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Shavuot

2025-05-28T11:37:54Z

Binjomin: /* Practices How to Have Dairy and Meat on Shavuot */ Correction (prat -- part)

[[File:Shavuot.jpg|300px|right]]
==Preparing for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan.<ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot [[Pesach]] thirty days in advance of [[Pesach]], whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of [[Pesach Sheni]] thirty days in advance which was [[Pesach]] in Nissan. Shulchan Aruch 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who extend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot and it is sufficient to begin learning the halachot of shavuot from Rosh Chodesh Sivan.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara [[Megillah]] 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah ([[Pesach]] pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref> Some, however, dispute this point.<ref>See Beiur Halacha 429 s.v. Shoalin</ref>

==Decorating the Shul for Shavuot==
# Some have the custom to decorate the shul for Shavuot with flowers, trees or nice smelling fruits. <Ref>Rama O"C 494:3 (quoting Maharil pg. 160) explains that the custom commemorates the joy of Matan Torah. Birkei Yosef 494:6 says that this custom is an ancient one dating back to the time of the Midrash Targum Sheini on Megillat Esther 3:8 which writes that Haman mentioned this minhag of ours to Achashverosh. Magen Avraham 494:5 explains that trees are used for decoration so that we should pray for a good fruit harvest because Shavuot is the day we are judged regarding the fruits of the year. The Levush 494:1 writes that this minhag is based on the pasuk “גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא” (Shemot 34:3) which implies that there was pasture on Har Sinai. Sefer Minhag Avoteinu Biyadenu vol. 2 pg. 578 suggests the Maharil himself felt that the minhag was a fulfillment of added simcha of the holiday itself, not a commemoration of the simcha of Matan Torah. He writes that this minhag developed specifically on Shavuot because there is an added level of happiness which manifests in physical pleasures, as the Gemara Pesachim 68b writes that though there is a machloket Tannaim if the holidays should be כולו לה’ or חצי לכם and חצי לה’, all opinions agree that there is an aspect of לכם on Shavuot. With this, he explains why the Maharil writes that the greenery should smell nice. Thus, according to the Maharil, it is our joy in essence of the Torah itself and our ability to learn it that we are celebrating by putting out decorations, while according to the Rama the celebration is more focused on the historical fact that Hashem chose us as His nation and gave us His Torah. see also Yechave Daat 4:33. See further in Sefer Minhag Avotenu Biyadenu vol. 2 pg. 573-604 for a lengthy discussion of the development of this minhag and the various reasons. </ref> While some communities abstain from this custom because it may be considered a chok akum,<Ref>This is the opinion of the Gra as quoted by the Chayei Adam 131:13 and Maaseh Rav Siman 195. He felt that since it was only a minhag and not a real din, we should abolish it since it became a religious practice of the non-Jews. This seems to be accepted by the Aruch Hashulchan 494:6 and Rav Moshe Feinstein (Iggerot Moshe YD 4:11:5). The Munkatcher Rov (Shaar Yissachar vol. 2 pg. 119) writes that although the minhag is well-founded, the best option is to refrain. Rav Shlomo Zalman Auerbach (quoted in Ve’alehu Lo Yibol 1:page 184) argues that the Gra only wanted to abolish the custom of placing trees in shuls and not flowers. The Steipler (Orchos Rabbenu vol. 2 pg. 99) agrees. </ref> others justify the practice.<ref>Chacham Ovadia Yosef (Yechave Daat 4:33 and Yabia Omer YD 3:24, see also Yalkut Yosef Kitzur S”A 494:17) explains that the custom is justified based on the Sh"t Maharik Shoresh 88 who explains that there is no concern of "'Bechukoteihem lo telechu" (Vayikra 18:3, the prohibition regarding following non-Jewish practices and laws) by a custom that has a good reason for its practice. See also Rav Yosef Shaul Nathanson (Yosef Daat Siman 348) and Maharsham (Daat Torah 494:3 and Shu"t Maharsham 1:127), ad Chut Hamishulash pg. 128 who argue in favor of the minhag. [http://www.daat.ac.il/daat/toshba/minhagim/shavuot.htm Minhagei Edot Yisrael] writes that Persian Jews call Shavuot Moed’eh Gol, meaning holiday of flowers. In conclusion, Piskei Teshuvot 494:10 writes that the minhag in most places is to place flowers in the shuls.</ref>
# Similarly, some have the practice to hand out scented herbs so that people can smell them and recite a beracha.<ref>Derashot Chatam Sofer 5562 where he writes that this is based on the Gemara Shabbat 88b which says that “with every single statement that emanated from the mouth of Hashem the whole world became filled with besamim — the fragrance of spices.” see also Birkat Yaavetz of Rav Dovid Cohen on Moadim vol. 2 pg. 263 </ref> This should not not be done between Baruch Sheamar and the Shemoneh Esreh.<ref>Magen Avraham 494:9 quoting the Shela Hakadosh, Kaf Hachaim 494:57, Torat Hacham Baruch pg. 27 </ref>Some also place flowers on the Sefer Torah itself<ref>Minhag Avoteinu Biyadeinu 2, page 602.</ref> or distribute flowers to be thrown at the Sefer Torah<ref>Kaf Hachaim Sofer 494:58</ref> in honor of Shavuot.
# If Shavuot falls out on a Sunday, one should not place the greenery on Shabbat in preparation for Shavuot but should do so either on Yom Tov or before Shabbat.<ref>Magen Avraham 494:5, Shulchan Aruch Harav 494:14, Mishna Berura 494:9 write that even though there is not a problem of muktzeh since they were designated from before Shabbat for this purpose, there is still a problem of preparing on Shabbat for Yom Tov.</ref>

