Earliest and Latest time to light Chanukah Candles: Difference between revisions

# One shouldn’t delay lighting the [[Chanukah]] candles at the ideal time (see above), but if one didn't light until after the time that people left the marketplace, one should nonetheless light. However, while some say that one may only recite the bracha if some of the household members are awake, others hold that it’s proper to wake up some of the family, but if one can’t, he should still light with a bracha. <ref>  

* The Gemara [[Shabbat]] 21b has two explanations of the Briatta's language of ‘Tichleh Regel Min HaShuk’ (once people leave the market). The first explanation is ‘if one didn’t light, one can still light’ and the other explanation is that one must put in enough oil to last until the time people leave the market. The Rambam ([[Chanukah]] 4:5) rules that one who didn’t light at the beginning of the night, one can still light until ‘Tichleh Regel’. The Bach 672 explains that the Rambam understood that the two answers of the gemara are complementary and so he rules based on the first answer that one may only light until the time people leave the market. Magid Mishna, Bahag ([[Chanukah]] pg 25d), Sh”t HaGoanim Sharei [[Teshuva]] 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai ([[Shabbat]] 2:265), Ran, Sefer HaTrumah 228, Rosh ([[Shabbat]] 2:3), Tur 672, Pri [[Chadash]], Maamer Mordechai  672:4, Sh”t Sadeh Aretz O”C 35 s.v. VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah to light. Therefore, Meiri, Ritva, and Orchot Chaim ([[Chanukah]] 15) say to light after then without a bracha.  

* Additionally, the Rashba ([[Shabbat]] 21b) understands that if one didn’t light by ‘Tichleh Regel’ can still light all night and the Briatta is only telling us what is preferable. The Rashba bases his idea on the Mishna [[Megillah]] (20b) that states any nighttime mitzvah may be performed anytime during the night. The Ravyah 3:843, Hagahot Maimon ([[Chanukah]] 4:2), Machsor Vitri (236 pg 199), Rabbenu Yerucham 9:1, Siddur Rashi 316 pg 151, Teshuvat Rashi 52, Pardes HaGadol 199, Sh”t Maseh HaGoanim 52 pg 43, Tosfot ([[Shabbat]] 21b s.v. Deiy Lo Adlik) in name of the Ri, Sefer Trumah 228 in name of Ri, Shibolei HaLeket 185 in name of Sefer Hatrumah, Ohel Moed ([[Chanukah]] 4), Teshuvat Ravyah 972, Rosh 2:3, Smak, Rabbene Yerucham 9:1, Meiri, Smag, Orchot Chaim in name of some Geonim and Sefer Hatrumah, and Ran hold that one may light later in the night based on the opinion of the Ri and Rashba. Rabben Peretz (on Smak 280) says to light while household members are awake. Ritva says nowadays when we light inside we can light after ‘Tichle Regel’ against the Tur who says this time applies even nowadays. [Darkei Moshe and Bach write that the Tur also agrees to the Tosfot but just was writing according to the Minhag of his place.]  

* Based on the opinion of the Ri, the Rama 672:2 rules nowadays one doesn’t need light by Tichleh Regel but one should be careful to light by then. Similarly,  S”A 672:2 rules that if one did not light before people left the marketplace, he nevertheless should do so later on until [[Olot HaShachar]]. The Magen Avraham 672:6 explains that one is allowed to light after people left the marketplace with a bracha only as long as the family members are awake. Eliyah Raba, 672:3, Chaye Adam 154:19, Derech Hachaim 672:2, Ben Ish Chai Vayeshev 7, Aruch HaShulchan 672:7, and Kaf Hachaim 672:26 agree with the Magen Avraham. Thus, Mishna Brurah 672:11 says that if one is lighting after the time that people have left the marketplace, it is proper to awaken family members so that one may light with a bracha. Similarly, Rav Dovid Yosef (Torat HaMoadim 4:4) rules that one shouldn’t make a bracha but shouldn’t stop someone who wants to make the bracha as he has what to rely on.  

# One who didn’t light at night (before [[Olot HaShachar]]) can’t light during the day, but if one wants, one can light without a bracha. <ref> S”A 672:2. Siddur Rashi 116 pg 151 (quoting Teshuvat Rabbenu Yitzchak Bar Yehuda) says if one didn’t light during the night one can’t light during the day. So quotes Sh”t Maaseh Goenim 55 pg 43, Teshuvat Rashi 52, Machsor Vitri 237 pg 201, Sh”t Maharam MeRotenberg 634, Pardes HaGadol 199, Tur 672, Shibolei HaLeket 185, and Roke’ach 226. Ravyah 3:843 in name of Rabbenu Tam says one can light in the day if one didn’t light at night. Sh”t Hitorerut [[Teshuva]] 1:119 writes that since we light nowadays indoors one should light as long as the candle gives off light (before [[HaNetz]], when the sun’s light overwhelms the candles light). However, Rav Ovadyah in Kol Sinai (kislev 5725) and Torat HaMoadim 4:5 argue that even though one should light to satisfy all opinions one isn’t allowed to make a bracha. </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==

# 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 s.v. Hadar) says Tadir VeShEno Tadir, Tadir Kodem (the more common mitzvah comes first) overrides the mitzvah of Pirsume Nisa (publicizing the miracle. This is also the opinion of 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>