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Accepting Shabbos Through Candle Lighting Parshas Nitzavim 5779/September 27, 2019 Volume 1, Issue 32 Iyun Halacha is sponsored by the Dr. Philip & Mrs. Leah Mehler Family Foundation In memory of their parents Dr. Irving & Mrs. Bernice Mehler & Mr. Gedalja & Mrs. Miriam Zupnik לעילוי נשמת ר’ יצחק מאיר בן אליהו ובריינא בת אברהם ע“ה ור‘ גדליה בן אברהם מנחם הכהן ומרים בת ישראל ע“ה Accepting Shabbos through Candle Lighting Rabbi Yosef Melamed May a woman who lit candles on the Erev Yom Kippur drive to shul for Kol Nidrei? May one daven mincha after lighting Shabbos candles? In a previous article, it was explained that there is a dispute between the It emerges from this explanation that the acceptance of Shabbos is not through Rishonim (medieval authorities) as to how one accepts tosafos Shabbos the action of lighting the candles, but rather through the bracha which is (accepting Shabbos earlier than its actual advent). The opinion of the Bahag recited upon that lighting. This seems to also be the opinion of the Maharash, (Hilchos Chanuka; pg. 84 Berlin ed.) is that one accepts Shabbos through cited by the Magen Avraham (ibid.:11) and the Mishna Berura (ibid.:21) lighting Shabbos candles. The Ran (Shabbos dapei Harif 10a s.v. umidiamrinan) as practical halacha. They seem to understand that by saying “lighting the explains that Shabbos candle lighting is the bridge to the arrival of Shabbos. Shabbos candles” in the bracha, the woman lighting is in effect acknowledging On the one hand, candle lighting must be completed before Shabbos begins, that she has accepted Shabbos. Indeed, this idea is spelled out in Teshuvos as lighting a fire is amelacha (forbidden area of labor on Shabbos), but on Rabeinu Tam (48:6), Ravya (199), and Tashbatz (14). Based on this, there the other hand, the purpose of lighting candles is in order to enhance the would be nothing wrong with a woman moving or extinguishing the match Shabbos meal and home after Shabbos has already commenced. As such, or candles used to light prior to reciting the bracha (Aruch Hashulchan Orach the Sages enacted that lighting the Shabbos candles serves as the household’s Chaim 263:14; Toras Shabbos 263:20; The Radiance of Shabbos 2013 ed. Ch. 4 acceptance of tosafos Shabbos. The Ramban (Shabbos 23b s.v. midiamrinan) fn. 2 in the name of Rabbi Moshe Feinstein). Also, based on this, if the candles disagrees, based on the implication of the Gemara (Shabbos 35b) that melacha blew out after the woman finished lighting them, but prior to her recitation of may still be performed after candle lighting. The Rosh (Shabbos 2:24) says that the bracha, they may be relit (Shemiras Shabbos Kihilchasa [S.S.K.] Ch. 43 fn. according to this opinion, tosafos Shabbos is accepted through the Shabbos 183). However, some poskim (halachic authorities) maintain that the woman ma’ariv prayers. lighting should preferably drop the match or candle she is using, as opposed The Rema (Orach Chaim 263:10) says that the prevalent custom is that women to extinguishing it directly, which would constitute the melacha of mechabeh, who light Shabbos candles accept Shabbos through their lighting, but the rest of extinguishing a fire, as well as possibly handlingmuktzah (Ben Ish Chai Year 2 her family is not bound by her acceptance. A man who lights Shabbos candles, Parshas Noach 8; Bris Olam 2009 ed., Hadlakas Neiros 20; S.S.K. 43:36). This however, is not included in this custom, and only accepts Shabbos through opinion seems to maintain that even though the custom to recite the bracha on the Kabalas Shabbos prayers or, in their absence, through recitation of ma’ariv candle lighting after kindling makes it clear that acceptance of Shabbos occurs (Bach ibid.:3; Mishna Berura ibid:42)1. However, a man should preferably through the bracha, a woman lighting can also accept Shabbos at the conclusion stipulate that he is not accepting Shabbos through his candle lighting (Bach of the act of lighting, even prior to reciting the bracha (Ketzos Hashulchan ibid.; Mishna Berura ibid.). This stipulation can be done mentally (Bach ibid.; 74:Badei Hashulchan 14; see also Shulchan Aruch ibid. 263:10 and Shulchan Rema ibid.). Women also accept the sanctity and laws of Yom Kippur through Aruch Harav Orach Chaim 263:7-8) According to this approach, if the candles their candle lighting on Yom Kippur eve (Kaf