==Reading Megillat Rut on Shavuot==
# The Ashkenazic minhag is to read Megillat Rut on Shavuos.<ref>The Rama 490:9 writes that the minhag is to read Megillas Rut on Shavuot. The Birkei Yosef 694:11 quotes the midrash which says that the reason we read Rut on Shavuot is because it emphasizes the sacrifice Rut made to accept the Torah and because it describes an awesome act of kindness, which is one of the core themes of Torah.
* See [http://www.yutorah.org/lectures/lecture.cfm/734733/Rabbi_Aryeh_Lebowitz/Ten_Reasons_to_Read_Rus_on_Shavuos Rabbi Aryeh Lebowitz] for Ten Reasons to Read Rus on Shavuos. </ref>

==Eating Dairy on Shavuot==
# The minhag Yisrael is to have dairy foods on Shavuot.<Ref> Rama 494:3 writes that the minhag is to eat dairy foods on Shavuot. He explains that by having a dairy meal, one ensures that will have [[two loaves of bread]], one for the dairy meal and one for the meat meal, and the [[two loaves of bread]] are in commemoration of the Shtei HaLechem brought in the Beit HaMikdash on Shavuot. The Mishna Brurah 494:12 adds an alternative reason for the custom: the Jews had only dairy food immediately after Matan Torah because preparing kosher meat takes a long time. Thus, we eat dairy in commemoration of Matan Torah.
* Additionally, the Olelot Efraim (Ma’amar 141) writes that the reason for the minhag is that Chazal (Eiruvin 52b) compare [[learning Torah]] to a baby suckling milk: just as a baby always finds a new and sweet taste in the milk, so too the learner always a new and sweet taste in Torah.
* Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore, we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises [[Israel]] for being a land filled with milk and honey it has to be that it is permissible for consumption.
* Additionally, Rav Shternbuch in Teshuvot Vehanhagos 5:161 suggests that we specifically eat cheese on the day of matan Torah since, unlike other foods that spoil with time, aged cheese is actually better than new cheese. As such, we eat cheese on Shavuot to remind us that the 3000 years since Matan Torah doesn't mean the Torah is "outdated," but that it is even greater and just as applicable to our lives.
* The Yeshuot Yaakov 494:2 gives another reason. He says that the primary change at kabbalat hatorah was that even though the avot could keep mitzvot they didn't have a yetzer hara. We received the yetzer hara at Har Sinai and that's why the gemara tells us that the reward for someone who is commanded in a mitzva is greater than someone's who isn't because he doesn't have a yetzer hara not to fulfill it. Our goal now is to control the yetzer hara and defeat it to achieve the ultimate good. Based on a gemara in Nidda he says that blood is the symbol of tumah so we take the potential for impurity and turn it around completely to achieve the purity of milk.
* The Bais Halevi on Parashat Yitro gives his own reason. The gemara says that we were given the torah and not the angels because many mitzvot require performance with the body and angels don't have bodies. We have milk and then we have meat to fulfill simchat [[yom tov]], so we show how our observance of the laws of milk and meat requires physicality.
* The Torat Chaim on Bava Metzia 86b says that we eat dairy based on an Aggada that when Hashem gave us the torah and the angels complained that they should be the ones receiving the Torah, Hashem showed them Avraham, and we are told in Beresheet 18:8 that they ate milk and meat together but the Jews don't eat milk and meat together. see also Yalkut Yosef Moadim page 444 and Noda Biyehuda YD 64.
* See [http://www.yutorah.org/lectures/lecture.cfm/744919/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Five_Reasons_for_Eating_Dairy_on_Shavuos Rabbi Aryeh Lebowitz] for elaboration on some of these reasons </ref>
===Meat on Yom Tov===
{{Meat on Yom Tov}}
===Practices How to Have Dairy and Meat on Shavuot===
#There are various practices as how to eat meat on Shavuot to fulfill simchat Yom Tov as well as eat dairy to fulfill the minhag:
## Some people eat only dairy on Shavuot in order to fulfill the minhag. Many disapprove of this practice.<ref>The Darkei Teshuva disapproves of this practice because he accepts the view of the Rambam that there is an obligation to eat meat on [[Yom Tov]]. See note 1 above.</ref>
## Some people eat dairy for the nighttime meal and meat for the daytime meal. Such was the minhag of some gedolim.<ref>This was the practice of the Steipler (Orchot Rabbeinu v. 2 p. 98). The Darkei Teshuva comments that this is reasonable according to the Sha’agat Aryeh’s (Siman 68) view that Simchat [[Yom Tov]] is only d’rabanan at night; however, others disagree with the Sha’agat Aryeh. Otzrot Yosef (Rav Dovid Yosef 13:7) quotes this as a minhag. Rav Hershel Schachter (Bikvei HaTzon p. 81) suggests that Simchat [[Yom Tov]] follows the schedule of [[Korbanot]] for which the night follows the day, implying that eating meat for Simchat [[Yom Tov]] does not apply the first night. Therefore, he said (oral communication) that if one enjoys dairy, one may have a dairy meal for the night of [[Yom Tov]]. This approach is supported by the Sfat Emet ([[Sukkah]] 48a), who writes that Simchat [[Yom Tov]] can be fulfilled with one meat meal, either during the night or day. Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50) agrees with this reasoning. The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg as holding that it is only necessary to eat meat during the day.
* Tangentially, Rav Ovadia Yosef in Meor Yisrael (Beitzah 36b v. 2 p. 313) writes that Shulchan Aruch 546:3 might also hold that simcha at night is only derabbanan. Pitchei Teshuva YD 341:13 quotes the [https://www.hebrewbooks.org/pdfpager.aspx?req=746&pgnum=393 VShav Hakohen 95] who argues that there is a mitzvah of simcha deoritta even at night. He proves his contention from Rambam (Chagiga 2:13) unlike the Mahari Kurkus (Rambam Chagiga 2:13). Rashbam (Pesachim 108b s.v. yedey yayin yatzah (2)) implies that he agrees with Rambam that there's a rabbinic mitzvah of simcha on Yom Tov. Emek Bracha p. 108 quotes Rav Chaim as distinguishing between simcha which does apply the first night and the obligation to bring a korban shlamim which does not apply to the first night.</ref>
## Within the same meal some eat dairy and then after washing their mouths out with a liquid and food and washing their hands eat meat. Classically this is the Ashkenazic minhag.<ref>Rama 494:3, Magen Avraham, Mishna Brurah, Aruch Hashulchan, and Chayey Adam. However, the Shlah and Bear Mayim Chayim disapprove of this minhag since it is in violation of the Zohar that one may not eat milk and meat in the same meal or same hour.</ref> The practice is specifically to use one challah for the milk part of the meal and another challah for the meat part of the meal in order to commemorate the Korban brought int he Bet Hamikdash on Shavuot of two loaves.<ref>Rama 494:3</ref>
## Some eat a dairy meal, conclude with Birkat Hamazon, and then a meat meal.<ref>Darkei Teshuva, Pri Megadim M"Z 89:3. The Torat Chaim (Chullin 83a) writes that it is better to abrogate the minhag of eating dairy rather than have meat after eating dairy, which is forbidden according to the Zohar. The Darkei Teshuva responds that in order to fulfill this minhag, one may be lenient against the Zohar. Mishna Brurah 494:16 notes that one need not make [[Birkat HaMazon]] as long as he cleanses his mouth with bread and water as well as washes his hands (S”A Y.D. 89:2).</ref>
## Some eat a dairy [[Kiddush]], wait an hour, and then have a meat meal. Chasidim prefer this practice.<ref>The Darkei Teshuva finds this to be the most preferable minhag. Nitai Gavriel Shavuot p. 173 wonders if indeed it is the best practice since one is nonetheless reciting a bracha after the dairy kiddush in order to later eat the meat meal and separate between dairy and meat. He answers that according to the Pri Megadim M"Z 89:3 it is permitted to make a bracha to separate between dairy and meat. He also concludes that this is the practice that chasidim have adopted.</ref>

