5786/2025
Rishonim and Acharonim have debated which should be done first on Motza’ei Shabbat, Havdalah, or Nerot Chanukah. This debate is recorded as early as the Meiri (Shabbat 23), who lived during the thirteenth century. This is a situation of competing Halachic principles, and Poskim have endlessly debated which one has priority.
Tadir VeSheAino Tadir, Tadir Kodem
On the one hand, one could argue that Havdalah should be performed first because of the principle of Tadir VeSheAino Tadir, Kodem, which states that the activity performed more often should be performed first (Zevachim 89a). This principle has firm Torah roots, as BeMidbar chapter 28 teaches that the Korban Tamid (the daily communal sacrifice) should be offered before the Korban Mussaf (special sacrificial offering for Shabbat, Rosh Chodesh, and Yamim Tovim). The Torah (BeMidbar 28:23) even states why the Tamid sacrifice is offered before the Mussaf: because we offer the Korban Tamid more frequently (and see Zevachim 89a).
We suggest a reason for this Halachah based on an idea I heard from Rav Aharon Lichtenstein. We tend to cherish events that occur infrequently, because they constitute a break from the daily routine. The Gemara (Megillah 21b) states that people find reading Megillah and reciting Hallel more “beloved” than Kri’at HaTorah. We tend to be more excited about a once-a-year visit to a beloved aunt or uncle than seeing our immediate family every day. However, the people and events that are part of our daily existence are often more important than those that we encounter infrequently. The man who spends a considerable amount of time every day with his children but does not take them on a spectacular vacation is a far superior father than one who spends little time with his children almost all year but takes them on a fancy vacation one week a year. Similarly, the activity that we perform more often has priority over the less frequently performed Mitzvah.
There are numerous applications of the Tadir principle. Men put on Tallit before Tefillin in part because of this principle (see Beit Yosef Orach Chaim 25 s.v. VeAchar). In Kiddush, we recite the Brachah of Borei Pri HaGafen before the Brachah on the Kedushat HaYom in part because of this principle (Pesachim 114a). It is partly because of this principle that we read the portion of Rosh Chodesh before the portion of Chanukah during Kriat Hatorah on Rosh Chodesh Tevet (Tosafot Shabbat 23b s.v. Hadar). The Mishnah Berurah (52:5), citing the Chayei Adam, rules that if one arrives late to Shul on Shabbat morning, he should skip the added sections of Pesukei DeZimrah for Shabbat in favor of the portions of Pesukei Dezimra that we recite daily.
However, this rule is not universally applied. For example, the Shulchan Aruch (O.C. 643:1) rules that the Brachah of Leisheiv BaSukkah precedes the Brachah of Shehechiyanu on Sukkot. Moreover, Tosafot (Shabbat 23b s.v. Hadar) note that the Tadir only rule decides which Mitzvah should be performed first. However, the Tadir rule does not decide which of two Mitzvot should be performed when only one of the two Mitzvot can be performed.
Afukei Yoma Me’Acharinan
On the other hand, Afukei Yoma Me’Acharinan, we seek to prolong our observance of Shabbat. For example, when Yom Tov occurs on Motzaei Shabbat, we recite Kiddush before Havdalah because of this principle (Pesachim 102b-103a, Rashbam 102b s.v. Rav Amar Yaknah). The Terumat Hadeshen (number 60) rules that Sefirat HaOmer should be recited before Havdalah because of this principle. The Shulchan Aruch (O.C. 489:9) codifies the Terumat HaDeshen, and the Mishnah Berurah does not record a dissenting opinion. The Rama (O.C. 693:1) rules, based on this principle (see Mishna Berura 693:3), that we should first read Megillat Esther and only later recite Havdalah. The Mishnah Berurah also does not record dissenting opinions to this ruling.
Pirsumei Nissah
One might argue that Havdalah should precede Nerot Chanukah because Havdalah is a Torah-level obligation (at least according to the Rambam, Hilchot Shabbat 29:1), and Nerot Chanukah is merely a rabbinical obligation. This argument, however, might not be valid, as the Gemara (Shabbat 23b) states that Nerot Chanukah take precedence over Kiddush (which is also a Torah obligation, according to the Rambam, ibid.). The Gemara speaks of a poor individual who has sufficient funds to purchase either Nerot Chanukah or wine for Kiddush. The Gemara states that he should buy Chanukah candles because they publicize the Chanukah miracle.
On the other hand, the Rambam (Hilchot Shabbat 29:6) believes that wine for Kiddush is only a rabbinical obligation. Nonetheless, the Gemara does indicate Nerot Chanukah’s elevated status because it “publicizes the miracle.” Indeed, the Rambam (Hilchot Chanukah 4:12) writes, “the Mitzvah of Nerot Chanukah is exceedingly beloved and one must exercise care about it, to inform people of the miracle and contribute to the offering of praise and thanks to Hashem for the miracles he has made on our behalf.”
