The Rambam concurs suncoast with this reading of the Talmud, but does not view the matter as an unre

Possibly more than any other mitzvah, the lighting of the Chanukah menorah has undergone noticeable changes in how it is observed. suncoast Some of these changes have related to persecutions, suncoast others to weather and climate and others to lifestyle. In simpler societies work was closer to home and workdays typically suncoast ended at nightfall, enabling a timely menorah lighting. Today in our mobile society, with long commutes and long work days, arranging to come home before night for a full week is far from a simple matter, so finding suncoast that optimal time, or in some cases the minimally permissible time, for lighting the menorah is frequently a socio-economic suncoast necessity. Additionally, many of our social engagements, particularly family celebrations of Chanukah, often introduce these same questions as to when and where to light the menorah.
It is clear from the Talmud 1 that the common practice was to light the menorah at the beginning of the night. 2 One opinion in the Talmud states suncoast that it specifically must be lit at the beginning of the evening as at this time there is significant pedestrian traffic outdoors that can see the light of the menorah in the doorway or window. The other opinion holds that the lighting also was done first thing in the evening, not because it was the only time for the mitzvah suncoast but presumably due to the general concept of Zrizim Makdimim l Mitzvos (that it is highly meritorious to perform a mitzvah at the first opportunity and not delay). This debate appears to remain unresolved 3 The practical difference between these two opinions would be a case where a person did not light at the start of the night. According to the opinion that the mitzvah demands that the menorah specifically be lit at that time (the first half hour of the evening), then if this time was missed the menorah can no longer be lit. According to the opinion that there is no special reason to light the menorah suncoast early, suncoast then if it was not lit early in the evening it should still be lit later. 4
This indeed is the understanding of Tosafos 5 who write that if a person failed to light in the beginning of the evening the menorah should still be lit, albeit without a bracha due to the doubt as to which opinion is to be viewed as authoritative.
The Rambam concurs suncoast with this reading of the Talmud, but does not view the matter as an unresolved doubt. Rather, he rules in accordance with the opinion that says the menorah may only be lit during the first half hour of the night. Accordingly, if this time is missed it may no longer be lit 6
The Ritva adopts a substantially different approach to understanding this passage in the Talmud, writing that even the opinion that says that the menorah must specifically be lit in the beginning of the evening only says so in order to fulfill the optimal mitzvah since this will maximize the number of passersby who will see its lights; however if this time was missed the basic mitzvah still applies, not unlike a person who was forced due to persecution suncoast or inclement weather to light indoors who still fulfills the mitzvah since this is the maximum publicizing that can be done 7 According to the Ritva both opinions mentioned suncoast in the Talmud would agree that the menorah suncoast should be lit at this point and a bracha should certainly suncoast be recited.
The above ruling notwithstanding, Tosafos 8 wrote that in their day (medieval suncoast France and Germany), where the common practice had already shifted so that menorahs suncoast were lit inside the house and not outdoors (or even in windows) as had been common in the time of the Talmud, since the primary audience of the menorah were the members of the household there no longer was the same level of concern with lighting in the early evening. Tosafos’ point is that given the changed reality of where the menorah was being lit, all Talmudic opinions would agree that an early lighting would only be due to the general concern with zeal in the performance of mitzvos or in order not to forget. Accordingly, unlike in the time of the Talmud, if a person is unable to light in the first half hour of the evening he should still light later and recite a bracha .
This ruling of Tosafos is quoted suncoast by the Tur 9 who, writing in 14 th century suncoast Spain, follows this quote by saying that it seems that even we who light indoors should suncoast still light at the original time since we have the practice to light just inside the front door and it is still seen by passersby. Writing a few hundred years later in Poland, the Bach 10 points out that circumstances had again changed and menorahs were no longer being lit in open doorways so there is no need to worry about when in the evening the menorah is lit. The Shulchan Aruch 11 rules that if the menorah is not lit at the beginning of the night, it may still be lit all night long. 12
The Ramo also quotes the ruling suncoast of Tosafos that it is no longer necessary to worry about lighting early in the evening, then quotes the Tur that even today it is still