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Making use of the Chanukah candles:

A. Using the light of the Chanukah candles:[1]

It is forbidden to use the light of the Chanukah candles to perform any mundane activity. This applies both to the Shabbos and weekday Chanukah candles. It is forbidden to even discern coins, or count them, in face of the light.[2]

Casual activity done at a distance from the light: Some Poskim[3] rule that the above prohibition only applies if one is close to the candle, and desires to discern the coins well. However, to perform an activity that does not require much discerning near the light, such as to eat near it, is permitted to be performed. Other Poskim[4], however, rule it is forbidden to do any activity in face of the candlelight even if it does not require much discerning, and one is a distance from the light. It is therefore forbidden to eat in face of the light. Practically, we rule like the latter opinion, and it is thus forbidden to eat even one’s Shabbos meals near the candles.[5] [The above however applies only if there is no other light in the room, if however, one has other light in the room, and does not need to use the light of the candles, then it is permitted to eat and do activities near the Chanukah candles.]

Holy activity:[6] Some Poskim[7] rule it is forbidden to use the candles to perform even Holy work that involves a Mitzvah, such as to use its light to learn Torah. Other Poskim[8], however, rule it is permitted to use the light of the candles to perform holy activities. [Practically, one is to be stringent like the former opinion.[9]]

If there is other light, such as the Shamash, available:[10] One is not initially to benefit from the Shamash if it is together with the other candles and not individually recognizable from them, as explained in C.

May one benefit from the candles once they have been lit for a half hour?[11] The above prohibition applies until the candles have been lit for 30 minutes [after nightfall]. Once the candles have been lit for this amount of time after nightfall, it is permitted to use the light.[12] [If the candle extinguished prior to remaining lit for a half hour after nightfall, then it is forbidden in benefit until it is lit for the remainder of the half hour.[13]] Nevertheless, some Poskim[14] conclude that it is initially proper to stipulate that one does not have intent to designate the oil for more than the necessary amount of time, in order to be allowed to use it after the time passes.[15] Furthermore, some Poskim[16] rule one may not use the light of the candles so long as they remain lit, even after thirty minutes have passed.[17] One may, however, extinguish the candle and then relight it for the purpose of benefit even according to this opinion.[18] [Practically, one is to be stringent in this matter, not to do work by the candles even after the passing of a half hour.[19] However, regarding learning Torah near the light, one may be lenient, although it is best to simply extinguish the candle and then relight it.[20]]

If the Chanukah candles became mixed with other candles that were lit:[21] If a Chanukah candle which is forbidden in benefit [such as a Chanukah candle that is within a half hour of being lit[22]] became mixed with other mundane candles, it is not nullified even in a 1:1000 ratio.[23] [This applies even if the candle extinguished prior to remaining lit for a half hour.[24]] It is thus forbidden to benefit from any individual candle of this mixture.[25] One may however use the light of the candles if he lights enough candles in the mixture to guarantee that at least one of those candles is a candle of Heter.[26] [The above case refers to whole candles that became mixed with other candles, such as wax Chanukah candles became mixed with mundane candles, or a Chanukah bulb with oil became mixed with mundane oil bulbs. However, if the actual oil that was used for the Chanukah lighting became mixed with other oils, then it is nullified in 60x, as explained in D.]

 

Q&A May one read a book and the like near the Chanukah candles if the [electric] light is on in the room?[27] Yes.   May one stay in the room if the Chanukah candles is the only light in the room?[28] Yes. One may use the lights to see items in the room to prevent him from stumbling. He is not required to close his eyes, as only matters defined as “use” were forbidden to be done using the light.   May one eat a meal in face of the Chanukah candles if there are no other lights on in the room? Some Poskim[29] rule it is permitted to eat near the candles.[30] Other Poskim[31], however, argue that it is forbidden to do so. Practically, we rule like the latter opinion.[32]   May one benefit from the extra candles lit for Mehadrin Min Hamehadrin?[33] No.