==Shavuot night==
===Kiddush===
# If one forgot to say [[shehecheyanu]] during [[Kiddush]] on Shavuot, one cannot say it after Shavuot even within the seven days after the holiday. <ref> Chazon Ovadia [[Pesach]] page 134 </ref>

===Learning All Night===
# Many have the custom to stay up Shavuot night learning torah in anticipation of accepting the Torah on Shavuot. <ref> Mishna Brurah 494:1 writes based on the Magen Avraham that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will live the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake. 
See Shavuos, ArtScroll Mesorah Publications pp. 66-70</ref> Some even stay up the second night of Shavuot in the diaspora. <ref>Ben Ish Chai Bamidbar 7, Kaf Hachaim 494:6</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a [[Shehakol]] and Borei Nefashot for each drinking. However, if when making the first [[Shehakol]] of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>
# The minhag to stay up all night applies to men and not women. <ref> Sh"t Rav Pealim 1:9 in Sod Yesharim </ref>
# If, on account of the exhaustion of learning Torah all night, he cannot daven Shacharit in the morning with proper concentration, it is better not to stay up since davening properly is a clear obligation <ref> Rav Chaim Palagi (Moed Likol Chai 8:21), [http://www.ravaviner.com/2013/05/laws-of-staying-awake-all-night-on.html Rav Shlomo Aviner] </ref>
# One who generally stays up but is unable to on a certain year is not required to perform Hatarat Nedarim.<ref> Yalkut Yosef - Shavuot pg. 657 footnote </ref>
====Reading the Tikkun====
# One should read the entire tikun which was arranged by the Arizal with much happiness and fervor on the night of Shavuot.<ref>Moed Likol Chai 8:12, Ben Ish Chai: Bamidbar 3 </ref> # If yeshiva boys would prefer to learn gemara rather than reading the tikkun for shavuot, there is no need to stop them because they have on who to rely. <ref>Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. (see there for an interesting parable from the Dubna Maggied regarding the Vilna Gaon). Chacham Benzion Abba Shaul (Or Letzion 3: pg. 193 argues that even a yeshiva boy should read the tikkun)</ref> However, if most of the congregation is reading the tikkun, individuals should not break off to learn gemara. <ref> Yalkut Yosef Moadim page 439, Sh"t Yechave Daat 3:32. </ref>

