Chanukah Candles When Camping
Rabbi Yonason Johnson
Question: Over the December break we are going camping for a few days and will be sleeping in tents. As it will be Chanukah, please can you advise if and how we should light Chanukah candles.
Answer: The first issue at hand is to establish whether the Mitzvah of lighting Chanukah candles is a Mitzvah on the individual (חובת גברא) or a Mitzvah on the house (חובת בית). The Nafka Minah (practical difference) would be whether an individual who does not have a house in which to light is obligated or exempt.
Secondly, if we determine that the Mitzvah is on the house, do temporary accommodations such as a campervan or tent qualify as a house for this purpose?
The Gemora and Rishonim
The Gemora[1] teaches that the Mitzvah of Chanukah is Ner Ish Ubeiso – one candle for a man and his house. Many of the halachos concerning where to light the Menorah relate to positioning it at the doorway of a house. The Gemora seems to connect the Mitzvah to having a house.
Rambam[2] writes that the Mitzvah of Chanukah is that each house (כל בית ובית) should light. This language also suggests that the Mitzvah is on the house.
Another source is based on the ruling of the Gemora[3] that one who sees Chanukah candles should make the some of the Brachos even when they will not be lighting themselves – this is referred to as Birchos Haroeh. We do not find a similar idea by any other Mitzvah. Why?
Tosfos[4] explains that these blessings were instituted because of the specialness of the miracle and also because many people do not have houses and are unable to fulfil the Mitzvah. This is similar to Mezuzah which can only be fulfilled when one has a house. Tosfos is of the opinion that one must have a house to fulfil the Mitzvah.
Rashi, quoting Rabbeinu Yitzchak ben Yehudah, explains that Birchos Haroeh was only established for someone who has not lit yet in his house or someone who is on a boat (and will not light). This is also referenced by the Rosh[5]. Why would someone on a boat not be able to light?
Maharsham[6] explains that since the boat does not have a roof so that the wind blows into it, it is not considered a house and is therefore exempt from lighting.
Az Nidberu[7] argues on the explanation of the Maharsham. It could be that Rashi is discussing someone who does not have the ability to light on the boat because he does not have candles. Alternatively he may not have permission to light on the boat. This argument is also advanced by the Tzitz Eliezer quoted below.
In contrast to Rashi, Orchos Chaim[8] Hilchos Chanukah writes that one who is travelling on a boat should indeed light Chanukah candles with the blessings. There are those who explain that the Machlokes between Rashi and the Orchos Chaim concerning a boat, revolves around the issue at hand i.e. whether the Mitzvah is on the person or on the house.
The Acharonim
Pnei Yehoshua[9] explains that the Mitzvah of Chanukah differs from other Mitzvos which are Chovas Haguf and must be done by each person individually (e.g. Tefillin and Lulav). Since the Mitzvah is to light the candles near the Reshus Harabim to publicise the miracle, the Chachomim established the Mitzvah as though it is an obligation on the house.
Sfas Emes[10] discusses whether Chanukah candles are like Mezuza and dependant on the house, or whether they are an obligation on the person.
The Bach[11] is of the view that the Mitzvah is a Mitzvah on the individual. For this reason when one has already lit themselves, they may only make the brachos on behalf of someone else if the other person is present.
Aruch Hashulchan[12] writes clearly that the Mitzvah is on the individual and therefore even someone who does not have a house (in which they would be lighting) must light. He also explains that even though the Halocha is that a traveller is discharged by his wife lighting at home, he may nonetheless have in mind not to be Yotzai and then light his own candles with a Bracha[13] and that this is the widespread practise of Bochurim and guests.
The classic Teshuvah referenced in this discussion (and quoted above) is the Maharsham[14] who writes that one who is travelling on a train should light candles with a Bracha. Because one pays for their seat and is able to eat and sleep there, the train becomes like a house that they are renting[15]. The train is different to the boat mentioned by Rashi, as it does have a roof and the wind does not blow inside. Would the boat have a roof, we would also light candles. Maharsham certainly requires a house for Chanukah candles, however there is no need that it be a permanent dwelling.
The Tzitz Eliezer[16] was asked about travellers who will be sleeping out in the open or in tents. He takes the approach of the Bach that the Mitzvah is on the individual and does not require a house. He therefore rules that even when sleeping in the open, one should light Chanukah candles with a blessing. Certainly this would be so when sleeping in tents.
