Lighting in area of eating versus area of sleeping?[1]

A. Eats and sleeps in two separate homes on a steady basis:

If one eats and sleeps in two different houses [on a steady basis[2]], then [in times of the Talmud that everyone would light the Menorah outside the house[3]] one would light in the area that he sleeps.[4] However, in today’s times that we all light inside the home, some Poskim[5] rule one is to light in the area that he eats.[6] Practically, so is the custom to light in the area that one eats.[7] [Thus, if one owns to homes, or two apartments, and he uses one for eating and one for sleeping, he is to light candles in the home used for eating. One is to thus endeavor that his family be in the eating area during the candle lighting, in order to publicize the miracle. Nonetheless, if one is unable to get his family to be present by the eating area for the candle lighting, then he may even initially light in his sleeping area where his family is present.[8]]

Son who eats at home but sleeps elsewhere:[9] If a son [or son-in-law[10]] eats on a constant basis by his father’s [or father-in-laws] home, but sleeps in his own home, it follows the same law as stated above [that today, he is to light in the area in which he eats, which is in the home of his father/father in-law].

 

Q&A

When lighting within one’s house, is it preferable to light in the room in which one eats?[11]

Yes.

 

Where are Yeshiva students, Seminary girls, and soldiers on base to light the Chanukah candles; in the dorm room, or dining room?[12]

[Regarding the obligation of Yeshiva students to light candles, See Halacha 3C!] Some Poskim[13] rule that a student should light in the area that he eats [i.e. Dining room]. Other Poskim[14] however rule he should light in his dorm room.[15] Some[16] suggest that one is to light in his room, and eat at least one meal in his room during Chanukah. Practically, the custom is like the latter opinion, for the students to light in their private rooms.[17] However, if there is worry of fire, the students may light in the dining room. In all cases, the students are to follow the instructions of the management [Hanhala], and if they do not allow to light in the rooms, the students are to light in the dining room.[18] According to IDF protocol, the candles may not be lit in the rooms, and may only be lit in the dining room.

Students who sleep at home but eat in Yeshiva:[19] A student who sleeps at home, but eats in the Yeshiva, falls under the above-mentioned dispute regarding where he is to light, and practically, the custom is to light at home. However, in a time of need, such as if lighting at home will cause Bittul Torah, the student may light in the dining room.

 

If one works in a store and will remain there past nightfall, where is he to light?[20]

All employees and business owners are to arrange to be home from work by nightfall, so they can light the candles at its proper time. If they are unable to do so, then the following options are available: a) Have one’s wife light instead of him at home, at the proper time. b) If he eats all his meals at work, he can light the candles there at its proper time. c) To appoint a Shomer to remind them to light candles, as explained next, and they will light upon coming home.

 

B. One who is eating out one night of Chanukah:[21]

The above only applies if one eats and sleeps in different areas on a steady basis. If, however, one eats and sleeps on a steady basis in the same home and just happens to be eating out on one of the nights of Chanukah, then he must return home to his family to light [prior to the continuing the meal[22]], and cannot light where he is eating.[23] [The same applies if he will be eating elsewhere for all eight days/nights of Chanukah, but will return home to sleep, that he is to return home to light, being that he does not eat in the other place on a steady basis.[24] Accordingly, those who are eating out during one of the nights of Chanukah are to first light the candles at home prior to going to the meal. Those who choose to light the candles in the area of the meal are making a mistake.[25] In the event that one traveled from far, and cannot go back home before the meal, he must appoint a Shomer to allow him to eat, and he may then continue the meal and light candles after returning home.[26]]

If one is eating out and his wife remained home:[27] If one is eating out on one of the nights of Chanukah but his wife remained home, he can have his wife light for him at his home, if he desires to remain eating by his friend and not return home to light. [Thus, those who go to a men’s only Chanukah party/meal, may remain by the meal and have their wives light on their behalf.] Nevertheless, it is best for him to return home and personally light the candles, rather than rely on his wife.[28]

 

Summary of A-B:

If one eats and sleeps on a steady basis in two different homes, he is to light in the home that he eats. If, however, there will be greater Pirsumei Nissa to his family in the area that he sleeps, then he is to light there. If one is eating away from home for one night of Chanukah, he must return home to light.

