Candle Lighting Part 1

https://www.shiurenjoyment.com/rabbi-shmuel-stein/in-hilchos-shabbos/

One of the special mitzvos of Shabbos is the mitzvah of hadlakas neiros (lighting the Shabbos candles). According to the majority of poskim the mitzvah of hadlakas neiros is a Rabbinic obligation. The Gemara states that someone who is careful with this mitzvah will merit having sons (and sons-in-law) who are Torah scholars. Hadlakas neiros is an unassuming mitzvah that may appear simple to implement, but in truth its halachos are complex, particularly with the advent of electric lights. In this part, we will discuss the following basic halachos of this mitzvah:

There are a number of reasons why Chazal established the mitzvah of lighting Shabbos candles:

The Shulchan Aruch says that one should be careful to use Shabbos candles that burn nicely (i.e., a clear and bright light). The Shulchan Aruch concludes that all (of the commonly available) candles, as well as clear-burning oils, are acceptable to use for performing the mitzvah of hadlakas neiros. The Shulchan Aruch adds that it is preferable to use olive oil, as it produces the clearest and brightest light. However, nowadays there are candles available that produce a clear and bright light. To this end, the Mishnah Berurah states: “It seems to me that the paraffin candles used nowadays burn clearer than wax candles, and perhaps even clearer than all other oils as well.” Many poskim therefore write that using paraffin candles for hadlakas neiros is as preferable as olive oil. Others write that there are reasons based on Kabbalah to use olive oil. Accordingly, some families are careful to use olive oil for hadlakas neiros.

There is a discussion among the poskim whether one may use electric lights to fulfill the mitzvah of hadlakas neiros. Most rule that one may use them, and may even recite a berachah over them. However, Rav Moshe Feinstein and other poskim rule that one should not use electric lights to fulfill the mitzvah of hadlakas neiros. They argue that in order to properly fulfill the mitzvah of hadlakas neiros one must perform an act of hadlakah (kindling a fire), as we recite in the berachah of hadlakas neiros, “To kindle the Shabbos candle.” Merely opening a switch and allowing the electric current to flow into the light bulb does not constitute an act of kindling, and therefore may not be used to fulfill one’s obligation of hadlakas neiros. Only in a situation in which one may not light candles (e.g., in a hospital) may one use electric lights for hadlakas neiros, but one should not recite a berachah on them.

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The Mishnah Berurah writes that the mitzvah of hadlakas neiros can be fulfilled by lighting one candle. However, the Shulchan Aruch writes that one should light two candles, corresponding to the two commandments that the Torah writes regarding Shabbos: Zachor (remembering Shabbos) and Shamor (guarding Shabbos). The Rema adds that a woman may use as many candles as she wishes. The Mishnah Berurah mentions that some have the custom to light seven candles, corresponding to the seven days of the week, while others light ten candles, corresponding to the Ten Commandments. Nowadays many have the custom to light one candle for every member of the household. When a family is not at home for Shabbos, the custom is to light two candles in the location where they are staying.

Although everyone in the household is obligated in the mitzvah of hadlakas neiros, Chazal required only one member of the family to light them. The Shulchan Aruch writes that the custom is for the woman of the house to do so. Two reasons are given for why women were charged with fulfilling this mitzvah:

The Mishnah Berurah writes that although women are the ones who generally light the Shabbos candles for the entire household, it is still appropriate for the husband to be involved in the mitzvah of hadlakas neiros. This can be accomplished by preparing the candles for his wife to light (e.g., placing the candles in the holders, or the oil and wicks in the glass).

The poskim discuss who should light the Shabbos candles when one’s wife is not at home. Rav Moshe Feinstein rules that the husband (father) should light them in her stead. By contrast, Rav Yosef Shalom Elyashiv rules that a daughter over the age of bas mitzvah should light the candles in the place of her mother.

Although Shabbos does not begin until shekiyah (sunset), one may accept it upon himself earlier in the afternoon. However, once he accepts Shabbos, it is prohibited for him to do any of the melachos forbidden on Shabbos. The Rema writes that the custom is that as soon as a woman lights and recites the berachah on the candles, she has automatically accepted Shabbos upon herself and is no longer permitted to perform any melachah. The Mishnah Berurah adds that a woman should make sure to daven Minchah before lighting Shabbos candles, as once she lights them she has accepted Shabbos and may no longer daven Friday’s Minchah. The Rema writes that only the woman who lights the candles accepts Shabbos. The other members of the household are not bound or obligated by her candle lighting.

