Siman 679

On Erev Shabbat, one must prioritize the Hanukkah candle before the Shabbat candle. And it is not only necessary if one accepts the Shabbat through the Shabbat candle, for then it is forbidden for him to light further, but even if he does not accept Shabbat with his lighting – nevertheless, it is impossible to light the Shabbat candle before the Hanukkah candle, as it is not fitting after the lighting of the Shabbat candle to perform mundane work. And also in the time of the Shas, it is implied that the lighting of the candle was the final labor (as the Ran, of blessed memory, elaborated in the second chapter). And so it is implied from the language of the Tur, that the Bahag rules that the Hanukkah candle precedes that of Shabbat, because through the lighting he accepted Shabbat. And he wrote that the Tosafot wrote that the acceptance is not dependent on the lighting, and he may light the Shabbat candle first etc. Thus far his words. That is to say: that by the letter of the law he may light the Shabbat candle first, but nevertheless it is better to light the Hanukkah candle first (and so wrote the Bach, see there).

However, the Rashba, of blessed memory, in a responsum (Part 1, Siman 1070) ruled to light the Shabbat candle first, for between that which is frequent and that which is infrequent, that which is frequent takes precedence; see there. And I am wondered: for it is explicitly stated in the Gemara (23b) that if one does not have enough for Kiddush and a Hanukkah candle—the Hanukkah candle is preferable due to pirsumei nisa, more so than Kiddush which is frequent. And it must be said that he holds that this is regarding a case where one would cancel it entirely, but not regarding which to prioritize. And the Tosafot there wrote according to this reasoning. And here it can be further explained: that on Erev Shabbat when one lights while the day is yet long—pirsumei nisa is not yet applicable.

Nevertheless, the widespread custom in all the dispersions of Israel is to kindle the Hanukkah lamp before the Shabbat lamp, because our women accept Shabbat with their kindling. And even a man who kindles, and explicitly does not accept Shabbat—where in such a case even according to the Bahag it is permitted—nevertheless, we prioritize the Hanukkah lamp. However, if it happened that he prioritized the Shabbat lamp, he should bless afterwards on the Hanukkah lamp, if he did not accept Shabbat with the kindling. And if he did accept Shabbat, or a woman who kindled, who ordinarily accepts Shabbat—another should kindle the Hanukkah lamp for her, and she should listen and answer "Amen."

One recites the blessing over the Chanukah candle: "to kindle the Chanukah candle" on Erev Shabbat, even though he kindles while the day is yet long, for since it is impossible in any other manner—behold, the obligation perforce falls upon him now. At the very least, it is no worse than the preparation for a mitzvah, over which one recites a blessing, as in the making of a sukkah before the festival. For according to the law of the Gemara, one recites "Shehecheyanu" over it (Sukkah 46a), and according to the Yerushalmi Berakhot (chapter nine, halacha 3), one also recites "to make a sukkah." This is all the more so regarding the Chanukah candle on Erev Shabbat. He must only be careful to put in much oil, so that it will burn into the night according to the measure, which is a half hour. (And it is obvious that in any event, before Plag HaMincha he should not kindle.)