah & Bi'ur Halacha,672:1

172. The opinion of Rav Moshe Feinstein and Rav Y.S. Elyashiv is to light 10 minutes after sunset; the opinion of Rav Aaron Kotler and the Chazon Ish (and the Gerrer Rebbes) is to light 20 minutes after sunset; the opinion of the Chasam Sofer and the Kitzur Shulchan Aruch and the Aruch Hashulchan is to light at Tzes Hakochavim. Others light within the first half hour after night. (One should follow his father's minhag).

Igros Moshe 4:101 and Oz Nidbiru 7:7:70, Halichos Yosef 672:1, Piskei Tshuvos 672

173. One should put enough oil in the menorah so that the lights will burn until at least one half hour after night (Tzes Hakochavim - i.e. 72 minutes after sunset according to Rabbeinu Tam). Thus, if lighting close to sunset one should put enough oil to burn for appx. 1 ½ hours.

Shulchan Aruch with Mishna Brurah 672:1 and Bi'ur Halacha

174.  If the lights burn out before night, one should relight them without a bracha, so that they burn for at least one half hour after night.

Shulchan Aruch with Mishna Brurah 672:1 and Bi'ur Halacha.

175. If one normally davens Maariv after night (at Tzes Hakochavim), he may still light in accordance with the opinions that hold to light between sunset and Tzes, before davening Maariv, and daven Maariv later, at his regular time.

Shulchan Aruch with Mishna Brurah 672:1

176. If one did not light before night (Tzes Hakochavim) one should first daven Maariv (with a minyan) before lighting because: a) Maariv is Tadir (the more frequent mitzvah, and b) Maariv contains Krias Sh'ma which is a Torah obligation. {However, if one does not have a minyan now, but will later on, he should light first and daven with a minyan later}.

Shulchan Aruch with Mishna Brurah 672:1

177. If one will be unable to light at night, (and also is unable to appoint a shliach, ie. his wife, to light for him at the proper time), bi'dieved one may light early, (even before sunset) at Plag Hamincha which is one and ¼ hours before night (Tzes Hakochavim) with the brachos, {and he must make sure to daven Mincha first, and to put enough oil to burn for appx. 1 and ¾ hours}.

Shulchan Aruch with Mishna Brurah 672:1

178. If one has a choice of lighting early at Plag Hamincha, or later than the time that people are still walking in the streets (nowadays, according to some poskim - as late as 9 pm) then it is preferable to light late, after 9 pm, rather than before sunset.

Shulchan Aruch with Mishna Brurah 672:1, S"V Shibolei Haleket 4:66

179. If one will not be home to light at the proper time, but plans to return at night while members of the household are still awake; according to R' Y.S. Elyashiv and R' Chaim Kanievsky, it is preferable for one to appoint (a son over Bar Mitzvah, or if not possible) his wife as a shliach to light for him, rather than waiting to light when he returns home late at night.

Shulchan Aruch w/MB 675:3, Kuntras Halichos V'hanhagos, Sefer Chanukah 13:14b

180. Upon returning home one should ask his wife if she understood that she was acting as his agent. If she is unsure, then one should light without the brachos.

Kuntras Halichos V'hanhagos - R' Y.S. Elyashiv, Sefer Halichos Yosef 672:1

181. If one is prepared to light at the proper time, but his wife is not ready, (or home yet), the psak of Rav Yaakov Kamenatsky and Rav Shmuel Wosner is that one should wait for his wife even if this means that he will not be able to light at the preferred time. (We learn this from the fact that expense for Ner Shabbos has priority over Ner Chanukah because of Sholom Bayis).

Sefer Emes L'yaakov 677, Kovetz M'beis Levi Kislev 5757

182. B'dieved one may light  all night until Alos Hashachar, (according to some, even less than a half hour before). However, if no one is awake, he should wake up 2 or 3 members of his household for Pirsumei Nisa. If one is unable to wake them, he is permitted to light anyway with a bracha.

183. It is a Hiddur Mitzvah to use olive oil because the nes happened with olive oil. Alternatively, many people use wax candles because they also provide a clear light like olive oil. According to R' Shmuel Wosner it is permitted L'chatchila to use the prepared gelled olive oil cups, and one is still mikayem the mitzvah with the Hiddur of olive oil. (Make sure it comes with a hechsher to insure that it is 100% unadulterated olive oil).

