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Lighting when one is away from home [i.e. Guests; Bochurim; Travelers]:[1]

The following question arise to guests and all those who are away from home:

1. Is he or she obligated to light candles? Is one Yotzei with their families lighting at home, or with the lighting of their host?
2. Must he or she join the lighting of the host through contributing money towards the oil?
3. Is he or she allowed to light candles if they wish to do so, even if they are not obligated?

These points will be discussed in the Halacha below.

 

General background of ruling in Shulchan Aruch:

The Michaber[2] states as follows: “A guest, which his family is not lighting on his behalf[3] in his home, is required to give a Peruta to the host to join him in the oil of the Chanukah candles, and if he has his own opening, he is obligated to light by his own opening. This applies even if the room is only used for sleeping, as he eats on the table of the host.” The Rama[4] adds “If one desires to be stringent upon himself and light candles [despite the fact that he is exempt] then he may do so with a blessing, and so is the practical custom.”

This law contains various points that require clarification:

1. What is the meaning of “A guest of which his family is not lighting on his behalf”? Who is included in this statement? If a son or daughter is away from home, are they Yotzei with their parents/wife/child’s lighting at home, and thus not obligated to light by their host? If a husband, is away from home, is he Yotzei with his wife’s/son’s lighting at home? [This detail will be discussed in Halacha A in Q&A]
2. If one is not staying by a host, but alone in a private house, are they still Yotzei with their families lighting? [This detail will be discussed in Halacha A in Q&A!]
3. If one is Yotzei with his family’s lighting, can he choose to light the candles regardless? [This detail will be discussed in Halacha A!]
4. If one is not Yotzei with his families lighting, must a guest who eats and sleeps by his host also light candles, or join the hosts lighting with a Peruta?
5. How does one join the hosts lighting by giving a Peruta, and can one choose to light his own candles rather than join the hosts lighting?

  

A. Relying on one’s family’s lighting-A married guest whose wife is lighting at home [or any traveler whose family is lighting at home[5]]:[6]

Letter of the law: If one is married[7], and is staying as a guest in someone’s house during Chanukah without his wife, then if his wife is lighting candles in his home, [and the guest does not have his own room[8]] then he is not obligated to light candles in the home of his host.[9] If, however, the guest has his own room for sleeping, then [if he follows Ashkenazi custom[10]] he is obligated to light candles [with a blessing[11]].[12] This applies even if one’s meals are supplied by his host.[13] Likewise, if one’s wife is not lighting Chanukah candles in his home, he is obligated to [light his own candles[14] or] join in the expenses of his hosts Menorah lighting, even if he does not have his own room [as will be explained in B]. [Even in a case that the guest is exempt from lighting, the guest is to participate in the lighting of the owner of the house and hear the blessings from the owner, or alternatively, the guest is to light his own candles.[15]]

The custom:[16] In all cases, even when one is exempt from lighting [such as if his wife is lighting at home and he does not have his own room] it is nevertheless permitted for the guest to light himself with a blessing, in addition to his wife lighting at home.[17] [However, in such a case, he must have in mind to not be Yotzei with his wife’s lighting.[18] Nevertheless, it is better for him to hear the blessing from another person rather than say the blessing himself. Alternatively, he should light the candles before his wife lights.[19]] Practically, it is no longer the custom today for [Ashkenazi male] guests to rely on the lighting of their wives [or other family member[20]] and rather they light on their own with a blessing, as explained above.[21]

One who is in an area without Jews:[22] Some Poskim[23] rule that if one is staying in an area without Jews, he is to light the Chanukah candles with a blessing even if he is married and his wife is lighting on his behalf at home.[24] Practically, so is the custom.[25] He is to light the candles with a blessing.[26] [Nevertheless, in such a case he is to have in mind to not fulfill his obligation with his wife’s lighting.[27]]

 

Summary:

Letter of law: One who is staying as a guest in another person’s home during Chanukah, is not obligated to light candles if his wife [or other family member-see Q&A] is lighting on his behalf at home, and he does not have his own room, or if he is supported by his host for room and board.

Custom: One who is staying as a guest in another person’s home during Chanukah, is to light his own set of candles in all cases and not rely on the lighting of his wife or host. However, in the event that his wife is lighting at home, he is to have in mind not to fulfill his obligation with his wife’s lighting, or he is to light prior to the time that his wife lights. [Likewise, if he is fully supported by his host for room and board, he is to intend not to fulfill his obligation with the lighting of his host.]

 

Q&A on being Yotzei with one’s family lighting at home

Does only a wife fulfill the obligation of her out of town husband, or does any family member fulfill the obligation of those away from home?

• If one is away as a guest in another’s house for the night, and a family member [i.e. father, mother, sister, brother, son or daughter] is lighting candles in the home, rather than his wife, is he Yotzei?

Any family member who is lighting at home on behalf of the household, whether it’s a wife, son, daughter, father or mother, can [potentially] fulfill the obligation of all family members who are currently out of town, and are staying by a host [and do not have their own room].[28] However, the family member who is lighting at home must explicitly have in mind to fulfill the obligation of those out of town, and those out of town must have in mind to be Yotzei with their lighting.[29] Likewise, the family member who is lighting is to acquire some of the oil to those who are out of town.[30] However, some Poskim[31] rule that a wife can be Motzi her out of town husband even if she did not have in mind to do so upon lighting, while other family member can only be Motzi the out of town family members if they explicitly have in mind to do so. Whatever the case, whenever a family member who is not one’s wife is lighting back at home, one does not fulfill his obligation unless he asks them to have him in mind, and acquires them the oil. Due to this, the custom is for out of town family members to always light their own candles and not rely on the lighting of the family at home.[32]

 

If one is in a different time zone than his wife and family, is he Yotzei with their lighting?[33]

Some Poskim[34] rule he fulfills his obligation even in such a case, [if he is staying as a guest in another’s home and does not have his own room]. Some Poskim[35] however question that perhaps he does not fulfill his obligation with his family, if they are in a different time zone. Hence, in order to avoid the question in such a case, he must acquire some of the oil of his hosts lighting, or have in mind to not be Yotzei with his family at home, and is to light his own candles with a blessing. This applies even if he is a guest in someone’s house and does not have his own room.

 

If one came home and unexpectedly found that his wife lit the Chanukah candles, is he to light candles with a blessing?