 

Q&A

If a family is eating out by another family on one of the nights of Chanukah [i.e. went to a relative for a Chanukah meal], where is he to light candles, by his area of eating or upon his return home?

From some Poskim[29] it appears that he may choose to light candles in his current area, where his family is eating.[30] However, from other Poskim[31] it is implied that he must return home to light. [Practically, he should go back home with all, or at least some, of his family members, and light at home prior to continuing the meal.[32] If he plans to sleep at home, but his family will remain to eat and sleep by the host, then he is to light candles specifically by the meal.[33] In the event that one traveled from far, and cannot go back home before the meal, he must appoint a Shomer to allow him to eat, and he may then continue the meal and light candles after returning home.[34]]

 

If one who lives alone [no wife and children] is eating out by a friend on one of the nights of Chanukah, where is he to light candles, by his area of eating or upon his return home?

This follows the same dispute, and ruling, of the previous Q&A, and he is thus to return home prior to the meal in order to light, or appoint a Shomer to remind him, in which case he may light after the meal, upon returning home.[35]

 

If one eats at home, but will be sleeping in another area for one of the nights of Chanukah, where is he to light the candles?[36]

If one will be sleeping in another home during Chanukah, but will continue to eat at home [such as one who plans to sleep over a friend’s house after dinner] then he is to light at home. If, however, he will be eating and sleeping there, then see next.

 

If one will be eating and sleeping in another home for one of the nights of Chanukah, where is he to light candles?[37]

• Example: One will be staying with his family for Chanukah by his parents or parent’s in-law, who live nearby. Where is he to light candles?

He is to light the candles in the area that he will be eating and sleeping that night [i.e. by his parents/parent’s in-law]. This applies even if he is staying near his home, and returns home on occasion, nevertheless he is to light the candles in the current area where he is eating and sleeping.[38] This applies even if he will not be staying in their home for all eight days of Chanukah.[39] [When staying as a guest in another person’s home, then whether he is obligated to light his own candles is subject to the laws explained in Halacha 3 regarding guests. As explained there, the Ashkenazi custom is for men to always light their own candles and not be Yotzei with their host, or wife who is lighting at home. In all cases, if he left family members at home, they must light their own candles and are not Yotzei with the lighting he performs away from home. See Halacha 3!]

 

If a guest is eating by one host and sleeping by another, where is he to light candles?

He is to light in the area that he is eating.[40] However, some Poskim[41] rule that if the two areas of eating and sleeping are a distance from each other, then he should light in the area that he will be sleeping.

 

Q&A on one who is traveling

If one is traveling and will reach his destination late at night, where is he to light?[42]

• Example: A Bochur is returning to Yeshivah from Mivtzaim and will only be arriving after midnight, should he light at the Chabad house prior to leaving?
• One went to visit family and will only be arriving home very late at night, should he light by the family or when he returns home?

One is to delay lighting until he reaches his destination.[43] However, there are Poskim[44] who rule that if one is with his entire family, he may light in his current area and does not have to light later on when the family arrives home.[45]

 

If one will be traveling from home after sunset where is he to light the Chanukah candles?

Some Poskim[46] rule he should light at home, prior to leaving, even though he will be traveling immediately afterwards and not remain there for the rest of Chanukah.

 

If one is traveling for Shabbos, where is he to light the candles on Erev Shabbos?[47]

If one is traveling on Erev Shabbos to go away for Shabbos, then if he is leaving his home prior to Plag Hamincha, he must light candles at the area that he will be staying for Shabbos. If, however, he will be leaving after Plag Hamincha, then he may choose to light candles either at home, or by his destination.[48] However, some[49] say that those who are accustomed to light inside their homes, should only light the candles at home if there will be family members who will remain to watch the candles, and to whom the miracle can be publicized to. Otherwise, one is to light the candles specifically by his destination, even if he travels after Plag Hamincha.

 

On Erev Shabbos, where is one to light the Chanukah candles if he and his family will be eating out for the Friday night meal?