===Beginning Shavuot Early===
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494), Mishna Brura 494:1, Moed Lechol Chai 8:23, Ben Ish Chai Bamidbar:2, [https://www.torahmusings.com/2010/05/starting-shavuot-early/ see Rabbi Ari Enkin ]
* Rav Yakov Pollack (cited by Emek Bracha 69c, Yechave Daat 6:30) is quoted as explaining that one shouldn't make kiddush of Shavuot early since we want the temimot of the sefirat haomer to extend to the very end of the 49th day and not end it early. This is cited by Magen Avraham 494:1 and Taz 494:1.
* Netsiv (Meishv Dvar OC 18 cited by Yachava Daat) explains that one shouldn't say kiddush of Shavuot early since regarding Shavuot it says וקראתם בעצם היום הזה (Vayikra 23:21).
* [http://www.hebrewbooks.org/pdfpager.aspx?req=1770&st=&pgnum=265 Hitorerut Teshuva 3:68:4] writes that one could accept Yom Tov of Shavuot early and it doesn’t impact temimot. He explains the reason not to daven early is because either way we’re going to be up all night so we might as well say [[kriyat shema]] at the right time which is after tzet hakochavim. </ref>Some say one should even wait to say [[Arvit]],<ref> Mishna Brurah 494:1, Taz 494:1, Chacham Benzion Abba Shaul (Ohr Letzion 3:18:4) </ref> while others argue and allow you to recite arvit earlier.<ref> Kaf HaChaim 494:1, Moed Likol Chai 8:23, Sh"t Yechave Daat 6:30 </ref> Others are lenient even to allow reciting Kiddush early.<ref> Chacham Ovadia Yosef in Sh"t Yechave Daat 6:30, Halichot Olam 2: page 3, Chazon Ovadia Yom Tov p. 305, Sh"t Chazon Ovadia 1:1 and Sh"t Yabia Omer 5:6:5 says that ideally one should wait until 20 minutes after sunset but if necessary one can be lenient and say [[Kiddush]] earlier, but still should ideally wait until after sunset and try to eat a [[kezayit]] of bread after tzet hakochavim. see also Chacham Benzion Abba Shaul (Ohr Letzion 3:18:4) who says in a case of great need, one can pray and say Kiddush earlier. </ref>
===Starting Early on the Second Night===
see [[Second_Day_of_Yom_Tov#Early_Yom_Tov_Sheni|Second Day of Yom Tov: Early Yom Tov Sheni]]

==Shavuot morning==
As previously mentioned, many have the custom to stay up Shavuot night [[learning Torah]]. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, Yalkut Yosef Moadim page 438, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding [[Netilat Yadayim]] and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitei Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at [[Chatzot]], however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until [[MeSheYakir]]. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for [[Netilat Yadayim]] with a Bracha, and then say [[Asher Yatzar]]. <Ref> 
* The Rosh ([[Brachot]] 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. [http://www.hebrewbooks.org/pdfpager.aspx?req=7774&st=&pgnum=55 Artzot HaChaim 4:1:14] and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say [[Asher Yatzar]].
* Some achronim (Nitei Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha s.v. Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a [[hefsek]] and if one didn't sleep, one doesn't need new [[Brachot]]. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the Shulchan Aruch argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these [[Brachot]] from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these [[brachot]] even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 Moadim page 441 write that the Sephardic minhag is to say these [[Brachot]] even if one didn’t sleep. </ref> If one normally wears a [[Tallit]] for [[Shacharit]], onee should have intent that the bracha on his [[Tallit]] should cover his [[Tallit]] Katan as well. If, however, one doesn't wear a [[Tallit]], one should hear the bracha from someone else. <Ref> Although S”A 8:16 rules if one slept in one’s [[Tzitzit]] one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the [[Tallit]] should exempt his [[Tallit]] Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a [[Tallit]], onee should hear the Bracha from someone else and feel his [[Tzitzit]] at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say [[Asher Yatzer]] and not the bracha of [[Al Netilat Yadayim]]. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the [[Tallit]] covers the [[Tallit]] Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1. The Artzot Hachaim (Eretz Yehuda 4:14) writes that a person who went to the bathroom can recite a bracha on netilat yadayim. According to the Rashba a bracha is automatically required since maybe a person is recreated each day even if he didn't sleep. According to the Rosh a bracha is required since a person's are dirty and require netilat yadayim after going to the bathroom. His conclusion is that it is necessary either go number two or number one and to wipe off the urine drops from oneself. This definition of what requires Netilat Yadayim for dirty hands is discussed in Bet Yosef 7. Ishei Yisrael (ch. 2 n. 99) cites the Shulchan Aruch Harav who holds that it is sufficient to touch the areas that are uncovered. However, he quotes Rav Shlomo Zalman Auerbach who disagrees and holds that touching an uncovered area doesn't require a bracha.</ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>

===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref> According to sephardim, one can only recite asher yatzar if he used the bathroom. Even if he does though, he would not recite the beracha of al [[netilat yadayim]] <ref> Yalkut Yosef Moadim 441. </ref>

===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a [[Tallit]] to cover the Bracha for [[Tzitzit]], however if that’s not possible, one may make a Bracha on those [[Tzitzit]] in the morning, and as one makes the bracha one should shake the [[Tzitzit]] strings. <Ref> S”A 8:16 rules that if one slept in [[Tzitzit]] one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the [[Tzitzit]] strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of [[Tzitzit]] at night and so it’s preferable to make the Bracha on a [[Tallit]] and cover the Bracha for [[Tzitzit]]. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear Tallitim, should make the Bracha oneself like S”A. </ref>
===Birkot HaTorah===
{{Birchot HaTorah for Someone Who Stayed Up}}

===Birkot HaShachar===
{{Birchot Hashachar for Someone Who Stayed Up}}

===Standing for Aseret Hadibrot===
see [[Kriyat_HaTorah#Standing_for_Aseret_Hadibrot| Standing for Aseret Hadibrot]]

