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# The candles only need fuel to burn for a half hour. <ref> Shabbat 21b says the time of Tichle Regel is when the Tarmodeans (merchants) leave, which the Rif says is about a half hour. Rambam (Chanuka 4:5) and Orchot Chaim (Chanuka 15) writes it’s a half hour or (a little) more. The accepted opinion is a half hour. So writes Rosh (2:3, Rabben Yerucham 9:1, Meiri, S”A 672:2, Mishna Brurah 672:1 (who is strict to satisfy all opinions to light by Shekiah and have it last a half hour past Tzet), and Torat HaMoadim 4:5. Some say in name of the Griz that since the Gemara sets the ending time for candles as when people leave the marketplace, nowadays when many people stay at the marketplace late into the night one should have to light longer than a half hour. However, Chazon Ovadiah pg 66, Sh”t Mishna Halachot 4 pg 79, and Sh”t Or Letzion 44 argue that the measure set by Chazal (a half hour) hasn’t changed because of the practice of our time. However, Avodot VeHanagot LeBet Brisk says that the Griz himself challenged that idea when he heard it from another Rabbi in Brisk, yet he lit candles that lasted for very long only as a hiddur mitzvah. Also Yomin DeChanuka and Leket Yoshar say there’s a hiddur mitzvah to light for longer than a half hour.  </ref> If one doesn’t have enough for the each Hidur candle, the Hidur candles don’t need to burn for a half hour. <ref> Magan Avraham 671:1 </ref>
# The candles only need fuel to burn for a half hour. <ref> Shabbat 21b says the time of Tichle Regel is when the Tarmodeans (merchants) leave, which the Rif says is about a half hour. Rambam (Chanuka 4:5) and Orchot Chaim (Chanuka 15) writes it’s a half hour or (a little) more. The accepted opinion is a half hour. So writes Rosh (2:3, Rabben Yerucham 9:1, Meiri, S”A 672:2, Mishna Brurah 672:1 (who is strict to satisfy all opinions to light by Shekiah and have it last a half hour past Tzet), and Torat HaMoadim 4:5. Some say in name of the Griz that since the Gemara sets the ending time for candles as when people leave the marketplace, nowadays when many people stay at the marketplace late into the night one should have to light longer than a half hour. However, Chazon Ovadiah pg 66, Sh”t Mishna Halachot 4 pg 79, and Sh”t Or Letzion 44 argue that the measure set by Chazal (a half hour) hasn’t changed because of the practice of our time. However, Avodot VeHanagot LeBet Brisk says that the Griz himself challenged that idea when he heard it from another Rabbi in Brisk, yet he lit candles that lasted for very long only as a hiddur mitzvah. Also Yomin DeChanuka and Leket Yoshar say there’s a hiddur mitzvah to light for longer than a half hour.  </ref> If one doesn’t have enough for the each Hidur candle, the Hidur candles don’t need to burn for a half hour. <ref> Magan Avraham 671:1 </ref>
# A person who is in doubt if his candles will last a half hour can nonetheless light with a bracha. <ref> Smag in name of the Ri, Hagot Maimon (Chanuka 4:2), Ravyah (843 pg 579) in name of Rabbenu Tam hold that no minimum measure is needed (the gemara’s two explanation of ‘Tichleh Regel Min HaShuk’ argue and we hold the first explanation). Similarly, Hilchot and Minhagei Maharash in name of Rimzei HaRosh (quoted by Darkei Moshe 672:1), Piskei Tosfot (Shabbat 89), Leket Yoshar pg 151, Shiltei Giborim(Shabbat 9a:5), Taharat Mayim Shuirei Tahara 8:9, Sh”t Chochavei Yitzchak 1:5(3), Sh”t Bear Tzvi 31 that nowadays when we don’t light for Parsumei Nisa of the public, we don’t need a minimum measure. Thus we have a Safek Safeka(double doubt) perhaps no minimum measure is needed and perhaps even if the measure is nessecary, the candle will last the minimum measure. Chazon Ovadiah (Chanuka pg 67) says if one wants to make a bracha, he can make a bracha with this Safek Sefaka. For more about Safek Safaka BeBrachot see Sh”t Yachave Daat 5:21 (the footnote), Otzrot Yosef 4:3, and Sh”t Chazon Ovadiah 48 pg 866. </ref>
# A person who is in doubt if his candles will last a half hour can nonetheless light with a bracha. <ref> Smag in name of the Ri, Hagot Maimon (Chanuka 4:2), Ravyah (843 pg 579) in name of Rabbenu Tam hold that no minimum measure is needed (the gemara’s two explanation of ‘Tichleh Regel Min HaShuk’ argue and we hold the first explanation). Similarly, Hilchot and Minhagei Maharash in name of Rimzei HaRosh (quoted by Darkei Moshe 672:1), Piskei Tosfot (Shabbat 89), Leket Yoshar pg 151, Shiltei Giborim(Shabbat 9a:5), Taharat Mayim Shuirei Tahara 8:9, Sh”t Chochavei Yitzchak 1:5(3), Sh”t Bear Tzvi 31 that nowadays when we don’t light for Parsumei Nisa of the public, we don’t need a minimum measure. Thus we have a Safek Safeka(double doubt) perhaps no minimum measure is needed and perhaps even if the measure is nessecary, the candle will last the minimum measure. Chazon Ovadiah (Chanuka pg 67) says if one wants to make a bracha, he can make a bracha with this Safek Sefaka. For more about Safek Safaka BeBrachot see Sh”t Yachave Daat 5:21 (the footnote), Otzrot Yosef 4:3, and Sh”t Chazon Ovadiah 48 pg 866. </ref>
== Doing an activity before lighting candles==
