237:
305:, in that the obligation falls on the household. Therefore, even if a male member of the household has a separate room of his own, he need not light separately, because the woman's lighting accounts for every room of the house. If a married traveler has his own room, he needs to light separately, because his wife's blessing cannot account for another place entirely, but if he lacks his own room, he does not need to. A single traveler must light even if his parents are lighting on his behalf elsewhere, and if he lacks his own room, he must arrange matters with the proprietor.
93:
40:
32:
322:, who wrote that "there are those who employ two wicks, one corresponding to "Remember" and one corresponding to "Keep" (perhaps two wicks in one lamp, reflecting the Talmudic teaching "'Remember' and 'Keep' in a single statement"), advised a maximum of two lamps, with other lamps necessary for other purposes kept carefully at a distance to preserve the tableau. However,
236:
382:
In the
Ashkenazic rite, after the candles are lit, a blessing is said (whereas, in the Sephardic rite, the blessing is said before the lighting). In order to avoid benefiting from the light of the candles before uttering the blessing, Ashkenazic authorities recommend that the lighter cover her eyes
1030:"ספר גדולת מרדכי : סיפורים ושיחות ... מהרב ... מרדכי מנדבורנא-בושטינא ; וספר קדושת ישראל : תולדות ואורחות חיים ... מבנו ... ר' ישראל יעקב מחוסט / [היו לאחדים בידי והוצאתים לאור ברוך מאיר קליין מדעברעצין] | קליין, ברוך מאיר | | הספרייה הלאומית"
215:
to emphasize rejection of the early
Karaitic belief that lights could not be lit before the Sabbath. It is attested in a fragment in the St. Petersburg national library (Antonin B, 122, 2); it also appears in a plethora of Gaonic material, including the Seder of
182:
But when the day of Herod comes round, when the lamps wreathed with violets and ranged round the greasy window-sills have spat forth their thick clouds of smoke . . . you silently twitch your lips, turning pale at the sabbath of the circumcised. (trans.
309:
Ideally, the woman lights her candles in the place she will be eating dinner. If another woman wants to light there, she may also light in a different room. Similarly, a traveler may light within his room even if he is eating elsewhere.
369:
offers two interpretations: either it is based on Moelin's rule and women who miss a week because they were giving birth are not exempted (though all other authorities assume they are exempted) or it is based on comparison with
412:
The candles must be lit before the official starting time of
Shabbat, which varies from place to place, but is generally 18 or 20 minutes before sunset. In some places the customary time is earlier: 30 minutes before sunset in
1223:
Lauterbach claims (p. 456 and p. 458) that such was the
Samaritan custom, but cites only sources describing Karaitic practice regarding light and Samaritan custom regarding the cooking of food. According to Geiger and Zunz
69:. Lighting Shabbat candles is a rabbinically mandated law. Candle-lighting is traditionally done by the woman of the household, but every Jew is obligated to either light or ensure that candles are lit on their behalf.
148:
candles is to dignify the
Sabbath; before the advent of electric lighting, when the alternative was to eat in the dark, it was necessary to light lamps to create an appropriate environment. One early-modern
1289:
is 250, and a man has 248 bones while a woman has 252." However, this explanation is intended abstractly and Spira does not imagine that anyone should light more lamps to correspond to a larger family.
383:
for the intervening period. Today, many Jewish women make an exaggerated motion, waving their hands in the air, when covering their eyes; there is no specific source for this in traditional texts.
1145:
732:סדר התפלות מכל השנה: כמנהג פולין, עם פרשיות ... יוצרות, סליחות, הושענות, מערבית, יום כיפור קטן, תהלים, תחינות, אקוראהט כמו דיא מר' ישראל גר ... [וגם] כוונת הפייטן אויף טייטש ...
287:, who rejects Talmudic rationales based on superstition, writes only: "And women are more obligated in this matter than men, because they are found at home and involved in housework."