==Isru Chag==
# It is prohibited to fast or hold a eulogy on the day after Shavuot. <ref> Kaf Hachayim 494:48 </ref>
# The sephardic minhag is not to recite [[tachanun]], lamnatze'ach, or [[tefilla]] lidavid from [[Rosh chodesh]] sivan until the 12th. <ref> Yalkut Yosef Moadim page 445, Chazon Ovadia [[Yom Tov]] page 329, Kaf Hachaim 494:50. </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/817696/rabbi-hershel-schachter/practical-halacha-guide-for-shavuot/ Practical Halacha Guide for Shavuot] by Rabbi Hershel Schachter
* [http://www.theyeshivaworld.com/news/headlines-breaking-stories/128573/hilchos-uminhagei-shavuos-2.html Hilchos Uminhagei Shavuos] by Yissachar Dov Krakowski
==Sources==
<references/>
[[Category:Holidays]]
{{Holidays}}

Where Does a Guest Light Chanuka Candles?

2023-12-06T23:19:28Z

Binjomin: /* Sources */ Aruch haShulchan added

==According to Ashkenazim==
# Someone who is a guest at another person’s house on [[Chanukah]], according to Ashkenazim, should light one’s own Chanukia (see footnote for background). <ref>#Rav Sheshet in Gemara [[Shabbat]] 23a states that a guest is obligated to light [[Chanukah]] candles. The Gemara then quotes Rabbi Zeira, who states that when he was a guest he used to contribute a [[prutah]]. After he got married, he no longer contributed a [[prutah]] because his wife lit the [[Chanukah]] lights at home. Accordingly, Shulchan Aruch 677:1 rules that a guest must contribute a [[Measurements#Prutah|prutah]] to the host’s lighting.
*Tur and Shulchan Aruch 677:1 rule that a guest must contribute a [[prutah]] to the host’s lighting. The Darkei Moshe 677:1 quotes the Sefer HaMinhagim (Rabbi Yitzchak Tirna, [[Chanuka]], pg 143, cited by Darkei Moshe 677:1) who says that even nowadays, a guest may fulfill his obligation by giving a [[prutah]] to the host.
*On the other hand, the Mahari Veil 31, also quoted by the Darkei Moshe, argues that since the minhag is that everyone in the house lights his own candles, if the guest doesn’t light on his own, there will be a suspicion that he didn’t light. Sh”t Maharil 145 agrees with the Mahariv. Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it is better for a guest to light on his own rather than contribute a [[prutah]] to the host. He adds (677:7) that this would be true even if he has someone lighting for him at home. According to Rav Soloveitchik (cited in Bi’Ikvei Hatzon 20:2) one cannot light as a guest unless one has been there for 8 days because the obligation is to light in one’s own house.
*The Rif ([[Shabbat]] 10a), ([[Chanukah]] 4:11), and Rosh ([[Shabbat]] 2:8) add that if the guest is staying in his own house with a separate doorway he must light by himself and can’t join with the host’s lighting because people seeing his doorway without [[Chanukah]] candles will suspect that he didn’t light. The S”A 677:1 rules that a guest must contribute a [[pruta]] to the host’s lighting and if he sleeps in separate house and eats with the host he should light by the doorway of the separate house. The Rama 677:1 comments that since nowadays we light inside one should light where one eats (meaning, if he eats with the host, he doesn’t have to light by the separate house where he is sleeping).
*The idea of suspicion is based on a later statement of Rav Huna in [[Shabbat]] 23a who says that if one has a house with doorways on two sides of the house one must light in both of them so that people don’t suspect that he didn’t light [[Chanukah]] candles. Rama 671:8 writes that since nowadays we light inside there’s no concern of suspicion and one does not have to light by both doorways. The Rama is accepted by many achronim including Mishna Brurah 671:54 and Yalkut Yosef 671:24.
*The Magen Avraham 677:3 (as explained by the Beiur Halacha s.v. LeAsmo) says that we only strict for the opinion of the Mahariv when the guest eats and sleeps in a separate house.
*Mishna Brurah 677:3 rules that in order to satisfy the opinion of the Mahariv it’s better for a guest to light by himself than to contribute a [[Measurements#Prutah|prutah]] to the host. This is also the opinion of the Nitei Gavriel ([[Chanukah]] 12:6). However, the Kaf HaChaim 677:11 comments that the suspicion introduced by the Mahariv doesn’t apply to Sephardim who don’t have the minhag that everyone in the house lights. The Aruch HaShulchan 677:2 also questions this stringency.
*Mishna Brurah 677:16 presents a minority opinion in the achronim that if one's wife already lit at home, he shouldn’t recite a bracha. Therefore, he says one should listen to someone else recite the [[brachot]] and then light.</ref>
# Some say that one may not light at a person’s house unless he stays there for all eight days of [[Chanukah]]. If one stays there for less time, he should give the host a [[prutah]] to fulfill his obligation. However, some say that as long as one stays there one ‘day’ one may light there. <Ref> Beiur Halacha 677:1 s.v. BeMakom quotes the Pri [[Chadash]] 677:1 who says a guest and his whole family who stay at someone else’s home for all eight days of [[Chanukah]] should light at the place they are staying. Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host. However, Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree. This is also the opinion of Halachos of Chanukah by Rabbi Eider p. 38.</ref>

