נרות שבת

(א) בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ, וְלֹא בְחֹסֶן, וְלֹא בְכָלָךְ, וְלֹא בִפְתִילַת הָאִידָן, וְלֹא בִפְתִילַת הַמִּדְבָּר, וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. וְלֹא בְזֶפֶת, וְלֹא בְשַׁעֲוָה, וְלֹא בְשֶׁמֶן קִיק, וְלֹא בְשֶׁמֶן שְׂרֵפָה, וְלֹא בְאַלְיָה, וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר, מַדְלִיקִין בְּחֵלֶב מְבֻשָּׁל. וַחֲכָמִים אוֹמְרִים, אֶחָד מְבֻשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבֻשָּׁל, אֵין מַדְלִיקִין בּוֹ:

(ב) אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מַדְלִיקִין בְּעִטְרָן, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים, בְּשֶׁמֶן שֻׁמְשְׁמִין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בְּעִטְרָן וּבְנֵפְט. רַבִּי טַרְפוֹן אוֹמֵר, אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבָד:

(ג) כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן. וְכָל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טֻמְאַת אֹהָלִים אֶלָּא פִשְׁתָּן. פְּתִילַת הַבֶּגֶד שֶׁקִּפְּלָהּ וְלֹא הִבְהֲבָהּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, טְמֵאָה, וְאֵין מַדְלִיקִין בָּהּ. רַבִּי עֲקִיבָא אוֹמֵר, טְהוֹרָה, וּמַדְלִיקִין בָּהּ:

(ד) לֹא יִקֹּב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, אֲפִלּוּ הִיא שֶׁל חֶרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה, מֻתָּר, מִפְּנֵי שֶׁהוּא כְלִי אֶחָד. לֹא יְמַלֵּא אָדָם אֶת הַקְּעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְתוֹכָהּ, בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרַבִּי יְהוּדָה מַתִּיר:

(ה) הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם, מִפְּנֵי לִסְטִים, מִפְּנֵי רוּחַ רָעָה, וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן, פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה, חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילָה, מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם:

(ו) עַל שָׁלשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן, עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר:

(ז) שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה, אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת, אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין:

Mishnah Shabbat 2

(1) With what may they kindle [the Shabbat light] and with what may they not kindle them?They may not kindle with cedar fiber, uncarded flax, a raw silk, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it.

(2) They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil.

(3) Whatever comes from a tree they may not light [the Shabbat light] except for flax. And whatever comes from a tree cannot be defiled with tent-uncleanness except linen. A wick made of cloth which was twisted but not singed: Rabbi Eliezer says: it is unclean, and one may not light with it; Rabbi Akiva says: it is clean and one may light with it.

(4) One may not pierce an egg shell, fill it with oil, and place it over the mouth of a lamp, in order that it should drip, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it in order that it should draw. And Rabbi Judah permits it.

(5) One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal.

(6) For three sins women die in childbirth: because they are not observant of [the laws of] niddah, hallah, and the kindling of the [Shabbat] lights.

(7) A person must say three things in his house on the eve of Shabbat just before night: Have you separated tithes? Have you prepared the ‘eruv? Kindle the [Shabbat] lamp. If it is doubtful, whether it is night or not, they do not tithe that which is certainly [untithed], they do not immerse utensils, and they do not kindle the lights. But they can tithe doubtfully tithed produce, and they can set up an eruv, and they can store hot food.