Az Nidberu[17] likewise argues that there is no basis to those who claim that the Mitzvah of Chanukah candles depends on a house[18]. Therefore one may light with the Brachos wherever they are.
Mishna Halachos[19] writes about lighting Chanukah candles when travelling overnight by car. If one will reach their destination during the night, they should certainly delay lighting candles until they arrive. He quotes the Maharsha”m but notes that a car may differ from a train carriage. However he concludes that the obligation is in fact on the individual who should light wherever they are.
Rabbi Moshe Shternbuch[20] rules like the Maharsham that we require a house. He rules that soldiers who are sleeping in tents in the fields should not light Chanukah candles, rather if they are married, they should rely on their wife lighting at home. A single soldier relies on their parents lighting at home.
Harav Gavriel Zinner[21] writes that a campervan or trailer caravan certainly constitutes a house as it functions as a dwelling. One would light with a Bracha. One who is sleeping out in the field may not light with a Bracha. They should nonetheless light (without a Bracha) in concern for the view of the Bach that one is still obligated even if they do not have a house. If one’s car is at least 10 Tefachim tall (approximately 80cm) and 4 Amos wide (approximately 2m), it too constitutes a house and one may light next to their car with a Bracha. In a Teshuva[22] on the topic, he writes that a tent is not considered a house.
Mikraei Kodesh[23] writes that tent which has a roof and is protected from the elements does constitute a house according to the distinction of the Maharsham and one would light with the blessings.
Harav Shlomo Zalman Auerbach[24] accepts as a matter of fact that for Chanukah candles one requires a house. His basis this on the Gemora and Rishonim quoted above. Soldiers sleeping in the open would not be able to light with a Bracha. In his Teshuvah, he discusses what structure would qualify as a house for this purpose. The structure must have a roof to protect from the elements. If the structure would not be able to withstand a common wind, it is also not considered as a house. The structure must be a minimum of 10 Tefachim tall (approximately 80cm)[25].
Concerning the internal dimensions, he initially suggests that we require an area of 4 Amos by 4 Amos. This is the minimum size to be considered a house in Halocha[26] with regards to Mezuza, Eiruv and other Mitzvos. However he concludes that for Chanukah cnaldes, it could be sufficient to qualify as a dwelling, even if it is not considered a house. For this, it is sufficient if the structure is large enough to use. The minimum useable space is 7 by 7 Tefachim (approximately 56cm by 56cm) which is the minimum dimensions of a Kosher Sukkah.
A large tent which meets these requirements would constitute a dwelling and one may light with the Brachos. Pup tents would not qualify.
Harav Shlomo Zalman Auerbach once severely reprimanded a group of travellers when he was asked about lighting Chanukah candles when sleeping in the open field; “Chanukah candles is such an important Mitzvah that even a pauper is required to sell their clothing or go collecting to be able to light candles, how can you do something which will exempt yourselves from it?”
In Kuntres on Halachos for soldiers, Harav Shlomo Zalman writes that soldiers who sleep in their tanks may also light Menorah with blessings in (or next to) their tank.
If a group of travellers were sleeping out in the open or sleeping in small tents, they are unable to light according to the majority of Poskim (or would only be able to light without Brachos).
Nonetheless, if there is a minyan and they daven Mincha after Plag Hamincha, one of the group may light the Menorah with the blessings for the purpose of Pirsumei Nissa like the lighting which is done in the Shule. According the Rebbe’s view[27], as understood by many Chabad poskim[28], one may also light with the blessings at other communal gatherings[29] for the purpose of Pirsumei Nissa. A group of campers sleeping in the open could do this.
For those in large tents who will be lighting, there is a further issue to consider;
Technically, when away from home, a married man is Yotzai with his wife lighting Chanukah candles in their home. A child is Yotzai when their parent lights at home.
Terumas Hadeshen[30] rules that one may nonetheless light for themselves in their temporary location with the blessings.
The Beis Yosef[31] argues; If one is Yotzai with one’s wife’s lighting, then making a Bracha would be an unnecessary blessing.
The Ram”o[32] rules like the Terumas Hadeshen. There is no concern of a Bracha Levatala as one has in mind not to be Yotzai with their wife’s lighting. Many Poskim concur with the Ramo’s ruling[33]. However, because many Poskim[34] are machmir, the Mishna Berura[35] therefore advises that one should hear the Brachos from someone else or try to light before the time that their wife will light.
