Chanukah Lights or Havdalah: Which Comes First?

On Saturday night of Chanukah, we are presented with two mitzvot to perform: the mitzvah of lighting Chanukah lights and the mitzvah of Havdalah.  For many centuries, there has been on ongoing debate regarding which mitzvah should be performed first.  The basis of the debate is that there are a number of competing values and one must determine which of these values are applicable and which ones take precedence.  In this issue, we will present these competing values and the weight given to these values by various Acharonim.

 The Competing Values

The first value that must be addressed is the value of frequency.  The Mishna, Zevachim 89a, states that if one mitzvah is observed more frequently (tadir) than another mitzvah, that mitzvah is performed first.  In applying this principle to our discussion, Havdalah is observed more frequently than the mitzvah of Chanukah lights and the tadir principle states that it should be observed first. R. David HaLevi Segal (c.1586-1667), Taz, Orach Chaim 681:1, contends that the value of tadir trumps all other values, unless there is a specific Talmudic statement that indicates otherwise.  R. Ya'akov M. Orenstein (1775-1839), Yeshuot Ya'akov, Orach Chaim 681:1, assumes the opposite approach.  According to R. Orenstein, the value of tadir is only applicable in a situation where one wants to perform two mitzvot and wants to know which one should be performed first.  However, if one is not interested in performing one of those mitzvot right now, the tadir principle does not apply.  As such, R. Orenstein posits that if there are two mitzvot, one of which is tadir and the other has other values, those other values create a situation where one is practically not interested in performing the mitzvah that is tadir and the other values will take precedence.

The second value is the value of delaying Havdalah. The Gemara, Pesachim 105b, states that there is a value in delaying Havdalah so that Shabbat doesn't appear as a burden.  R. Yisrael Isserlin (1390-1460), Terumat HaDeshen 1:60, writes that for this reason, it preferable to light the Chanukah lights before reciting Havdalah. Taz, op. cit., contends that this value does not apply to the Chanukah discussion because it is impossible to extend Shabbat while lighting the Chanukah lights.  The Chanukah lights, by definition, must be lit on Sunday and one cannot perform an activity scheduled for Sunday without first ending Shabbat. R. Orenstein, op. cit., defends the position of R. Isserlin and explains that in reality, once one recites "Atah Chonantanu" in the Amidah or "Baruch HaMavdil Bein Kodesh L'Chol" it is permissible to perform melacha (the prohibited activities of Shabbat).  Yet, until one recites Havdalah with a cup of wine, he has the ability to extend some aspect of Shabbat.  The fact that one can still consider an aspect of Shabbat to still exist while it is permissible to perform melacha, indicates that extending Shabbat does not contradict the ability to perform activities that are only performed on Sunday.  Therefore, one can light Sunday's Chanukah lights and still consider an aspect of Shabbat to exist.

The third value is that a mitzvah that relates to the specific day (chovat hayom) takes precedence over a mitzvah that does not relate to the day.  For this reason, the Gemara, Sukkah 56a, states that we recite the beracha of "Leishev BaSukkah" before the beracha of "Shehechiyanu" on the first night of Sukkot.  The beracha of "Leishev BaSukkah" relates specifically to the day of Sukkot and cannot be recited at any other time.  The beracha of "Shehechiyanu" on the Sukkah may be recited prior to Sukkot when one builds the Sukkah (see Sukkah 46a) and therefore, is not specific to the day.  The Gemara notes that we recite "Leishev BaSukkah" first even though "Shehechiyanu" occurs more frequently.  R. Avraham Borenstein (1838-1910), Avnei Nezer no. 499, notes that on Saturday night, the Chanukah lights relate to the specific day but Havdalah relates to the previous day.  For this reason, the Chanukah lights have the advantage of chovat hayom.