מכילתא דרבי ישמעאל, מַסֶּכְתָּא דְשַׁבְּתָא ב׳:ח׳-ט׳

לא תבער אש וגו'. - למה נאמר? לפי שהוא אומר: בחריש ובקציר תשבות, שבות מחריש בשעת הקציר, שבות מערב שביעית לשביעית, אין לי אלא שהוא שובת מערב שביעית לשביעית. יכול כן ישבות מערב שבת לשבת? והדין נותן: הואיל ושביעית לשם השם, ושבת לשם השם, אם למדתי שהוא שובת מערב שביעית לשביעית, כך ישבות מערב שבת לשבת! ועוד קל וחומר: ומה שביעית שאין חייבין עליה לא כרת ולא מיתת בית דין, דין הוא שישבות מערב שביעית לשביעית, שבת שחייבין עליה כרת ומיתת בית דין, דין הוא שישבות מערב שבת לשבת! ולא יהיה רשאי להדליק לו נר, או להטמין לו את החמין או לעשות לו מדורה?! ת"ל: לא תבערו אש בכל מושבותיכם ביום השבת, ביום השבת אי אתה מבעיר, אבל אתה מבעיר מערב שבת לשבת.

Mekhilta DeRabbi Yishmael, Tractate Shabbata 2:8-9

(Ibid. 3) "You shall not light a fire in all of your dwellings": From (Exodus 34:21) "From plowing and harvesting shall you rest," we derive: Rest from plowing at the time of harvesting, i.e., that one rests from the eve of shemitah to shemitah (i.e., he may not eat on shemitah what he has harvested on the eve of shemitah). I might think that just as he rests from the eve of shemitah to shemitah, so he rests from the eve of Sabbath to Sabbath. And, furthermore, it follows a fortiori, viz.: If on shemitah, transgression of which is liable to neither kareth (cutting-off) nor judicial death penalty, he rests from shemitah even to shemitah, then on Sabbath, transgression of which is liable to kareth and judicial death penalty, how much more so should he rest from Sabbath eve to Sabbath! So that he should not be permitted to light a candle (on Sabbath eve to burn on Sabbath or to put hot dishes in a chafing stove (to preserve their heat). It is, therefore, written "You shall not light a fire in all of your dwellings on the day of Sabbath." On the day of Sabbath, you may not do so, but you may do so from the eve of Sabbath for Sabbath.

שבת כ״ה ב:ג׳

רַבִּי יִשְׁמָעֵאל אוֹמֵר (אין מדליקין בעטרן מפני כבוד השבת)׳: מַאי טַעְמָא? אָמַר רָבָא: מִתּוֹךְ שֶׁרֵיחוֹ רַע גְּזֵרָה שֶׁמָּא יַנִּיחֶנָּה וְיֵצֵא. אֲמַר לֵיהּ אַבָּיֵי: וְיֵצֵא! אֲמַר לֵיהּ: שֶׁאֲנִי אוֹמֵר הַדְלָקַת נֵר בְּשַׁבָּת חוֹבָה. דְּאָמַר רַב נַחְמָן בַּר רַב זַבְדָּא, וְאָמְרִי לַהּ אָמַר רַב נַחְמָן בַּר רָבָא אָמַר רַב: הַדְלָקַת נֵר בְּשַׁבָּת חוֹבָה, רְחִיצַת יָדַיִם וְרַגְלַיִם בְּחַמִּין עַרְבִית, רְשׁוּת. וַאֲנִי אוֹמֵר: מִצְוָה.

Shabbat 25b:3

We learned in the mishna that Rabbi Yishmael says that kindling a lamp on Shabbat with tar is prohibited. The Gemara asks: What is the reason for this? Rava said: Because its odor is bad the Sages issued a decree prohibiting the use of tar, lest one forsake the light and leave. Abaye said to him: And let him leave. What obligation is there to sit next to the light? Rava said to him: Because I say that kindling Shabbat lights is an obligation, and one is required to eat specifically by that light in deference to Shabbat. As Rav Naḥman bar Rav Zavda said, and others say that it was Rav Naḥman bar Rava who said that Rav said: Kindling the Shabbat lamps is an obligation, whereas washing one’s hands and feet with hot water in the evening prior to Shabbat is merely optional. And I say: Washing is not merely optional; it is a mitzva even though it is not an obligation.