Shulchan Aruch with Mishna Brurah 673:1, Kovetz Beis Aharon gilyon 62:page 65

184. It is a Hiddur Mitzvah to first place the wick in the cup and then add the oil because that is the way the avodah was done in the Beis Hamikdash,

Sefer Mishnas Yaakov , Meseches Yoma 24b, Sefer M'kor Chaim 263

185. The reason that some are not makpid to light a Shamesh is because if there is another ner on in the room to use for light, then it is not absolutely necessary to have a Shamesh. Nowadays that we have electric lights on in the room; according to R' Chaim Kanievsky one should still light a Shamesh; according to R' Shloma Zalmen Auerbach it is not necessary.

Shulchan Aruch w/Mishna Brurah 673:1, Yimei Hallel V'hodoah 25:11, Sefer Birchas Moshe

186. If once all the lights for that night were lit, any one, or all of the lights went out before burning for the minimum shiur of one half hour, then one should relight them without new berachos, making sure that there is enough oil to last for at least an additional half hour.

Shulchan Aruch with Mishna Brurah 673:2 , see also Sha'ar Hatziyon 32

187. There is a minhag brought by the Kedushas Levi, R' Levi Yitzchok M'barditchev in the name of the Ramban and the Ba'al Shem Tov to say Vi'hi Noam and Yoshev Bi'saser (Tehillim 91) seven times following the lighting as a segulah for a protection for the coming year. Sefer Kedushas Levi L'Chanukah, Sefer Halichos Yosef 676:4, Yesod V'shoresh Hoavodah 12:1

188. Some also have the minhag to say; Mizmor Shir Chanukas Habayis (Tehillim 30), Lamenatzeach B'niginos Mizmor Shir (Tehillim 67) in the form of the Menorah (as printed in the back of many siddurim and tehillim), Shir La'maalos (Tehillim 121), Mizmor Le'soda (Tehillim 100), Nishmas Kol Chai, and A'na B'koach (7 times).

Sefer Halichos Yosef 676:4, Yesod V'shoresh Hoavodah 12:1

189. The minhag is that we do not light from one ner Chanukah to another. Rather, one always uses the Shamash to light the neiros Chanukah, because using an already lit ner Chanukah is a bizayon (shaming) of the mitzvah. Shulchan Aruch with Mishna Brurah 674:1

190. The opinion of the Mishna Brurah is that one should be careful to complete all the berachos before beginning to light the first ner because the beracha needs to be o'ver la'asiyoson (before the act of the mitzvah). However, other poskim disagree, and some have the minhag to say the second beracha while beginning to light.

Shulchan Aruch with Mishnah Brurah 676:1, Sefer Halichos Yosef 676:1

191. If one realized while lighting that he did not yet make the berachos, he should make all the berachos now, and then finish lighting the rest of the neiros for that night.

Shulchan Aruch with Mishnah Brurah 676:1, see also Sha'ar Hatziyon 5

192. If after lighting all the neiros for that particular night one realized that he forgot to make the berachos, then he may only make the beracha of She'oso Nissim, (and She'hecheyanu on the first night), but not L'hadlik ner shel Chanukah. Shulchan Aruch with Mishnah Brurah 676:1

193. If one spoke even a single word (not related to the mitzvah of lighting, i.e. "please pass the oil") between making the berachos and lighting the first light, one must repeat the beracha of "Lehadlik Ner shel Chanukah", but not the beracha of She'asa Nissim (or She'heciyanu on the first night). However, if one spoke after kindling the first light, the beracha is not repeated.

Shulchan Aruch w/Mishna Brurah 167:6, 206:11, S'V Minchas Yitzchak 6:64

194. The minhag is to say "Haneiros Hallalu" after lighting the neiros. Some have the minhag to begin after the first light, while other wait until completing all the lights. It is also the accepted minhag to sing zmiros beginning with "Maoz Tzur".

Shulchan Aruch with Mishna Brurah 676:4 and Sefer Halichos Yosef 676:4