• Example: One will be leaving his apartment with his entire family for a Shabbaton meal on Erev Shabbos. Where is he to light? What if he will only return home very late when the candles are already extinguished.

He is to light the candles at home, after Plag Hamincha, and secure them in a safe area to avoid a fire hazard.[50] In a time of need [such a secure area against fire cannot be secured] he may light the candles in the area that he will eat.[51]

 

If one is traveling back home on Motzei Shabbos, where should he light the candles?[52]  

Some[53] say that one is to delay lighting the candles until he returns home, and he is thus to try and return home right away. Others[54] however say that he may light the candles at his current location where he stayed for Shabbos, and does not have to wait until he returns home. This especially applies if he will be returning home very late at night, in which case he should specifically light by his current location.

 

Where is a Chasan and Kallah to light candles on the day of his wedding?[55]

If a Chasan is getting married during Chanukah, there are three options regarding where he is to light candles: 1) In his home, prior to leaving for the wedding; 2) In the area that he and his Kallah will be staying that night; 3) In the wedding hall. Practically, if the wedding is taking place before sunset, he is to [appoint a Shomer to remind him and] light candles in the area that he will be staying that night. Alternatively, he is to light candles in the wedding hall, such as in the Yichud room.[56] If the wedding is taking place after sunset, and he will be home [whether his new home or old home] during sunset, he is to be light candles at home, prior to leaving for the wedding. The Kallah is to be Yotzei with either her father before the Chuppah, or with her husband after the Chuppah.

 

Where are relatives and guests to light candles if they are by a wedding?[57]

Parents of Chasan and Kallah: The parents of the Chasan and Kallah, and their household, may light candles in the hall, if they will not be at home during the time of lighting, and do not want to appoint a Shomer to remind them to light after the wedding, upon returning home.[58]

Guests: The wedding guests are to light candles at home prior to going to the wedding, or are to have their wives or children light for them on home. Alternatively, the guests can appoint a Shomer to remind them to light after the wedding, upon returning home. The guests are not to light at the wedding hall, as explained in Halacha B! If one is coming to the wedding with his entire family, then whether he may light at the wedding hall is subject to the dispute recorded in the 1st Q&A. Seemingly, if one will be returning home with his family very late at night, he may choose to light candles at the wedding hall [although is preferably to hear the blessings from another]. This especially applies if he may only return past Alos Hashachar, in which case he must light candles in the hall.

 

In which home is one to light candles if he moves during Chanukah?[59]

One who moves during Chanukah may light candles in his current home, prior to leaving, if he is still there at the time of candle lighting. This applies even if he will be leaving immediately after the lighting. Alternatively, he may choose to light candles in his new home, upon arrival. However, if he will be leaving his current home before the time of candle lighting, he is to light candles in the new home that he will be moving to.

_____________________________________________

[1] 677:1

[2] M”A 677:7; Taz 677:2; Kneses Hagedola 677; Bach 677; Elya Raba 677:3; M”B 677:12; Kaf Hachaim 677:21

What is the definition of a steady basis? See Chovas Hador 2 footnote 3; Piskeiy Teshuvos 677 footnote 21

[3] M”A 677:6 and Taz 677:2 that even according to the Michaber and Rosh, they only said to light in the sleeping area in those times.

[4] Michaber 677:1; Tur in name of Rosh

[5] Rashba 542, brought in Rama 677:1

Other Poskim: Some Poskim rule that even today one is to light in the area that he sleeps. [Rashal, brought in Taz 677:2]

[6] The reason: The entire reason for choosing the area of sleeping over the area of eating is due to Chashad, that people will say that the people did not fulfill the Mitzvah. However, today that people light inside their homes, and there is no longer worry of Chashad, one should light in the eating area, being that it is the main area obligated in the Mitzvah. [See M”B 677:11-12]

[7] Rama ibid

[8] Implication of M”A 677:7; Minchas Yitzchak 7:48; Piskeiy Teshuvos 677 footnote 22

[9] Michaber 677:1

[10] See Taz 677:2

[11] Minchas Yitzchak 7:45, as explained in Halacha 8C in Q&A; Piskeiy Teshuvos 671 footnote 14

