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Answer: The degree to which the presumption of needing a half hour of lighting is correct is central to this question. On the one hand, if the lights go out within this time, it is not necessary to relight them (Shulchan Aruch, Orach Chayim 673:2), which implies that the act of lighting is the important thing, not the light’s longevity. On the other hand, when lighting, we must have enough oil to last a half hour (Shulchan Aruch, OC 675:2), and if one lights in a place where the wind will blow it out before the end time, it is like not putting in enough oil (Magen Avraham 673:12; Mishna Berura 673:25). These halachot imply that the time lit is important. The explanation is that the lighting has to be done with the ability to last a half hour, but it is not critical that it actually lasts.
What happens if there was physical potential for half an hour but human intervention after the lighting was done shortens the duration? The Rashba (Shut I, 539) says that if one accidentally extinguished the light early, he does not need to relight it. From here, the poskim diverge. Some (including the Pri Megadim, MZ 673:2; Avnei Nezer OC 503; simple reading of the Shulchan Aruch, OC 973:2) say that if one purposely extinguished the candles, he needs to relight them. A minority posit that even if one extinguished them purposely, one still fulfills the mitzva and does not have to relight them (see S’fat Emet, Shabbat 21b). Some understand that while one has to relight them, he might still have fulfilled the mitzva beforehand, as evidenced by the machmirim (including the Pri Megadim) who say that when relighting, one should not make a beracha (see Minchat Shlomo II, 51).
Some say that while even intentional extinguishing may not uproot retroactively the mitzva that was ostensibly fulfilled at the time of lighting, it is qualitatively worse when one lit with the intention to extinguish them within the half hour. Minchat Shlomo (ibid.) compares it to one who physically performs a mitzva but has in mind not to fulfill the mitzva. Others compare it to not having enough oil (see Divrei Sofrim, Chanuka p. 126). Several grounds upon which to say that one fulfills the mitzva include the following (see Nitei Gavriel, Chanuka, Shut 1). Not all distinguish based on the original intention; there may be conflicting opinions in the gemara (Shabbat 21b) on whether there is a minimum time for the candles to be lit, especially if we light inside. These points are particularly important when there are no alternatives (see ibid.).
The point, though, is that you have many potential alternatives. We will start with the more technical. 1) Arrange a "flame-sitter" for the remaining needed time. 2) If (for you to determine) you can safely leave lit candles (at least one), you almost certainly fulfill the mitzva and definitely if they are visible by others. 3) Light the candles outside that night. 4) Light when you come home – in many places, 10 PM is valid for lighting candles, due to late traffic nowadays. Even if it is too late for public pirsumei nisa, most poskim (see Mishna Berura 672:11; Living the Halachic Process IV, D-7) allow lighting when you come home with a beracha for people who light inside. There are clear preferences to lighting at the standard time, for a few reasons, (z’rizin…; opinions that afterwards it is too late; issues with eating before lighting – see Mishna Berura 672:10). However, it is more important to embrace the greater chance to fulfill the mitzva later than to light at the correct time and plan to extinguish it early. (The halachically creative can contemplate plans of action that include "fancy footwork," which likely include positive and negative halachic consequences. This is not the proper forum to specify or analyze them.)
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
599 - Ask the Rabbi: Switching Mantels Back on Shabbat
600 - Ask the Rabbi: Chanuka Lighting Soon Before Leaving House
601 - Ask the Rabbi: Right Pronunciation of Shehakol
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