===Eating===
# When the time to light comes, before one lights, one can’t eat a meal (with a Kebetza of bread) before lighting, but a snack, fruit, or drink are allowed. Some are strict not to eat a half hour before the time to light. <ref> Sh”t Maharshal 85, Yosef Ometz Yuzfa 1066, magan Avraham 672:5, Eliyah Raba and Pri Chadash write that one can’t eat before one lights. Machasit HaShekel and Mishna Brurah (Shaar Tzion 672:14) say one should be strict not to eat a half hour before. Maharshal quotes Bach 672 who says that even Rabbenu Yonah who says concerning Bedikat Chametz that one doesn’t have to stop a meal that began when it was permitted would agree by lighting Chanuka candles that are a passing mitzvah, one should stop a meal when the time to light arrives. So Ben Ish Chai (Vayeshev 7) and Sh”t Seridei Esh 2:43 hold that one should interrupt the meal against Sh”t Bet Efraim O”C 63 pg 110:2 who permits continuing. Chazon Ovadiah pg 68 writes that a snack not a Kebetsah just like eating before megilah (Sh”t Yabea Omer O”C 9:67). </ref> For this law, cake has the same law as bread. <ref> Ashel Avraham 431 quoted by Yalkut Yosef (Kitzur S”A 672:3) </ref>
===Learning===
# Once the time comes to light one can’t learn Torah. <ref> Sh”t Marharshal 85, Bach 672 D”H Upasak, Bear Heteiv 672:10, Knesset Hagedolah (Hagot HaTur), Taz (672:1, Magan Avraham 672:5, Chaye Adam 154:20, and Emek Bracha 71 write that learning is also forbidden when the time for lighting comes against the Erech HaShulchan 672:2. Chazon Ovadiah pg 68, and Sh”t Elef HaMagen 15 write one shouldn’t be strict to stop a half hour early because of Bitul Torah as the Achronim say by Bitul Chametz (Mishna Brurah 431:7). Halichot Yosef pg 254 says this is implied from the Maharshal, Bach, and Chaye Adam but not the Machasit HaShekel. However Doleh UMashkeh of Rav Kenievsky, and Kuntres Piskei Shmuot pg 86 say not to learn even a half hour before the time. </ref>
# Some allow one to Hilchot Chanuka because one won’t forget to light. <ref> Orchot Rabbenu Chanuka 3:51 brings proof from S”A 275:7 that one can learn Bameh Madlikin by the light of the fire, but is unsure whether one needs to appoint a person to remind you to light. Similarly, Sh”t Mekadesh Yisrael (Chanuka 23) who brings a proof from Pesachim 11a that someone involved in Bedika won’t eat the Chametz. </ref>
# A regular shiur of Torah learning between Mincha and Maariv or after Maariv should continue on Chanuka even if it continues an hour after Tzet. When they finish they should announce that they should light candles. <ref> Torat HaMoadim 4:7, Yalkut Yosef (Moadim pg 211), Mekor Chaim 672, Pekudat Elazar 672 pg 62d, Ner Mitzvah pg 28, Chazon Ovadyah (Chanuka pg 73), and Machzik Bracha 672 hold one should delay lighting for Torah of the many against Noheg KeSoan Yosef (Chanuka 5 pg 185). Since one can light with a bracha even after ‘Tichle Regel’ (S”A 672:2) even though it sounds like it’s Bedieved, because of Bitul Torah of a congregation it’s Lechatchila to light later. The issue of not learning when the time comes for lighting is only so that one doesn’t forget to light but a congregation won’t forget and will remind each other. Chazon Ovadyah brings proof from Meiri and Sefer Meorot on Shabbat 21b who write that the Yeshivot in France would continue learning and only light when they finished learning half-way into the night. [Similar idea by Bedikat Chametz that permits it after the time comes is found in Sh”t Maharanach 2:79, Knesset Hagedolah 431, Olat Shabbat 431:2, Shulchan Gavoha 431:6, and Shulchan Aruch HaRav 431. Even though Kesef Mishna says in name of Rambam that a shiur shouldn’t take place after the time for Bedika, Chatam Sofer (Pesachim 431:6) says Kesef Mishna was referring to learning at home but if it was a shiur in shul it’s permitted.] </ref>
# The practice in Israel is that the Avrechim (Semicha students) and Kollel members leave their studies early to pray Mincha, Arvit and then light with their family. <ref> Chazon Ovadyah pg 75 testifies to this