[12] See Piskeiy Teshuvos 677:6

[13] Rama ibid that we follow the area of eating; Teshuvos Vehanhagos 2:343 in name of Chazon Ish

[14] Minchas Yitzchak 7:48; Igros Moshe O”H 4:70-3; Yoreh Deah 3:14-5; Shevet Halevi 3:83; Az Nidbaru 5:38; Lehoros Nassan 6:44; Moadim Uzmanim 6:87; Chovas Hador 1 footnote 59

[15] The reason: As a) the students spend more time in the private rooms, than in the dining room, and that is their main residents. B) There is greater Pirsumei Nissa, as they will remain in their rooms, and see the candles. C) Lighting in the dining room will cause confusion of whose candles is whose, and the Pirsumei Nissa will hence be affected. [Poskim ibid] For all these reasons, it is not similar to the case the Rama ibid spoke of, in which he ruled one should light in the area of eating.

[16] See Shevet Halevi ibid; Minchas Yitzchak ibid; Chovas Hador ibid; Az Nidbaru 7:69; Piskeiy Teshuvos ibid

[17] Shevet Halevi ibid; Minchas Yitzchak ibid; Chovas Hador ibid; Az Nidbaru ibid; Piskeiy Teshuvos ibid

[18] Az Nidbaru ibid; Moadim Uzmanim ibid

[19] Minchas Yitzchak ibid; Piskeiy Teshuvos ibid

[20] Piskeiy Teshuvos 672:7

[21] M”A 677:7; Taz 677:2; Kneses Hagedola 677; Bach 677; Elya Raba 677:3; M”B 677:12; Kaf Hachaim 677:21; Minchas Yitzchak 7:48; Piskeiy Teshuvos 677:4

[22] See Halacha 6 that it is forbidden to eat or continue a meal, do work, or even learn Torah, until the candles are lit.

[23] The reason: As although today there is no Chashad towards the public if he lights by his friend’s house, as they assume one lights inside his house, there is Chashad towards his family, who does not see him lighting at home. [Bach ibid; Kaf Hachaim ibid] Alternatively, the reason is because the entire Mitzvah of lighting is to take place in one’s home, thus creating the entire law of a guest explained in Halacha 3, and being that one does not eat here on a steady basis, it is not considered his home, and he thus may not light there. Lighting by the meal would be similar to one who is lighting the candles in middle of the street, which of course has no relevance to the Mitzvah. [Taz ibid]

[24] Implication of Peri Chadash 677; Kaf Hachaim 677:15; Piskeiy Teshuvos 677 footnote 21 and 24

[25] Taz ibid

[26] See Halacha 6 in Q&A

[27] Poskim ibid

[28] The reason: As Mitzvah Bo Yoser Mibeshlucho. [M”A ibid]

[29] Implication of Bach ibid and so learns Kinyan Torah 5:72 in Taz and M”A ibid; See Peri Chadash 677; Biur Halacha 677:1 “Bemikom Sheochel”; Kaf Hachaim 677:17; See Minchas Yitzchak 7:48; Piskeiy Teshuvos 677:4 footnote 25 and 29-30; Az Nidvaru 7:69

[30] The reason: As the entire objection of the Bach ibid against lighting by his temporary meal area is simply due to Chashad of one’s family, who has remained home. However, here, that one’s family is with him and sees that he lit the candles, there is no Chashad is applicable. Accordingly, there is no obligation for one to light candles in his actual home, but simply that he light candles somewhere where Chashad is not relevant. Alternatively, one can say that when one eats in a new area, then that area becomes his temporary home, and he is able to light candles there. Vetzaruch Iyun!

[31] Possible way of learning Taz 677:2 and M”A 677:7 [Taz ibid implies that the entire Mitzvah of lighting is to light in one’s home, and being that one does not eat here on a steady basis, it is not considered his home, and he thus may not light there. In his words “Lighting by the meal would be similar to one who is lighting the candles in middle of the street, which of course has no relevance to the Mitzvah.”]; Possible implication of Peri Chadash 677; Biur Halacha 677:1 “Bemikom Sheochel”; Kaf Hachaim 677:17 that only when one is eating and sleeping elsewhere with his family may one light elsewhere; See Piskeiy Teshuvos ibid who leans to rule like this understanding, although, in truth, it is possible to understand the Taz to only be referring to a case that one left his family at home, in which case Chazal established the lighting to be done at home. If, however, he is with his family elsewhere, then he may light where they are. Vetzaruch Iyun!