==According to Sephardim==
# According to Sephardim, one who has someone lighting for him such as his wife or parent is exempt from lighting. Therefore, a Sephardic yeshiva student fulfills his obligation with his parents’ lighting. Similarly, a orphaned Yeshiva student fulfills his obligation with the lighting of the Yeshiva. <Ref> Rav Ovadia Yosef (Yechave Daat 6:43, and Chazon Ovadia [[Chanukah]] pg 144). Rav Ovadyah Yosef in Sh”t Yachave Daat 6:43, Chazon Ovadyah ([[Chanukah]] pg 144) rules a Sephardic yeshiva student fulfills his obligation with his parent’s lighting. He adds that even if one wants to light, he would not be allowed to say the bracha. Rav Shlomo Zalman (Shalmei Moed pg 204) adds that this is true for Sephardim even if there is a time difference. Rav Ovadia (Chazon Ovadia pg 150, see also Yalkut Yosef [[Chanukah]] pg. 161) says that in a case where the son will light before his parents, such as if he is in [[Israel]] while his parents are in the United States, the son can light with a bracha if he so desires. The Torat HaMoadim 2:8 adds that an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva, but a guest for whom no one is lighting should give his host a [[prutah]] to join with his lighting. For more background see [[Lighting_Chanukah_Candles#A_Yeshiva_Student]]. </ref>
# A guest, who has no one lighting for him, should give his host a [[prutah]] to join. According to Sephardim he is not allowed to be stringent and light himself if he is a guest that is staying over for free.<ref>Torat Hamoadim 2:12 writes that even though many rishonim imply that even though it is an option to join with a prutah it is a better option to light oneself that is only true if one is paying for staying there. However, if one is staying there for free potentially one automatically fulfills one's obligation and as such one can't have intention not to fulfill one's obligation.</ref>
# According to Sephardim, a guest who is not independent of the homeowner (such as where one doesn’t pay for expenses or he only pays for some expenses but not for every need) should give his host a [[Measurements#Prutah|prutah]] to join with his lighting. He may not have intention not to fulfill his obligation with the owner’s lighting and then light himself with a Bracha, however, he is allowed to light by himself without a Bracha. <ref> Torat Moadim 2:12 writes that for Sephardim since some authorities hold that he is included in the household members even without giving a [[Measurements#Prutah|prutah]] and so he is exempt with the owner’s lighting, one shouldn’t light independently because of Safek [[Brachot]]. Yalkut Yosef 677:10 (English edition) seems to agree. However, Torat HaMoadim 2:8 points out that this is only for a regular guest but an orphan Yeshiva student fulfills his obligation with the lighting of the Yeshiva. </ref>

==Staying Over for Shabbat==
# If a person (and his family if he's married) is staying over at his parents (or in-laws or the like) for Shabbat, according to most poskim, he can light there on Friday afternoon.<ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo 14:18, 19) rules that if a guest stays at a person’s house for one day, he may light at that house. For example, if a person sleeps and eats at a house for [[Shabbat]] he can light there Friday afternoon. Chazon Ish (Shevut Yitzchak pg 110), Rav Vosner (Kovetz MeBet Levi Kislev 5757), Rav Shternbuch (Teshuvot V’Hanhagot 1:391), and Rav Navinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) agree.</ref> According to some poskim he should join with the lighting of his parents by giving them a prutah.<ref>Rabbi Hershel Schachter (oral communication, Halachipedia Article 5772 #4, B'ikvei Hatzon chapter 20 footnote 2) holds one must remain there all eight days in order to have some connection to that house to allow him to light there. When one stays for a shorter period, one should fulfill his obligation by giving a [[prutah]] to the host.</ref> According to Sephardim if he is staying at his in-laws or parents he should fulfill his obligation with the lighting of his parents or in-laws and not light himself. It is preferable to give them a prutah to join with them. <ref>Torat Hamoadim 3:11, Yalkut Yosef 677:10 (English edition). Yalkut Yosef (5773 edition, 677:10-11) writes that someone staying at their parents or in-laws should not light themselves. Even though some say that if they have their own room they can light themselves, that isn't the case nowadays. The only reason to require lighting if someone has a private room is because of the concern that others will suspect him of not lighting candles. Nowadays we don't light for that concern because people light inside. Even if a person wanted to light in their private room or have intention not to fulfill their mitzvah with the lighting of their parents or in-laws they may not light with a bracha.</ref>
# If a person was at his parents or the like for Shabbat he can light there or join with his parents' lighting on Motzei Shabbat as long as he stays there for 30 minutes after the candles are lit. <ref>Rav Shternbuch (Sh"t Teshuvot Vihanhagot 1:394) adds that if on Motzaei [[Shabbat]] one will not arrive home before “tichle regel” one can even light in the house that one was at for Shabbat, but should try to stay there for a half hour. Rav Nevinsal (BYitzchak Yikra 677 Biur Halacha Bmakom) quoting Rav Shlomo Zalman Auerbach held that on Motzei Shabbat one can't light in the house one was at for Shabbat unless one is going to stay there for a half hour.</ref> Sephardic poskim hold that he should light when he gets back home.<ref>Chazon Ovadia Chanuka p. 155, Yalkut Yosef 677:11 (English edition), Or Letzion 4:47:5</ref>
# If a person is staying home for Shabbat and is just eating the Friday night meal somewhere else he should light at home before Shabbat (after Plag Mincha) so that the candles stay lit for a half hour after Tzet Hakochavim.<Ref> Yalkut Yosef 672:11 </ref>

