Lighting Chanukah Candles On Time
Rabbi Yonason Johnson
The Braisa[1] teaches that the Mitzvah of Chanukah candles is to light “from when the sun goes down until the feet leave the market” i.e. there are no more people there. The Gemora explains that this refers to the feet of the Tarmudai, a nationality who would sell kindling wood and thus remain later than others in the market. The Rishonim define this measure as being half an hour after the sun has gone down[2].
(There is a dispute amongst the Rishonim and Poskim whether sundown refers to sunset or Tzeis Hakochavim. This is further subject to an argument on the definition of these times. This article will not focus on this issue. Each person should apply this discussion to their custom of lighting time.)
The Gemora presents 2 possible explanations of this Braisa. The first explanation is that the Braisa defines the window of time in which one may light. Accordingly, if one did not light at sundown, they may do so only until “the feet leave the market”. After this time one may no longer light Chanukah candles[3].
Alternatively the Braisa does not define the window of time, but rather the length of time for which the candles must burn. Accordingly one must ensure that sufficient oil has been placed into the candle before lighting, to allow it to burn for this duration[4]. Likewise, after the candles have burned for the required time, they may be extinguished or used for personal needs[5].
The Gemora does not rule decisively like either of these two explanations.
Most Rishonim write that as a result, Lechatchila one should ensure to light within the allocated time frame[6]. However, Bedieved if the time passed, one should still light, relying on the second explanation[7] according to which the zman for lighting candles extends for the entire night[8].
In contrast, the Rambam[9] rules that if one failed to light (either intentionally or unintentionally) at sundown, they may light up until “the feet leave the market”. After this time, they may no longer light. The Rambam understands that the two explanations in the Gemora are not mutually exclusive and therefore we rule conclusively like both of them[10] i.e. one must light within this window of time and one should have sufficient oil to burn for this length of time.
Baal Halachos Gedolos also rules that one may not light earlier or later than the times defined in the Braisa.
Some of the Rishonim qualify that the time window only applied when they used to light outside. Since the Pirsumei Nissa was to those in the street, the timeframe was restricted by the presence of passers-by. Nowadays when we light the Menorah inside and the Pirsumei Nissa is to the residents of the house, one may light at any time of night[11].
Others rule that even nowadays Lechatchila one should light at the proper zman because zerizim makdimin l’mitzvos – the diligent rush to do their Mitzvos at the earliest time[12].
What about lighting earlier; some Rishonim rule that one may light earlier[13] from Plag Hamincha. The Gemora is discussing the primary time to light. However according to the Rambam and Baal Halachos Gedolos quoted above, one may not light early, just as one may not light later according to their view.
The Mechaber[14] initially quotes the view of the Rambam but subsequently brings the view of Tosfos that Bedieved we can light at any time during the night. The Ram”o[15] quotes the opinion that nowadays when we light indoors, one may light later. However Lechatchila one should still light at sundown.
Doing other activities before lighting
The Magen Avraham[16] rules that one should light before eating[17]. He quotes the Rasha”l that one may not even learn once the zman of lighting arrives. If one was already learning, they are required to stop when the zman arrives[18].
The Acharonim rule that like Krias Shema, even within half an hour of the zman one should not start any Melacha, sleep, eat a meal[19] or even learn. Mishna Berura[20] concurs. However he is lenient and allows one to learn Torah during the half hour preceding the time of lighting.
This safeguard is so that one does not become otherwise occupied and forget to do the Mitzvah. The reason we are stringent with this safeguard despite Chanukah only being a Rabbinic Mitzvah is because according to the first explanation of the Gemora (above), there is only a small window of time in which to light.
According to most opinions, if one began a meal, work or other activity earlier than half an hour before the zman, they are not obligated to stop.
However the Bach likens this Halocha to that of Bedikas Chometz[21]. Therefore even if one began their activity hours before the zman, they are required to stop at sundown. The reason for distinction between this and Krias Shema is that where the Mitzvah was established to be preferably done at a specific time, one is required to stop at that time[22].
