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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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* 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 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.] | ||
* Igrot Moshe 4:101:7 writes that one should light 10 minutes after sunset. 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. 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> | ||
# One may not light earlier than Tzet Hachochavim (or [[Shekiah]] according to those who light at [[Shekiah]]) except on Friday night Chanuka. But if one is unable to light at night at all and will miss the mitzvah totally, one should light after Plag HaMincha. Some say that one may light with a bracha, while others say that one should light without a bracha. But it’s preferable to have someone light for you at the proper time than light early oneself. <ref> Torat HaMoadim 4:2 rules because many rishonim and achronim (brought below) hold that one doesn’t fulfill the mitzvah even after the fact if lit during the day, one should only light it if one thinks he’s going to miss the mitzvah entirely. Behag (Chanuka pg 25d), and Rambam (Chanuka 4:5) hold if one lights earlier one doesn’t fulfill the mitzvah. However on [[Shabbat]] 21b, Rashba, Ran, Ritva, Orchot Chaim (Chanuka 15) hold lighting too early fulfills the mitzvah after the fact. S”A 672:1 writes one can’t light earlier than Tzet and there’s an opinion that if one’s preoccupied he can light from plag hamincha. Seemingly this is a case of Stam-anonymous opinion and then Yesh Omrim- individual opinion for which we would hold like the anonymous opinion. So holds Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9. However some achronim hold still in Shat HaDachak one can light after Plag because the two opinions in S”A aren’t arguing but discuss the general case and then the case of someone preoccupied, and therefore one could light with a bracha. This is the opinion of the Levush, Bach, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, Pri Chadash, Chaye Adam 154:18, Pri Megadim A”A 672:1 and Mishna Brurah 672:3. </ref> | # One may not light earlier than Tzet Hachochavim (or [[Shekiah]] according to those who light at [[Shekiah]]) except on Friday night Chanuka. But if one is unable to light at night at all and will miss the mitzvah totally, one should light after Plag HaMincha. Some say that one may light with a bracha, while others say that one should light without a bracha. But it’s preferable to have someone light for you at the proper time rather than light early oneself. <ref> Torat HaMoadim 4:2 rules because many rishonim and achronim (brought below) hold that one doesn’t fulfill the mitzvah even after the fact if lit during the day, one should only light it if one thinks he’s going to miss the mitzvah entirely. Behag (Chanuka pg 25d), and Rambam (Chanuka 4:5) hold if one lights earlier one doesn’t fulfill the mitzvah. However on [[Shabbat]] 21b, Rashba, Ran, Ritva, Orchot Chaim (Chanuka 15) hold lighting too early fulfills the mitzvah after the fact. S”A 672:1 writes one can’t light earlier than Tzet and there’s an opinion that if one’s preoccupied he can light from plag hamincha. Seemingly this is a case of Stam-anonymous opinion and then Yesh Omrim- individual opinion for which we would hold like the anonymous opinion. So holds Kiseh Rachamim 63a, Siddur Bet Ovad 159b, Moed Kol Chai 27:26, Tefilah Ledavid, Pri Megadim M”Z 673:9. However some achronim hold still in Shat HaDachak one can light after Plag because the two opinions in S”A aren’t arguing but discuss the general case and then the case of someone preoccupied, and therefore one could light with a bracha. This is the opinion of the Levush, Bach, Sefer Yeraim 274, Shaarei Kneset HaGedolah 672:1, Pri Chadash, Chaye Adam 154:18, Pri Megadim A”A 672:1 and Mishna Brurah 672:3. </ref> | ||
# If someone lit earlier than [[Shekiah]] after Plag Hamincha, should relight at the proper time of the mitzvah without a bracha. If one lit before Plag Hamincha should relight at the proper time with a bracha. <ref> Torat HaMoadim 4:3 writes that if one lit before Shekiyah, one should relit at night because some Rishonim hold that one doesn't fulfill the mitzvah to light after Plag HaMincha (such as the Rambam and Bahag). However, he adds that one should relight without a bracha in deference to the opinions (Rashba, Ran, Ritva, and Orchot Chaim) who hold that one fulfills his mitzvah then. Torat HaMoadim concludes that if one lit before Plag Hamincha one should relight with a bracha because no one holds that one fulfill the mitzvah at that time. </ref> | # If someone lit earlier than [[Shekiah]] after Plag Hamincha, should relight at the proper time of the mitzvah without a bracha. If one lit before Plag Hamincha should relight at the proper time with a bracha. <ref> Torat HaMoadim 4:3 writes that if one lit before Shekiyah, one should relit at night because some Rishonim hold that one doesn't fulfill the mitzvah to light after Plag HaMincha (such as the Rambam and Bahag). However, he adds that one should relight without a bracha in deference to the opinions (Rashba, Ran, Ritva, and Orchot Chaim) who hold that one fulfills his mitzvah then. Torat HaMoadim concludes that if one lit before Plag Hamincha one should relight with a bracha because no one holds that one fulfill the mitzvah at that time. </ref> | ||
# A boy, who regularly lights at Shkiah, who is becoming Bar Mitzvah a night of Chanuka, can light at Shkiah as usual. Some say to light at Tzet HaChochavim even if usually lights at Shkiah. <ref> Sefer Chanuka of Rav Kenievsky 13:16, Sh”t Teshuvot Vehanhagot 2:337 against Rav Vosner in Kovetz Mebet Levi kislev 5757 says not to light until Tzet. Mikrei Kodesh (Chanuka 11:3) leaves it as a question. </ref> | # A boy, who regularly lights at Shkiah, who is becoming Bar Mitzvah a night of Chanuka, can light at Shkiah as usual. Some say to light at Tzet HaChochavim even if usually lights at Shkiah. <ref> Sefer Chanuka of Rav Kenievsky 13:16, Sh”t Teshuvot Vehanhagot 2:337 against Rav Vosner in Kovetz Mebet Levi kislev 5757 says not to light until Tzet. Mikrei Kodesh (Chanuka 11:3) leaves it as a question. </ref> | ||
== Latest Time to Light== | == Latest Time to Light== | ||