Some Poskim[36] rule he does not fulfill his obligation with his wife’s lighting, and is to hence light candles with a blessing. Practically, he is to light candles without a blessing.[37] If, however, he explicitly had in mind to not be Yotzei with his wife’s lighting [such as he knew beforehand], then he may light with a blessing upon returning home.[38]

 

If a husband is away from home and is unsure if he will return that night, may he have his wife light and make a Tnaiy [stipulation] so he can light with a blessing in the event that he returns home on time?[39]

Yes. The husband can make the following Tnaiy which will allow him to light with a blessing upon returning home: “If I return home, I intend not to fulfill the obligation with my wife. If I do not return home, I intend to fulfill my obligation with my wife.” Nevertheless, there are Poskim[40] who rule even in such a case, one may not light candles with a blessing.

 

Is a wife who is away from home to light candles by her host, if her husband/host is lighting candles at home?

If she has her own room, then she is not Yotzei with her husband’s lighting at home, as explained above, and is to participate in the lighting of her host [through acquiring some of the oil[41]], or to light her own candles. Even if she does not have her own room, and is thus not obligated to light her own candles, she may be stringent to participate in the lighting of her host [through acquiring some of the oil], or to light her own candles, and have in mind to not be Yotzei with her husband’s lighting.[42]

 

Is a daughter who is away from home, to light candles by their host, if her father/host is lighting candles at home?

She is to participate in the lighting of her host [through acquiring some of the oil[43]], or light her own candles. This applies even if she does not have her own room and is supported by her host for meals.[44]

 

Is a son who is away from home, to light candles by their host, if his father is lighting candles at home?[45]

Based on the Ashkenazi custom, he is to light his own candles in all cases, even if he does not have his own room and is supported by his host for meals on a steady basis, and his parents are lighting for him at home.

 

Q&A on staying alone

Can one be Yotzei with his wife [or family] lighting at home if one is away from home and is not staying by a host:[46]

One who is away from home and is staying alone, and not by a family or host, is obligated to light candles, even if his wife [or other family member] is lighting for him at home. Accordingly, the following law applies regarding hotels, hospitals and the like:

 

One who is in a Hotel or Guesthouse:[47]

A guest in a hotel, guesthouse, or rental apartment, must light his own candles even if his wife [or other family member] is lighting for him at home. The same applies if a wife is a guest in a hotel, and her husband is lighting candles for her at home. This applies even if he is staying in the hotel, or rental, free of charge. [He is to light in his hotel room, although he also fulfills his obligation if he lights in the dining room, where he eats his meals in the hotel.[48] If, however, the hotel management is lighting candles on behalf of all the guests, and intends to acquire them the oil, then the guests fulfill their obligation with that lighting.]

 

One who is a patient in a Hospital:

A patient in a hospital must light his own candles even if his wife [or other family member] is lighting for him at home. The same applies if a wife is a patient, such as a woman after birth who is in a hospital or after birth center [i.e. Beit Hachlama], and her husband is lighting for her at home. [He/she is to light in his hospital room, although one also fulfills his obligation if he lights in the dining room, where he eats his meals in the hospital.[49] If, however, the hospital management is lighting candles on behalf of all the patients, and intends to acquire them the oil, then the patients fulfill their obligation with that lighting.]

 

One’s hosts are away from home:[50]

One who is staying by a family/host and the family/host is away for the night, thus leaving the guest alone at home, then the guest must light his own candles even if his wife [or other family member] is lighting for him at home.

 

B. Relying on the Host’s lighting-A guest who lives alone or a family who traveled together:[51]

Temporary guests who do not have a family member lighting at home: Any guest who does not have anyone at home lighting on his behalf[52], [such as one who lives alone or a family who is staying as guests in another’s home during Chanukah] is obligated to light their own candles, or contribute towards the lighting of their host, and does not fulfill their obligation with the lighting of the host. This applies even if he does not have his own room by the host. [This is the classical case of Achsanaiy mentioned in the Talmud, which requires him to light candles or contribute a Peruta towards the lighting of the host. However, some Poskim[53] rule that if one is completely supported by his host, and eats and sleeps there[54] then he is not obligated to give a Peruta or light his own candles, as he is automatically included in the lighting of the host.[55] According to some Poskim[56], this applies even if he has his own room. Likewise, it would apply even if he pays the host for his accommodations.[57] Nevertheless, even according to this opinion, it is best to ask the host to acquire him part of the oil, even in such a case.[58] Other Poskim[59] however argue and rule that a temporary guest is not Yotzei with the hosts lighting, even if he is reliant on them for food, unless he explicitly acquires part of the oil and candles. This certainly applies if he has his own room, in which case from the letter of the law he is obligated to light candles even if he is supported by his host for his meals.[60] Practically, one is to be stringent. This is aside for the fact that that it is no longer the custom today for guests to rely on the lighting of their hosts even when fully supported by the host, and rather they light their own candles with a blessing.[61]]

Where to light if the temporary guest is eating and sleeping in two different areas: See Halacha 9C!

A permanent guest:[62] One who eats and sleeps by his host on a steady basis, [such as a relative or non-paying boarder], then he is considered as part of his household and is not obligated to light his own candles, or join his hosts lighting with a Peruta, [even if he has his own room[63]] and his family is not lighting on his behalf at home. If, however, one is only a temporary guest, then he must either light his own candles, or contribute a Peruta to the lighting of the host, as stated above. [Likewise, if one is a paying permanent guest, such as a boarder, then according to some Poskim[64], he is not considered part of the household and must contribute to the lighting of the host, or light his own candles. However, according to other Poskim[65], he is always included in the lighting of the host, if he relies on them for food, as stated above.] Practically, the custom today is for all Ashkenazi male guests not to rely on the lighting of their host, even when one is a long-term resident of that household, and rather they light their own candles with a blessing.[66] [In such a case, he is to intend not to fulfill his obligation with the lighting of his host.[67]]

 

Summary:

One who is staying as a guest in another person’s home during Chanukah, and his wife [or other family member] is not lighting on his behalf at home, is obligated to light candles, or contribute a Peruta to the lighting of the host. This applies even if he does not have his own room, and is supported by his host for room and board. However, one who is a [non-paying] boarder, or other form of permanent guest, is not obligated to light his own candles. Nonetheless, the custom is for Ashkenazi male guests not to rely on the lighting of their host, even when one is a long-term resident of that household, and rather they light their own candles with a blessing. In such a case, he is to intend not to fulfill his obligation with the lighting of his host.

