How many people in the house may/should light Chanukah candles-The Sephardi versus Ashkenazi custom
The letter of law: In a family unit, the obligation to light Chanukah candles falls upon the head of each household.[1] This law applies for both male and female heads of households [i.e. divorcee/widow]. The additional household members who live and are supported by the head of the house[2], are not obligated to light Chanukah candles [on their own, and rather fulfill their obligation with the candles of the head of the household[3]].
Mehadrin-Other household members lighting-Sephardic custom: According to some Poskim[4], the additional household members are specifically not to light candles, and only the head of the household is to do so.[5] This is the Sephardic custom.[6] This applies to household members of all ages and relation, who are supported by the head of the household, and applies to all nights of Chanukah.[7] [Thus, in Sephardic homes boys do not like candles until they get married and leave the house and have their own home, which could be until their 20’s and they rather fulfill their obligation with their parents. It goes without saying that the wife and girls do not let candles.]
Mehadrin-Other household members lighting-Ashkenazi custom: However, other Poskim[8] rule that [although from the letter of the law there is no obligation for other household members to light], nevertheless, each and every [male[9]] household member is [obligated] to light individual candles each night [due to an age old honored custom of Mehadrin] and so is the widespread [Ashkenazi] custom.[10] [According to the Ashkenazi practice, each of the additional male household members is to light candles with a blessing.[11]]
| Summary:
Although only the head of the household is obligated to light the Chanukah candles, the age old Ashkenazi custom of Mehadrin is for every male family member to light the candles. The candles of each individual are to be lit in their own designated area. Sefaradi male family members, however, do not light candles in addition to the head of the household.
Q&A on Ashkenazi custom Must the additional household members who light the Menorah have in mind to not to be Yotzei with their father? Some Poskim[12] learn that they should have in mind not to be Yotzei with the lighting of the leader of the household. However, from other Poskim[13] it is evident that it is not necessary to have this in mind.[14] Must the additional household members who light the Menorah, light their candles prior to their father?[15] No. Does the Mitzvah of Mehadrin apply to a husband whose wife is lighting or vice versa? This matter is debated amongst the Poskim.[16] Does the Mitzvah of Mehadrin apply when one is a guest in another’s home? Some Poskim[17] learn that perhaps the Mitzvah of Mehadrin only applies when he is at home, however when one is a guest in another’s home, then the concept of Mehadrin does not apply, and he should thus not light candles with a blessing. Practically, one is to have in mind to not be Yotzei with the lighting of his household, and he may then light the candles with a blessing.[18] |
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Q&A on Sephardic custom Is it considered a blessing in vain for a Sephardi dependent [i.e. son] to light candles in addition to head of the household [i.e. father]? Some Poskim[19] learn that it is a possible blessing in vain for a Sefaradi dependent to light candles in addition to the leader of the household. According to the Sephardim, is a married couple who is still living by his or her parents to light the candles separately?[20] He is to light Chanukah candles without a blessing. He and his wife are to join the lighting of the parents, answer Amen and then go right away and light their candles, by their room. If an Ashkenazi is living in the home of a Sephardi, may he light candles in addition to his host?[21] Yes. The Sephardi landowner may not protest his custom. |
[1] Michaber 671:2; Rambam 4:1; Tur 571:2
[2] Such as children, above and below Bar Mitzvah, who live at home; one’s wife; an orphan who one took into one’s home. [M”B 671:8]
[3] If, however, the homeowner will not be lighting the candles, for whatever reason, then they are obligated to light on their own. [See M”B 675:9]
[4] Michaber 671:2; Tur 671; Tosafus Shabbos 21b; the recorded custom of Spain brought by Rambam 4:3, even though the Rambam is the source of the second opinion.
[5] The reason: As the Gemara Shabbos ibid records the level of Mehadrin [to light per family member] and Mehadrin Min Hamihadrin [to light per number night], and according to this opinion, the custom of Mehadrin Min Hamihadrin is not in addition to Mehadrin, but is instead of it. Meaning, rather than lighting per household members, one is to only light per number night. The reason for this is because the main idea of Mehadrin Min Hamihadrin is for it to be recognizable which night of the miracle one is holding by, and if each household member lights candles, people will simply think that each household member lit one candle [which is plain Mehadrin], as opposed to thinking of the number of candles lit for that night. [Biur Halacha 671:2 “Lo Yadlik Yoser”]
[6] Michaber 671:2; The recorded custom of Spain brought by Rambam 4:3, Ben Ish Chaiy Vayeishev 16; Kaf Hachaim 571:18
Switch of opinions: This Sefaradi custom is unique being that it ends up that the Sefaradim rule like the Ashkenazi Poskim [i.e. Tosfos] while the Ashkenazim rule like the Sefardi Poskim [i.e. Rambam]. There is no precedence for such a switch of rulings amongst the Poskim. [Taz 672:1; Kaf Hachaim 671:6]
[7] M”B 671:8
[8] Rama 671:2; Rambam 4:1-2; Rif brought in Biur Hagr”a and Biur Halacha 671:2 “Veyesih Omrim”; See Sefas Emes Shabbos 21b
[9] See D!