 

B. Using the flame of the Chanukah candles to light another candle:[34]

Lighting a mundane candle-the Shamash: It is forbidden to light any mundane candle from an already lit Chanukah candle. This prohibition applies even against lighting a candle that will be used to light the other Chanukah candles.[35] [Hence, one may not light the Shamash from a Chanukah candle.[36]] However, some Poskim[37] rule one may light a mundane candle [i.e. the Shamash] for the sake of lighting other Chanukah candles, so long as there is no concern that it will extinguish prior to having a chance to light the Chanukah candles. Practically, we are stringent in this matter.[38]

Lighting a Chanukah candle directly: It is permitted to light one Chanukah candle directly from another Chanukah candle [such as by stretching the wick of one candle to the flame of another candle[39]].[40] Nevertheless, the custom is to be stringent regarding Chanukah candles, not to light even other Chanukah candles from an already lit Chanukah candle.[41] [The above allowance only applies towards candles that have not yet been lit, however those candles that were lit and later extinguished are forbidden to be lit from other Chanukah candles, even if the candle extinguished within the half hour.[42] Certainly, if the Shamash extinguished, it may not be relit from a Chanukah candle.[43]]

Other Mitzvah candles:[44] Some opinions[45] rule that Shabbos candles, Shul candles, and Chanukah candles are all considered candles used for a Mitzvah, and one may hence light them from each other.[46] Likewise, the candles lit for learning Torah and for the sake of an ill person, are also considered Mitzvah candles.[47]

After a half hour:[48] The above restrictions only apply while the candles are lit for their Mitzvah [within a half hour after nightfall]. However, after the passing of the time of their Mitzvah [i.e. a half hour after nightfall] they are permitted in benefit, and it is certainly permitted to use them to light other candles. [However, according to those Poskim[49] who rule that so long as the candles are lit one is not to make use of them, here too, one is not to light a mundane candle from these candles even after the passing of a half hour.[50] However a Mitzvah candle may be lit.[51]]

Summary: The custom is not to light other Chanukah candles from an already lit Chanukah candle. Certainly, one may not light the Shamash or other item from the Chanukah candle.   Q&A May one who is lighting his first candle of the Menorah light it from another person’s candles? Yes.[52] However, this only applies if the Menorah’s are adjacent to each other, as if they are a distance apart, one may not move the candle to light and then replace it by his Menorah.[53] It was already explained[54], that the Menorahs of two different people, are to initially be placed in separate areas in the house.[55]

 

C. The Shamash:

It is permitted to receive benefit from the Shamash that is positioned near the Chanukah candles. One may light other candles from it and may use its light for benefit.[56] Nevertheless, one is not initially to benefit from the Shamash if it is together with the other candles and not individually recognizable from them.[57]

 

D. Leftover oil and wicks: May one benefit from the oil that remains after the candles have extinguished?[58]

The leftover oil of the 8th day’s Chanukah lighting is [forbidden in benefit and is thus] to be burnt on its own, if the candle extinguished prior to burning for a half hour [past nightfall].[59] [This law applies likewise for the leftover oils of the other nights, if the candle extinguished prior to the passing of a half hour after nightfall[60], although regarding the oil of the other nights, one may reuse the leftover oil for the lighting of the next night. However, regarding the oil of the 8th night, the leftover oil must be burned on its own due to it being the last night of Chanukah, and that it has no future use.[61]]

Oil that remains after it was lit for a half hour:[62] If the candle contains more than 30 minutes worth of oil, then the first thirty minutes of oil [lit past nightfall[63]] is considered designated for the Mitzvah, while the oil that remains after these thirty minutes does not contain any Mitzvah status, and may be even initially used for any purpose. [Thus, if the candle extinguished prior to remaining lit for a half hour after nightfall, then it is forbidden in benefit until it is lit for the remainder of the half hour.[64] However, some Poskim[65] rule that all the oil is designated for the Mitzvah, and it thus may not be used for any other purpose. According to all, if one stipulated on his oil that only the oil which burns for the first half hour is designated for the Mitzvah, then the remaining oil may be used for other matters.[66] Practically, it is initially best to suspect for the latter opinion and stipulate upon placing in the oil, that all oil that remains past a half hour is not sanctified for the Mitzvah.[67] If one explicitly placed more than a half hour worth of oil for the sake of the Mitzvah, then all the leftover oil must be burnt on its own after Chanukah.[68]]