 

Q&A

If one lives on their own and is visiting his parents for Chanukah, is he/she obligated to light their own candles?

All children, and children in-laws, who do not live with their parents or parent’s in-law, and are visiting for Chanukah, are obligated to light their own candles, or join the parent in the lighting through acquiring some of the oil. According to Ashkenazi custom, all male children or son in-laws, are to light their own candles with a blessing rather than join the lighting of their parents.

Plan to return home during the night: See Halacha ?? regarding where he should light.

 

Is a household member who purchases his own food [meals] included in the lighting of the leader of the house?[68]

No. One who eats their own food is not considered part of the household that he lives in. Accordingly, he must either light his own candles, or join the lighting of the household through acquiring part of the oil. However, some Poskim[69] rule that in such a case it is not valid to join the lighting of the household through acquiring part of their oil, and the only option is for the person to light their own candle. [See E in Q&A! Thus, a border or permanent guest who purchases their own food, is to light their own candles. This applies whether for a male or female.]

 

If one is eating at one host and sleeping by another where is he to light candles?

He is to light in the area that he is eating.[70] However, some Poskim[71] 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.

 

C. Bochurim/Bochurot-Yeshiva students, Seminary girls and soldiers in the army:

Lives in a dormitory:[72]  Bochurim [single Yeshiva students, as well as Bochurot, single girls] who are in Yeshiva [or seminary] do not fulfill their obligation with the lighting of their parents or Rosh Yeshiva, and are thus required to light candles with a blessing from the letter of the law, and not merely due to the Ashkenazi custom of Mehadrin.[73] [However, some Poskim[74] rule that students of a Yeshiva and seminary do fulfill their obligation with the lighting of their parents or Rosh Yeshiva, and are thus not obligated to light candles from the letter of the law. Thus, according to this opinion, and according to the ruling of the Sefaradim that only one candle is lit per household, the students are specifically not to light candles, and if they choose to do so, are not to recite a blessing.[75] However, for Ashkenazim, even if we were to accept the notion that they fulfill their obligation with the lighting of their parents or Rosh Yeshiva, they would still light candles with a blessing [having in mind not to fulfill their obligation with their parents or Rosh Yeshiva’s lighting[76]] as is their custom of Mehadrin.[77]]

Boards in a home:[78] If a male or female student [Bochur or Bachura] boards in a home and relies on them for all his/her meals, then if they pay for their accommodations, then according to some Poskim[79], he/she is not considered part of the household and must contribute to the lighting of the host, or light his own candles. However, according to other Poskim[80], he/she is always included in the lighting of the host, if he relies on them for food, as stated above. If, however, their accommodations are free, he/she is not obligated to light candles or join the Baal Habayis in his lighting by acquiring part of his oil. Either way, according to the Ashkenazi custom of Mehadrin, all men light candles even when they are exempt. [However according to the Sefaradi custom of Mehadrin they are not to light in such a case.[81]]

Soldiers in IDF bases: Soldiers in the army follow the same dispute regarding Yeshiva Bochurim, and seminary students, regarding if they fulfill their obligation with their parents. Nonetheless, according to all, the entire soldier population who live on base fulfill their obligation with a single set of candles that are lit [in the dining room] by an army representative on their behalf, and from the letter of the law do not have to light their own candles.[82] However, according to the Ashkenazi custom of Mehadrin, all men light candles even when they are exempt.

Where are Yeshiva students and seminary girls to light candles? See Halacha 9!

 

D. One who lives on his own, but relies on his parents, or a family, for his meals: [83]

On a steady basis: If one lives on his own, but relies on his parents [or other household] for his meals [i.e. eats by them], then if he does so on a steady basis, he is considered a dependent of his parents [or of that household].[84] However, since he lives on his own, he must nevertheless light candles in the area that he lives.[85] [Some Poskim[86] say without a blessing, and other Poskim[87] say with a blessing.] Other Poskim[88] however rule that in today’s times that we light inside the house, there is no need to light by his home, and he thus fulfills his obligation with the lighting of his parents [or by the household that he eats]. Nonetheless, the custom is for Ashkenazi male guests not to rely on the lighting of their household and to always light separately with a blessing, as explained in A and B.[89]

On a non-steady basis-A guest:[90] If one lives on his own, and is eating by his parents or other family during Chanukah [i.e. as a guest], then if he does not rely on his parents [or host] for his meal on a steady basis, he is considered an independent and does not fulfill his obligation with the lighting of his parents [or host]. Furthermore, it does not even help for him to join the lighting of his parents or host through acquiring part of the oil, and he rather must light candles on his own [with a blessing[91]], in the area he sleeps.[92]

 

E. Joining the head of the household in his lighting:[93]

Purchasing his oil and wicks:[94] In all cases that a guest is required to light candles, an alternative to the guest lighting his own candles, is for the guest to give a Perutah[95] worth of money to the host, to acquire a portion of the oil [and wicks[96]] which the host will use. [The guest is to tell the host that he is giving him the Peruta in order to acquire some of the oil and wicks for this night, or for all eight nights. The host is to reply that he is acquiring to him some of the oil, in exchange for this Peruta.[97]] Nonetheless, in all cases that the guest is obligated to light, it is better for the guest to light himself rather than acquire some of the oil from the host.[98] Practically, it is no longer the custom today for [Ashkenazi male] guests to join the lighting of their hosts and rather they light their own candles with a blessing, as explained above in Halacha A and B.

Acquiring as present:[99] Alternatively to the guest purchasing the oil from his host, the host may give him part of the oil as a present, through doing a form of acquisition with the guest. [Nonetheless, it is better to acquire the oil and wicks with one’s money than receive it as a present.[100]]

Adding extra oil on behalf of guest:[101] In a case that the guest acquired some of the oil from the host in order to fulfill his obligation, as stated above, the host must add a slight[102] amount of extra oil in his candle on behalf of his guest.[103] [If the host is accustomed to fill the bulbs until the top with oil, he is to explicitly state that he is placing some of the oil, which surpasses the half hour minimum, on the behalf of the guest, otherwise the joining of the guest is invalid.[104]]

Being present during the lighting: Whenever the guest is fulfilling his obligation through acquiring some of the oil of the host, he must be present while the host lights and recites the blessings over the candles.[105]

 

Q&A

If the guest was not present at the time of the lighting does he fulfill his obligation?

