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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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* Most achronim hold like S”A to light at Tzet Hakochavim including the Shaarei Knesset HaGedolah 672:1, Magan Avraham 672:1, Eliyah Raba 672:1, Maamer Mordechai 672:1, Chaye Adam 154:18, Derech HaChaim 672:2, Ben Ish Chai Vayeshev 7, Shulchan lechem Hapanim 672, and Kaf Hachaim 672:2.  
* Most achronim hold like S”A to light at Tzet Hakochavim including the Shaarei Knesset HaGedolah 672:1, Magan Avraham 672:1, Eliyah Raba 672:1, Maamer Mordechai 672:1, Chaye Adam 154:18, Derech HaChaim 672:2, Ben Ish Chai Vayeshev 7, Shulchan lechem Hapanim 672, and Kaf Hachaim 672:2.  
* Thus, Yalkut Yosef 672:1 writes that one should light at tzet hachochavim which is 15 minutes after sunset. [The time of 15 minutes is built off the Geonim's opinion that 13.5 minutes after sunset is Tzet Hakochavim unlike the tzet hachochavim of Rabbenu Tam, which is 72 minutes after sunset because [[Chanukah]] is only derabanan and one can rely on the Minhag Eretz Yisrael for derabanan mitzvoth (Sh”t Yabia Omer 2:21). Additionally, by not lighting until the Tzet Hakochavim of Rabbenu Tam will lead one to light after the latest time for which one doesn’t fulfill the mitzvah according to many poskim (Sefer [[Chanukah]] of Rav Kanievsky pg 13 note 8).] [http://www.halachayomit.co.il/EnglishDefault.asp?HalachaID=1695 Halacha yomit] writes that the time is extrapolated to each place based on 13.5 minutes Sha'ot Zmaniot.  
* Thus, Yalkut Yosef 672:1 writes that one should light at tzet hachochavim which is 15 minutes after sunset. [The time of 15 minutes is built off the Geonim's opinion that 13.5 minutes after sunset is Tzet Hakochavim unlike the tzet hachochavim of Rabbenu Tam, which is 72 minutes after sunset because [[Chanukah]] is only derabanan and one can rely on the Minhag Eretz Yisrael for derabanan mitzvoth (Sh”t Yabia Omer 2:21). Additionally, by not lighting until the Tzet Hakochavim of Rabbenu Tam will lead one to light after the latest time for which one doesn’t fulfill the mitzvah according to many poskim (Sefer [[Chanukah]] of Rav Kanievsky pg 13 note 8).] [http://www.halachayomit.co.il/EnglishDefault.asp?HalachaID=1695 Halacha yomit] writes that the time is extrapolated to each place based on 13.5 minutes Sha'ot Zmaniot.  
* However Pri [[Chadash]] 672 and Buir HaGra O”C 672:1 (see also Beiur HaGra O"C 261 and Y”D 266:17, and Maaseh Rav 235) hold that one should light at sunset. Mishna Brurah 672:1 quotes both the opinion of the S"A and Gra and then writes that if one davens at Tzet Hakochavim one may follow the opinion of the Gra even initially. See also Sh”t Az Nidabru 7:70. Rav Moshe Feinstein in Igrot Moshe O”C 4:101 and Rav Chaim Kanievsky in Yemeh [[Hallel]] VeHodah 12:8, say to light 10 minutes after sunset and have it last for a half hour before tzet hachovim and a half hour after tzet hachoavim. Torat HaMoadim 4:1 rules to light 15 minutes after [[shekiah]] [15 minutes is based on the geonim’s tzet hachochavim (3/4 [[mil]]) with the Rav Amram Goan’s lengh of a [[mil]] being 18 minutes, the fact that in the winter the [[shaot Zmaniot]] are shorter, and we add on a few minutes to be strict for Rabbi Yose’s opinion of Ben Hashemashot which only happens after Rabbi Yehuda’s finishes.]  
* However Pri [[Chadash]] 672 and Buir HaGra O”C 672:1 (see also Beiur HaGra O"C 261 and Y”D 266:17, and Maaseh Rav 235) hold that one should light at sunset. Mishna Brurah 672:1 quotes both the opinion of the Shulchan Aruch and Gra and then writes that if one davens at Tzet Hakochavim one may follow the opinion of the Gra even initially. See also Sh”t Az Nidabru 7:70. Rav Moshe Feinstein in Igrot Moshe O”C 4:101 and Rav Chaim Kanievsky in Yemeh [[Hallel]] VeHodah 12:8, say to light 10 minutes after sunset and have it last for a half hour before tzet hachovim and a half hour after tzet hachoavim. Torat HaMoadim 4:1 rules to light 15 minutes after [[shekiah]] [15 minutes is based on the geonim’s tzet hachochavim (3/4 [[mil]]) with the Rav Amram Goan’s lengh of a [[mil]] being 18 minutes, the fact that in the winter the [[shaot Zmaniot]] are shorter, and we add on a few minutes to be strict for Rabbi Yose’s opinion of Ben Hashemashot which only happens after Rabbi Yehuda’s finishes.]  