practice. So writes Rav Shlomo Zalman Aurbach in Halichot Shlomo pg 296 and it’s written about him that he would get angry at Avrechim who continued learning and have their wives light at the appropriate time. </ref> However some hold that it’s preferable to appoint one’s wife to light at the proper time so as not to take away from the regular learning. If that’s not possible one should light after he finishes his regular schedule of learning. Nonetheless if the Avrechim plan on returning to learn at candle lighting then one can interrupt to light at the proper time. <ref> Some hold (Yalkut Yosef (Kitzur S”A 672:8), Rav Hershel Schachter in YU) based on the Meiri and Sefer Meorot on Shabbat 21b who write that the Yeshivot in France would continue learning and only light when they finished learning half-way into the night. Thus since S”A 671:1 says that lechatchila one should light at Tzet and bedieved one can light all night, because of the issue of Bitul Torah of Rabim one shouldn’t interrupt learning to light at the proper time. Nonethless, Chazon Ovadyah defends the practice (to interrupt to light with their family) because the Avrechim are concerned with Bitul Torah and will learn also at home, and can tell their family about Chanuka when they light. </ref>
===Sleeping===
# Similarly, one may not go to sleep a half hour before the time of candle lighting unless one appoints someone to wake oneself. <Ref>Piskei Shemuot pg 99 </ref>
===Other activities===
# One make not begin a significant activity which take time, however just writing a note is permissible. <Ref>Mishna Brurah 672:10, Piskei Shemuot pg 97 </ref>
===If one began===
# Even if one began before the time to light candles, one should stop whatever one’s doing when the time to light comes. <Ref>Mishna Brurah 672:10</ref>
===Those who aren't lighting===
# Some say that if a man is coming home late (an hour or more) after the time for lighting and is careful to light when he gets home, his wife and children are permitted to eat. <ref> Chazon Ovadiah pg 68, (quotes Sh”t Nachlat Tzvi Y”D 262 concerning Brit Milah) allows the children and wife to eat.</ref> However, others disagree and hold that someone who isn’t lighting and will fulfill the mitzvah with someone else should also refrain from eating, working, or learning as above unless there’s a need in which case one can be lenient. <Ref>Piskei Teshuvot 672:7. However Sh”t Besel HaChochma 4:58, Halichot Shlomo, and Rav Kanievsky (quoted by Halichot Yosef pg 260) say if it’s the Minhag for women not to eat a meal before the lighting. In response, Chazon Ovadiah rules that if there’s not a known Minhag, then one doesn’t have to wait. Similarly, Rav Yacov Kamenetsky in Emet LeYacov 676 says according to the Ashkenaz Minhag, if the children want to eat they can light for themselves. </ref>
== Lighting Chanuka Candles in Shul==
# The congregation should light candles between Mincha and Mariv even at Shkiah because the congregation would leave right after Mariv and there wouldn’t be Pirsume Nisa for the candles. <ref> Rashba (Shabbat 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim (Chanuka 15), Ritva and Ran on Shabbat 21b. Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between Mincha and Mariv (and so says Avudraham 54d) and the reason is that if they light after Mariv the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. So rules Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between Mincha and Mariv they should light before Alenu so there’s a minyan still there. See also Yeraim 102e. </ref>


== The oils that are Kosher==
== The oils that are Kosher==
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# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref>
# Oils that spoiled that are inedible are unfit, unless it’s inedible because it’s bitter and it’s not spoiled is fit just like wax which is fit even though it’s inedible. <ref> S”A 154:12 if a mouse is found in the oil and it makes it spoiled it can’t be used to light in the Shul. Knesset Hagedolah extends this halacha to all candles of mitzvah. Pri Megadim A”A 154:19, M”Z 154:10, Erech Hashulchan Y”D 104:10, Mishna Brurah 673:3 say this law explicitly by Chanuka. By lighting in a shul, Magan Avraham 154:15, Olot Tamid 154:15, Ben Ish Chai (Vayeshev 12) say that spoiling that makes it inedible is unfit but if it’s just bitter it’s fit. </ref>
# All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref>
# All wicks and oils are kosher for Chanuka candles even the wicks and oils that are unfit for Shabbat candles such as wicks of cotton, hair or