16,374
edits
Earliest and Latest time to light Chanukah Candles: Difference between revisions
From Halachipedia
Earliest and Latest time to light Chanukah Candles (view source)
Revision as of 14:32, 31 March 2013
, 31 March 2013Text replace - " Tzet HaKochavim" to " Tzet HaKochavim"
m (Text replace - "Bar Mitzvah" to "Bar Mitzvah") |
m (Text replace - " Tzet HaKochavim" to " Tzet HaKochavim") |
||
| Line 30: | Line 30: | ||
# 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 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 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> | ||