Conclusion
[1] Shabbos 21b
[2] Hilchos Chanukah 4:1
[3] 23a
[4] Sukkah 46a ד"ה הרואה
[5] Siman 8
[6] Shu”t Maharsham 4:146
[7] 6:75
[8] Rabbi Aharon of Lunil a 13th century Rishon
[9] Shabbos 21a
[10] Shabbos 21a
[11] OC 667 ד"ה מצאתי
[12] OC 677:5
[13] Magen Avraham 677:9 based on the Terumas Hadeshen. See Mishna Berura 677:14
[14] ibid
[15] Yemei Chanukah quoting Chovas Hadar writes that one does not need to actually rent the “house” to be able to light there. It is sufficient that they have the right to be there and use the dwelling.
[16] 15:29
[17] ibid
[18] Although see the footnote there that he was later shown the Maharsham
[19] 7:86
[20] Moadim Uzmanim volume 8 2:143
[21] Nitei Gavriel Chanuka 10:7
[22] Ibid Teshuvah 8
[23] Chanuka siman 18
[24] Minchas Shlomo 2:51
[25] In Halichas Shlomo he also requires that the walls reach within 3 Tefachim of the ground.
[26] Sukkah 3a “Any house that is not 4 by 4 Amos, is exempt from Mezuza, Maakeh (a protective fence on the roof) and cannot contract Tzaraas of houses…
[27] See Az Nidberu ibid who supports the Rebbe’s position.
[28] See Nesivos B’sdeh Hashlichus from Dayan L.Y. Raskin. See there for the opinion of Harav Masas. See also Az Ndiberu ibid who concurs that a blessing may be recited on public Menorah lightings
[29] Some require that there be 10 adults present
[30] Siman 101
[31] OC 677
[32] Darkei Moshe OC 677:2
[33] This is also the opinion of Maharil, Magen Avraham, Taz, Levush and Elya Rabbah
[34] Maharshal Shu”t 85 and Pri Chadash
[35] 677:16
Rabbi Yonason Johnson
Question: Over the December break we are going camping for a few days and will be sleeping in tents. As it will be Chanukah, please can you advise if and how we should light Chanukah candles.
Answer: The first issue at hand is to establish whether the Mitzvah of lighting Chanukah candles is a Mitzvah on the individual (חובת גברא) or a Mitzvah on the house (חובת בית). The Nafka Minah (practical difference) would be whether an individual who does not have a house in which to light is obligated or exempt.
Secondly, if we determine that the Mitzvah is on the house, do temporary accommodations such as a campervan or tent qualify as a house for this purpose?
The Gemora and Rishonim
The Gemora[1] teaches that the Mitzvah of Chanukah is Ner Ish Ubeiso – one candle for a man and his house. Many of the halachos concerning where to light the Menorah relate to positioning it at the doorway of a house. The Gemora seems to connect the Mitzvah to having a house.
Rambam[2] writes that the Mitzvah of Chanukah is that each house (כל בית ובית) should light. This language also suggests that the Mitzvah is on the house.
Another source is based on the ruling of the Gemora[3] that one who sees Chanukah candles should make the some of the Brachos even when they will not be lighting themselves – this is referred to as Birchos Haroeh. We do not find a similar idea by any other Mitzvah. Why?
Tosfos[4] explains that these blessings were instituted because of the specialness of the miracle and also because many people do not have houses and are unable to fulfil the Mitzvah. This is similar to Mezuzah which can only be fulfilled when one has a house. Tosfos is of the opinion that one must have a house to fulfil the Mitzvah.
Rashi, quoting Rabbeinu Yitzchak ben Yehudah, explains that Birchos Haroeh was only established for someone who has not lit yet in his house or someone who is on a boat (and will not light). This is also referenced by the Rosh[5]. Why would someone on a boat not be able to light?
Maharsham[6] explains that since the boat does not have a roof so that the wind blows into it, it is not considered a house and is therefore exempt from lighting.
Az Nidberu[7] argues on the explanation of the Maharsham. It could be that Rashi is discussing someone who does not have the ability to light on the boat because he does not have candles. Alternatively he may not have permission to light on the boat. This argument is also advanced by the Tzitz Eliezer quoted below.
In contrast to Rashi, Orchos Chaim[8] Hilchos Chanukah writes that one who is travelling on a boat should indeed light Chanukah candles with the blessings. There are those who explain that the Machlokes between Rashi and the Orchos Chaim concerning a boat, revolves around the issue at hand i.e. whether the Mitzvah is on the person or on the house.