silk, and oils of castor oil or pitch (See Hilchot Shabbat Candles), which the wicks don’t draw well from the oil. <ref> Shabbat 21a brings a dispute in the Amoraim. We hold that these wicks and oils are permitted for Chanuka. It’s only a potential issue on Friday afternoon and even then it’s permitted since we are not afraid that on Shabbat you’ll fix the wick (to draw better) because the Chanuka candles are forbidden to benefit from their light and if they go out one donesn’t have to relight them. Rambam (Chanuka 4:6), Tur and S”A 673:1. </ref>
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benfit. Thus there’s an issue that one will fix the wick to draw better and violate Shabbat. So writes Bach 673, Pri Chadash 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6. So too, say the Bach 673, Shaarei Knesset Hagedolah 673:5, Magan Avraham 673:1, Eliyah Raba 673:3, and Pri Chadash 673, the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref>
# On Friday afternoon if one puts in the exact measure required, enough oil for a half hour after Tzet, he can use the unfit wicks and oils (wicks and oils unfit for Shabbat candles). However if he puts in a lot of oil to last longer than the half hour after Tzet, he may not use the unfit wicks and oils (wicks and oils unfit for Shabbat candles).The Shamash on Friday afternoon can’t be lit with the unfit wicks and oils. <ref> Meiri(Shabbat 21b), Sh”t Rashba 1:170, Bet Yosef 673, Rama 673:1 say this difference by Friday afternoon. S”A 672:2 rules that if the oil lasts longer than the required half hour it’s permitted for benefit. Therefore, the Bach 673, Pri Chadash 673, Eliyah Raba 673:5, Pri Megadim M”Z 673:2, and Mishna Brurah 673:6 write that there’s a concern that one will fix the wick to draw better and violate Shabbat. Similarly the Bach 673, Shaarei Knesset Hagedolah 673:5, Magan Avraham 673:1, Eliyah Raba 673:3, and Pri Chadash 673 write that the Shamash can’t be lit with unfit wicks and oils because it’s permitted for benefit and there’s an issue of fixing it to improve it. </ref>
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref>
# Some have the Minhag to add some water to the oil as long as the wick is immersed in the oil so that it’s able to light. <Ref> Yafeh Lelev 2, 671:2. </ref>
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15) </ref>
# One is allowed to light with oil of the Shemittah year. <Ref> Rav Mordechai Eliyahu in Techumin (Vol 21 pg 11-15) </ref>
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== The Brachot of Chanuka Candles==
== The Brachot of Chanuka Candles==
 
# On the first night all three blessings are said. On all other nights only the first two are said <ref> Shulkhan Arukh Orach Chayim 676:1-2</ref>
 
## ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה
On the first night all three blessings are said. On all other nights only the first two are said <ref> Shulkhan Arukh Orach Chayim 676:1-2</ref>
## ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
 
## ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
* ברוך אתה ה' אלוקינו מלך העולם, אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה
 
* ברוך אתה ה' אלוקינו מלך העולם, שעשה נסים לאבותינו בימים ההם בזמן הזה
 
* ברוך אתה ה' אלוקינו מלך העולם, שהחינו וקימנו והגענו לזמן הזה
 
# There are there Brachot on the first night: 1)Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) Chanuka. 2) SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh. 3)SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh. <ref> S”A 676:1 writes the first bracha without the word shel. So is the opinion of the Arizal (Shaar Kavanot pg 108d), Pri Chadash, and Gra (Maaseh Rav 231). However Ashkenazim add the word Shel based on our girsa of the Gemara, Rif and Rambam. Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). </ref>
# There are there Brachot on the first night: 1)Asher Kidishanu BeMitzvotav VeTzivanu Lehadlik Ner (Ashkenazim add: Shel) Chanuka. 2) SheAssa Nissim LeAvotenu Bayamim Hahem Bazman Hazeh. 