Yes.[106] However some Poskim[107] rule he has not fulfilled the blessing of Sheasa Nissim or Shehechiyanu on the first night, and he must thus say that blessing upon seeing candles. Other Poskim[108] however rule he has fulfilled his obligation with the emissary. Practically one is not to repeat the blessings.[109]

 

If many people are staying together[110] in the same area [i.e. hotel guests; rental apartment], may one person be appointed to light on behalf of all the residents?

Some Poskim[111] rule that the ability to monetarily join the lighting of a household, is only valid when one is a guest of that household, and relies on them for his meal. However, if he purchases food for his own meals then he is not defined as a guest and cannot join the lighting of the household, and must rather light candles on his own. Accordingly, if all members of a house are equal owners [such as roommates], and have their own food, then they all have to light their own candles. Other Poskim[112] however rule that the ability to join another’s lighting applies in all cases that one is living in the same home, even if one supplies his own food and is not considered the other person’s guest. [Practically, both men and women are to light their own candles and not join the lighting of a roommate, although those who are lenient have upon whom to rely.]

 

Is a household member who purchases his own food [meals] included in the lighting of the leader of the house?[113]

No. One who eats their own food is not considered part of the household that he lives in. [Accordingly, he must light his own candles, and whether he can join the lighting of the household through acquiring part of the oil is dependent on the dispute mentioned above.]

 

General summary of guests lighting

A. letter of law:

A guest is required to light candles with a blessing, or contribute towards the hosts lighting, in any of the following cases:

1. One is not staying in another person’s home [i.e. he is in a hotel, summer home, or rental]. in such a case, he must light Chanukah candles with a blessing in the home that he is currently living in, even if his family is lighting in his original home.
2. One is a temporary guest in another person’s home, but has his own room.
3. One is a temporary guest in another person’s home, and does not have his own room, but does not have anyone lighting on his behalf at home, and does not rely on his host for his meals.

The only scenario in which a temporary guest is not required to light candles is if all the following conditions are fulfilled:

1. One’s wife [or parents, or children] is lighting on his behalf in his home.
2. One is staying in another person’s home.
3. One does not have his own room.

*If one is a permanent guest of his host and is supported by him for meals without payment, he is considered part of his household, and fulfills his obligation with their lighting, without any conditions attached.

 

B. Custom:

Even in the scenario that one is exempt from lighting, one may choose to light candles with a blessing if he has in mind to not fulfill his obligation with his wife’s [or families] lighting at home. Practically, so is the Ashkenazi custom of men.

______________________________________________

[1] Michaber 677:1; See Admur 263:9 regarding Shabbos candles

[2] 677:1 based on the Gemara Shabbos 23b

[3] See Mamar Mordechai 677:1; Kaf Hachaim 677:1 that this could mean that the family is lighting an extra candle for him. However, he negates this explanation.

[4] 677:3

[5] See Q&A!

[6] Michaber 677:1; Rebbe Zeira Shabbos 23a; M”A 677:3; M”B 677:7

Other opinions: Some Poskim rule that in today’s times, being that everyone [Ashkenazim] lights their own candle, Chashad applies in all cases, even if he does not have a room at all, and even if his wife is lighting for him, and hence one may no longer every rely on one’s family, nor on joining the lighting of the Baal Habayis. [Opinion in M”A 677:3; Mahriy Viyaal 31; Maharil 145; Elya Raba 677:1; Derech Hachaim 1; See Kaf Hachaim 677:11; M”B 677:7; Biur Halacha 677 “Letazmo”]

[7] Although the Michaber ibid does not specifically establish the case with a married guest, so is the case in the source in the Gemara ibid, and so is recorded in the Poskim. However, in truth the same Halacha would similarly apply to any guest whose family is lighting for him at home, as explained in the Q&A!

[8] M”A 677:3 in name of Mahriy Viyaal 31; Maharil 145; M”B 677:7

[9] Based on Michaber ibid who states “A guest of which his family is not lighting on his behalf” and the Poskim explain that this refers to one’s wife, and that if she is lighting on his behalf, he is Yotzei. [Mamar Mordechai 677:1; M”B 677:2; Kaf Hachaim 677:1]

[10] Kaf Hachaim 677:11; See Toras Hamoadim [Rav David Yosef] 2:4

The Sefaradi custom: The Sefaradi custom is not to light candles even if one has his own room, so long as his family is lighting in his home. [See other opinions in coming footnotes that so is the implication of Michaber ibid and so rules Yechaveh Daas 6:53 regarding Bochurei Yeshivos; Toras Hamoadim ibid]

[11] M”A 677:4, as explained Machatzis Hashekel ibid, that this applies according to all Poskim who rule one may light candles even when exempt. [Rama 677:3; Terumos Hadeshen 101; Maharil 145; Taz 677:1; M”A 677:9; Machatzis Hashekel ibid]; See Birkeiy Yosef 677:1; Kaf Hachaim 677:12

Other opinions: Some Poskim rule one may not recite a blessing upon lighting the candles, as he fulfills his obligation with his wife’s lighting even in such a case, and is only required to light due to Chashad. [Beis Yosef 677; Rashal 85; Kneses Hagedola 677, brought in M”A 677:4; Peri Chadash 677; Shulchan Gavoa 677:3; Chayeh Adam 154:33; Kaf Hachaim 676:25; 677:7, 9 and 11-12, 15] See other opinions in next footnote for a further discussion on this matter.

[12] Michaber 677:1 regarding one who has a room with an opening to the outside; Regarding that this applies even if one has a room with an opening only to the inside: M”A 677:3 in name of Mahriy Viyaal 31; Maharil 146; M”B 677:7; Regarding that this applies even if he is married and his wife is lighting for him at home: Tur and Rambam, brought in Machatzis Hashekel 677:4; Kaf Hachaim 677:9

The reason: In previous times that the custom was to light outside, then the guest was only obligated in lighting if he has an own entrance from his room to the outside, due to Cheshad. [Michaber ibid; See Kaf Hachaim 677:13] However, today that we all light inside, there is now a Cheshad by the other family members on every person who does not light. Therefore, practically, if a guest has his own room, he is to light. [M”A 677:3; M”B ibid;]

