In terms of practice, the minhag in shuls is to light Chanuka candles first.[1] Regarding the home, Sephardim recite Havdala before they light Chanuka candles.[2] Among Ashkenazim, some schools of thought have clear rulings, which vary from one another; we will not provide lists of the differing opinions. The standard approach, to which we subscribe, is that this is a case in which one may follow whichever practice he wants.[3] We note that not only are both approaches well-grounded, but the question of which to perform first is only one of preferred practice; all agree that following the “incorrect” approach does not disqualify fulfillment of either halacha. We will now survey some of the arguments presented by prominent proponents of both sides.
The Terumat HaDeshen[4] argues that we should light Chanuka candles first. This is based on the gemara’s[5] concept that under certain circumstances of a choice of order of mitzvot, we delay Havdala, because there is a positive element to having Shabbat exit later so that Shabbat not appear as a burden. The Taz[6] counters the Terumat HaDeshen’s assumptions on two fronts. First, he argues that tadir kodem – the rule that a more common beracha is recited before a less common one – is a stronger principle than that of delaying the end of Shabbat. In this case, Havdala, which is recited every week, is more common than Chanuka candles, which are lit only eight days a year. In addition, the Taz argues that lighting Chanuka candles before Havdala is not even a correct application of the principle of delaying the end of Shabbat; lighting the Chanuka candles itself contradicts the continuation of Shabbat, as it is forbidden to light a candle when it is still Shabbat.
A discussion in Tosafot[7] may shed light on the relative strength of the factor of tadir kodem. The gemara states that if one has enough money only for either Chanuka candles or for wine for Kiddush, but not for both, the Chanuka candles take precedence because of the concept of pirsumei nisa (publicizing the miracle), despite the fact that Kiddush is more tadir. Considering this reasoning, Tosafot asks why we read the haftara of Chanuka on Rosh Chodesh during Chanuka because of the importance of pirsumei nisa, yet we read the Torah portion of Rosh Chodesh before that of Chanuka due to the principle of tadir kodem. Tosafot’s first answer, which the Taz cites as support for his position, is that the advantage of pirsumei nisa prevails specifically when only one of the mitzvot can be fulfilled, whereas tadir kodem is the key factor regarding their order when both are performed. Thus, the Taz argues, in the case of Chanuka lighting and Havdala, the more tadir – Havdala – should be done first.
However, the Eliya Rabba[8] points out that according to Tosafot’s other two answers, there are specific exceptional reasons as to why we read the Torah portion of Rosh Chodesh before that of Chanuka. This implies that in general, a mitzva involving pirsumei nisa (such as the Chanuka candles) does have order precedence over a mitzva that is more common (such as Havdala).
Rav Yaakov Emden[9] rejects the Taz’s claim that lighting Chanuka candles contradicts the idea of delaying the end of Shabbat. He points out that after Havdala in davening (Ata Chonantanu) or after the recitation of the words “Baruch hamavdil bein kodesh l’chol,” we are allowed to do melacha (including lighting Yom Tov candles and lighting a fire so as to recite the beracha of Borei Me’orei HaEish) before reciting Havdala over wine, and yet the concept of delaying Havdala still applies.
Some cite a proof that Chanuka lighting precedes Havdala from the halacha that one should not use the Chanuka candles for the beracha of Borei Me’orei HaEish,[10] which implies that the Chanuka candles are lit first.
Is there any logic, other than minhag, to follow one order in shul and a different one at home, as Sephardim and some Ashkenazim do? The Maharal[11] presents as a reason to recite Havdala first the concern that if one did not say Havdala in Shemoneh Esrei, he would be lighting Chanuka candles in violation of Shabbat. The Eliya Rabba points out that in shul, we trust that the one appointed to light the Chanuka candles will be a diligent person who will not forget to say Havdala in his Shemoneh Esrei; however, in a regular person’s home, there may be more room for concern. It is also possible that we should light candles in shul as soon as possible, since the pirsumei nisa there lasts for only a relatively short time. Finally, the Levush[12] suggests that after one has already heard Havdala in shul and in that way has already ushered out the Shabbat, delaying Havdala at home is less important.