By HaRav Shimon Anshin shlit”a
1) If someone forgets Rosh Chodesh’s “Ya’ale Ve”yavo” on Mincha of Erev Shabbos, and realized it when it was already too late to repeat Mincha – he should not daven two Shmonei Esrei on Ma’ariv.
The reason is as follows:
If this was to happen on a weekday, there are divided opinions on whether one can daven Shmone Esrei on the following Ma’ariv as a repayment prayer. Some say that since it is no longer Rosh Chodesh, an additional weekday Shmone Esrei can not repay the lost Rosh Chodesh Mincha. Other authorities contend that it is possible. As a result of the dispute, the halacha is that one should daven the extra Ma’ariv Shmone Esrei twice – but aim that his second Shmone Esrei to be considered a voluntary prayer, akin to the korban Nedava that was brought in the Beis Hamikdash. This solution cannot apply when Shabbos follows a Rosh Chodesh because one cannot daven voluntary prayers on Shabbos. (Mishna Brura, 108, 36)
2) “Al Anissim” during Seuda Shlishis. One says “Al Hanissim” when reciting Birkas Hamozon – even if the seuda continues into the night. The Eshel Avrohom (Butchatch, 188) contends that this applies only if an amount of Kazais of bread was eaten while it was still daytime. But if one started eating after Shkiya (sunset), one shouldn’t say “Al Hanissim” during Birkas Hamozon. This is why it is very important to eat a Kazais of bread before Shkiya.
3) Moving the Menorah on Shabbos.
A Menorah used for Chanukah is muktze and cannot be moved even if one needs the place its standing on, or even if one needs the body of the Menorah for a permissible use.
Further more, if the Menorah stands on a table of some sort, that table too becomes muktze like the Menorah and is forbidden to move as well. This is because the table becomes “A base for a forbidden object”.
However, it is permissible to move the Menorah and its base if the following conditions are met:
1) During bein hashmoshos (between sunset and when the stars come out) a permissible object was on the tray or table where the Menorah is standing. This makes the base “A base for a permitted object”.
Such permitted object would be Challa or wine for the Shabbos seuda. Some say that this applies to anything needed for the seuda as well. But anything that isn’t meant to be used for Shabbos cannot be used for this purpose, because we say that the Menorah is more important to him now than an object he cannot use on Shabbos. Some say that if the Menorah is made of silver, one needs to put jewelry that is more expensive than the Menorah on the base.
If one didn’t put the permissible object before bein hashmoshos, one cannot place it anymore and the Menorah and its base may not be moved during Shabbos.
2) The reason why one wants to move the Menorah must be for a “permissible objective”, such as needing the table to be elsewhere, or needing the place where the table is now, or the table and the Menorah are in a place where they will obstruct passage. “Non-permissible objectives” would be guarding the Menorah from damage or theft.
Some say that if one fears the Menorah will fall, spilling the oil and breaking the glass cups, it constituted a permissible objective. However, if simply passing with care can prevent that from happening, the Menorah and the table may not be moved.
3) For the Menorah to be moved, the neros of the Menorah must be out. If they are not, the halacha depends on the type of neros one uses.
If one uses oil and wick, one may not move the table while they are still burning burning. Movement may bring more oil to the wick and increase the fire, which constitutes “flame creation” – or drive oil away from the wick, which constitutes “putting a flame out” (moving such candles gently without making this happen is virtually impossible).
But if the neros are wicks floating in oil or solid candles, movement is permissible as long as it is done gently and with great care.
More details about the above issue:
a) Even though we would regularly not permit moving, if the mukze object can be shaken off, here we don’t require that condition. The reason is that the Menorah will likely get damaged if it is shaken off the table – be it to the Menorah itself or spilling the oil or breaking the glass cups. However, if it is possible to shake the Menorah off without damage, it should be done.
b) Some contend that all the above relates only to Shabbos candles, but the Chanukah Menorah may not be moved no matter what.
c) However, everything we said about not being able to move relates to moving in the usual manner. It is permissible to move the Menorah in an unusual manner (ki’leachar yad) by pushing it with the elbow or the foot. Obviously this can be done only if the neros are out as such pushing will surely affect the flame in a forbidden manner.
As this is a translation of the original Hebrew, if you unclear on any of the Laws outlined herein in any way whatsoever, please consult with a Posek (Halachic Authority).