[32] Minchas Yitzchak ibid; Piskeiy Teshuvos ibid

[33] Minchas Yitzchak ibid; Piskeiy Teshuvos ibid

[34] See Halacha 6 in Q&A

[35] The reason: As the entire objection of the Bach ibid against lighting by his temporary meal area is simply due to Chashad of one’s family, who has remained home. However, here, that one has no family at home, there is no Chashad is applicable. Accordingly, there is no obligation for one to light candles in his actual home, but simply that he light candles somewhere where Chashad is not relevant. However, according to the Taz ibid, there is an actual obligation to light in one’s home, and an area of temporary meal is not one’s home.

[36] See Az Nidbaru 7:69; Piskeiy Teshuvos 677/4-2

[37] So rule regarding if one’s family will be eating and sleeping for all eight days of Chanukah in another home, such as to the home of his father or father in-law: Peri Chadash 677; Biur Halacha 677:1 “Bemikom Sheochel”; Kaf Hachaim 677:17; The same applies even if he will only be eating and sleeping elsewhere for one night: Taz 677:2; Chovas Hador 1:12; Piskeiy Teshuvos 677/4-3

[38] The reason: If his family is with him by the

[39] Taz 677:2 that even if he is staying away for one night, this is the law of Achsanaiy; Chovas Hador 1:12; Piskeiy Teshuvos 677/4-3

[40] Rama 677:1 and Taz 677:2 that we follow the eating area versus the sleeping area; M”B 677:11

The reason: As there are more people found in the area of eating and it hence contains greater Pirsumei Nissa.

[41] Ateres Zekeinim 677:1

[42] Piskeiy Teshuvos 677:4

[43] As explained in the summary and the first Q&A above based on Taz 677:2; M”A 677:7; Minchas Yitzchak 7:48; Heard from Rav Asher Lemel Cohen

[44] Kinyan Torah 5:72

[45] Kinyan Torah 5:72 based on Bach ibid, as explained in the first Q&A. See there

[46] Shevet Halevi 8:158; Piskeiy Teshuvos 677 footnote 18 and footnote 35 in name of Rav SZ”A

[47] Piskeiy Teshuvos 677:4

[48] See Shevet Halevi 8:158

[49] Piskeiy Teshuvos ibid footnote 33 as one is required to perform the Pirsumei Nissa until a half hour after nightfall, and if no one remains at home, one is unable to perform the Mitzvah properly.

[50] One should not initially light by the meal area, as ruled in the Poskim ibid, and that perhaps this applies even if he comes with his entire family.

[51] In a time of need one may rely on the implication of the Bach that when one is with his family he may light in the area that he eats. To note that even the Taz ibid, from whom we implied that one may not light where he eats, he does not mention that doping so is a blessing in vain.

[52] Piskeiy Teshuvos 677:4

[53] Chovas Hadar 2 footnote 65

[54] Koveitz Darcheiy Horah; See Shevet Halevi 8:158; Piskeiy Teshuvos ibid footnote 35 in name of Rav SZ”A

[55] See Piskeiy Teshuvos 677:5; Beis Chasanim 15:4

[56] This follows a) The opinion of the Maharsham [See Halacha 2-3] who rules that when one buys a ticket for the train it is as if he has rented that area, and certainly the same applies to a hall, that it is considered as if the Chasan has rented that area, and it is thus like his home. b) The approach in Poskim that one may light wherever he is if his family is with him, as explained in the 1^st Q&A above!

[57] See Piskeiy Teshuvos 677:5

[58] The reason: This follows the same reasoning as the previous Q&A, as the parents of the Chasan and Kallah are the one’s who in truth rent the hall.

[59] See Piskeiy Teshuvos 677:5

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