The fourth value is that a mitzvah that is considered holier (mekudash) than another takes precedence (Mishna, Zevachim 89a).  The Gemara, Zevachim 90b, has a discussion regarding the precedence of two mitzvot, one that it more frequent and one that is holier, and does not come to a resolution.  Rambam, Hilchot Temidim U'Masafim 9:2, rules that in such a situation, one may choose which mitzvah to perform first.  R. Borenstein, op. cit., notes that the Chanukah lights are considered holy because they serve to commemorate the Menorah in the Beit HaMikdash.  He proves that Havdalah cannot be considered as holy from a discussion in the Gemara, Shabbat 23b, regarding someone who only has enough money to buy wine for Kiddush or oil for Chanukah lights.  The Gemara implies that the only advantage Kiddush has over Chanukah lights is its frequency.  R. Borenstein deduces that Kiddush is not considered holier than Chanukah lights or the Gemara would have listed it as an additional advantage.  If Kiddush is not holier than Chanukah lights, certainly Havdalah is not.

The fifth value is that a mitzvah whose timeframe to observe the mitzvah is limited takes precedence over a mitzvah whose timeframe is not as limited.  The Gemara, Berachot 27a, notes this value in recording a dispute regarding one who has the obligation to recite Mincha and Mussaf.  According to R. Yehuda, the timeframe for Mussaf ends earlier than Mincha and therefore, one recites Mussaf first.  Rabanan are of the opinion that Mussaf and Mincha may be recited until the end of the day and therefore, Mincha takes precedence because it is more frequent. R. Borenstein, op. cit., notes that one can prove from the Gemara that when both mitzvot are limited by time, but one mitzvah is more limited than the other (mitzvah overet), the more limited mitzvah takes precedence.  The mitzvah of Chanukah lights can only be observed while there is still traffic in the marketplace (Shabbat 21b).  The mitzvah of Havdalah can be fulfilled the entire night.  Therefore, R. Borenstein notes that the mitzvah of Chanukah lights should be given consideration because of its status as a mitzvah overet.

R. Orenstein, op. cit., also presents this logic but he argues that this logic may not be applicable nowadays.  In Talmudic times, the Chanukah lights were lit outside (Shabbat 22a).  As such, the timeframe for lighting was dependent on traffic in the marketplace.  Nowadays, most light their Chanukah lights indoors.  For this reason, Rama (1520-1572), Orach Chaim 672:2, rules that one may light after the traffic has left the marketplace.  [Mishna Berurah 672:11, rules that there must be other members of the household who are awake in order to properly light at a late hour.]  Therefore, R, Orenstein suggests that the mitzvah overet principle is not applicable.

 The Conclusions of the Acharonim

R. Yosef Karo (1488-1575) Shulchan Aruch 681:2 and Rama, ad loc., follow the opinion of R. Isserlin that one should light the Chanukah lights first.  Taz, op. cit., rules that the most important consideration is frequency and therefore, one should recite Havdalah first.  R. Orenstein and R. Borenstein both consider the value of delaying Havdalah to be the most significant value.  R. Borenstein notes that it is more valuable than the combination of frequency and holiness.  Therefore, one should light the Chanukah lights first.  R. Yisrael M. Kagan (1838-1933), Mishna Berurah, Bei'ur Halacha 681:2, writes that in the synagogue, the Chanukah lights should be lit first.  At home, either opinion is acceptable.

R. Yosef Chaim Zonnenfeld (cited in R. Moshe Kupschitz's Zichru Torat Moshe no. 2) suggests a solution to avoid this issue.  His personal practice was to have his wife set up the Chanukah lights (at his doorway) while he was at synagogue.  When he would return home, the Chanukah lights were ready and the Havdalah set was not.  He felt that the concept that one should not pass over an opportunity to perform a mitzvah (Eiruvin 64b) trumps frequency.  Therefore, if the Chanukah lights are set up, and one walks by them, even Taz will agree that one should not pass over the opportunity to perform the mitzvah of lighting Chanukah lights.