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Earliest and Latest time to light Chanukah Candles: Difference between revisions
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Earliest and Latest time to light Chanukah Candles (view source)
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# According to Ashkenazim, while some poskim hold that one may light [[Chanukah]] candles immediately after sunset, many say that one shouldn't light until 10 or 25 minutes after sunset. According to Sephardim, the ideal time to light [[Chanukah]] candles is immediately after [[Tzet HaKochavim]], which in Israel can be approximated to be 15 minutes after sunset.<ref> | # According to Ashkenazim, while some poskim hold that one may light [[Chanukah]] candles immediately after sunset, many say that one shouldn't light until 10 or 25 minutes after sunset. According to Sephardim, the ideal time to light [[Chanukah]] candles is immediately after [[Tzet HaKochavim]], which in Israel can be approximated to be 15 minutes after sunset.<ref> | ||
* The Gemara [[Shabbat]] 21b states one should light from Mishtishka HaChama (lit. from the setting of the sun) until people leave the marketplace. What does the Mishtishka HaChama mean? | * The Gemara [[Shabbat]] 21b states one should light from Mishtishka HaChama (lit. from the setting of the sun) until people leave the marketplace. What does the Mishtishka HaChama mean? | ||
* On the basis of some Rishonim the Gra (Beiur HaGra 672:1) writes that one should light at sunset. See Bei’ur Halacha s.v. lo, who adds that perhaps the Rambam holds one should light at sunset. [Seemingly, Bet Yosef who quotes Rambam and then says that the Tur used the word “the end of the sunset” because the beginning of the sunset is still mostly day, holds that the Rambam and Tur don’t argue. However, the Yad Aharon 672 explains the Rambam as holding one should light at sunset. and Mishna Brurah ( | * On the basis of some Rishonim the Gra (Beiur HaGra 672:1) writes that one should light at sunset. See Bei’ur Halacha s.v. lo, who adds that perhaps the Rambam holds one should light at sunset. [Seemingly, Bet Yosef who quotes Rambam and then says that the Tur used the word “the end of the sunset” because the beginning of the sunset is still mostly day, holds that the Rambam and Tur don’t argue. However, the Yad Aharon 672 explains the Rambam as holding one should light at sunset. and Mishna Brurah (Beiur Halacha 672:1) also suggests this possibility.] Additionally, The Rama (Darkei Moshe 672:4) quotes the Maharil's practice of lighting right after sunset. The Darkei Moshe also quotes the Sefer Minhagim (of Rabbi Tirna pg 144) who agrees that the gemara means that one should light at [[Shekiyah]], but adds that one doesn't need to be careful about this. | ||
* The Rashba (21b D”H Ha DeAmrinan) seems to understand the term Mishtishka HaChama to mean Shkiyat HaChama. The Ran (on the Rif 9a s.v. Mitzvata) and Meiri (21b s.v. Achar) also imply this understanding. The Beiur HaGra 672:1 understands the Rashba and Ran as discussing the Shekiya Sheniya (the second sunset, a term that will hopefully be clarified later). | * The Rashba (21b D”H Ha DeAmrinan) seems to understand the term Mishtishka HaChama to mean Shkiyat HaChama. The Ran (on the Rif 9a s.v. Mitzvata) and Meiri (21b s.v. Achar) also imply this understanding. The Beiur HaGra 672:1 understands the Rashba and Ran as discussing the Shekiya Sheniya (the second sunset, a term that will hopefully be clarified later). | ||
* However, The Mordechai (Hagahot Mordechai 455) writes that one should light [[Chanukah]] candles at Tzeit HaKochavim, because a candle isn’t noticeable during the day. Similarly, Rabbenu Tam (Sefer HaYashar 221, Tosfot Menachot 20b D”H Nifsal) holds that one should not [[chanuka]] candles until the end of the second [[shekiyah]], which is equivalent to Tzet Hakochavim. The Hagahot Mordechai ([[Shabbat]] 455), Ritva 21b, Sh”t Trumat HaDeshen 102 in name of Mordechai, Sedah LeDerech 4:7(2), and Bach 672:1 based on the Rosh ([[Shabbat]] 2:3) concur with the opinion of Rabbenu Tam. The Tur and S”A 672:1 rule like the Mordechai. | * However, The Mordechai (Hagahot Mordechai 455) writes that one should light [[Chanukah]] candles at Tzeit HaKochavim, because a candle isn’t noticeable during the day. Similarly, Rabbenu Tam (Sefer HaYashar 221, Tosfot Menachot 20b D”H Nifsal) holds that one should not [[chanuka]] candles until the end of the second [[shekiyah]], which is equivalent to Tzet Hakochavim. The Hagahot Mordechai ([[Shabbat]] 455), Ritva 21b, Sh”t Trumat HaDeshen 102 in name of Mordechai, Sedah LeDerech 4:7(2), and Bach 672:1 based on the Rosh ([[Shabbat]] 2:3) concur with the opinion of Rabbenu Tam. The Tur and S”A 672:1 rule like the Mordechai. | ||
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# Soldiers in the army who can’t light at night for security reasons and want to light while it’s still day and extinguish it before it gets dark can light without a bracha. <ref> Yalkut Yosef (Moadim pg 210) </ref> | # Soldiers in the army who can’t light at night for security reasons and want to light while it’s still day and extinguish it before it gets dark can light without a bracha. <ref> Yalkut Yosef (Moadim pg 210) </ref> | ||