The Opinions – Rishonim and the Shulchan Aruch with its Commentaries
The Meiri (Shabbat 23) records the debate among the Rishonim as to whether Nerot Chanukah should be lit before or after Havdalah. The Meiri writes that the custom in his locale is to light Nerot Chanukah first. He explains that on Motza’ei Shabbat, we light Nerot Chanukah after the optimal time. The Meiri explains that we wish to light the Chanukah lights as early as possible, to minimize the amount of time we must light the Nerot Chanukah after its ideal time. On the other hand, the Terumat HaDeshen (number 60) and other Rishonim rule that in the synagogue, one should light Nerot Chanukah first because of the rule of Afukei Yoma Me’Acharinan. Another reason offered is the priority accorded to Ner Chanukah because of its role in publicizing the miracle.
On the other hand, the Raavad (Temim Deim 174) and several other Rishonim rule that Havdalah should be recited first. Among the reasons these Rishonim offer is the Tadir principle, and that it is inappropriate to light Nerot Chanukah before reciting the blessing on light within the framework of Havdalah.
The Shulchan Aruch (Orach Chaim 681:2) rules that Chanukah lights should be kindled in the Shul before Havdalah. The Rama (ibid.) adds that one should also light Nerot Chanukah before reciting Havdalah at home. The Taz (O.C. 681:1) argues vigorously and at great length that one should first say Havdalah when lighting at home. The Taz emphasizes the importance of the Tadir rule, noting its Torah origin.
The Taz seeks to prove from various Talmudic passages that the Tadir rule enjoys precedence over the principle of Afukei Yoma Me’Acharinan. Moreover, the Taz argues that one does not extend Shabbat by lighting Chanukah candles first, because kindling Nerot Chanukah is forbidden on Shabbat. The reason for Afukei Yoma is that we do not want to treat Shabbat as a burden that we are eager to shed. However, when one lights Ner Chanukah, he has, by definition, completed Shabbat. Thus, one does not accomplish the goal of Afukei Yoma Me’Acharinan by lighting Nerot Chanukah before Havdalah. This point, explains the Taz, is what distinguishes Nerot Chanukah from Sefirat Ha’Omer and Megillah reading. The latter two activities are not forbidden to perform on Shabbat, and thus one can legitimately delay Shabbat’s termination by performing them first.
Acharonim and Later Codes
The accepted practice for Shul is to light Chanukah lights and subsequently perform Havdalah (Biur Halacha 681 s.v. Madlikin and Ben Ish Chai Parshat VaYeshev 21). In Shul, only one person kindles the Chanukah candles. Thus, when we light Chanukah candles first in Shul, Shabbat is prolonged for everyone except for the one who lit the Chanukah lights. Moreover, the Aruch HaShulchan (O.C. 681:2) explains that since great “publicity of the Chanukah miracle” occurs when lighting Chanukah lights in Shul, there is more reason to light Nerot Chanukah first in Shul than there is at home. Thus, the consensus accepts that Shul Chanukah lighting enjoys priority over Havdalah. The debate, however, about what to do at home continued to rage during the period of the Acharonim. The Vilna Gaon, Eliyahu Rabba, Chamad Moshe, Beit Meir, and Chayei Adam codify the Rama. The Maharal of Prague, Pri Chadash, and Tosafot Yom Tov side with the Taz.
The later Acharonim encountered difficulty in resolving this debate. The Mishna Berura (681:3) concludes that this dispute remains unresolved; therefore, one may follow either opinion. Sephardic Jews (Ben Ish Chai, Parashat VaYeshev 21 and Rav Ovadia Yosef, Teshuvot Yechaveh Da'at 1:75) at home recite Havdalah and subsequently kindle Chanukah lights. Various communities had established practices for resolving this debate. Rav David Zvi Hoffman (Teshuvot Melamed Lehoil 1:122) records that the Minhag in Germany was to follow the Taz and perform Havdalah first. The Aruch HaShulchan (O.C. 681:2) writes that the practice in Lithuania was to perform Havdalah first, unless he heard Havdalah in Shul.
Conclusion
The debate over whether to light Chanukah candles or recite Havdalah has been partially resolved. The accepted practice in the Shul is to light the Chanukah candles first. The question regarding what to do at home has not been determined for Ashkenazim, but Sefaradim customarily recite Havdalah first. In my experience, the custom to recite Havdalah first has become accepted by most Ashkenazim at this point, as it seems the more intuitive option.