It is questionable whether a woman may make a tenai (stipulation) to not take Shabbos upon herself when lighting Shabbos candles, since according to some poskim making a tenai (stipulation) does not prevent the acceptance of Shabbos. In light of this, the Mishnah Berurah holds that generally a woman should not make such a condition; only in a time of need may she stipulate that she is not accepting Shabbos with hadlakas neiros. For example: A woman who forgot to daven Minchah before lighting the Shabbos candles may stipulate, either verbally or mentally, that she does not wish to accept Shabbos until she finishes davening Minchah.

It can sometimes be difficult to determine what is considered a “time of need” from a halachic point of view. For example, there is a dispute among the poskim whether a woman may make a tenai (stipulation) before lighting the candles in order to take a taxi to the Kosel afterward. Each situation may need to be determined on a case-by-case basis, and one who wishes to make a tenai to not accept Shabbos upon herself when she lights the Shabbos candles should consult a Rav.

The general rule regarding reciting a berachah over a mitzvah is that the berachah is recited before performing the mitzvah. For example, when one puts on tefillin, the berachah precedes the mitzvah of putting them on, and when one eats matzah he first recites the berachah over it. However, the Rema writes that regarding the mitzvah of hadlakas neiros, women have the custom to first light the candles and only afterward to recite the berachah. This is based on the following explanation:

When a woman recites the berachah over the Shabbos candles, she accepts Shabbos upon herself. If she would first recite the berachah she would no longer be permitted to light the Shabbos candles, as it is prohibited to light a fire on Shabbos. She must therefore first light the Shabbos candles, and only afterward accept Shabbos by reciting the berachah.

The Rema concludes that in order to fulfill, to some degree, the principle of reciting the berachah before performing the mitzvah, women need to ensure that they benefit from the light of the candles only after the berachah is recited. Therefore, the custom is for the woman to cover her eyes after lighting the Shabbos candles and while saying the berachah. By uncovering her eyes after she has recited the berachah and consequently benefiting from the mitzvah after she has recited the berachah, the berachah on some level has preceded performing the mitzvah.

The custom is for the woman to circle her hands three times over the candles before covering her face.

Ashkenazic women, who first light the candles and accept Shabbos only when reciting the berachah, may extinguish the match after they light the candles but before they recite the berachah. The Aruch haShulchan writes, “Our wives, who first light the candles and then recite the berachah, may extinguish the match and then recite the berachah, and it appears to me that this is the prevalent custom.” Nevertheless, even some Ashkenazic women are accustomed to not extinguish the match after lighting the candles but let it extinguish on its own, as they accept Shabbos immediately upon finishing lighting the candles, even before they recite the berachah.

The Shulchan Aruch writes, “One should dress in nice clothing and usher in Shabbos with joy, just as one would go out to greet a king.” The Mishnah Berurah adds, “Similarly, women are accustomed to wash themselves and to dress in Shabbos clothing before lighting the Shabbos candles. [Since women accept Shabbos with candle lighting, these women ensure that they are dressed in their Shabbos clothing when they light the candles.] These women are praiseworthy. However, in the winter months when the days are short, by the time [a woman] has washed and gotten dressed for Shabbos it can lead to violating Shabbos, G-d forbid. Therefore, it is appropriate to remind [women] to get ready earlier in the day. If [a woman] is running late it is a greater mitzvah to light the Shabbos candles in her weekday clothing than to possibly violate Shabbos [by lighting the candles after Shabbos has already begun].”

https://torah.org/torah-portion/weekly-halacha-5771-vayakhel/

Question; Does it matter whether or not the electric lights in the dining room are off or on at the time the Shabbos candles are lit?

Discussion: Contemporary poskim debate this issue[21]. Some question the custom of lighting candles when the electric lights are on, since the candles are not adding any more light to the room. In their opinion, reciting the blessing over candles which are lit in a brightly illuminated room may be a berachah l’vatalah. Other poskim dismiss that argument and maintain that since the candles are lit lichvod Shabbos and add a measure of festivity and ambiance to the Shabbos table, the candle-lighting is significant enough to warrant the recitation of a berachah.

In order to avoid a possible berachah l’vatalah, it is recommended that either the husband or the wife turn off the lights in the dining room before the candles are lit, and then turn them on again lichvod Shabbos right before (or immediately after the lighting, but before the recital of the blessing) the candles are lit. This way, the blessing which the wife recites over the candles will cover the electric lights as well[22].