==Giving a [[Measurements#Prutah|prutah]] to the host==
# If one is fulfilling one’s obligation by giving the host a [[Measurements#Prutah|prutah]] (a few cents) <ref> S”A CM 88:1 says a [[Measurements#Prutah|prutah]] is a half of a pearl of barley. Shiurei Torah (Rav Chaim Noeh pg 177) and Shiurei HaMitzvot (Chazon Ish pg 65) say a [[Measurements#Prutah|prutah]] is 1/40 of a gram of silver (which currently is about 2.3 cents). See Halachos of Other People’s Money (Rabbi Bodner pg 150). </ref>one should make sure to
## give a [[Measurements#Prutah|prutah]] every night or acquire a portion of the oil and wicks of all of the nights <ref> Beiur Halacha 677:1 s.v. LeHishtatef, Nitei Gavriel 12:2 </ref>,
## make a kinyan (such as raising it up) to acquire the oil and wicks <ref> Shaar HaTziyun 677:9, Nitei Gavriel 12:3 </ref>,
## listen to the host make the [[Brachot]] <ref> Mishna Brurah 677:4, Nitei Gavriel 12:5 </ref>, and
# Some say that the host should add a little oil because of the guest. <Ref>Mishna Brurah 677:3, Torat HaMoadim 2:1, Yad Aharon 677, Sh”t Ginat Veradim (Gan HaMelech 40), and Pri Megadim (A”A 677:1) rule that any amount is sufficient. This is in opposition to the opinion of the Eliyah Rabba (677:1,2) who says that one must chip in the amount of oil to burn for a half hour. Rav Nevinsal (B'Yitzchak Yikra 677:3) explains that the host should have thicker wicks to have a brighter light instead of adding oil to burn longer. </ref>
# The host can give the guest the oils and wicks as a gift (and the guest doesn’t have to give the host a [[Measurements#Prutah|prutah]]). <ref> Sh”t HaRashba 1:542, Magen Avraham 677:1, Pri [[Chadash]] 677:1, Eliyah Raba 677:2, Derech HaChaim 677:2, Mishna Brurah 677:3 say that the host can give the guest the portion even as a gift. </ref>
# If a person is staying over at someone's house for free, some say that he doesn't need to actually give a prutah since the homeowner is going to light for him for free (as a gift).<ref>Rav Nevinsal in BYitzchak Yikra 677:2</ref>
==If someone is lighting at home==
# A married man who is away from home during [[Chanukah]] and his wife is lighting at home, according to Ashkenazim, there is what to rely on light with a Bracha as long as one has in mind not to fulfill one’s obligation with one’s wife’s lighting. However, it’s preferable to either hear the Bracha from someone else and then light or make sure to light before one’s wife. According to Sephardim, one is exempt with one’s wife’s lighting and if one wants to be strict and light one may only light without a Bracha, even if they have in mind not to fulfill their mitzvah with one’s wife’s lighting. <ref>
* Sh”t Trumat HaDeshen 101 writes that a married man who is away from home during [[Chanukah]] and his wife is lighting at home and his wife is lighting at home, he is still allowed to light with a Bracha to fulfill the mitzvah of Mehardin (performing the mitzvah in the best possible way). Rama 677:3 rules like the Trumat HaDeshen and writes that such is the minhag. See Agur 1036. However, the Bet Yosef 677:3 writes that not to rely on the Trumat HaDeshen because it is an unnecessary Bracha (Bracha Sheina Tzaricha).
* The Sh”t Maharil 145 agrees that one may light at the place one is staying even if one’s wife is lighting at home but adds that this is only where one has in mind not to fulfill one’s obligation with one’s wife’s lighting. This is also the ruling of the Levush 677:1, and Magen Avraham 677:9. See also Olat [[Shabbat]] 677:1, and Rav Shalom Mashash in Sh”t Tevuot Shemesh O”C 7 who agree with this approach.
* However, Sh”t Maharshal 85 argues on the Maharil saying that one fulfills one’s obligation with one’s wife’s lighting at home even if one has intent not to fulfill one’s obligation. The Taz 677:9 who doesn’t understand the Maharshal and defends the Maharil explaining why it’s not considered an unnecessary Bracha. The Chida in Birkei Yosef 677:2 explains the approach of the Bet Yosef saying that by other [[Brachot]] where there is a personal obligation one may have intent not to fulfill one’s obligation, however, by [[Chanukah]] the obligation is for the house to have lit candles and so one’s intent not to fulfill one’s obligation is useless. [See Pri [[Chadash]] 677:1, Mateh Moshe (Siman 983), Sh”t Zera Emet 1:97, Kaf HaChaim 677:25, Chaye Adam 154:33, Maamer Mordechai 677:5, Sh”t Sadeh Eretz O”C 42, Sh”t Chesed LeAvraham Alkelai O”C 24, and Sh”t Zivchei Tzedek 2:37 who agree with this approach of the Chida.] Sh”t Yechave Daat 6:43 quoting Rav Ezra Attiah, and Torat HaMoadim 2:6 rule like the Bet Yosef that one should not have in mind not to fulfill one’s obligation. Yalkut Yosef 677:8 rules that a married man fulfills his obligation with the lighting of his wife and if he wants to be strict to light where he is staying he should light without a Bracha.
* Mishna Brurah 677:15-6 writes that many achronim agree with the Maharil and there is what to rely on but because of those who argue it’s preferable that either one hear the Bracha from someone else and then light or make sure to light before one’s wife. </ref>