The Acharonim
Pnei Yehoshua[9] explains that the Mitzvah of Chanukah differs from other Mitzvos which are Chovas Haguf and must be done by each person individually (e.g. Tefillin and Lulav). Since the Mitzvah is to light the candles near the Reshus Harabim to publicise the miracle, the Chachomim established the Mitzvah as though it is an obligation on the house.
Sfas Emes[10] discusses whether Chanukah candles are like Mezuza and dependant on the house, or whether they are an obligation on the person.
The Bach[11] is of the view that the Mitzvah is a Mitzvah on the individual. For this reason when one has already lit themselves, they may only make the brachos on behalf of someone else if the other person is present.
Aruch Hashulchan[12] writes clearly that the Mitzvah is on the individual and therefore even someone who does not have a house (in which they would be lighting) must light. He also explains that even though the Halocha is that a traveller is discharged by his wife lighting at home, he may nonetheless have in mind not to be Yotzai and then light his own candles with a Bracha[13] and that this is the widespread practise of Bochurim and guests.
The classic Teshuvah referenced in this discussion (and quoted above) is the Maharsham[14] who writes that one who is travelling on a train should light candles with a Bracha. Because one pays for their seat and is able to eat and sleep there, the train becomes like a house that they are renting[15]. The train is different to the boat mentioned by Rashi, as it does have a roof and the wind does not blow inside. Would the boat have a roof, we would also light candles. Maharsham certainly requires a house for Chanukah candles, however there is no need that it be a permanent dwelling.
The Tzitz Eliezer[16] was asked about travellers who will be sleeping out in the open or in tents. He takes the approach of the Bach that the Mitzvah is on the individual and does not require a house. He therefore rules that even when sleeping in the open, one should light Chanukah candles with a blessing. Certainly this would be so when sleeping in tents.
Az Nidberu[17] likewise argues that there is no basis to those who claim that the Mitzvah of Chanukah candles depends on a house[18]. Therefore one may light with the Brachos wherever they are.
Mishna Halachos[19] writes about lighting Chanukah candles when travelling overnight by car. If one will reach their destination during the night, they should certainly delay lighting candles until they arrive. He quotes the Maharsha”m but notes that a car may differ from a train carriage. However he concludes that the obligation is in fact on the individual who should light wherever they are.
Rabbi Moshe Shternbuch[20] rules like the Maharsham that we require a house. He rules that soldiers who are sleeping in tents in the fields should not light Chanukah candles, rather if they are married, they should rely on their wife lighting at home. A single soldier relies on their parents lighting at home.
Harav Gavriel Zinner[21] writes that a campervan or trailer caravan certainly constitutes a house as it functions as a dwelling. One would light with a Bracha. One who is sleeping out in the field may not light with a Bracha. They should nonetheless light (without a Bracha) in concern for the view of the Bach that one is still obligated even if they do not have a house. If one’s car is at least 10 Tefachim tall (approximately 80cm) and 4 Amos wide (approximately 2m), it too constitutes a house and one may light next to their car with a Bracha. In a Teshuva[22] on the topic, he writes that a tent is not considered a house.
Mikraei Kodesh[23] writes that tent which has a roof and is protected from the elements does constitute a house according to the distinction of the Maharsham and one would light with the blessings.
Harav Shlomo Zalman Auerbach[24] accepts as a matter of fact that for Chanukah candles one requires a house. His basis this on the Gemora and Rishonim quoted above. Soldiers sleeping in the open would not be able to light with a Bracha. In his Teshuvah, he discusses what structure would qualify as a house for this purpose. The structure must have a roof to protect from the elements. If the structure would not be able to withstand a common wind, it is also not considered as a house. The structure must be a minimum of 10 Tefachim tall (approximately 80cm)[25].
Concerning the internal dimensions, he initially suggests that we require an area of 4 Amos by 4 Amos. This is the minimum size to be considered a house in Halocha[26] with regards to Mezuza, Eiruv and other Mitzvos. However he concludes that for Chanukah cnaldes, it could be sufficient to qualify as a dwelling, even if it is not considered a house. For this, it is sufficient if the structure is large enough to use. The minimum useable space is 7 by 7 Tefachim (approximately 56cm by 56cm) which is the minimum dimensions of a Kosher Sukkah.
A large tent which meets these requirements would constitute a dwelling and one may light with the Brachos. Pup tents would not qualify.