רש"י על שבת כ״ה ב:ט״ו:א׳

"חובה" - כבוד שבת הוא, שאין סעודה חשובה אלא במקום אור כעין יממא...

Rashi on Shabbat 25b:3:3

Obligation - This is included in "honoring Shabbat" (Kevod Shabbat), for a feast is not important unless it is in a place where it is as bright as day...

תוספות על שבת כ״ה ב:ג׳:ב׳

הדלקת נר בשבת חובה - פי' במקום סעודה דחובה היא שיסעוד במקום הנר משום עונג

Tosafot on Shabbat 25b:3:2

Candle Lighting on Shabbat is obligatory. i.e. in the place of the Seudah, because there is an obligation to feast near the candles because of Oneg...(translation needs completion)

שבת כ״ה ב:כ״ג-כ״ו

(איכה ג, יז) "ותזנח משלום נפשי נשיתי טובה." מאי "ותזנח משלום נפשי"? אמר ר' אבהו: זו הדלקת נר בשבת.

Shabbat 25b:5

My life was bereft of peace, I forgot what happiness was (Lamentations 3:17). What does it mean by "my life was bereft of peace"? Rabbi Abahu said: this [phrase in the verse] refers to the lighting of the Shabbat candles.

רש"י על שבת כ״ה ב:ז׳:א׳

הדלקת נר בשבת. שלא היה לו ממה להדליק ובמקום שאין נר אין שלום שהולך ונכשל והולך באפילה:

Rashi on Shabbat 25b:3:1

"The lighting of the Shabbat Candles"--that he did not have from what to light them. And where there is no candle, there is no peace, as he is walking and stumbling while walking in darkness

שבת כ״ג ב

אָמַר רָבָא: פְּשִׁיטָא לִי, נֵר בֵּיתוֹ וְנֵר חֲנוּכָּה — נֵר בֵּיתוֹ עָדִיף, מִשּׁוּם שְׁלוֹם בֵּיתוֹ. נֵר בֵּיתוֹ וְקִידּוּשׁ הַיּוֹם — נֵר בֵּיתוֹ עָדִיף, מִשּׁוּם שְׁלוֹם בֵּיתוֹ. בָּעֵי רָבָא: נֵר חֲנוּכָּה וְקִידּוּשׁ הַיּוֹם מַהוּ? קִידּוּשׁ הַיּוֹם עֲדִיף — דִּתְדִיר, אוֹ דִילְמָא נֵר חֲנוּכָּה עֲדִיף — מִשּׁוּם פַּרְסוֹמֵי נִיסָּא? בָּתַר דְּבַעְיַהּ, הֲדַר פַּשְׁטַהּ: נֵר חֲנוּכָּה עֲדִיף, מִשּׁוּם פַּרְסוֹמֵי נִיסָּא.

