Halachot of Lighting Chanukah Candles
Chanan Atlas
Chanukah was established to commemorate the events surrounding the victory of the Hasmoneans over the Seleucids and their Hellenized Jewish allies. We thank God for this salvation by reciting the full Hallel and adding Al HaNissim in the Amidah and Birkat HaMazon throughout all eight days of Chanukah.
Chazal emphasize the miracle of the cruse of pure oil, which burned for eight days,¹ a sign that Hashem was with the Jewish people and that He stood by them in their victory.²
The Mitzvah of Lighting the Chanukah Candle
The Sages instituted the mitzvah of lighting Chanukah candles at the entrance of the home in order to strengthen the Jewish household and to publicize the miracle. This mitzvah applies even after the destruction of the Temple.
The basic fulfillment of the mitzvah requires lighting one candle each night of the eight days.
Today, the widespread custom is to perform the mitzvah in the manner of mehadrin min ha-mehadrin—to light one candle on the first night and add one candle each subsequent night until eight candles are lit on the eighth night.
Among Sephardim, the head of the household lights on behalf of everyone.
Among Ashkenazim, it is customary for each member of the household to light their own candles.
The Place of Lighting
Those who live in a private home with a private courtyard should light at the entrance of the courtyard.³
If the courtyard is shared with other residents, they should light at the entrance of the home.⁴
If the courtyard is open (unfenced) and has no defined entrance—even though it is technically private—one should light at the doorway of the home.⁵
Whether lighting at the home’s entrance or at the courtyard entrance, the candles are placed on the side opposite the mezuzah.⁶
If the candles will not be visible to passersby when placed at the entrance—e.g., when the doorway does not face the street—it is preferable to light the candles in a window facing the street.⁷
Those who live in an apartment building with a single shared entrance for all residents should light in the window of their apartment that faces the street.⁸
The Time of Lighting
It is best to light the candles as soon as the appropriate time arrives.
For those who follow the Vilna Gaon, the time of lighting is sunset⁹; for others, the time is nightfall.¹⁰
When it is difficult to light at the proper time—for example, one is still at work or prefers to wait until all household members are present—one may light later, as long as there are still people in the street.¹¹
After the streets are empty:
One may still light even when people are no longer outside, as long as one additional person is present besides the one lighting. If no other person is present, the candles should be lit without the blessings.¹²
Erev Shabbat
On Friday afternoon, one lights the Chanukah candles before lighting the Shabbat candles.
It is proper to light and then go immediately to Shul without lingering to sing Ma’oz Tzur, etc.
If one wishes, Ma’oz Tzur may be sung upon returning from Shul.
Motzaei Shabbat
There are two customs:
Both customs are valid.
Lighting When One Is Not at Home
A person who is away from home during Chanukah fulfills the mitzvah through the lighting performed by the members of their household in their home.¹⁵
When staying in a Jewish home as a guest, one may participate in the host’s lighting by contributing a token amount of money or by lifting the candles to acquire them before the lighting.¹⁶
A guest may, of course, light their own candles. For Ashkenazim, this is the preferred custom.
However, when staying in a Sephardic household, it is not appropriate for a guest to light separately, so as not to contradict the household custom in which only the head of the family lights.
Hotels
If hotel policy prohibits lighting in the rooms for safety reasons, one may—after obtaining permission—light in the dining hall or another appropriate place.¹⁷
Flights
Someone who knows they will be on an overnight flight may rely on the lighting performed by their household at home.
If there is no one to light on their behalf, one should preferably avoid flying in a way that would cause the mitzvah to be missed.¹⁸
Footnotes
¹ Shabbat 21b.
² Ner Mitzvah, Maharal.
³ As ruled by the Shulchan Aruch, Orach Chaim 671:5, following Tosafot that “entrance” refers to the courtyard entrance. See footnote 4.
⁴ Rashi and Tosafot (Shabbat 21b) differ whether the mitzvah refers to the entrance of the house (Rashi) or the courtyard (Tosafot), even when shared by several homes. According to Rashi, the candles must be associated with a specific home, whereas Tosafot emphasize visibility for pirsumei nisa. Although the Shulchan Aruch follows Tosafot, it seems preferable to light at the entrance of the home: • According to Tosafot, although the courtyard is ideal, one fulfills the mitzvah at the home entrance (since even lighting indoors is valid bedi‘avad; see Minchas Yitzchak VI:66). • According to Rashi, lighting at a shared courtyard entrance may not fulfill the mitzvah at all since the candles are not clearly associated with the home.
⁵ The Darkei Moshe (671) cites Rabbeinu Yerucham that lighting at the courtyard entrance is only appropriate if the courtyard has a doorway requiring a mezuzah or at least is fenced with a defined entrance.
⁶ Shabbat 22a—so that one entering is “surrounded by mitzvot”: mezuzah on the right, Chanukah candles on the left.
⁷ Although the Gemara (Shabbat 22a) mentions being surrounded by mitzvot, the primary purpose of Chanukah lights is pirsumei nisa, not the “encirclement.” When the doorway is not visible from the street, lighting in the window better fulfills this purpose (Igrot Moshe O.C. IV:125).
⁸ See footnote 7 above. Even if the window is more than twenty amot above street level, many poskim rule that the candles still achieve pirsumei nisa (e.g., Shevet HaLevi IV:65). Some nevertheless light at the apartment entrance, but must exercise caution because this may create a fire hazard. Ashkenazim, who light multiple chanukiyot, may place some at the doorway (where safe) and some at the window.
⁹ Gra, Orach Chaim 672:1.
¹⁰ Bach, Magen Avraham, and Taz (ad loc.).
¹¹ The Gemara (Shabbat 21b) states that the time of lighting is “until the marketplace empties of foot traffic,” understood by many Rishonim and by the Bach as roughly half an hour after sunset.
However, many Rishonim write that in their times—when lighting was performed inside the home—the obligation lasted as long as the household was awake. This is the ruling of the Rema (O.C. 672:1), who nevertheless recommends ideally maintaining the Gemara’s time frame.
In modern times, foot traffic continues until much later, so when necessary, one may light even as late as 9–10 p.m.
¹² Aruch HaShulchan 672:7 rules that even a minor with some understanding suffices as the additional person.
The Magen Avraham requires two people besides the lighter, but the Aruch HaShulchan is generally followed.
Igrot Moshe (O.C. IV:105:7) rules that even if no one else is present, one may bedi‘avad light with a blessing throughout the night.
¹³ Rema, O.C. 681:1.
¹⁴ Aruch HaShulchan, O.C. 681:2.
¹⁵ Shulchan Aruch, O.C. 677:1.
¹⁶ Ibid.
¹⁷ Igrot Moshe O.C. III; Minchas Yitzchak VII:49. The Chazon Ish, following the Rema (O.C. 677:1), preferred lighting in the dining room.
¹⁸ See responsa of Minchas Asher for extended discussion:
https://tvunah.org/הדלקת-נר-חנוכה-במטוס/