843:
486:(Turkey, 1906) but authorities in the major Orthodox traditions were solicited for responsa only in the late 1960s, and each acknowledges it only as a new and alternative practice.
20:
470:("holy") at the end of the blessing, making "... the lamp of holy Shabbat", a practice with no historical antecedent. At least two earlier sources include this version, the
475:
346:
180:
At cum
Herodis venere dies unctaque fenestra dispositae pinguem nebulam vomuere lucaernae portantes violas . . . labra moves tacitus recutitaque sabbata palles.
404:, would warn the women not to begin the blessing until the second candle was lit, lest the women accept the Sabbath and then continue lighting candles."
144:
refusal to have any light on
Sabbath Eve, even were it lit before the Sabbath. According to standard halakhic literature, the purpose of lighting of
345:
A recent custom reinterprets the two candles as husband and wife and adds a new candle for every child born; apparently the first to hear of it was
342:, rabbinic authorities have required women who forgot to light one week to add an additional lamp to her regular number for the rest of her life.
279:
sources explain that "the First Man was the world's lamp, but Eve extinguished him. Therefore they gave the commandment of the lamp to the woman".
1131:
498:, ruled that it is forbidden, though it does not nullify the blessing if already performed. Almog Levi attributes this addition to misinformed
1634:
421:, perhaps because the mountains in those cities obstructed the horizon and once made it difficult to know if sunset had arrived.
361:
supposedly said, "The women light two candles before children but after their first child they light five, corresponding to the
803:
690:
444:בָּרוּךְ אַתָּה ה', אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת.
460:
our God, King of the universe, Who has sanctified us with His commandments and commanded us to light the
Shabbat lamp.
1331:
153:
prayer asks for the candles to "burn bright and clear to drive away the evil spirits, demons, and all that come from
522:
1309:
1278:
1791:
365:. . . and so it is forever, irrespective of how many children" but this teaching was not published until 1988.
924:
1416:
451:
Barukh ata Adonai
Eloheinu, Melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.
339:
228:, and others. Every source quotes it with identical language, exactly correspondent to the modern liturgy.
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646:"HebrewBooks.org Sefer Detail: חקרי לב - חלק ד -- לנדסברג, יהודה ליב בן ישראל איצק אהרן, 1848-1915"
350:
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added, "and there are those who light seven candles corresponding to the seven days of the week (
133:
1757:
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555:
483:
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candles, which some medieval authorities recommended be lit one per member of the household.
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1236:וקראת לשבת עונג זו הדלקת נר בשבת וא"ת לישב בחשך אין זו עונג שאין יורדי גיהנם נדונין אלא בחשך.
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added "and it's possible to add and light three or four lamps, and such is our custom", and
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adds an additional rationale, "and moreover, she is responsible for household needs."
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Herod personifies the Jewish people; his "day" is the
Sabbath. See Menachem Stern,
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24:
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A Jewish woman reciting the blessing over Shabbat candles while covering her eyes (
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997:"לקוטי מהרי"ח - חלק ב - פרידמן, ישראל חיים בן יהודה, 1852-1922 (page 29 of 201)"
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502:. It has never been a widespread custom but its popularity, especially within
140:
to protest against superstition, or perhaps against (some predecessor of) the
1770:
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Today, most Jews light at least two candles. Authorities up to and including
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lived, the Sabbath lamp stayed lit until the next Sabbath eve, and for
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353:, who mentions it in an undated essay published posthumously in 1951.
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1104:"מנהג יפה הוא לנשים שלנו : פסיקת הלכה על פי נשים בימי הביניים"
371:
331:
196:
161:
141:
794:
Shapiro, Marc B. (2008). "Maimonidean Halakhah and Superstition".
171:, which already presupposes it as an old and undisputed practice.