Shabbat 23b

And due to causing the poor to be idle; so that the poor, who have no way of knowing when he is going to cut the grain and where in the field he is going to leave the pe’a, will not be sitting and observing until he designates the pe’a and constantly saying to themselves: Now the owner of the field is placing pe’a. Now that he leaves the pe’a in a defined area at the end of his field, and the poor people know exactly where they can receive their portion, they need not waste their time in anticipation. And due to suspicion; if one leaves the pe’a in the middle of the field, the poor will come and take their portion immediately when he designates the area of pe’a. When the owner then continues to cut and harvest the rest of the grain in the field, the pe’a will not be noticeable. Insisting that he leave pe’a at the end of the field ensures that passersby will not say: A person who did not leave pe’a in his field should be cursed. We learned that the fourth reason is due to the verse: You shall not wholly reap. The Gemara wonders: Aren’t all of these reasons due to: You shall not wholly reap? All of the reasons explain that one may not reap his entire field and must leave pe’a at the end of his field. Rava said: The meaning of the last reason is that pe’a is separated that way due to cheaters. There is concern that a person would not leave pe’a at all. He would claim that he already separated it in the middle of his field and that the poor already came and took it. In order to bolster the mitzva of pe’a, the Sages instituted that it must be separated specifically at the end of one’s field. In terms of the discussion in the Gemara, apparently, the desire to avoid arousing suspicion is a factor taken into consideration in determining halakha. Rav Yitzḥak bar Redifa said that Rav Huna said: Lighting an oil lamp that has two spouts, with one wick placed in each of the spouts, is considered to have fulfilled the obligation of kindling the Hanukkah light for two people. Similarly, Rava said: One who filled a bowl with oil and placed wicks all around it, if he overturned a vessel on top of it, it is considered to have fulfilled the obligation of lighting the Hanukkah light for several people, corresponding to the number of wicks. By overturning a vessel atop the bowl, each wick appears to be burning independently. If one did not overturn a vessel on top of it, he thereby made it appear like a type of bonfire. From afar, the light from all of the flames appear to be a single flame. And it is not even considered to have fulfilled the obligation of lighting the Hanukkah light for one person because the mitzva is specifically to light a flame and not a bonfire. Rava said: It is obvious to me that there is a fixed list of priorities. When a person is poor and must choose between purchasing oil to light a Shabbat lamp for his home or purchasing oil to light a Hanukkah lamp, the Shabbat lamp for his home takes precedence. That is due to peace in his home; without the light of that lamp, his family would be sitting and eating their meal in the dark. Similarly, if there is a conflict between acquiring oil to light a lamp for his home and wine for the sanctification [kiddush] of Shabbat day, the lamp for his home takes precedence due to peace in his home. However, Rava raised a dilemma: When the conflict is between oil for a Hanukkah lamp or wine for kiddush of Shabbat day, what is the ruling in that case? Does kiddush of Shabbat day take priority because it is frequent, i.e., it is performed every week, and there is a principle: When there is a conflict between a frequent practice and an infrequent practice, the frequent practice takes precedence? Or, perhaps the Hanukkah lamp takes precedence due to publicity of the miracle? After he raised the dilemma, he then resolved it on his own and he ruled that, in that case, the Hanukkah lamp takes precedence due to publicity of the miracle. Rav Huna said: One who is accustomed to kindle lights on Shabbat and Hanukkah will be rewarded and have children who are Torah scholars, who will disseminate the light of Torah. One who is meticulous in performing the mitzva of mezuza merits a beautiful house on which to affix his mezuza. One who is meticulous in performing the mitzva of ritual fringes merits a beautiful garment. One who is meticulous in performing the mitzva of kiddush of the day merits and fills jugs of wine. The Gemara relates: Rav Huna was accustomed to pass by and teach at the entrance of the house of Rabbi Avin the carpenter. He saw that Rabbi Avin was accustomed to kindle many lights in honor of Shabbat. Rav Huna said: Two great men will emerge from here. Indeed, Rav Idi bar Avin and Rav Ḥiyya bar Avin, his two oldest sons, emerged from their family. On a similar note, the Gemara relates: Rav Ḥisda was accustomed to pass by and teach at the entrance of Rav Sheizvi’s father’s family home. He saw that Rav Sheizvi’s father was accustomed to kindle many lights in honor of Shabbat. Rav Ḥisda said: A great person will emerge from here.Indeed, Rav Sheizvi emerged from them. The Gemara relates that Rav Yosef’s wife would kindle the Shabbat lights late. Rav Yosef said to her: Wasn’t it taught in a baraita with regard to the verse: “The pillar of cloud by day, and the pillar of fire by night, departed not from before the people” (Exodus 13:22), this teaches that the pillar of cloud would overlap with the pillar of fire? The pillar of fire would appear slightly before nightfall. And the pillar of fire would overlap with the pillar of cloud, as well. The pillar of cloud would appear slightly before daybreak. Therefore, in lighting the Shabbat lights it is also appropriate to light earlier, beginning Shabbat slightly before dark on Shabbat eve. She thought to kindle the lights much earlier, on Shabbat eve, long before nightfall. An Elder said to her, we learned: As long as he neither lights too early nor too late. Similar to the reward due one who kindles the Shabbat lights, Rava said: One who loves Sages will have children who are Sages. One who honors Sages will have sons-in-law who are Sages. One who stands in awe of the Sages will himself become a Torah scholar. And if he is not capable and lacks the talent to become a Torah scholar, his statements will be received like the statements of a Torah scholar. We learned in the mishna that one may not light with burnt oil on Shabbat. The Gemara asks: What is burnt oil? Rabba said: It is oil of teruma that became ritually impure. And why did they call it burnt oil? Because its burning is imminent, as it is prohibited to eat this oil and one is obligated to burn it. The Gemara asks: And what is the reason that one may not light with it on Shabbat? The Gemara explains: Because it is a mitzva to burn it, the Sages issued a decree lest, in doing so, he come to adjust the wick in order to hasten its burning. Abaye said to him: But if what you say is so, that the reason for the prohibition is a concern lest he adjust it, then, on a Festival, when adjusting a wick is permitted, it should be permitted to light with burnt oil. Why then did we learn in the mishna: One may not light with burnt oil even on a Festival? The Gemara answers: It is a decree issued by the Sages prohibiting burning it even on a Festival, due to the prohibition to burn it on Shabbat. Rav Ḥisda said: The reason for the prohibition against lighting a Shabbat lamp with burnt oil is different, as we are not concerned lest one come to adjust the wick. Rather, here, in our mishna, we are dealing with a Festival that fell on Shabbat eve, in which case he must kindle Shabbat lights on the Festival. One may not light a Shabbat lamp with burnt oil on a Festival because one may not burn consecrated items on a Festival, a prohibition that applies to teruma as well. The Gemara asks: But from the fact that we learned in the latter clause, i.e., the next mishna, that one may not light with burnt oil on a Festival, by inference, in the first clause of the mishna we are not dealing with a Festival but rather with a standard Shabbat. Rabbi Ḥanina from Sura said: This mishna must be understood in the following manner: These are not two distinct halakhot; rather, this mishna was stated employing the didactic style of what is the reason. What is the reason that one may not light with burnt oil on a Festival or on a Festival that falls on Shabbat eve? It is because one may not burn consecrated items on a Festival at all.