What should one do with the leftover wicks of the Menorah:[69] The leftover wicks of the Menorah are likewise to be burnt.

If the leftover oil mixed with other oil:[70] If the leftover Mitzvah[71] oil became mixed with other oil, it is nullified in 60x. If the mixture does not contain 60x then the entire mixture is forbidden in benefit and is required to be burnt on its own. Some Poskim[72] rule one may not add more oil to the mixture in order to nullify it in 60x.[73] [Other Poskim[74] however rule that if one has more oil, he may add it to the mixture until it is nullified in 60x. Practically, we rule stringently in this matter.[75]] [The above case refers to oil that became mixed with other oil. However, if the actual candle that was used for the Chanukah lighting became mixed with other candles, then it is not nullified even in 1000x, as explained in A.]

Summary: After Chanukah, the leftover oils of the first half hour, and the wicks which were used to light the Chanukah candles, must be burnt on their own. It is forbidden to use them for any other purposes. It is proper to stipulate before Chanukah that the oil which remains after the 30 minutes of lighting is not considered designated for the Mitzvah, and hence, according to all, does not require burning after Chanukah.   Q&A Must one burn the leftover oil that remains in the bottle? May this oil be used for other purposes?[76] The leftover oil that remains in the bottle is not considered Holy, and may hence be used for whatever purpose one desires. One is not required to burn this oil, and it may be used as fuel for other purposes, or for eating, if the oil is edible.   Must one burn the leftover oil of a child?[77] Yes. It follows the same law as the leftover oil of an adult.   May one save the leftover oil of the first half hour to use for next Chanukah?[78] No.[79]   When is the oil to be burnt? It is forbidden to own the oil for a long period of time, due to fear one may come to benefit from it.[80] The oil must thus be burnt within one to two months from the end of Chanukah.[81] Many are accustomed to burn it on the 8th day of Chanukah, in the morning after that nights lighting.   May the leftover oil of the first half hour be used to light Shabbos candles, or other Mitzvah purpose?[82] No.

Segula to use leftover oil: There is a tradition from the Kotzker Rebbe that the leftover Chanukah oil contains a Segula against cellulitis/Shoshana. According to the tradition, one who has cellulitis is to smear the oil over the affected area. [Seemingly however this refers only to oil that remains after being lit a half hour after nightfall, as otherwise the oil is forbidden in benefit.]

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[1] 673:1

[2] Michaber ibid; Shabbos 22b

The reason: This prohibition was enacted in order to properly emphasize the Mitzvah status of the candles and thereby publicize the Chanukah miracle to all. [Rashi brought in M”B 673:8] Furthermore, since the candles commemorate the miracle that occurred with the Menorah, therefore it receives the same law as the Menorah in which its candles are forbidden in benefit. [Ran brought in M”B 673:8]

[3] Beis Yosef, Darkei Moshe and Rashal, brought in M”A 673:2; The M”A 678:2 seems to conclude like this opinion as he rules one may eat near the Chanukah lights, and so rules Ruach Chaim in name of Rosh Yosef; Chayeh Adam 154:36; See Kaf Hachaim 678:2

[4] Bach; Smak and Sefer Haterumah, brought in M”A 673:2; Conclusion of M”A ibid that so is the custom and so is proven from 678:1 from the fact we rule one cannot light the Chanukah candles in one’s house as Shabbos candles, if one only has one candle available; However see M”A 678:2 that seems to conclude like the previous opinion, as he rules one may eat near the Chanukah lights; See P”M 678 A”A 2

[5] M”B 673:9-10; 678:2

[6] Michaber ibid

[7] Tur in name of Rosh; Stam opinion in Michaber ibid

[8] Tur in name of Baal Haitur; second opinion in Michaber ibid

[9] Kaf Hachaim 673:32 in name of Levush and Kelalim of Beis Yosef to rule like his first opinion. 