It is appropriate for Yarei Shamayim to be strict and follow the ruling of the Bach and ensure to be at home to light at the proper time[23]. This is especially so because according to the first explanation of the Gemora and the ruling of the Rambam, one is not Yotzai if they light later. If one was involved in another activity such as a meal, work, shiur etc. it is appropriate to stop and be home for lighting at sundown.
Bedieved or in situations of need (e.g. Shluchim who have Chanukah programs etc.) one may be lenient and rely on the majority of poskim that Bedieved one is Yotzai and may light later, especially if the activity that they are involved in began more than half an hour before sundown.
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[1] Shabbos 21b
[2] Rosh Chapter 2 Siman 3
[3] Tosfos ibid ד"ה דאי לא מדליק
[4] Rashi ד"ה לשיעורא, Rif
[5] Tosofs ibid, Rosh ibid, Rif
[6] Tosfos ibid, Rosh ibid
[7] Tosfos ibid. See Beis Yosef who explains that this is because of the doubt that perhaps the halocha does not follow the first explanation. For a case of doubt in a Rabbinic law we can follow the lenient ruling (Bach).
[8] Tur OC 672
[9] Hilchos Chanukah 4:5. See Biur Halocha who questions Ramba,’s source. However the Rambam’s ruling is the same as the Baha”g
[10] Bach
[11] Tosfos ibid, Rosh ibid. The Tur rules like this opinion ibid.
[12] Ran ד"ה דאי לא מדליק
[13] Ran
[14] OC 662:2
[15] ibid
[16] OC 662:5
[17] This refers to an Achilas Keva as opposed to a snack
[18] Referencing the Shulchan Aruch on Bedikas Chometz OC 341:2 and Bach
[19] See Machatzis Hashekel
[20] Shaar Hatziyun 14
[21] OC 431
[22] It could be that Chanukah candles are even more stringent than Bedikas Chometz since according to the first explanation of the Gemora (above) one is not allowed to light later in the night.
[23] See Nitei Gavriel 4:2 and 5:3
Rabbi Yonason Johnson
The Braisa[1] teaches that the Mitzvah of Chanukah candles is to light “from when the sun goes down until the feet leave the market” i.e. there are no more people there. The Gemora explains that this refers to the feet of the Tarmudai, a nationality who would sell kindling wood and thus remain later than others in the market. The Rishonim define this measure as being half an hour after the sun has gone down[2].
(There is a dispute amongst the Rishonim and Poskim whether sundown refers to sunset or Tzeis Hakochavim. This is further subject to an argument on the definition of these times. This article will not focus on this issue. Each person should apply this discussion to their custom of lighting time.)
The Gemora presents 2 possible explanations of this Braisa. The first explanation is that the Braisa defines the window of time in which one may light. Accordingly, if one did not light at sundown, they may do so only until “the feet leave the market”. After this time one may no longer light Chanukah candles[3].
Alternatively the Braisa does not define the window of time, but rather the length of time for which the candles must burn. Accordingly one must ensure that sufficient oil has been placed into the candle before lighting, to allow it to burn for this duration[4]. Likewise, after the candles have burned for the required time, they may be extinguished or used for personal needs[5].
The Gemora does not rule decisively like either of these two explanations.
Most Rishonim write that as a result, Lechatchila one should ensure to light within the allocated time frame[6]. However, Bedieved if the time passed, one should still light, relying on the second explanation[7] according to which the zman for lighting candles extends for the entire night[8].
In contrast, the Rambam[9] rules that if one failed to light (either intentionally or unintentionally) at sundown, they may light up until “the feet leave the market”. After this time, they may no longer light. The Rambam understands that the two explanations in the Gemora are not mutually exclusive and therefore we rule conclusively like both of them[10] i.e. one must light within this window of time and one should have sufficient oil to burn for this length of time.
Baal Halachos Gedolos also rules that one may not light earlier or later than the times defined in the Braisa.