שבת כ״ג ב:ה׳

דְּבֵיתְהוּ דְּרַב יוֹסֵף הֲוָת מְאַחֲרָה וּמַדְלְקָה. אֲמַר לַהּ רַב יוֹסֵף: תָּנֵינָא ״לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה״ — מְלַמֵּד שֶׁעַמּוּד עָנָן מַשְׁלִים לְעַמּוּד הָאֵשׁ וְעַמּוּד הָאֵשׁ מַשְׁלִים לְעַמּוּד הֶעָנָן. סְבַרָה לְאַקְדּוֹמֵי. אֲמַר לַהּ הָהוּא סָבָא: תָּנֵינָא, וּבִלְבַד שֶׁלֹּא יַקְדִּים וְשֶׁלֹּא יְאַחֵר.

Shabbat 23b:5

The Gemara relates that Rav Yosef’s wife would kindle the Shabbat lights late. Rav Yosef said to her: Wasn’t it taught in a baraita with regard to the verse: “The pillar of cloud by day, and the pillar of fire by night, departed not from before the people” (Exodus 13:22), this teaches that the pillar of cloud would overlap with the pillar of fire? The pillar of fire would appear slightly before nightfall. And the pillar of fire would overlap with the pillar of cloud, as well. The pillar of cloud would appear slightly before daybreak. Therefore, in lighting the Shabbat lights it is also appropriate to light earlier, beginning Shabbat slightly before dark on Shabbat eve. She thought to kindle the lights much earlier, on Shabbat eve, long before nightfall. An Elder said to her, we learned: As long as he neither lights too early nor too late.