[10] Rama 571:2 as rules Rambam 4:1-2; Kitzur SHU”A 139:6 “The custom of all Israel”; The Bach writes that this is the followed custom of all communities with exception to Spain. The Bach concludes that one whose custom is like Tosafus, is not to swerve from it. Darkei Moshe explains that today being we all light inside, and there is no longer confusion as to how many candles one has lit, even according to Tosafus one is to follow the ruling of the Rambam. [See P”M 671 M”Z 1] See Shaar Hamoadim Chanukah 39
[11] Taz 677:1; P”M 671 M”Z 1; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; Kesav Sofer 132-134; Sefas Emes Shabbos 21a
Background: It is not clear from the Gemara Shabbos 21b or Rambam ibid that each individual is to say a blessing or even light the candles, but rather that simply the Baal Habayis lights enough candles to correspond for each person. Nevertheless, the age-old custom based on Mehadrin of the Gemara and Rambam is for each individual to light a candle with a blessing. The Poskim discuss whether one who is away from home may light candles with a blessing, even though he is Yotzei with his family at home. All however agree that if he is at home, he may light candles with a blessing according to the Ashkenazi custom. The doubt is only when one is away from home, and hence perhaps the concept of Mehadrin is not applicable. See Taz ibid and Poskim he mentions; P”M 677 M”Z 1 that Mehadrin allows one to say a blessing and it is only when one is away from home that the concept of Mehadrin perhaps does not apply.
The reason: As he is fulfilling the Mitzvah of Mehadrin which was initially enacted by the Sages who established this Mitzvah, and hence, even if he is Yotzei, he may still light his own candles in order to fulfill the Mehadrin. [Sefas Emes ibid; So can be implied from Taz ibid] However, other Poskim learn that those who light have in mind to not be Yotzei with the Baal Habayis. [P”M 671 M”Z 1 “Meaning that they have in mind not to be Yotzei”; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; Piskeiy Teshuvos 671:2]
[12] Implication of Taz 677:1 “If he wants he can be Yotzei with his wife and if not then he can light himself”; P”M 671 M”Z 1 “Meaning that they have in mind not to be Yotzei”; Machatzis Hashekel 677:1; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; See Kesav Sofer 132-134; Piskeiy Teshuvos 671:2
[13] Sefas Emes Shabbos 21a; Taz 677:1 “A guest who lights in addition to his wife is not considered a blessing in vain, as its included in Mehadrin”; See M”A 674 that with one candle the entire family is Yotzei and thus the sons cannot light from one candle to another”
[14] The reason: As he is fulfilling the Mitzvah of Mehadrin which was initially enacted by the Sages who established this Mitzvah, and hence, even if he is Yotzei, he may still light his own candles in order to fulfill the Mehadrin. [Sefas Emes ibid; So is implied from Taz ibid]
[15] See previous Q&A that either one has in mind to not be Yotzei, or does not need to have this in mind. Either way, there is no need to precede one’s lighting to that of the parent.
[16] See Taz 677:3 in name of Terumos Hadeshen 101 who brings a dispute in this matter and concludes that it is considered Mehadrin for the husband/wife to also light. See P”M 677 M”Z 1 for the sides to this debate.
[17] See Taz 677:3 in name of Terumos Hadeshen 101 for a dispute in this matter regarding one who is married. See P”M 677 M”Z 1 that perhaps it only applies at home, and that is why he can’t light as a guest if his wife lights in his house. The Beis Yosef [and Michaber] however conclude that one is Yotzei and hence may not light with a blessing. [see Taz ibid]
[18] Rama 677:3; Taz ibid, and so concludes the.
[19] Implication of Ben Ish Chaiy Vayeishev 16 and Kaf Hachaim 671:15; 677:15 who rule that even a married couple who is by the home of their parents is to light without a blessing; See also Yechaveh Daas 6:53; Vetzaruch Iyun, as according to all, lighting in addition to the father is at the very least the level of Mehadrin. However, perhaps the Mitzvah of Mehadrin is for the father to light one candle per person, as brought in the Gemara and not that each person lights one candle. Alternatively, perhaps in order for one to follow Mehadrin Min Hamihadrin they have to have in mind to not be Yotzei with the father’s lighting. [P”M 671 M”Z 1 “Meaning that they have in mind not to be Yotzei”; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; See Kesav Sofer 132-134; Piskeiy Teshuvos 671:2] Alternatively, it follows those who hold that one cannot have in mind to not be Yotzei with the father/wife. [See Yechaveh Daas ibid; Vetzaruch Iyun]
[20] Ben Ish Chaiy Vayeishev 16; Kaf Hachaim 671:15; 677:15; Taamei Haminhagim 848
[21] Kneses Yechezkal 17; Shaareiy Teshuvah 671:3; Kaf Hachaim 671:7
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