== Lighting before or after Mariv== | == Lighting before or after Mariv== | ||
# One who came home late and has to pray [[Mariv]] and light candles should pray first. <ref> Chazon Ovadyah ([[Chanukah]] pg 71) and Mishna Brurah (explained in | # One who came home late and has to pray [[Mariv]] and light candles should pray first. <ref> Chazon Ovadyah ([[Chanukah]] pg 71) and Mishna Brurah (explained in Beiur Halacha) 672:1 brings two proofs :1)Tosfot ([[Shabbat]] 23b D”H Hadar) says Tadir VeShEno Tadir, Tadir Kodem (the more common mitzvah comes first) overrides the mitzvah of Pirsume Nisa (publicizing the miracle. So holds Meiri ([[Shabbat]] 23b) in name of Gedolei Dorot, Ran ([[Shabbat]] 23b), Ramban ([[Shabbat]] 22b), Rosh ([[Shabbat]] 2:13), Rashba ([[Shabbat]] 22b), Teshuvat Rashba 1:1070, Rabbenu Yerucham (p. 61d 2). Also, [[Kriyat Shema]] is Deoritta and lighting candles is Derabanan and Peni Yehoshua [[Brachot]] 51b, Nodeh BeYehuda Kama O”C 39,41e, and Sh”t Rama MePano 14 hold Deorittas precede a Derabanan. Even though the Shagat Aryeh argues that Deorittas don’t have any precedence over Derabanan’s, most of the achronim agree with the Peni Yehoshua including: Sh”t Imrei Esh O”C 53, Mispeh Eitan ([[Brachot]] 51b), Chatom Sofer (Pesachim 102b), and Sh”t Shev Yacov O”C 22. However Magan Avraham 672:5 rules one should light before praying [[Mariv]]. Because of Tadir and [[Shema]] is Deoritta, Sh”t Shevut Yacov 2:40, Sh”t Shev Yacov 22 quoted by Sh”t Orach LeChaim O”C 1, implied from Sh”t Lechem Seirim 21, Shoel UMeishiv (Riviah 2:219) and Chaim VeChesed Mosefia pg 90d:11 in name of Mahari MeTaril disagree with the Magan Avraham. Chidushei Maharsa 8b says that everyone agrees that if it’s close to [[Chatzot]] one should pray before lighting because preferably one should pray before [[Chatzot]]. [Bear Hetev 672:2 quotes Magan Avraham and then says so holds Knesset Hagedolah. However Shaarei Teshuva 672:1 says that the Bear Hetev made a mistake about the Knesset Hagedolah as appears from Sh”t Shevut Yacov. Sh”t Shevut Yacov quotes the Shaarei Knesset Hagedolah (Hagahot Hatur 672:1) who writes that he retracted from his opinion that one should light before praying. ] </ref> | ||
# Sephardim have the Minhag to pray [[Mariv]] at Shkiah and to light individually at Tzet. So too, if the [[minyan]] prays at Tzet they should pray and then light individually unless there’s a concern that they won’t be able to light before ‘Tichle Regel’, in which case each individual should light before praying. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Torat HaMoadim 4:8 and Kaf Hachaim 672:5 say that because of Tadir we pray and then light. Chida in Machzik Bracha 672:3, Sh”t Mahari Halevi 1:182, says if there’s a concern of missing ‘Tichle Regel’ one could light first. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | # Sephardim have the Minhag to pray [[Mariv]] at Shkiah and to light individually at Tzet. So too, if the [[minyan]] prays at Tzet they should pray and then light individually unless there’s a concern that they won’t be able to light before ‘Tichle Regel’, in which case each individual should light before praying. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Torat HaMoadim 4:8 and Kaf Hachaim 672:5 say that because of Tadir we pray and then light. Chida in Machzik Bracha 672:3, Sh”t Mahari Halevi 1:182, says if there’s a concern of missing ‘Tichle Regel’ one could light first. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | ||
# Ashkenzim who have the Minhag to pray at Tzet, should light at Shkiah before praying [[Mariv]] at Tzet. If Tzet came and one didn’t light he should first pray and then light. However some have the Minhag to always light after praying [[Mariv]]. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Mishna Brurah 672:1 in name of Mor Ukesiah and the Minhag of the Gra to light before they prayed at Tzet, if one didn’t light until Tzet one prays first because of Tadir and that [[Shema]] is Deoritta. He also records the practice of some who would always light after [[Mariv]]. Torat HaMoadim 4:8 agrees. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | # Ashkenzim who have the Minhag to pray at Tzet, should light at Shkiah before praying [[Mariv]] at Tzet. If Tzet came and one didn’t light he should first pray and then light. However some have the Minhag to always light after praying [[Mariv]]. One should set up the chanukia and candles before Tzet so that after [[Mariv]] one can light right away. <ref> Mishna Brurah 672:1 in name of Mor Ukesiah and the Minhag of the Gra to light before they prayed at Tzet, if one didn’t light until Tzet one prays first because of Tadir and that [[Shema]] is Deoritta. He also records the practice of some who would always light after [[Mariv]]. Torat HaMoadim 4:8 agrees. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | ||
