The Gemara records a Braisa that teaches that the Mitzvah of Chanukah candles is to light them “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 time as being half an hour after the sun has gone down - משתשקע החמה.
[There is a dispute amongst the Rishonim and Poskim whether משתשקע החמה refers to Shkiya (sunset) or Tzeis Hakochavim (nightfall). There is also a dispute amongst the Rishonim on the calculation of these times. This article will not focus on these issues.]
The Gemara presents two explanations of the Braisa “from when the sun goes down until the feet leave the market”;
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.
Alternatively, the Braisa is not defining the window of time in which one may light, 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. After the candles have burned for the required time, they may be extinguished or used for one’s personal needs.
The Gemora does not rule decisively like either of these two explanations.
Most Rishonim write that Lechatchila we adopt the stringencies of both interpretations and one should ensure to light within the allocated time frame. Bedieved if the time passed, one should still light, relying on the second explanation according to which the zman for lighting candles extends for the entire night.
In contrast, the Rambam 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 i.e. one must light within this window of time and one must have sufficient oil to burn for this length of time. Baal Halachos Gedolos also rules that one may not light after the time defined in the Braisa.
Some of the Rishonim qualify that the time window limitation only applied when they used to light Chanukah candles outside. Since the Pirsumei Nissa was to those in the street, the timeframe was restricted to when there would be 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.
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.
What about lighting earlier? Some Rishonim rule that one may light earlier from Plag Hamincha. The Gemara is only 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.
The Mechaber 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 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 rules that one should light before eating. 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.
The Acharonim rule, that even within the half hour before the zman one should not start any Melacha, sleep, eat a meal or even learn. We find a similar Halacha regarding Krias Shema. Mishna Berura concurs with this view, however he is lenient and allows one to learn Torah during the half hour preceding the time of lighting.
This half-hour 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 (as opposed to Shema which is Mideoraisa) is because according to the first explanation of the Gemara (above), there is only a small window of time in which to light and it could be easily missed.
According to most opinions, if one began a meal, work or other activity more than half an hour before the zman, they are not obligated to stop at the zman in order to light. However the Bach likens this Halocha to Bedikas Chometz, where even if one began their activity many hours before the zman, they are required to stop at the zman. The reason this differs from Krias Shema is because the Mitzvos of Bedikas Chometz and Chanukah candles were set to be done at a preferred specific time (עיקר זמן). Therefore one is required to stop at that time.
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. 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 than this time. If one was doing another activity such as a meal, work or shiur they should stop to light b’zman.
Based on the above, the Poskim do not look favourably on scheduling simchas or Chanuka parties at a time which would preclude people from being at home to light b’zman.
Bedieved or in situations of great need, 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.
must light within this window of time and one must have sufficient oil to burn for this length of time. Baal Halachos Gedolos also rules that one may not light after the time defined in the Braisa.
Some of the Rishonim qualify that the time window limitation only applied when they used to light Chanukah candles outside. Since the Pirsumei Nissa was to those in the street, the timeframe was restricted to when there would be 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.
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.
What about lighting earlier? Some Rishonim rule that one may light earlier from Plag Hamincha. The Gemara is only 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.
The Mechaber 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 quotes the opinion that nowadays when we light indoors, one may light later. However Lechatchila one should still light at sundown.
1. Shabbos 21b
2. Rosh Chapter 2 Siman 3
3. Tosfos ibid ד"ה דאי לא מדליק
4. Rashi ד"ה לשיעורא, Rif . According to the first explanation, there would be no required amount of oil or duration for the candles to burn.
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.
21. 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