Harav Shlomo Zalman Auerbach once severely reprimanded a group of travellers when he was asked about lighting Chanukah candles when sleeping in the open field; “Chanukah candles is such an important Mitzvah that even a pauper is required to sell their clothing or go collecting to be able to light candles, how can you do something which will exempt yourselves from it?”
In Kuntres on Halachos for soldiers, Harav Shlomo Zalman writes that soldiers who sleep in their tanks may also light Menorah with blessings in (or next to) their tank.
If a group of travellers were sleeping out in the open or sleeping in small tents, they are unable to light according to the majority of Poskim (or would only be able to light without Brachos).
Nonetheless, if there is a minyan and they daven Mincha after Plag Hamincha, one of the group may light the Menorah with the blessings for the purpose of Pirsumei Nissa like the lighting which is done in the Shule. According the Rebbe’s view[27], as understood by many Chabad poskim[28], one may also light with the blessings at other communal gatherings[29] for the purpose of Pirsumei Nissa. A group of campers sleeping in the open could do this.
For those in large tents who will be lighting, there is a further issue to consider;
Technically, when away from home, a married man is Yotzai with his wife lighting Chanukah candles in their home. A child is Yotzai when their parent lights at home.
Terumas Hadeshen[30] rules that one may nonetheless light for themselves in their temporary location with the blessings.
The Beis Yosef[31] argues; If one is Yotzai with one’s wife’s lighting, then making a Bracha would be an unnecessary blessing.
The Ram”o[32] rules like the Terumas Hadeshen. There is no concern of a Bracha Levatala as one has in mind not to be Yotzai with their wife’s lighting. Many Poskim concur with the Ramo’s ruling[33]. However, because many Poskim[34] are machmir, the Mishna Berura[35] therefore advises that one should hear the Brachos from someone else or try to light before the time that their wife will light.
Conclusion
- One should not travel in a manner which would exempt them from the Mitzvah of Chanukah candles, especially when no one will be lighting for them at home.
- One who is staying in a hotel would light with a Bracha. Similarly one who is on a cruise ship, campervan or train with sleeping quarters would certainly light with a Bracha.
- For campers who will be sleeping in large tents, each person can light Menorah with the blessings. They should have in mind not to be Yotzai with their wives’ lighting at home.
- The Menorah should be placed near the opening of the tent (lighting in the tent would not be safe). In the absence of a Mezuza, the Menorah should be lit on the right side of the door.
- Those sleeping out in the open or in small tents may not light individually with the blessings. They are Yotzai with their family at home. However, one member may light for the group in a manner of Pirsumei Nissa.
[1] Shabbos 21b
[2] Hilchos Chanukah 4:1
[3] 23a
[4] Sukkah 46a ד"ה הרואה
[5] Siman 8
[6] Shu”t Maharsham 4:146
[7] 6:75
[8] Rabbi Aharon of Lunil a 13th century Rishon
[9] Shabbos 21a
[10] Shabbos 21a
[11] OC 667 ד"ה מצאתי
[12] OC 677:5
[13] Magen Avraham 677:9 based on the Terumas Hadeshen. See Mishna Berura 677:14
[14] ibid
[15] Yemei Chanukah quoting Chovas Hadar writes that one does not need to actually rent the “house” to be able to light there. It is sufficient that they have the right to be there and use the dwelling.
[16] 15:29
[17] ibid
[18] Although see the footnote there that he was later shown the Maharsham
[19] 7:86
[20] Moadim Uzmanim volume 8 2:143
[21] Nitei Gavriel Chanuka 10:7
[22] Ibid Teshuvah 8
[23] Chanuka siman 18
[24] Minchas Shlomo 2:51
[25] In Halichas Shlomo he also requires that the walls reach within 3 Tefachim of the ground.
[26] Sukkah 3a “Any house that is not 4 by 4 Amos, is exempt from Mezuza, Maakeh (a protective fence on the roof) and cannot contract Tzaraas of houses…
[27] See Az Nidberu ibid who supports the Rebbe’s position.
[28] See Nesivos B’sdeh Hashlichus from Dayan L.Y. Raskin. See there for the opinion of Harav Masas. See also Az Ndiberu ibid who concurs that a blessing may be recited on public Menorah lightings
[29] Some require that there be 10 adults present
[30] Siman 101
[31] OC 677
[32] Darkei Moshe OC 677:2
[33] This is also the opinion of Maharil, Magen Avraham, Taz, Levush and Elya Rabbah
[34] Maharshal Shu”t 85 and Pri Chadash
[35] 677:16