3)SheHechiyanu Vekiyemanu Vehiygianu Lazman Hazeh. <ref> S”A 676:1 writes the first bracha without the word shel. So is the opinion of the Arizal (Shaar Kavanot pg 108d), Pri Chadash, and Gra (Maaseh Rav 231). However Ashkenazim add the word Shel based on our girsa of the Gemara, Rif and Rambam. Clearly, if a Sephardi said it with the word Shel he fulfills his obligation (Chazon Ovadyah pg 125). </ref>
# If one forgot to say the Brachot and remembers after he finished lighting and before a half hour passed one can say “SheAssa Nissim” (and Shechiyanu on the first night) but not “Lehadlik Ner”. If one remembers before one finishes lighting the candles (on the 2nd day and on) one can make all the Brachot then and finish the lighting. <ref> Sh”t Rabbenu Avraham Ben HaRambam 83 pg 122, Shulchan Gavoha 676:3, and Sh”t Demeshk Eliezer Y”D 47 write that after one lights one can’t make the bracha of Lehadlik Ner against Sefer Pardes (Rabbenu Asher Ben Chaim pg 66) who says one can say it as long as the candles are burning. Sh”t Halachot Ketanot 1:3 and Yad Aharon (Hagot Tur 676) say that one can make all the Brachot as long as one didn’t finish lighting all the candles of Hidur. Sh”t Rabbi Akiva Eiger (Mehudra Tanina 13) writes that if one remembers before one finishes one can make all the Brachot but if one only remembers after he finishes lighting he can’t make Lehadlik Ner just like Brachot HaRoeh(S”A676:3). So rules Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135.Torat HaMoadim 6:9 adds that since we learn the after lighting one can still make the bracha of SheAssa Nisim from Brachot HaRoeh it only applies to the first half hour after one sees the candles as by Brachot HaRoeh. </ref>
# If one forgot to say the Brachot and remembers after he finished lighting and before a half hour passed one can say “SheAssa Nissim” (and Shechiyanu on the first night) but not “Lehadlik Ner”. If one remembers before one finishes lighting the candles (on the 2nd day and on) one can make all the Brachot then and finish the lighting. <ref> Sh”t Rabbenu Avraham Ben HaRambam 83 pg 122, Shulchan Gavoha 676:3, and Sh”t Demeshk Eliezer Y”D 47 write that after one lights one can’t make the bracha of Lehadlik Ner against Sefer Pardes (Rabbenu Asher Ben Chaim pg 66) who says one can say it as long as the candles are burning. Sh”t Halachot Ketanot 1:3 and Yad Aharon (Hagot Tur 676) say that one can make all the Brachot as long as one didn’t finish lighting all the candles of Hidur. Sh”t Rabbi Akiva Eiger (Mehudra Tanina 13) writes that if one remembers before one finishes one can make all the Brachot but if one only remembers after he finishes lighting he can’t make Lehadlik Ner just like Brachot HaRoeh(S”A676:3). So rules Mishna Brurah 676:4, Ben Ish Chaim Vayeshev 10, and Sh”t Chatav Sofer O”C 135.Torat HaMoadim 6:9 adds that since we learn the after lighting one can still make the bracha of SheAssa Nisim from Brachot HaRoeh it only applies to the first half hour after one sees the candles as by Brachot HaRoeh. </ref>
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==Lighting Chanuka candles in a non-Jewish city==
==Lighting Chanuka candles in a non-Jewish city==
# Someone in a city that’s totally not Jewish even if he has family lighting for him at home he should light with a bracha. <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 (Chanuka 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. Pri Chadash 677:3 argue that one shouldn’t rely on this to make a bracha since it’s not an obligation [just like the Bet Yosef 677:1 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. So rules the Mishna Brurah 677:14. 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 (just like in lighting in Shul) even if his wife is lighting because no one around is lighting. So holds the Shulchan Gavoha 677:5 (and that so was the Minhag of Selanica), Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t Besamim Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49. 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 intending to the opinion of the Meiri (who argues on the Orchot Chaim and Mordechai). </ref>
# Someone in a city that’s totally not Jewish even if he has family lighting for him at home he should light with a bracha. <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 (Chanuka 13,18) and Mordechai 267. So writes Sh”t She’erit Yosef 73e. Pri Chadash 677:3 argue that one shouldn’t rely on this to make a bracha since it’s not an obligation [just like the Bet Yosef 677:1 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. So rules the Mishna Brurah 677:14. 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 (just like in lighting in Shul) even if his wife is lighting because no one around is lighting. So holds the Shulchan Gavoha 677:5 (and that so was the Minhag of Selanica), Chasidei David Chasan pg 61b, Chelko Shel Yedid pg 48b, Sh”t Besamim Rosh 343, Chazon Ovadyah, and Moed Kol Chai 27:49. 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 intending to the opinion of the Meiri (who argues on the Orchot Chaim and Mordechai). </ref>


== Sources==
== Sources==
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