24 Dec HALACHIC GUIDELINES FOR LIGHTING CHANUKAH CANDLES WHILE TRAVELING

From My
Upcoming Sefer:
The Traveler’s
Guide
If a person is
traveling and their spouse or children
light the Chanukah candles at home,
they fulfill their obligation through that
lighting. However, there is a halachic
debate regarding whether the traveler
can deliberately opt not to fulfill their
obligation through the family’s lighting
and instead light candles themselves at
their place of lodging.
The Rema (677:3) cites:
“If one wishes to be stringent and light
candles themselves, they may light and recite
the blessings.”
The Mishnah Berurah (677:15) elaborates:
“This means that although, according to the
strict halacha, one is exempt from lighting
because the obligation is fulfilled through the
lighting at home, if they wish to be stringent
and light their own candles, they may do so.
However, they must intend beforehand not
to fulfill their obligation through the family’s
lighting. By doing so, the obligation to light
remains upon them, and the blessings they
recite are not considered in vain.”
The Mishnah Berurah adds:
“Many later authorities have ruled in this
way. However, some halachic authorities
argue that since Chazal exempted a person
through their spouse’s lighting, they cannot
decide to negate that exemption and light
with a blessing. While one should not protest
against those who follow the practice of
reciting blessings, as many later authorities
support this, it is preferable to hear the
blessings from another person, respond
‘Amen’ with the intention to fulfill the
obligation, and then light one’s own candles.
Alternatively, one can calculate the timing
and light their candles with blessings some
time before the spouse lights at home.”
Lighting Chanukah Candles in a Hotel
A person staying in a hotel during
Chanukah should light the menorah in
their private room with a blessing and not
in the dining hall or a shared space for all
guests. Even in hotels where lighting is
explicitly prohibited in private rooms, one
should not light in the dining hall.
When renting a room in a hotel, the room
is considered their temporary home for the
duration of their stay, similar to a regular
rental home. The Maharsham (4, 146)
supports this, ruling that a rented train cabin
for an overnight journey is considered one’s
home for the purpose of lighting Chanukah
candles.
It is clear that one should not light in the
lobby or hallway, as these are not designated
private spaces. Likewise, the dining hall,
a shared space, cannot be used for lighting
since it is not exclusively designated for the
individual, even though they have permission
to use it as part of their stay. This differs from
some modern sources that suggest lighting in
the dining hall based on the Rema’s ruling
(677:1) to light where one eats. However, as

explained, the lighting must be in a space that
is personally designated.
Rav Elyashiv (Ashrei Ha’ish, 39, 11) ruled
that one may not light on a table in the lobby.
He added that if lighting outside the room
is prohibited, the person must find another
suitable location, implying that no other
place in the hotel would be valid for lighting.
Similarly, Rav Abba Shaul (Or LeTzion,
4, p. 289) ruled that one does not fulfill the
obligation by lighting in the dining hall but
must light in their private room, as that is
where they sleep, and the room is rented
exclusively to them.
Rav Elyashiv further stated that if the hotel
explicitly prohibits lighting candles in the
room, it is forbidden to light there. If one
lights without permission, it is considered
theft, and they do not fulfill their obligation.
This is because the rental agreement included
a condition prohibiting lighting, and violating
this condition renders their stay akin to
unauthorized use of the room.
Lighting Chanukah Candles with Electric
Lights
In places where traditional candle lighting
is prohibited, one should not rely on electric
lights to fulfill the mitzvah of Chanukah
candles, as most authorities rule they do
not fulfill the obligation. However, some
permit it under pressing circumstances.
The Kaf HaChaim (673:19) provides several
reasons to disqualify electric lights:
1. They do not resemble the miracle of
the Temple, which involved lighting
oil with a wick. Electric lights lack a
physical flame or substance resembling
oil and wick.
2. In the Temple, the wicks were lit
manually, while electric lights function
through a machine.
3. The continuous light in electric lamps
resembles a large flame or torch, which
is not considered a proper candle.
Nonetheless, some authorities have been
lenient under extenuating circumstances:
• Rav Elyashiv (Kovetz Teshuvot, Vol. 3,
103) permitted using electric lights only
in pressing situations, provided there
is clear intent that the lighting is for
Chanukah.
• Rabbi Auerbach (Halichot Shlomo,
Chanukah, p. 283) expressed uncertainty
about whether electric lights are valid
but allowed their use when no other
option exists; provided it is evident they
are being lit for the mitzvah.
• Rabbi Ovadia Yosef (Chazon Ovadia,
Chanukah, p. 97) disagreed, arguing
that because of doubt, blessings should
not be recited on electric lights.
A fundamental issue lies in the requirement
for a visible flame (shalevet). The Maharshag
(Vol. 2, 107) emphasized that even if one does
not require oil and a wick like the Temple
menorah, a flame is essential. Electric lights,
lacking a flame, are thus invalid.

