The basic mitzvah of ner Chanukah requires one candle per household. Mehadrin light a candle for every person.(2) A dispute exists concerning who lights the extra mehadrin candles. The Rambam rules that the ba'al habayis lights all the candles(2). The Rama rules that each person lights for himself.(3)
The Aruch HaShulchan asks: According to the Rama, shouldn't the beracha made by anyone but the first person who lights be l'vatala? After all, one does not recite a beracha on a hiddur mitzvah.(4)
Some suggest that those who light later intend not to fulfill the mitzvah when those who precede them light. As such, they fulfill their mitzvah only when they light themselves, and may recite a beracha(5). Others counter that negative intention is effective only for personal mitzvos . However, intention not to fulfill household mitzvos , such as mezuzah and ner Chanukah, is ineffective.(6) The Mishnah Berurah quotes this in the context of a man and wife. His intention not to fulfill the mitzvah with her lighting may not be effective. As such, he may not light with a beracha after her.(7)
If so, the Rama's ruling is very problematic. Don't all those who light after the first person run the risk of a beracha I'vatala? Indeed, the Aruch HaShulchan quotes a gadol who strongly opposes the Rama for this reason.
The Terumas HaDeshen assumes that a beracha should be recited on the mehadrin of ner Chanukah found in the gemara(8). Apparently, its specific nature and universal acceptance set it apart from general hiddur mitzvah, which does not warrant a beracha. Perhaps the Rama's ruling relies on this assumption.
A similar psak was given by the Rambam concerning mehadrin min hamehadrin, the lighting of an additional candle on each day of Chanukah. If one lit four candles on the fifth day of Chanukah, and subsequently lit a fifth, an additional beracha is recited on the fifth candle.(9)
The Terumas HaDeshen implies that mehadrin does not apply to a husband and wife who are both at home. If both light with a beracha, the second beracha would be l 'vatala.(10) If the husband is a guest elsewhere , however, the Terumas HaDeshen allows him to recite a beracha after his wife lit at home. He quotes a dissenting view, which does not allow a beracha, since this type of mehadrin is not found in the Talmud. The Mishnah Berurah accepts the latter opinion. (11)
According to Rav Soloveitchik, no guest may recite a beracha. Rather, he must give a penny to the host, as the gemara requires.(12) The Mishnah Berurah rules that it is preferable for a guest to light with a beracha at his place of lodging (unless his wife has lit at home)(13). One who wishes to satisfy both of these divergent views should give his host a penny, and then light his own candles after answering amen to the host's beracha.
Contemporary posskim dispute the halachic status of b'nei yeshiva. Some rule that they are members of their parents' households and fulfill the basic obligation of hadlokas ner Chanukah when their fathers light at home.(14) Others rule that they are deemed to have left their parents' households and are now residents of the yeshiva only.(15) However, they may concede that in our yeshiva, which allows its talmidim more time and independence at home, the talmidim are members of their parents' house-holds.
In any event, the yeshiva dorm is certainly the talmid 's home. Therefore, he should light there to fulfill mehadrin. If he is at his parents' home, he should light there (assuming he is a household member halachically) . If he travels that night from home to yeshiva or vice versa, he may light in either location, as he has, in effect, two homes.
Our yeshiva , as many others, has prohibited lighting in dorm rooms because of the danger of fire. One may light in the lobby, if we assume that the dorm hallways have the status of a chatzer, a Talmudic courtyard.(16)
In fact, some view the halls of apartment a buildings in Eretz Yisroel as a chatzer, and rule that it is preferable to light in the lobby. While others disagree, (17) because the halls are not as private as the chatzer of old, they may concede that a yeshiva dorm, especially when there is only one bathroom and shower on each floor, is considered a chatzer.
The P'nei Yehoshua explains that the miracle of Chanukah was needed only to enable us to light with pure oil. Although impure oil may be used when no pure oil exists, Hashem's miracle enabled us to light in the preferred way, la'mehadrin(18). The specificity and universal observance of mehadrin and mehadrin min hamehadrin , regarding ner Chanukah and the beracha thereon, go back to the miracle upon which it is based.
May we be inspired to perform all mitzvos in a mehadrin manner, and thereby merit the lighting of the Menorah in the Beis HaMikdash, bimhera miyameinu.
1 Shabbos 21b
2 Mishneh Torah, Hilchos Chanuka 4:1
3 Orach Chaim 671:2
4 O.C. 671:15
5 R' Akiva Eiger II, 13
6 Birkei Yosef 677:2
7 677:16
8 101
9 Pe'er HaDor 101, see Machatzis HaShekel 676
10 See MB. 671:9
11 677:16
12 See B'Ikvei HaTzon p. 120
13 677:3
14 Yechaveh Da'as 6:43
15Sefer Chanukah 9:21
16 O.C. 671:5
17 See Piskei Tshuvos 671 :4,5
18 Shabbos 21 b