[10] M”A 673:4; M”B ibid

[11] Michaber 672:2; Rama 674:1; Tosafus Shabbos 22

Other opinions: Some Poskim rule one is not to benefit from the candle even after the time has passed, being all the oil was placed for the Mitzvah, and that so is the custom. [Bach and Tzeida Laderech, brought in M”A 672:4; 676:10; Peri Chadash 677; Shulchan Gavoa 672:9; Kaf Hachaim 672:21] In their opinion, seemingly this would apply even if one extinguishes and later relights the candle. Furthermore, some Poskim rule that those who light inside their home, must place enough oil to last until the people at home go to sleep, and one may not extinguish or make use of the candles until that point. [Mishmeres Shalom 48:1; Piskeiy Teshuvos 672:4-5 footnote 24] Other Poskim rule that those who light outside their home are to place enough oil to last until people are no longer found outside, which is approximately 9:00, and one may not extinguish or make use of the candles until that time. [Teshuvos Vehanhagos 1:390; Moadim Uzmanim 2:141; 6:86; Piskeiy Teshuvos 672:5] Practically, this novelty is not recorded in the classical Poskim.

[12] The reason: As one only designates the amount of oil necessary to fulfill the Mitzvah, and hence the excess oil is not considered Holy. The candle may thus be extinguished and then relit for one’s personal use. [Beis Yosef 677; M”B 672:7]

[13] Michaber 677:4; M”A 673:8; Elya Raba 673:11; Peri Chadash 673; Kneses Hagedola 673:8; Mahariy Bruno 51; Kaf Hachaim 673:47

[14] Mahariy brought in Beis Yosef 677; M”A 677:10; Elya Raba 672:2; Chayeh Adam; M”B 672:7; Kaf Hachaim 672:21

Other opinions: Some Poskim rule it is not necessary at all to make any stipulation when placing the oil, and it may be extinguished after a half hour in all cases. [Taz 672:1; first answer in Beis Yosef 677] The Elya Raba ibid negates this opinion of the Taz.

[15] The reason: As there are Poskim who rule that if did not make this stipulation then the entire oil is designated for the Mitzvah. [Poskim ibid]

[16] Rashal 85, brought in M”A 670:2; Elya Raba 672:2 concludes to suspect for Rashal; M”B 672:8 and 674:8; Kaf Hachaim 672:21; See opinions in “Other Poskim” brought in previous footnotes!

[17] The reason: This is due to Maaras Ayin, that the onlooker will think it is permitted to benefit from the light even within a half hour. [M”B ibid] This applies even if one stipulated beforehand that the oil is only designated for a half hour. [Shaar Hatziyon 672:12]

[18] Rashal ibid; Kaf Hachaim 672:21; See Biur Halacha 673:2 “Viyesh”

[19] See Sefer Haminhagim p. 160 [English] that work should not be done in full view of the candles even after 30 minutes have passed

[20] Biur Halacha 673:2 “Viyesh”

[21] Rama 673:1; Terumos Hadeshen 103

Other opinions: Some Poskim rule the candles are nullified in a 1:2 ratio. [Rashal 85, brought in M”A 673:8] Other Poskim rule it is only not nullified during Chanukah itself, if the oil can still be used for the Chanukah candles. [Taz 673:6; See Machatzis Hashekel 673:8; Kaf Hachaim 673:50]

[22] M”A 673:8; Elya Raba 673:11; Peri Chadash 673; Kneses Hagedola 673:8; Mahariy Bruno 51; Kaf Hachaim 673:47