Rabbi Abba Shaul (Or LeTzion, Vol. 4, p.
267) suggested a distinction between electric
lights and battery-powered lamps. He argued
that battery-powered lamps might be valid
because the energy source (battery) is present
and finite, unlike electric lights where energy
is continuously generated.
Chanukah Candle Lighting for Travelers
and Campers
A traveler who has no home to light
Chanukah candles is exempt from lighting,
even if sleeping in an open field. However,
if camping overnight and pitching a tent
for lodging, they may light candles there
with a blessing.
Chanukah candles are lit only in a person’s
dwelling. If one has no home or is away and
no one is lighting on their behalf at home, they
are exempt from lighting. This aligns with the
halachic analysis presented by the Sefat Emet
(Shabbat 21b): Is the obligation of Chanukah
candles personal (chovat gavra), requiring
each individual to light or join others through
participation, or is it a home-based obligation
(chovat cheftza), akin to mezuzah, which
mandates a home to fulfill the mitzvah?
The distinction has practical implications. If
it is a personal obligation, one might need
to rent a place to light. If it is a home-based
obligation, lacking a home exempts the
individual.
Several sources support the latter view—
that the mitzvah is house-centered and not
individual—but a full exploration is beyond
the scope of this article.
Practically, Rav Abba Shaul (p. 288)
concluded, based on the Beit Yosef (671:7),
that one without a home is exempt, as shown
by the custom of lighting in shuls for travelers
lacking a home.
When camping overnight, if the tent serves
as lodging, it qualifies as a home for lighting.
Rav Elyashiv (Ashrei Ha’ish, Vol. 3, p.
267) ruled that a tent with proper walls is
considered a home, allowing one to light with
a blessing. However, a temporary tent used
for only a few hours does not suffice unless
slept in overnight.
A Guest and the Obligation to Contribute
to the Host’s Chanukah Lights
A guest whose household is not lighting
on their behalf should participate in the
host’s Chanukah lighting by contributing
the value of a prutah. There is a dispute
among the poskim regarding the
specific cases where this applies. Some
maintain that a paying guest fulfills this
requirement by virtue of their payment,
while a non-paying guest must explicitly
contribute a prutah to the host. Others
argue the reverse: a paying guest must still
contribute a prutah, whereas a non-paying
guest, fully reliant on the host, is exempt.
To fulfill all opinions, it is advisable for any
guest to participate by giving the host the
value of a prutah.
The Shulchan Aruch (677:1) rules: “A guest,
whose household is not lighting for him, must
give a prutah to the host to join in the oil for
the Chanukah lights.”

The rationale for this contribution is to
acquire a share in the oil and thereby partake
in the mitzvah of lighting.
The Maharsham (4:146) writes that a
paying guest is considered a renter, making
the space akin to their own, and they are
therefore exempt from contributing a prutah.
Conversely, the Kaf HaChaim (677:3) and Or
LeTzion (vol. 4, p. 285) argue that a paying
guest is the one classified as an achsanai

obligated to contribute. In contrast, a non-
paying guest, fully dependent on the host’s

provisions, is considered part of the household
and does not need to contribute at all.
In continuation of the Shulchan Aruch’s
ruling on a guest, which states that if a guest
has a separate entrance, he must light at
his own entrance, the Ohr L’Tzion (Ch. 4,
p. 274) teaches that if a guest has a private
room that no one else uses, even minimally,
he should light in his room with a blessing.
It is preferable, however, that he hear the
blessings from the host and then immediately
go to his room to light.
Rav Elyashiv holds that a Sephardi guest
staying with Ashkenazim should not change
his custom and fulfills the mitzvah with the
host’s lighting. An Ashkenazi guest staying
with Sephardim may light his own menorah,
though some say the Sephardi host may
object to this practice.
A person spending Shabbat Hanukkah
outside their city with the intention of
returning home on Motsaei Shabbat faces
a debate among halachic authorities
Is it preferable to stay longer and light candles
where they spent Shabbat, or to return home
and light there? Mikdash Yisrael (Hanukkah,
83) discusses this dispute. Rav Auerbach
held that if the person plans to remain about
half an hour after lighting in their Shabbat
location, they should light there, as the place
is temporarily considered their home until
they leave. Rav Yaakov Kamenetsky (Emet
L’Yaakov, 677) agreed and added that it is
preferable to stay even longer, and if possible,
to eat the Melaveh Malka meal there.
On the other hand, the Pe’at Sadecha (2,
O.C. 136) disagreed, arguing that since the
person plans to leave shortly, the location is
not considered their home, and they should
return and light at their actual home. This
view is also held by the Chazon Ish (Orchot
Rabbeinu, Hanukkah, 96).