The Talmud teaches, "Habiba Misva Be’shata" – "a Misva is beloved in its proper time." This means that God cherishes Misvot that one performs at the preferred time, immediately, without any delay, which demonstrates the importance he affords to the Misva. In fact, the Gemara establishes that if one performs a Misva "Ke’ma’amara" – precisely as it was intended to be observed, then he will never receive bad tidings, as the power of the Misva will protect him.

The verse states in Kohelet (8:5), "Shomer Misva Lo Yeda Dabar Ra" – "One who ‘guards’ a Misva shall know no evil." The word "Shomer" can be understood as referring to anticipation and excitement, as in the verse, "Ve’abib Shamar Et Ha’dabar" ("and his father looked forward to the matter" – Bereshit 37:11). Yaakob Abinu waited anxiously, with anticipation, for the fulfillment of Yosef’s dreams. Similarly, the verse in Kohelet refers to somebody who is "Shomer Misva" – who looks forward with great excitement and anticipation to the Misva, and rushes to perform it at the first opportunity, rather than delaying it. Such a person "shall know no evil" – will be spared from harm, as the merit of the Misva will protect him.

A remarkable story is told of the Roke’ah (Rabbi Elazar of Worms, Germany, 1160-1237), who lived in a low-lying city that was protected by a dam, which kept away the water of the nearby river. Once, the area experienced an infestation of swordfish, which came and gnawed at the dam. This put the entire city in grave danger, as the waters would flood the city if the dam broke. The king blamed the Jewish community for this crisis, and summoned the Roke’ah to his palace. He warned that if the swordfish did not leave the dam within the next three days, all the city’s Jews would be ordered to leave the city.

The Roke’ah accepted the warning, and assured the king that he would be able to send the swordfish away – on condition that the king provide the Jews of the city with wine for the celebration of Purim the following day. The king agreed, and gave the Rabbi money to purchase all the wine the Jews would need for their Purim celebration.

The Jews of the area celebrated Purim like they never had before, with great joy and festivity. That same day, the swordfish suddenly left.

The Jews had observed a Misva with great joy, excitement and intensity – and they were thus spared from harm.

The Rambam describes the Misva of the Hanukah candle lighting as a "Misva Habiba Ad Me’od" – "an exceedingly beloved Misva." By performing this Misva at its proper time, we perform a double "beloved" act: the Misva itself is "beloved," and a Misva performed at the ideal time is also "beloved." We cannot even imagine how cherished such a Misva is before God, how we endear ourselves to Him by performing such a special Misva at the proper time.

It therefore behooves us to make every effort to light the Hanukah candles at the earliest time, which is approximately 4:50 PM (in the NYC area). This is particularly so if one in any event is home and has the opportunity to light at that time. Rather than waiting until later in the evening, after dinner, he should go the synagogue, recite Minha and Arbit, and then light the Hanukah candles with his family at the proper time. We will then, God willing, be deserving of the Almighty’s special grace and protection, and be privileged to hear only favorable news, and be spared all bad tidings.

More lectures from Rabbi Eli Mansour

The Importance of Lighting Hanukah Candles at the Proper Time

Parashat VaYishlah: “Son of Your Maidservant”

Address at Dinner for Bobov Institutions

Yaakob and Adam / Tikun Olam / Thursday Night

Yaakob and Adam / Tikun Olam

Parashat Vayese: Fulfilling Our Mission