Some of the Rishonim qualify that the time window only applied when they used to light outside. Since the Pirsumei Nissa was to those in the street, the timeframe was restricted by the presence of passers-by. Nowadays when we light the Menorah inside and the Pirsumei Nissa is to the residents of the house, one may light at any time of night[11].
Others rule that even nowadays Lechatchila one should light at the proper zman because zerizim makdimin l’mitzvos – the diligent rush to do their Mitzvos at the earliest time[12].
What about lighting earlier; some Rishonim rule that one may light earlier[13] from Plag Hamincha. The Gemora is discussing the primary time to light. However according to the Rambam and Baal Halachos Gedolos quoted above, one may not light early, just as one may not light later according to their view.
The Mechaber[14] initially quotes the view of the Rambam but subsequently brings the view of Tosfos that Bedieved we can light at any time during the night. The Ram”o[15] quotes the opinion that nowadays when we light indoors, one may light later. However Lechatchila one should still light at sundown.
Doing other activities before lighting
The Magen Avraham[16] rules that one should light before eating[17]. He quotes the Rasha”l that one may not even learn once the zman of lighting arrives. If one was already learning, they are required to stop when the zman arrives[18].
The Acharonim rule that like Krias Shema, even within half an hour of the zman one should not start any Melacha, sleep, eat a meal[19] or even learn. Mishna Berura[20] concurs. However he is lenient and allows one to learn Torah during the half hour preceding the time of lighting.
This safeguard is so that one does not become otherwise occupied and forget to do the Mitzvah. The reason we are stringent with this safeguard despite Chanukah only being a Rabbinic Mitzvah is because according to the first explanation of the Gemora (above), there is only a small window of time in which to light.
According to most opinions, if one began a meal, work or other activity earlier than half an hour before the zman, they are not obligated to stop.
However the Bach likens this Halocha to that of Bedikas Chometz[21]. Therefore even if one began their activity hours before the zman, they are required to stop at sundown. The reason for distinction between this and Krias Shema is that where the Mitzvah was established to be preferably done at a specific time, one is required to stop at that time[22].
It is appropriate for Yarei Shamayim to be strict and follow the ruling of the Bach and ensure to be at home to light at the proper time[23]. This is especially so because according to the first explanation of the Gemora and the ruling of the Rambam, one is not Yotzai if they light later. If one was involved in another activity such as a meal, work, shiur etc. it is appropriate to stop and be home for lighting at sundown.
Bedieved or in situations of need (e.g. Shluchim who have Chanukah programs etc.) one may be lenient and rely on the majority of poskim that Bedieved one is Yotzai and may light later, especially if the activity that they are involved in began more than half an hour before sundown.
__________________________
[1] Shabbos 21b
[2] Rosh Chapter 2 Siman 3
[3] Tosfos ibid ד"ה דאי לא מדליק
[4] Rashi ד"ה לשיעורא, Rif
[5] Tosofs ibid, Rosh ibid, Rif
[6] Tosfos ibid, Rosh ibid
[7] Tosfos ibid. See Beis Yosef who explains that this is because of the doubt that perhaps the halocha does not follow the first explanation. For a case of doubt in a Rabbinic law we can follow the lenient ruling (Bach).
[8] Tur OC 672
[9] Hilchos Chanukah 4:5. See Biur Halocha who questions Ramba,’s source. However the Rambam’s ruling is the same as the Baha”g
[10] Bach
[11] Tosfos ibid, Rosh ibid. The Tur rules like this opinion ibid.
[12] Ran ד"ה דאי לא מדליק
[13] Ran
[14] OC 662:2
[15] ibid
[16] OC 662:5
[17] This refers to an Achilas Keva as opposed to a snack
[18] Referencing the Shulchan Aruch on Bedikas Chometz OC 341:2 and Bach
[19] See Machatzis Hashekel
[20] Shaar Hatziyun 14
[21] OC 431
[22] It could be that Chanukah candles are even more stringent than Bedikas Chometz since according to the first explanation of the Gemora (above) one is not allowed to light later in the night.
[23] See Nitei Gavriel 4:2 and 5:3