# Someone in a city that’s totally not Jewish, some say that even if his family is lighting for him at home he should light with a bracha, while others disagree. <ref> S”A 677:3 writes “some say to light with a bracha when in a city that totally not Jewish” based on Orchot Chaim ([[Chanukah]] 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. The Pri [[Chadash]] 677:3 argues that one shouldn’t rely on this to make a bracha since it’s not an obligation. [This is similar to the Bet Yosef 677:1 who argued against the Trumat Hadeshen 101 who says that a guest who was married was allowed to light on his own for Hiddur Mitzvah because, says the Bet Yosef, one shouldn’t rely on this to make an unnecessary bracha.] Buir HaGra 677:3 argues similarly. Mishna Brurah 677:14 agrees. On the other hand, Chazon Ovadyah pg 158-60 says that the Bet Yosef 677:3 only quotes the Orchot Chaim and Mordechai without anyone who argues and then rules that way in S”A implying that no one disagrees. The difference between the a guest and this traveler is as the Mamer Mordechai 677:4 explains that the guest can’t light if there’s already a Pirsume Nisa and he’s fulfilled his obligation with his wife’s lighting, but a traveler has an obligation of Pirsume Nisa even if his wife is lighting because no one around is lighting. The Shulchan Gavoha 677:5, Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t [[Besamim]] Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49 agree. Why did S”A begin the halacha with words “some say”? Mamer Mordechai says it’s because S”A was unsure about this. Yet, Chazon Ovadyah responds that the S”A was concerned for those rishonim who disagreed with the Orchot Chaim and Mordechai and are quoted by the Meiri. </ref>
==Other laws of a guest==
# A guest who is relying on the home owner and the home owner asks him to light, he can light for everyone with a bracha. <ref> Torat HaMoadim 2:13 quoting his father, Rav Ovadiah, based on the fact that one can appoint a Shaliach to light for him and all the more so if the Shaliah is a household member. This is also the opinion of Rav Elyashiv (Kuntres Halichot VeHanhagot, quoted in Halichot Yosef pg 244), Sefer [[Chanukah]] of Rav Kenievsky 13:14b. </ref>
# A guest of a motel or hotel which is just for guests and not a home owner, needs to light for himself (unless there is someone lighting for him at home). <ref> Torat HaMoadim 2:14 says a hotel guest doesn’t have the laws of a guest at his friend’s house because he’s not living with the owner of the house and he’s renting his own room. This is also the opinion of the Chovat Hadar 39. Implied from Piskei Riaz ([[Shabbat]] 23a), Piskei Rid ([[Shabbat]] 23a), and Shebolei HaLeket 185 that there’s an obligation on a renter even if it’s a just a room in a house. </ref>
# Two people who live in a one apartment if they eat together and pay for the food together, they should light one set of candles (in which they both have a potion) and switch off with who should do the Bracha. If they pay for their own food separately even if they are family members they should light separately. <ref> Sefer Pardes Gadol 199e, Sh”t Maaseh Geonim 44, and Shiboeli HaLeket 185 bring a dispute between Rabbenu David who hold that two people living in one house should light separately and Rabbotenu who said that they can light together. Torat Hamoadim 2:17 explains that this dispute concerns two people who have separate funds for food because otherwise it’s untenable why Rabbenu David requires separate lighting, however if they didn’t separate the cost of food everyone agrees that they can light together. Magid Mishna ([[Chanukah]] 4:4), Pri Chadash 677:1, Sh”t Shaarei Yehoshua O”C 7:4 agree with Rabbenu David. However, Sefer HaTrumah 229, Eliyahu Zuta 671:6 in name of Tosfot, Levush 677:3, Pri Megamdim A”A 678:3, and Ben Ish Chai Vayeshev 17 agree with Rabbotenu. Mishna Brurah in Beiur Halacha (677:1 D”H Imo) quotes this dispute and doesn’t rule on it. Torat HaMoadim 2:17 advises that since everyone agrees that one can light separately and it’s dispute whether one can light together one should light separately to satisfy all opinions. </ref>
# Someone who doesn’t have a house and isn’t a dependent of someone’s house, can’t light candles. If he eats at someone’s house, he can light without a bracha or join in the lighting of the owner (by paying for a portion of the candles). However, he can make the [[Brachot]] HaRoeh for seeing the candles (She’assa Nisim and Shechianu on the first night). <ref> Rav Moshe Feinstein in Igrot Moshe Y”D 3:14(5) based on Rashi (23a s.v. HaRoeh) and Torat HaMoadim 2:18 based on Tosfot ([[Sukkah]] 46a s.v. HaRoeh) rule that someone who doesn’t have a house doesn’t light and can only make [[Brachot]] HaRoah. Chovat Hadar 2:1 writes that there's a personal obligation to light besides for the obligation linked to the house and if a person doesn't have a house or isn't at home he is obligated in the mitzvah of Chanuka candles. [It seems, Sh”t Tzitz Eliezer 15:29 holds one should light even if he doesn’t have a house.] Bach 677 s.v. “U’Mah Shekatav HaRosh” implies if not for suspicion one can light in the place he ate. However, Taz 677:2 argues that one can not light in the place he ate. Thus one can only light without a Bracha (Safek [[Brachot]] Lehakel). </ref>

==Links==
* [http://www.hebrewbooks.org/56810 Yalkut Yosef Hilchot Chanukah (Hebrew 5773)]
==Sources==
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[[Category:Chanukah]]
[[Category:Holidays]]