Other opinions: Some Poskim rule that if one’s wife is lighting at home on his behalf, he is not obligated to light on his own even if he has his own room. [Implication of Michaber 677:1; Rashba 541; Rabbeinu Yerucham 1; Mamar Mordechai 677:2; Yechaveh Daas 6:43; Toras Hamoadim 2:4] The reason for this is because today that everyone lights inside the concept of Chashad no longer applies. Due to this dispute, some Poskim rule that if his wife is lighting on his behalf, he is to light without a blessing even in the event that he has his own room, as Safek Brachos Lihakel. [Beis Yosef 677; Rashal 85; Kneses Hagedola 677, brought in M”A 677:4; Peri Chadash 677; Shulchan Gavoa 677:3; Chayeh Adam 154:33; Kaf Hachaim 676:25; 677:7, 9 and 11-12, 15] Alternatively, he is to hear the blessings from the host and then light. [Kaf Hachaim ibid] In addition to all the above, some Poskim rule that the above only applies if one has an entrance to the outside, and not when one has a room in the inside of his home. [Michaber ibid; See M”A 677:2 and 4; Kaf Hachaim 677:10 and 12] However, many Poskim negate the above opinions and rule that in today’s times it applies in all cases, even if he does not have a room at all. [Opinion in M”A 677:3; Mahriy Viyaal 31; Maharil 145; Elya Raba 677:1; Derech Hachaim 1; See Kaf Hachaim 677:11; M”B 677:7; Biur Halacha 677 “Letazmo”] Other Poskim rule it only applies if one has his own room in which he eats in. [M”A 677:3] Practically, the M”B ibid concludes similar to the M”A ibid that the obligation only applies if one has his own room.

[13] Michaber ibid; See M”B 677:9; Kaf Hachaim 677:14

If one is receiving free meals or paid a lump sum for his meals: Some Poskim rule that if one is completely supported by his host, and eats and sleeps there, then he is not obligated to give a Peruta or light his own candles, even if he has his own room, as he is included in the lighting of the host. [Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:3] The reason for this is because even if he is obligated to light due to having his own room, or due to paying the Baal Habayis, nevertheless, the same way the host gives him his food and drink and board [either for free or for payment], so too he acquires him part of the oil. [ibid] Nevertheless, other Poskim argue on the above and rule that whenever he pays for room and board, he is considered like his own Baal Habayis and is not included in the lighting of his host, even if he does not have his own room. [See Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1] This certainly applies if he has his own room, in which case from the letter of the law he is obligated to light candles even if he is supported by his host for his meals. [Michaber 677:1; M”A 677:3 in name of Mahriy Viyaal 31; Maharil 145; M”B 677:7; See Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1] Practically, one is to ask the host to acquire him part of the oil, even in such a case that he is supplied free meals or has paid a lump sum. [Kaf Hachaim ibid] See Halacha B for the full details of this matter!

[14] M”B 677:3

[15] Chayeh Adam 154:33; Kaf Hachaim 676:25

[16] Rama 677:3; Taz 677:1; M”A 677:9; Terumos Hadeshen 101; Maharil 145; Machatzis Hashekel 677:1; Aruch Hashulchan 677:5; M”B 677:16

Other opinions: Some Poskim rule one may not recite a blessing upon lighting the candles, as he fulfills his obligation with his wife’s lighting even in such a case, and [even when he has his own room] is only required to light due to Chashad. [Opinion in Terumos Hadeshen ibid, brought in Taz ibid; Beis Yosef 677; Rashal 85; Chayeh Adam 154:33; M”B 677:16; Kaf Hachaim 676:25; 677:7; Yechaveh Daas 6:53] One therefore cannot light with a blessing, even if he has in mind to not be Yotzei with his wife’s lighting, as this is not within his ability. [Rashal ibid, brought in Taz ibid; M”B ibid] This opinion understands that the concept of Mehadrin only applies when one is in his own home, and not when one is a guest and is being Yotzei with the lighting of his home.

[17] The reason: As just many people in the same home can light due to Mehadrin, so too a wife and husband may light in two different homes due to Mehadrin. [Terumos Hadeshen ibid, brought in Taz ibid; Aruch Hashulchan ibid]

[18] M”A 677:9; Maharil ibid; M”B 677:15; See previous footnote for other opinions; See Machatzis Hashekel 677:1

[19] M”B 677:16

[20] See Q&A!

[21] Rama 677:3; Taz 677:1; M”A 677:1 and 9; Elya Raba; Levush; Olas Shabbos; Terumos Hadeshen 101; Maharil 145; Machatzis Hashekel 677:1; Aruch Hashulchan 677:5; M”B 677:16

[22] 677:3

[23] Mahariy Abuhav brought in Orchos Chaim 676; Mordechai

Other Poskim: Some Poskim rule one is not required to light candles in such a case, if his wife is lighting on his behalf. [See Michaber 676:3; Mamar Mordechai 677:4; Biureiy Hagr”a; Peri Chadash 677 based on Rashba and Ran; Kaf Hachaim 677:23]

[24] Michaber ibid

The reason: As one is obligated to see the candles. [Rama ibid]

[25] Rama ibid

[26] Rama ibid; Beis David 4763

Other opinions: Some Poskim rule he is to light the candles without a blessing, as some Poskim rule one is not required to light at all in such a case. [Kaf Hachaim 677:23]

[27] M”B 667:3

[28] Machzor Vitri 1:238 “Those who travel in order to learn Torah, are not required to light or join with a Peruta if they know that their wife, or father or mother is lighting at home.”; Haparnes 152; Implication of Taz 677:1; Misgeres Hashulchan 139:17; Yechaveh Daas 6:53; Toras Hamoadim 2:4 [Rav David Yosef]; Chovas Hador Chanukah 1 footnote 47; Nitei Gavriel 13:2

Opinion of Admur: In 263:9 Admur rules in parentheses regarding Shabbos candles that a guest is not Yotzei with the lighting in his home, unless he owns the candles that his family is lighting, such as he is married, and his wife is lighting the candles at home. If, however, he is merely a dependent of his original home, and the candles are not owned by him [such as if he lives with his parents and his parents are lighting], then he does not fulfill his obligation, as one is only exempt with their household lighting, when he is present. Now, seemingly the same would apply by Neiros Chanukah as well, being that all the laws of Neiros Chanukah and Shabbos are learned from another. Accordingly, the parents must in addition to having their son in mind, also acquire him some of the oil in order for him to fulfill his obligation, and if not, he does not fulfill his obligation with his families lighting. [See Az Nidbaru 3:53, brought next, for very similar explanation, although he does not give the option of the parents acquiring some of the oil to the son.]