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1281:(1757) that "some say that the lamps represent man and woman, as
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Maimonides frowns on women leaving home more than once a month. (
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held to this view, as shown by the (arguably) polemical tone in
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In the late 20th century, some apparently began to add the word
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Shard from a stand for a Shabbat oil lamp etched with the word
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1055:"HebrewBooks.org Sefer Detail: משנה הלכות חלק ז -- מנשה קליין"
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vol. 6 p. 71. In Morton-Braund's edition (2004), pg. 110-113.
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349:, though his essay was not published until 1965, followed by
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392:, attributed to the 13th-century scholar Elijah b. Isaac of
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before Shabbat is first recorded in the second chapter of
1102:בר-לבב, Liora Elias Bar-Levav (1966-2006) ליאורה אליאס.
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endorsed the innovation but most authorities, including
1187:
Igrot Qodesh of 5735 p. 208; Tshuvot v'Hanhagot 1:271
62:
lit on Friday evening before sunset to usher in the
1302:B.M. Lewin, The History of the Sabbath Candles, in
925:"Ba'er Hetev on Shulchan Arukh, Orach Chayim 263:2"
735:(in Hebrew). דפוס יוסף ויעקב בני אברהם פרופס. 1766.
136:disagrees, arguing that it was instituted by the
16:Candles lit on Friday evening to usher in Shabbat
1768:
1304:Essays and Studies in Memory of Linda A. Miller
1325:
1306:, I. Davidson (ed), New York, 1938, pp.55-68.
798:. University of Scranton Press. p. 136.
1344:
449:
275:The lighting is preferably done by a woman.
1332:
1318:
796:Studies in Maimonides and His Interpreters
678:
1130:CS1 maint: numeric names: authors list (
235:
128:, the Jews adopted this custom from the
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38:
30:
18:
1019:Likkutei Sichot, vol. 11, p. 289 (1998)
793:
1769:
1313:
1249:vol. 1 p. 436; also Molly Whittaker,
844:"Arukh HaShulchan, Orach Chaim 263:5"
574:"Arukh HaShulchan, Orach Chaim 263:5"
1079:"Shulchan Arukh, Orach Chayim 263:5"
901:"Shulchan Arukh, Orach Chayim 263:1"
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175:(d. 62 CE) describes it in Satire V:
124:it did the same . . ." According to
116:relates that "For all the days that
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598:"Midrash Lekach Tov, Exodus 35:3:3"
207:The blessing is never described by
96:1723 illustration of a Shabbat lamp
76:, lighting the candles is known as
55:
13:
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751:. Geo. Routledge & Sons. 1910.
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679:Lauterbach, Jacob Zallel (1951).
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43:Lighting the Sabbath lamp (1657)
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523:Shabbat Candles, Feminine Light
357:mentioned it in a 1975 letter.
334:), or ten corresponding to the
211:sources, but was introduced by
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685:. Hebrew Union College Press.
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396:, records that "I heard that
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1:
1417:Shnayim mikra ve-echad targum
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820:"Mishneh Torah, Sabbath 5:3"
301:Sabbath lamps are just like
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160:The practice of lighting an
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1696:Shabbat pedestrian crossing
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202:
104:, the custom is one "which
10:
1813:
1719:Eve of Passover on Shabbat
707:"Rashi on Shabbat 25b:3:3"
488:Menachem Mendel Schneerson
478:(Hong Kong, 1906) and the
355:Menachem Mendel Schneerson
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781:Talmud, Shabbat 32a s.v.
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108:adopted from the time of
1247:Greek and Latin Authors
973:"Mishnah Berurah 263:7"
949:"Mishnah Berurah 263:6"
622:"Bereshit Rabbah 60:16"
407:
351:Jacob Zallel Lauterbach
134:Jacob Zallel Lauterbach
1758:List of Shabbat topics
1119:Cite journal requires
556:Jewish Virtual Library
484:Rahamim Nissim Palacci
347:Israel Hayyim Friedman
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291:Yechiel Michel Epstein
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189:
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80:("light-blessing") or
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36:
28:
1792:Jewish ritual objects
1635:Rabbinic prohibitions
1478:Brisket (Jewish dish)
868:"Rosh Hashanah 27a:2"
506:, continues to grow.