# One shouldn’t delay lighting right after Tzet Hachavim, but if one didn’t light he can light with a bracha until [[Olot HaShachar]]. If one is lighting late at night and no one is up, it’s proper to wake some of family up for Pirsume Nisa. If he can’t, he should | # One shouldn’t delay lighting right after Tzet Hachavim, but if one didn’t light he can light with a bracha until [[Olot HaShachar]]. If one is lighting late at night and no one is up, it’s proper to wake some of family up for Pirsume Nisa. If he can’t, he should 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’. Rambam (Chanuka 4:5) understands this as one who didn’t light at the beginning of the night, one can still light until ‘Tichleh Regel’. However, 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 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’. Rambam (Chanuka 4:5) understands this as one who didn’t light at the beginning of the night, one can still light until ‘Tichleh Regel’. However, 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. | ||
* Magid Mishna, Bahag(Chanuka pg 25d), Sh”t HaGoanim Sharei Teshuva 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai ([[Shabbat]] 2:265), Ran, Sefer HaTrumah 228, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik, Rosh ([[Shabbat]] 2:3), Tur 672, Pri Chadash, Maamer Mordechai 672:4, Sh”t Sadeh Aretz O”C 35 D”H VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah to light. Therefore, Meiri, Ritva, and Orchot Chaim(Chanuka 15) say to light after then without a bracha. | * Magid Mishna, Bahag(Chanuka pg 25d), Sh”t HaGoanim Sharei Teshuva 233, Riaz, Rid, Shiltei Giborim, Smak 280, Mordechai ([[Shabbat]] 2:265), Ran, Sefer HaTrumah 228, Tosfot ([[Shabbat]] 21b D”H Deiy Lo Adlik, Rosh ([[Shabbat]] 2:3), Tur 672, Pri Chadash, Maamer Mordechai 672:4, Sh”t Sadeh Aretz O”C 35 D”H VaAni, hold like the Rambam that after ‘Tichle Regel there’s no mitzvah to light. Therefore, Meiri, Ritva, and Orchot Chaim(Chanuka 15) say to light after then without a bracha. | ||
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# 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. So writes Torat HaMoadim 4:8. 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. So writes Torat HaMoadim 4:8. One should set it up beforehand as per Mishna Brurah 672:1 and Kaf Hachaim 672:6. </ref> | ||
# If one has an established minyan for Mariv very late, one can light earlier at Tzet. <ref> Yeshuot Yacov 681:1, Sh”t Az Nidabru 9:47, Sh”t Teshuvot VeHanhagot 2:338, Mitzvah Ner Ish Ubeto 6 footnote 4, and Rav Elyashiv quoted in Halichot Yosef ph 239 say that the reason of Tadir (and that Shema is Deoritta) only applies if the two mitzvoth (mariv and candles) are both available at the same time, but if one’s mariv minyan isn’t until later, one can light earlier at the appropriate time. </ref> | # If one has an established minyan for Mariv very late, one can light earlier than Mariv at Tzet HaKochavim. <ref> Yeshuot Yacov 681:1, Sh”t Az Nidabru 9:47, Sh”t Teshuvot VeHanhagot 2:338, Mitzvah Ner Ish Ubeto 6 footnote 4, and Rav Elyashiv quoted in Halichot Yosef ph 239 say that the reason of Tadir (and that Shema is Deoritta) only applies if the two mitzvoth (mariv and candles) are both available at the same time, but if one’s mariv minyan isn’t until later, one can light earlier at the appropriate time. </ref> | ||
==If one is in middle of something== | ==If one is in middle of something== | ||
# If a person is in the middle of a seder of learning, many poskim hold that one should wait until the end of the seder to light Chanuka candles. <Ref> Me’iri (Shabbat 21b) writes that in France, the minhag of bnei yeshiva was to wait to light Chanuka candles until after they finished learning in the beit midrash. Rav Hershel Schachter (Halachipedia Article 5773 #9) quoted Rav Soloveitchik as having ruled that if someone is in middle of a seder of learning, such as the kollel’s afternoon seder, one should wait until the end of the seder in order to light Chanuka candles. Yalkut Yosef (Chanuka p. 80-1) quotes Rav Ovadia Yosef and Rav Chaim Pinchas Sheinberg to the same effect. See, however, Halichot Shlomo p. 296, where Rav Shlomo Zalman Auerbach is cited as ruling that kollel members should go home to light at the right time even at the expense of interrupting a seder. </ref> | # If a person is in the middle of a seder of learning, many poskim hold that one should wait until the end of the seder to light Chanuka candles. <Ref> Me’iri (Shabbat 21b) writes that in France, the minhag of bnei yeshiva was to wait to light Chanuka candles until after they finished learning in the beit midrash. Rav Hershel Schachter (Halachipedia Article 5773 #9) quoted Rav Soloveitchik as having ruled that if someone is in middle of a seder of learning, such as the kollel’s afternoon seder, one should wait until the end of the seder in order to light Chanuka candles. Yalkut Yosef (Chanuka p. 80-1) quotes Rav Ovadia Yosef and Rav Chaim Pinchas Sheinberg to the same effect. See, however, Halichot Shlomo p. 296, where Rav Shlomo Zalman Auerbach is cited as ruling that kollel members should go home to light at the right time even at the expense of interrupting a seder. </ref> | ||