Other opinions: Some Poskim rule that when a family member is not home, he must always light candles and is not Yotzei with lighting of his parents or other family member that is not his wife [even if they have him in mind]. The reason that the sages only allowed a wife to fulfill one’s obligation when he is away from home, is because she is lighting from his possessions [and we apply the rule of Ishto Kegufo], and it is thus considered as if he himself is lighting. This is inapplicable by other family members. Now, the reason when family members are home they are exempt with the parents lighting, is because the Sages only obligated one lighting per home, however if the family member is away then he maintains his own obligation of lighting, and cannot be Yotzei until he lights, or his wife lights for him [in which it is considered as if he lit. [Az Nidbaru 3:53; 11:34; Piskeiy Teshuvos 677:6; Implication of Rebbe Zeira in Shabbos ibid] 

[29] Taz 677:1; Misgeres Hashulchan 139:17; Nitei Gavriel 13:2

[30] See ruling of Admur in previous footnotes

[31] Misgeres Hashulchan ibid; Chovas Hador Chanukah 1 footnote 47; Nitei Gavriel 13:2 in name of Misgeres Hashulchan ibid; See Piskeiy Teshuvos 677:2

[32] Misgeres Hashulchan ibid

[33] See Piskeiy Teshuvos 677:2

[34] Kinyan Torah 4:82; Mishneh Halachos 6:119

[35] Minchas Yitzchak 7:46; Nitei Gavriel 13:4

[36] Rashal 85; Thus, even according to Rashal who holds one cannot negate being Yotzei with his wife’s lighting when he is away from home, even if he has in mind, one can negate being Yotzei with his wife when they are both at home, as is the classical rule of Mehadrin. See Machatzis Hashekel 677:1

[37] M”A 677:1; Chayeh Adam 154:34; M”B 677:2; Kaf Hachaim 677:7; See Machatzis Hashekel 677:1

The reason: As perhaps in a case that one did not explicitly have in mind to not be Yotzei with his wife’s blessing, then even the Rama would agree that he cannot light even due to Mehadrin. [Machatzis Hashekel 677:1]

[38] Machatzis Hashekel 677:1; Nitei Gavriel 9:8

[39] Based on Admur 489:12 regarding Sefiras Haomer and the same would apply to any Mitzvah as explained in Birchas Habayis 46:15 footnote 21

[40] Birchas Habayis 54 footnote 11; 46:15 footnote 21

[41] See Kaf Hachaim ibid in name of Poskim ibid that if her host provides her for all her meals, then she is considered to have been automatically acquired a share in the oil.

[42] Based on ruling of Rama ibid and Taz ibid that the custom is to never rely on lighting of family; However, in truth, perhaps this applies only for men, who accepted the Mitzvah of Mehadrin, and not for women. Vetzaruch Iyun. Hence, we wrote above only that she may be stringent to do so, and not that she is obligated to do so.

[43] See Kaf Hachaim ibid in name of Poskim ibid that if her hosts provide her for all her meals, then she is considered to have been automatically acquired a share in the oil.

[44] As she is not Yotzei with her father’s lighting unless he explicitly has her in mind, and she has in mind to be Yotzei with him. Likewise, she is not considered a dependent unless she relies on her host on a steady basis.

[45] Based on ruling of Rama ibid and Taz ibid that the custom is to never rely on lighting of family

[46] Michaber 677:1 regarding one who has a room with an opening to the outside; M”A 677:3 in name of Mahriy Viyaal 31; Maharil 145; M”B 677:7; Regarding that this applies even if he is married and his wife is lighting for him at home: Tur and Rambam, brought in Kaf Hachaim 677:9

Maharsham 4:146 [even if the Baal Habayis lights]; Chovas Hador 2 footnote 39; Piskeiy Teshuvos 677:1

[47] Maharsham 4:146 [even if the Baal Habayis lights]; Chovas Hador 2 footnote 39; Piskeiy Teshuvos 677:1

[48] Piskeiy Teshuvos 677:1 footnote 4

[49] Piskeiy Teshuvos 677:1 footnote 4

[50] Chovas Hador 2 footnote 39; Piskeiy Teshuvos 677:1

[51] Michaber 677:1; Rebbe Zeira in Shabbos 23a; Admur 263:9 regarding Shabbos candles

[52] See A in Q&A for exactly who can light on home on his behalf

[53] Implication of M”A 677:1 in name of Rashal; Implication of Admur 263:9 in parentheses; Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:2;

[54] Whether for free, or for a lump sum payment which includes room and board, as one is only considered an Achsanaiy who is not Yotzei with his Baal Habayis if he pays per meal. [Kaf Hachaim ibid] However, according to Admur ibid and M”A ibid perhaps this law would not apply if they pay for their room and board, which seemingly would remove them from being part of the household, as rule the Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1 that whenever he pays for room and board, he is considered like his own Baal Habayis and is not included in the lighting of his host.

[55] The reason: As even if he is obligated to light due to having his own room, or due to paying the Baal Habayis [and thus not being part of the household], nevertheless, the same way the host gives him his food and drink and board [either for free or for payment], so too he acquires him part of the oil. [Kaf Hachaim ibid] Alternatively, the reason is because the moment he is supported by the household for room and board, he becomes part of the household, and is thus Yotzei with his host, even if they have their own room, just like a son and daughter are Yotzei with their father even though they have their own room. [Implication of Admur ibid and M”A ibid]

[56] Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:2; Possible way of learning Implication of Admur ibid; unlike Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1 in previous footnote who require actual Shituf when one has his own room

Opinion of Admur: Admur ibid rules that if the Shabbos guest has his own room then he must light there even if he is a dependent. However, in truth, this ruling of Admur may be limited to Shabbos candles, as lighting in one’s own room is required due to Shalom Bayis. However, Chanukah candles, which do not have this aspect of Shalom Bayis, would not need to be lit even if one has his own room and he is no different than a son or daughter who has his own room, which is Yotzei with their father, due to them being part of the household. Now, although the Michaber and Poskim explicitly rule that one is obligated to light if he has his own room, seemingly this is referring to a case that he pays for food at his host, and not when he is relying to eat by them for free. Vetzaruch Iyun

[57] Kaf Hachaim ibid, as explained in previous footnotes; However, according to Admur ibid and M”A ibid perhaps this law would not apply if they pay for their room and board, which seemingly would remove them from being part of the household, as rule the Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1 that whenever he pays for room and board, he is considered like his own Baal Habayis and is not included in the lighting of his host.