Other opinions: Some Poskim rule that according to those who hold that one may not make use of the candles even after the passing of a half hour, then if the candles get mixed up even after a half hour, they are not nullified. [Peri Chadash 673, brought in Kaf Hachaim 673:48] Practically, however, regarding Taaruvos one may be lenient even according to their opinion. [Machatzis Hashekel 673:8; Kaf Hachaim ibid]

Chanukah candles that were never lit: Oil that was set aside for the Chanukah lighting does not receive any holiness until it is actually lit. [Elya Raba ibid; Erech Hashulchan 673:5; Kaf Hachaim 673:47; Unlike Olas Shabbos 672]

[23] The reason: As the Chanukah candle is a Davar Shebiminyan. [Rama ibid]

[24] [24] M”A 673:8; Elya Raba 673:11; Peri Chadash 673; Kneses Hagedola 673:8; Mahariy Bruno 51; Kaf Hachaim 673:47

[25] Beir Hagoleh; Darkei Moshe 673:5; Kaf Hachaim 673:49

[26] Rama ibid

[27] 673:2 regarding Shamash

[28] Shaareiy Teshuvah 673:3; M”B 673:11

[29] Beis Yosef, Darkei Moshe and Rashal, brought in M”A 673:2; The M”A 678:2 seems to conclude like this opinion as he rules one may eat near the Chanukah lights, and so rules Ruach Chaim in name of Rosh Yosef; Chayeh Adam 154:36; See Kaf Hachaim 678:2

[30] The reason: As although it is forbidden to use the Chanukah lights and eat near it, nevertheless this is similar to a time of danger in which we rule the candles may be lit on the table, and due to lack of choice, one is likewise allowed to eat near it. This law likewise applies during the week, if one only has one candle available. [M”A ibid]

[31] Bach; Smak and Sefer Haterumah, brought in M”A 673:2; Conclusion of M”A ibid that so is the custom and so is proven from 678:1 from the fact we rule one cannot light the Chanukah candles in one’s house as Shabbos candles, if one only has one candle available; However see M”A 678:2 that seems to conclude like the previous opinion as he rules one may eat near the Chanukah lights; See P”M 678 A”A 2

[32] M”B 673:9; 678:2

[33] M”B 673:7; Shearim Hametzuyanim 129:13

[34] Michaber 674:1; Shabbos 22a

[35] Michaber ibid; Rosh in name of Rif; Ramban; Rav in Shabbos ibid

The reason: As it appears as a belittlement to the Mitzvah, as not everyone is aware that one plans to light the Chanukah candle with it. [Levush; Taz 674:1]

[36] M”B 674:3 in name of Peri Chadash and so is implied from the Michaber ibid; Kaf Hachaim 674:7

[37] 2^nd opinion in Michaber ibid; Sefer Haterumos; Ran; Shmuel in Shabbos ibid

[38] Rama ibid; Kaf Hachaim 674:8 that this applies even according to the Sefaradim

[39] Peri Chadash end of 673; Shulchan Gavoa 674:1; Kaf Hachaim 674:3; However, one may not remove the wick from the candle and then light it. [Peri Chadash ibid] Certainly one may not move the candle towards the unlit candle in order to light it. [Peri Chadash 674; Mamar Mordechai 674:1; Kaf Hachaim ibid]

[40] Michaber ibid; Shabbos ibid

[41] Rama 674:1; Hagahos Maimanis; Mordechai

The reason: As the main Mitzvah is fulfilled with a single candle, while the remaining candles are not considered such a Mitzvah, and therefore the extra candles should not be lit from the obligatory candle. [Rama ibid]

[42] M”A 674; M”B 674:2 and 7; Kaf Hachaim 674:4

[43] Rashal 85; Bach; Elya Raba 674:1; Chayeh Adam 154:26; M”B 674:7; Kaf Hachaim 674:11

[44] Michaber 674:2

[45] Tur in name of Sefer Hateruma

[46] Michaber ibid

[47] Rama ibid

[48] Rama 674:1; Nimukei Yosef

[49] See “Other opinions” in Halacha A in footnotes!