* Igrot Moshe 4:101:7 writes that one should light 10 minutes after sunset with enough oil to last an hour. Shemaytata DeMoshe 672 explains that Rav Moshe held that 10 minutes was sufficient time to be considered the Tzet Hakochavim of the Geonim and it is still within a half hour of sunset. Az Nidbaru 7:70 quotes Rav Aharon Kotler as having said that one should light 25 minutes after sunset. </ref>
* Igrot Moshe 4:101:7 writes that one should light 10 minutes after sunset with enough oil to last an hour. Shemaytata DeMoshe 672 explains that Rav Moshe held that 10 minutes was sufficient time to be considered the Tzet Hakochavim of the Geonim and it is still within a half hour of sunset. Az Nidbaru 7:70 quotes Rav Aharon Kotler as having said that one should light 25 minutes after sunset. </ref>
# In general, one should not light earlier than [[Shekiyah]] or Tzet Hakochavim, as stated in the previous halacha, except on [[Friday afternoon]] of [[Chanukah]] because once it becomes [[Shabbat]], it will be forbidden to light. But if on a weeknight one will be unable to light after [[Shekiyah]] or Tzet Hakochavim and will miss the mitzvah totally, he should light after Plag HaMincha. Many poskim say that one may light with a bracha in this case, while others say that one should light without a bracha.<ref> The Rambam ([[Chanukah]] 4:5) and Bahag ([[Chanuka]] p. 25b) hold that one does not fulfill one’s obligation if one lights [[Chanukah]] candles prior to sunset. The Rashba ([[Shabbat]] 21b), however, writes that after the fact, if one lit them before sunset, one still fulfills one’s obligation. This is also the opinion of the Ran, Ritva, and Orchot Chaim ([[Chanukah]] #15). The Mishna Brurah 672:3 (Shaar HaTziyun 672:5) explains that the Shulchan Aruch 672:1 rules like the Rashba and one may light before sunset with a bracha. This is also the opinion of the Pri [[Chadash]] 672:1 s.v. VeYesh Mi SheOmer and Chaye Adam 154:18. Kaf HaChaim 672:10 however, holds that one shouldn’t make a bracha in such a case. See also the Levush, Bach, Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, and Pri Megadim A”A 672:1. </ref>
# In general, one should not light earlier than [[Shekiyah]] or Tzet Hakochavim, as stated in the previous halacha, except on [[Friday afternoon]] of [[Chanukah]] because once it becomes [[Shabbat]], it will be forbidden to light. But if on a weeknight one will be unable to light after [[Shekiyah]] or Tzet Hakochavim and will miss the mitzvah totally, he should light after Plag HaMincha. Many poskim say that one may light with a bracha in this case, while others say that one should light without a bracha.<ref> The Rambam ([[Chanukah]] 4:5) and Bahag ([[Chanuka]] p. 25b) hold that one does not fulfill one’s obligation if one lights [[Chanukah]] candles prior to sunset. The Rashba ([[Shabbat]] 21b), however, writes that after the fact, if one lit them before sunset, one still fulfills one’s obligation. This is also the opinion of the Ran, Ritva, and Orchot Chaim ([[Chanukah]] #15). The Mishna Brurah 672:3 (Shaar HaTziyun 672:5) explains that the Shulchan Aruch 672:1 rules like the Rashba and one may light before sunset with a bracha. This is also the opinion of the Pri [[Chadash]] 672:1 s.v. VeYesh Mi SheOmer and Chaye Adam 154:18. Kaf HaChaim 672:10 however, holds that one shouldn’t make a bracha in such a case. See also the Levush, Bach, Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, and Pri Megadim A”A 672:1. </ref>
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* 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.]  
* 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.  
* 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.  
* However, Igrot Moshe 4:105:7 argues that even if all family members are sleeping, one may recite the bracha, because pirsumei nisa isn’t an absolutely essential part of the mitzvah. The Chemed Moshe (quoted by Shaat Tziyun 672:17), Erech Hashulchan 672:4, and Moed Kol Chai 27:27 agree. One of the proofs of the Chemed Moshe is the Riaz (quoted by S"A 677:3) who says that if a person is alone in a town that is completely filled with non-Jews one should light there with a bracha, even if there is someone lighting for him at home. The Igrot Moshe writes that the same would be true even if a person is all alone and there aren't even non-Jews around, one should light there with a bracha.
* However, Igrot Moshe 4:105:7 argues that even if all family members are sleeping, one may recite the bracha, because pirsumei nisa isn’t an absolutely essential part of the mitzvah. The Chemed Moshe (quoted by Shaat Tziyun 672:17), Erech Hashulchan 672:4, and Moed Kol Chai 27:27 agree. One of the proofs of the Chemed Moshe is the Riaz (quoted by Shulchan Aruch 677:3) who says that if a person is alone in a town that is completely filled with non-Jews one should light there with a bracha, even if there is someone lighting for him at home. The Igrot Moshe writes that the same would be true even if a person is all alone and there aren't even non-Jews around, one should light there with a bracha.
* Similarly, Rav Ovadyah in Chazon Ovadyah ([[Chanukah]] pg 64-7; published 5767) writes it in this language: if one comes home late and everyone is sleeping if one can wake up one or two house members that's great, however, if one can’t wake anyone up then one can still make a bracha. [It seems that Rav Ovadyah Yosef retracted from his ruling in Kol Sinai 5725.] Rav Shlomo Zalman Auerbach (cited by Beyomin DeChanukah 242 and Shalmei Moed pg 218) agrees.
* Similarly, Rav Ovadyah in Chazon Ovadyah ([[Chanukah]] pg 64-7; published 5767) writes it in this language: if one comes home late and everyone is sleeping if one can wake up one or two house members that's great, however, if one can’t wake anyone up then one can still make a bracha. [It seems that Rav Ovadyah Yosef retracted from his ruling in Kol Sinai 5725.] Rav Shlomo Zalman Auerbach (cited by Beyomin DeChanukah 242 and Shalmei Moed pg 218) agrees.
* See also the Magan Avraham quotes Maharshal who says to make a bracha only up to [[Chatzot]]. The Gra (Maaseh Rav 236) agrees with the Maharshal.  
* See also the Magan Avraham quotes Maharshal who says to make a bracha only up to [[Chatzot]]. The Gra (Maaseh Rav 236) agrees with the Maharshal.  
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