[58] Kaf Hachaim ibid

[59] P”M 677 A”A 3; M”B 677:4 in name of Peri Megadim and Meiri; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1

[60] Michaber 677:1; M”A 677:3 in name of Mahriy Viyaal 31; Maharil 145; M”B 677:7; See Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1; See opinion of Admur ibid

Other opinions: As stated above, the first opinion rules that even in such a case, he is not obligated to make a separate acquisition of the oil of the lighting of the host, as he is automatically joined by the mere fact that he is supported by them and provided all his needs. [See Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:3]

[61] Rama 677:3; M”A 677:1 in name of Rashal that he may light like Mehadrin, even when one is Yotzei with his host. Thus, even according to Rashal who holds one cannot negate being Yotzei with his wife’s lighting when he is away from home, even if he has in mind, one can negate being Yotzei with the host, as is the classical rule of Mehadrin

[62] M”A 677:1 in name of Rashal; Admur 263:9; M”B 677:4 in name of Meiri; P”M 677 A”A 3

[63] Pashut, as if he is considered part of the household, he fulfills his obligation with the leader of the house, just as a wife, son and daughter fulfill their obligation with their father, even if they have their own room. The only time having one’s own room requires him to light is when he is not part of the household he is staying by, in which case there is worry of Chashad. Now, although Admur ibid rules regarding Shabbos candles, that if one has his own room he must light, even if he is part of their household, this is due to Shalom Bayis, which is not applicable towards the Mitzvah of Chanukah candles.

[64] See Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1

[65] Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:2

[66] M”A 677:1 in name of Rashal; Rama 671:2 regarding Mehadrin; 677:3; The M”A 677:1 explains in name of the Rashal that he may light like Mehadrin, even when one is Yotzei with his host. Thus, even according to Rashal who holds one cannot negate being Yotzei with his wife’s lighting when he is away from home, even if he has in mind, one can negate being Yotzei with the host, as is the classical rule of Mehadrin

[67] 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

[68] Beis Yosef 677 in name of Mahariy, brought in Kaf Hachaim 677:16

[69]

[70] Based on Rama 677:1 and Taz 677:2 that we follow the eating area versus the sleeping area

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

[71] Ateres Zekeinim 677:1

[72] M”A 677:1 [see also M”A 677/9]; Admur 263:9; Rashal 85; Chayeh Adam 154:32; Derech Hachaim 2; P”M 671 M”Z 1; M”B 677:1; Az Nidbaru 3:53; 11:34; Piskeiy Teshuvos 677:6

[73] The reason: There are several reasons to obligate the Yeshiva Bochurim to light candles, and invalidate their ability to be Yotzei with their parents or Rosh Yeshiva: They cannot be Yotzei with their parents as a) they are no longer living at home and are not considered dependents of their parents when away. [Implication of M”A ibid; Admur ibid; Poskim ibid] and b) As their parents are not lighting from candles which they own and did not acquire them a part of the oil and perhaps do not have in mind to be Yotzei them. [as explained in A in Q&A] and c) As they have their own room, and they are thus not Yotzei with their parents at home, even if they were to be considered a dependent of their parents, as explained in Halacha A. They also cannot be Yotzei with the Rosh Yeshiva as they pay tuition for room and food, thus making them considered independent of their Rosh Yeshiva and as if they have their own home. [See Halacha A; Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1] Now, since they are not Yotzei with their parents at home, and cannot be considered a dependent of the Rosh Yeshiva, therefore, they must light their own candles. This would apply for both Sefaradim and Ashkenazim. [Az Nidbaru ibid]

Lighting one set of candles on behalf of all the students: Seemingly, from the letter of the law, it suffices if one set of candles is lit in the dining room, by an appointee of the Yeshiva or seminary, on behalf of the entire student body, as they are considered dependents of the Yeshiva or seminary and once one candle is lit, everyone is Yotzei, just like one candle is Motzi an entire family. However, according to those Poskim who rule that payment of a room separates oneself from the household [Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1] then in truth there is never a status of a household amongst a paying student body, and everyone must like their own personal candles, or be Yotzei through Shituf. Seemingly, even according to this approach it would suffice for the appointee to have in mind to acquire the oil to every student in the Yeshiva/seminary and hence they are Yotzei with that lighting even in accordance to the latter opinion.

[74] Machzor Vitri 1:238 “Those who travel in order to learn Torah, are not required to light or join with a Peruta if they know that their wife, or father or mother is lighting at home.”; Yechaveh Daas 6:53 that they are included in both their parents lighting and the lighting of the Rosh Yeshiva; Toras Hamoadim 2:4 [Rav David Yosef]; See Chovas Hador 1 footnote 49 regarding them being included in the lighting of the Rosh Yeshiva [seemingly contradicting his statement in 2 footnote 15]; See Maharil 145, brought in M”A ibid that Bochurim may light as they follow the Ashkenazi custom of Mehadrin, this would imply that a) Bochurim are Yotzei with their parents and b) according to the Sefaradi custom are not to light candles, as rules one of the opinions brought in Terumos Hadeshen ibid, recorded in Taz 677:1, however perhaps the ruling in the M”A in name of Maharil is referring to Bochurim who are supported by their hosts, as writes M”A 677:1 and hence nothing of their opinion can be inferred from here, regarding Bochurim of today.

[75] Yechaveh Daas ibid; See Halacha 2C and Q&A

[76] See Maharil 145 brought in M”A 677:9

[77] Rama 677:3; Taz 677:1; M”A 677:9; Terumos Hadeshen 101; Maharil 145; Machatzis Hashekel 677:1; Aruch Hashulchan 677:5; M”B 677:16; Yechaveh Daas ibid

Other opinions: Some Poskim rule that if we accept the notion that the students are Yotzei with their families, then it is forbidden for them to light with a blessing, even if he has in mind to not be Yotzei with his families lighting, as this is not within his ability. [Opinion in Terumos Hadeshen ibid, brought in Taz ibid; Beis Yosef 677; Rashal 85; Chayeh Adam 154:33; M”B 677:16; Kaf Hachaim 676:25; 677:7; Yechaveh Daas 6:53]

[78] See above Halacha B regarding a permanent guest!