[50] Bach; Peri Chadash; Elya Raba 674:1; M”B 674:8; Kaf Hachaim 674:12

[51] M”B 674:8; Kaf Hachaim 674:12

[52] P”M 674 A”A 2

[53] See Halacha 13!

[54] See Halacha 2C!

[55] Kaf Hachaim 674:10

[56] Elya Raba 673:10; Shaareiy Teshuvah 673; M”B 673:15; Biur Halacha 673:1 “Sheim Yishtamesh” in name of Machatzis Hashekel

Other opinions: Some Poskim rule it is initially forbidden to benefit from the light of the Shamash, even if the Shamash is individually recognizable from the other candles. [P”M 673 A”A 4 in explanation of M”A 673:4; See Piskeiy Teshuvos 673:7]

[57] M”A 673:4; M”B ibid

[58] 677:4

[59] Michaber ibid as explained in M”B 677:18 that “Hatzarich Leshiur Hadlaka” means that there was enough oil to last 30 minutes and it extinguished before that time; So also explains Levush; Kaf Hachaim 677:26

The reason: As the oil of the half hour of burning as designated for its Mitzvah. [Michaber ibid] Now, although we rule that all Tashmishei Mitzvah may be used for mundane matters after the Mitzvah is complete [see Admur 21:1 and 42:6] nevertheless, here, it is forbidden being that one intended for all this oil to be used up, and it is hence considered designated for the Mitzvah, similar to Hekdesh. [See Ramban Shabbos 21b]

[60] M”A 673:8; Elya Raba 673:11; Peri Chadash 673; Kneses Hagedola 673:8; Mahariy Bruno 51; Kaf Hachaim 673:47

[61] Tur; Levush; M”B 677:17; Kaf Hachaim 677:26

[62] Michaber ibid as explained in M”A 677:10 and M”B 677:18; Kaf Hachaim 677:26-27; See also Michaber 672:2

[63] See Biur Halacha 671:1 “Ubilvad”

[64] Michaber 677:4; M”A 673:8; Elya Raba 673:11; Peri Chadash 673; Kneses Hagedola 673:8; Mahariy Bruno 51; Kaf Hachaim 673:47

[65] Mahariy brought in Beis Yosef 677; Bach and Tzeida Laderech, brought in M”A 672:4; 677:10; Peri Chadash 677; brought in M”B ibid; Kaf Hachaim 677:26

[66] M”B 677:18; Poskim in next footnote

[67] M”A 677:10; Elya Raba 672:2; Chayeh Adam; Poskim brought in M”B 677:18; 672:7; Kaf Hachaim 672:21

[68] Levush; Kaf Hachaim 677:26

[69] Kitzur SHU”A 139:20; Tur; Beis Yosef; See Kaf Hachaim 677:26 in name of Levush

[70] Michaber 677:4

[71] This refers to the oil that remains when a candle extinguished prior to a half hour after nightfall, whether of the 8^th night, or of any other night of Chanukah, as explained above. However, the oil that remains after a half hour after nightfall, is not considered Mitzvah oil according to the many opinions, and hence Bedieved if the oil mixed, nullification is not required, even if a stipulation was not made. [Machatzis Hashekel 673:8; Kaf Hachaim 673:48] However, some Poskim rule that according to those who hold that one may not make use of the candles even after the passing of a half hour, then if the candles get mixed up even after a half hour, they are not nullified. [Peri Chadash 673, brought in Kaf Hachaim 673:48]

[72] Yeish Mi Sheomer in Michaber ibid; Rama Y.D. 99:6; Tur in name of Mahram of Rothenberg; Rosh; M”A 677:12; Suggestion of Shach 99:19; Elya Raba 677:7; Metzudas Yissachar 19; Ikkareiy Hadaat 35:32; Pischeiy Teshuvah; Kaf Hachaim 677:31