שולחן ערוך, אורח חיים רס״ג:ה׳

כשידליק יברך ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של שבת אחד האיש ואחד האשה גם בי"ט צריך לברך להדליק נר של י"ט ובי"ה בלא שבת יש מי שאומר שלא יברך וע"ל סי' תר"י: הגה יש מי שאומר שמברכין קודם ההדלקה ויש מי שאומר שמברך אחר ההדלקה (מרדכי סוף ב"מ) וכדי שיהא עובר לעשייתו לא יהנה ממנו עד לאחר הברכה ומשימין היד לפני הנר אחר ההדלקה ומברכין ואח"כ מסלקין היד וזה מקרי עובר לעשייה וכן המנהג (מהרי"ל):

Shulchan Arukh, Orach Chayim 263:5

5. When you ignite, you bless: "Blessed are you H' Elokim, King of the World, who sanctified us with your commandments and commanded us to ignite the Sabbath lamp"—both the man and the wife. Also on Holidays it is necessary to bless, to ignite the Holiday lamp. And on non-Sabbath High Holidays, there is one who says that you do not bless, See below Siman 610. RAMA: There is one who says that we bless before the ignition and one who says that we bless after the ignition (Mordechai). And in order that it be "before your act" you should not benefit from it until after the blessing; therefore we put a hand in front of the candle after the ignition, and then we bless, and afterward we remove the hand—this is called "before the act" and such is the practice. (Mahari"l)

שולחן ערוך, אורח חיים רס״ג:י׳

לבעל הלכות גדולות כיון שהדליק נר של שבת חל עליו שבת ונאסר במלאכה ועל פי זה נוהגות קצת נשים שאחר שברכו והדליקו הנרות משליכות לארץ הפתילה שבידן שהדליקו בה ואין מכבות אותה ויש אומרים שאם מתנה קודם שתדליק שאינה מקבלת שבת עד שיאמר החזן ברכו מועיל ויש אומרים שאינו מועיל לה ויש חולקים על בעל הלכות גדולות ואומרים שאין קבלת שבת תלוי בהדלקת הנר אלא בתפלת ערבית שכיון שאמר החזן ברכו הכל פורשין ממלאכתם ולדידן כיון שהתחילו מזמור שיר ליום השבת הוי כברכו לדידהו: הגה והמנהג שאותה אשה המדלקת מקבלת שבת בהדלקה אם לא שהתנה תחלה ואפי' תנאי בלב סגי (מרדכי) אבל שאר בני הבית מותרין במלאכה עד ברכו ועיקר הדלקה תלויה בנרות שמדליקין על השלחן אבל לא בשאר הנרות שבבית (אור זרוע) וצריך להניח הנרות במקום שמדליקין ולא להדליק במקום זה ולהניח במקום אחר (מרדכי פ' ב"מ):

Shulchan Arukh, Orach Chayim 263:10

10. Acording to the author of the Halakhos Gedolos, because the Sabbath lamp has been lit the Sabbath is incumbent upon you and labor is prohibited. And based on this some few women have the practice of, after they bless and ignite the lamps, throwing down the match in their hands with which they have ignited without extinguishing it. And some say that if she stipulates before she ignited that she is not accepting the Sabbath until the cantor says "Bless," it works. And some say it does not work. And some dissent (from the author Halakhos Gedolos) and say that she does not accept the Sabbath by igniting the lamp but rather by the evening prayer, because when the cantor says "Bless" all refrain from their labor; and according to these, when we begin with "A song for the Sabbath Day," that is like "Bless." RAMA: And the practice is that a woman who ignites accepts the Sabbath in that ignition if she has not before stipulated, and even a mental stipulation counts. (Mordechai) But the rest of the house's residents are permitted labor until "Bless." And the essence of the ignition resides in the lamps ignited on the table but not in the rest of the lamps in the house. (Or Zarua) And it is necessary to place the candles at the ignition site, and not to ignite them in one place and move them to another. (Mordechai's commentary on Bava Metzia)