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252:) in Aramaic script,
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42:
34:
22:
1411:Weekly Torah portion
476:Saul Abdullah Joseph
263:excavations east of
84:("light-kindling").
1251:Jews and Christians
363:Five Books Of Moses
890:ספר ראבי"ה סי' קצט
456:Blessed are You, L
417:and 40 minutes in
340:Yaakov Levi Moelin
328:Yisrael Meir Kagan
268:
257: 4th century
224:, the responsa of
220:, the responsa of
102:Tobiah ben Eliezer
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1763:
805:978-1-58966-165-3
748:The Jewish Review
692:978-0-608-14972-1
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338:". Starting with
314:Number of candles
126:Leopold Landsberg
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1787:Jewish blessings
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1620:Food preparation
1590:Biblical Sabbath
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652:. p. 82ff
637:
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25:Ma'ale Adumim
21:
1691:Sabbath mode
1686:Shabbat lamp
1671:KosherSwitch
1548:
1488:Gefilte fish
1415:
1376:Yedid Nefesh
1303:
1282:
1276:Elijah Spira
1271:
1263:
1258:
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1246:
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1197:Yalkut Yosef
1192:
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1154:. Retrieved
1149:
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541:Orach Chayim
539:
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226:Sherira Gaon
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1664:Innovations
1645:Shabbos goy
1600:Electricity
1564:Kiddush cup
1468:Kosher wine
1452:Torah study
1381:Lekhah Dodi
1036:(in Hebrew)
480:Yafeh laLev
472:Givat Shaul
402:Rabbi Jacob
394:Carcassonne
378:Hand waving
320:Joseph Karo
261:Horbat 'Uza
259:, from the
1771:Categories
1498:Vorschmack
1285:(lamp) in
1156:2023-02-02
1088:2022-11-12
1064:2022-11-21
1040:2022-11-20
1006:2022-11-21
982:2022-11-20
958:2022-11-20
934:2022-11-20
910:2022-11-20
877:2022-11-20
853:2024-02-11
829:2022-11-12
716:2022-02-16
656:2023-09-04
631:2023-09-04
607:2023-09-04
583:2024-02-11
510:References
295:cleaned up
285:Maimonides
271:Who lights
218:Amram Gaon
1714:Shabbaton
1287:gematriya
1230:Sadducees
419:Jerusalem
332:Lurianics
138:Pharisees
112:", while
1742:Havdalah
1430:Haftarah
1401:Baqashot
446:
438:English
425:Blessing
372:Hanukkah
293:writes (
209:Talmudic
203:Blessing
197:Josephus
162:oil lamp
142:Karaitic
130:Persians
56:נרות שבת
1797:Candles
1777:Shabbat
1630:Muktzeh
1595:Driving
1580:Melakha
1542:Objects
1533:Yapchik
1523:Jachnun
1518:Kubaneh
1503:Cholent
1473:Challah
1396:Zemirot
1391:Kiddush
1361:Rituals
1358:Prayers
1341:Shabbat
1228:), the
1226:op cit.
770:Tanhuma
562:Shabbat
432:Hebrew
277:Amoraic
249:Shabbat
173:Persius
169:Shabbat
151:Yiddish
146:Shabbat
122:Rebecca
88:History
74:Yiddish
67:Sabbath
60:candles
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1528:Sabich
1493:Helzel
1425:Maftir
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1169:p. 251
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232:Ritual
213:Geonim
193:Seneca
191:As do
155:Lilith
106:Israel
64:Jewish
58:) are
52:Hebrew
1625:Grama
1554:Blech
1513:Mouna
1508:Kugel
1264:Ishut
544:263:2
415:Haifa
281:Rashi
118:Sarah
110:Moses
1605:Eruv
1573:Laws
1461:Food
1132:link
1125:help
800:ISBN
687:ISBN
490:and
408:Time
386:The
265:Acre
195:and
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