[73] The reason: As it is forbidden to nullify an Issur Lechatchila. [Rama ibid] It is not similar to the law regarding adding more wood to forbidden wood on Yom Tov, being that the benefit of the wood is only received after it turns to ash. [M”A 677:12; Tur 677; Levush 677; Kaf Hachaim 677:30; See Admur 507:3]

[74] Michaber Y.D. 99:6 [brought in M”A 677:12; M”B 67720]; Rashba; Rashal brought in Taz 99:12; Taz 677:4; Peri Chadash 677; Shulchan Gavoa 677:8

The contradiction in Michaber: In Y.D. ibid the Michaber rules that one may add Heter to nullify a Rabbinical Issur. This seemingly contradicts his ruling here 677:4 that one may not add Heter oil to the mixture to nullify it in 60x. [Taz 99:12] Some Poskim therefore conclude that in truth, based on the Michaber in 99:6, one may add oil to the mixture, and the above opinion in 677:4 is a Daas Yachid. [Taz 677:4; Peri Chadash 677; Shulchan Gavoa 677:8] The Shach 99:19 however suggests that items which are forbidden in benefit due to sacrilege [i.e. using Mitzvah oil for mundane activity] are more severe in their laws then a regular Rabbinical Issur, and hence, there is no contradiction in the Michaber’s rulings. Nevertheless, the Shach concludes with a Tzaruch Iyun. [The Shach questions this answer based on the fact that the source of the stringent opinion brought by the Michaber in 677:4 is the Mahram Rotenberg which is proven to hold like the Rama that one may not add Heter to even Rabbinical Issurim.] The Magen Avraham 677:12 suggests that perhaps Chanukah oil is more stringent as it has a status of Davar Sheyeish Lo Matirin [As the oil will become permitted next year by Chanukah]. Some Poskim however question this assertion. [The Beir Heiytiv [Yoreh Deah 99:14; Orach Chaim 677:5] and Rav Akiva Eiger ask on this answer of the Magen Avraham that if in truth the oil were a Davar Sheyeish Lo Matirin then it would never be nullified even in a 1000x while the Michaber suggests that if there were 60x it would be nullified.]

[75] As so rules Rama ibid, and even according to Michaber, many Poskim understand him to rule stringently in this case

[76] Pashut; Biur Halacha 677:4 “Hatzarich”

[77] Shevet Hakehasi 3:204; Piskeiy Teshuvos 677:8; based on Sukkah 45a that the Esrog of a child receives Kedusha

[78] M”A 677:11; Tur 677; Levush; M”B 677:19; Kaf Hachaim 677:29

[79] The reason: As we suspect that one may come to use it in the interim, either for eating or for lighting. [ibid]

[80] See Michaber Y.D. 57/20; Shach 84/17; Taz Y.D. 84/7; Rashal Perek Eilu Treifos 125, brought in Taz and Shach ibid; Admur 435/4; 447/1; Kuntrus Achron 446/1

[81] Admur 447/1; See Shach 57/47 “21 days is a short time”; Michaber ibid “12 months”

Saving the oil to burn with the Chametz on Erev Pesach: As stated above, it is forbidden to saver the oil for more than 1-2 months. Nonetheless, some are accustomed to save the oil for the burning of the Chametz on Erev Pesach. This is due to that a) today people no longer make use of this oil, and there is hence no suspicion of coming to benefit from it in the interim. B) The oil is usually from a half hour past nightfall, and hence may be benefited from, according to the letter of the law. Nonetheless, it is not to be used to help fuel the burning of the Chametz, as the oil is forbidden in benefit [if it is from within a half hour][See Piskeiy Teshuvos 677:9; 445:5]

[82] Implication of Michaber ibid; Piskeiy Teshuvos 677:9; See Aruch Hashulchan 677:6; Chochmas Shlomo 677; Shraga Hameir 5:118