[79] See Maharsham 4:146; Chovas Hador 2 footnote 15; Piskeiy Teshuvos 677:1

[80] Gan Hamelech 41; Kisei Eliyahu 677:1; Shulchan Gavoa 677:2; Kaf Hachaim 677:2

[81] Kaf Hachaim 677:6

[82] The reason: As the soldiers are dependents of the army during their year of duty, and once the head of the household lights one set of candles, they all fulfill their obligation. This is unlike the law of a Yeshiva student or seminary girl in which case we require each one to light their own candle, or join with a Peruta to a lighting, as the student pays for his lodging and meals, thus removing their status as a dependent from the Yeshiva.

[83] See Michaber 677:1;

[84] M”A 677:5; P”M 677 A”A 4; M”B 677:10; Kaf Hachaim 677:18

[85] Michaber ibid

The reason: Due to Chashad. [M”A 677:4]

[86] Beis Yosef 677; Rashal 85; Kneses Hagedola 677, brought in M”A 677:4; Peri Chadash 677; Shulchan Gavoa 677:3; Chayeh Adam 154:33; Kaf Hachaim 676:25; 677:7, 9 and 11-12, 15

[87] M”A 677:4 [see Machatzis Hashekel ibid]; Birkeiy Yosef 677:1; See Kaf Hachaim 677:11-12; This certainly applies according to all Poskim who rule one may light candles in a separate home even when exempt. [Rama 677:3; Terumos Hadeshen 101; Maharil 145; Taz 677:1; M”A 677:9; Machatzis Hashekel ibid]

[88] Rama 677:1 that there is no need to light at home, as explained in M”A 677:7; P”M 677 A”A 5; Peri Chadash 677 and Kaf Hachaim 677:20 that if the son is a steady dependent then he does not need to light at all, as he is included in his father’s lighting

[89] P”M ibid

[90] Michaber ibid

[91] M”A 677:4 as explained in Machatzis Hashekel, and P”M 677 A”A 4; Birkeiy Yosef 677:1; See Kaf Hachaim 677:12;

Other opinions: Some Poskim rule he is to light candles without a blessing. [Kneses Hagedola 677, brought in M”A 677:4; Peri Chadash 677; Shulchan Gavoa 677:3]

[92] Michaber ibid; M”A 677:7 explains that even according to the Rama, this ruling is true regarding a non-steady guest

The reason: It does not suffice to join the lighting of the host when he has his own place to sleep, due to Chashad. [M”A 677:4; See Kaf Hachaim 677:21] This that in truth, if not due to the reason of Chashad, a guest for a meal can join the lighting of the host through acquiring some of the oil, even though he is not a steady dependent. [See Peri Chadash 677, brought in Kaf Hachaim 677:20

[93] Michaber 677:1; Rebbe Zeira in Shabbos 23b; See Admur 263:9 regarding Shabbos candles

Other opinions: Some Poskim rule that in today’s times, being that everyone [who is Ashkenazi] lights their own candle, Chashad applies in all cases, even if he does not have a room at all, and even if his wife is lighting for him, and hence one may no longer every rely on one’s family, nor on joining the lighting of the Baal Habayis. [Opinion in M”A 677:3; Mahriy Viyaal 31; Maharil 145; Elya Raba 677:1; Derech Hachaim 1; See Kaf Hachaim 677:11; M”B 677:7; Biur Halacha 677 “Letazmo”]

[94] Michaber 677:1; Rebbe Zeira in Shabbos 23b

[95] It is not necessary to give half the cost of the oil but rather a Peruta suffices. [M”B 677:3; Kaf Hachaim 677:2]

[96] Rashba 542; P”M 678 A”A 3; Kitzur SHU”A 139:20; Kaf Hachaim 677:8

[97] Kaf Hachaim 677:2

[98] M”B 677:3; Kaf Hachaim 677:5 that this is only according to the Ashkenazi custom

The reason: This is to suspect for the other opinions mentioned above in the footnotes, who hold that today joining a lighting is invalid. [M”B ibid]

[99] M”A 677:1 in name of Rashba 542; Peri Chadash; Elya Raba 677:2; M”B 677:3; Kaf Hachaim 677:2; Admur 263:9 regarding Shabbos candles

[100] Piskeiy Teshuvos 677 footnote 53

[101] M”A 677:1 in name of Bach and Aguda; Kneses Hagedola 677:2; Peri Megadim 677 A”A 1; Derech Hachaim 2; M”B 677:3 in name of Poskim ibid; Kaf Hachaim 677:4

Other opinions: Some Poskim rule the host is not required to add any oil on behalf of the guest. [Peri Chadash, brought in P”M ibid]

[102] Poskim ibid

Other opinions: Some Poskim rule the host is required to add a half hour worth of oil on behalf of the guest. [Elya Rana 677:2, brought in P”M ibid]

[103] The reason: As if the host does not add any extra oil to his normal amount, it will not be apparent that the guest is taking apart in this lighting. [ibid]

[104] See Bezel Hachachmah 4:59; Piskeiy Teshuvos 677:7

[105] M”B 677:4

[106] See Igros Moshe 1:190

[107] Michaber 677:3 as explained in M”B 677:14 [contradicts 676:3]; Mordechai; Biur Hagr”a in name of Rashi; Elya Raba ; Bach; Peri Chadash; brought in M”B ibid; Shaar Hatziyon 676:9; Ashel Avraham Butchach Tinyana 675:3; See also Michaber 676:3 which contradicts 677:3; See Nitei Gavriel 12:5 and footnote 8 that contradicts himself.

[108] Michaber 676:3 [contradicts 677:3]; M”A 676:1; Taz 676:4; Birkeiy Yosef 676:3; M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:23; Piskeiy Teshuvos 675:3; In Rishonim: Rashba; Ran; Smag

[109] M”B 676:6; 677:14; Kaf Hachaim 676:24; 677:21 and 23; Igros Moshe 1:190

[110] Meaning there is no family/host who is lighting candles there

[111] Peri Chadash 677 [brought in P”M 677 A”A 8, Biur Halacha 677 Imo, Kaf Hachaim 677:16]; Mahariy Zayin, brought in Shaareiy Yeshua 7:4; P”M 677 A”A 3 and 8

[112] Beis Yosef 677 in name of Mahariy, brought in Kaf Hachaim 677:16; Shibuleiy Haleket 185; Levush; Birkeiy Yosef 671:4; Shaariey Teshuvah 671:1; Kaf Hachaim 671:12; 677:16; Biur Halacha 677 Imo; See Piskeiy Teshuvos 677 footnote 5

[113] Beis Yosef 677 in name of Mahariy, brought in Kaf Hachaim 677:16

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