Hachaim 610:9). (Regarding blew out after the lighting but prior to the bracha, they may not be relit (Ketzos other holidays, see Bi’ur Halacha 527:1 s.v. safek and Kaf Hachaim 514:112.) Hashulchan:Badei Hashulchan ibid.; Bris Olam ibid.; S.S.K. 43:37). In such a Interestingly, the Bach (ibid.) writes that the proof for this custom is the widely- case, someone else who has not yet accepted Shabbos should be instructed to practiced procedure of women to kindle the Shabbos candles, cover their relight them (S.S.K. ibid.). The one relighting should make abracha in this case eyes, recite the bracha, and uncover their eyes. This procedure is cited by the (S.S.K. ibid. and fn. 183; see Mishna Berura ibid.:21). However, If the candles Rema (ibid.:5) as the prevalent custom. The reason for this procedure, says the did not unexpectedly go out but rather were not lit properly in the first place Bach, is that indeed, women lighting Shabbos candles accept tosafos Shabbos and did not catch well and went out, the woman may relight even according to through their candle lighting. In truth, this acceptance is completed at the this opinion (Ketzos Hashulchan:Badei Hashulchan ibid.; S.S.K. ibid.; see also time the bracha is recited upon the Shabbos candles. If a woman was to recite ibid. fn. 184). A woman should follow her family custom regarding putting out the bracha before lighting, she would already have accepted Shabbos at that the match or candle and the subsequent question of relighting the candles in point, and would be unable to complete the lighting. This presents a problem, the aforementioned scenario. If she is not sure what her family custom is or because a bracha must be recited before the performance of the mitzvah act, doesn’t have one, either custom may be followed (see S.S.K. 43 fn. 179 in the 2 not afterwards (Pesachim 7b). In this case, where making the bracha first is not name of Rabbi Shlomo Zalman Auerbach) . feasible, a halachic compromise was instituted: The candles are to be lit, but the The Rema (ibid.) rules that a woman may stipulate that she is not accepting woman lighting immediately covers her eyes and then recites the bracha, and Shabbos through her candle lighting. It is sufficient to make this stipulation thus only benefits from the light of the candles after reciting the bracha. Thus, mentally (ibid.). The Magen Avraham (ibid.:20, as explained by the Machatzis in some sense the mitzvah is only completed after thebracha . As such, once a Hashekel [ibid.]) points out that a woman cannot make such a stipulation woman has lit the Shabbos candles, she may not perform melacha. 2 A woman who accidentally made the candle-lighting bracha before lighting may still light the candles (S.S.K. 43 fn. 155). In this case, however, she must be careful not to extinguish 1 A man or woman can also accept Shabbos by simply stating “I am accepting Shabbos upon the match or do other melacha once she finishes lighting (ibid. fn. 155 in the name of Rabbi myself,” as was explained in a previous article. Shlomo Zalman Auerbach) at whim. The proof is that otherwise, there is a simple solution to the Be’er Moshe 8:64:4), based upon the Gemara (Shabbos 23b), rules that although aforementioned problem with the candle-lighting bracha procedure: The Shabbos candles may be lit any time afterplag hamincha, in a case when they woman could have in mind not to accept Shabbos through reciting the bracha, are lit a significant amount of time before Shabbos, Shabbos must be accepted thus enabling her to make the bracha before lighting, and then light afterwards. through that candle lighting. This is because when the Shabbos candles are lit The reason for this limitation, explains Rabbi Akiva Eiger (Hagahas Rabbi immediately before Shabbos, it is clear that they are being lit for the honor of Akiva Eiger ibid.:12), is because the validity of such a stipulation is subject to Shabbos. However, when the candles are lit earlier, that intention is not clear, debate and may only be relied upon in a case of need. and is only apparent through the acceptance of Shabbos which is effected It would seem that reciting the candle-lighting bracha in its proper time, prior through candle lighting. A woman lighting at the regular lighting time for her to lighting (as discussed earlier), should be considered a case of need. Why community (such as at 18 minutes in America or 40 minutes in Yerushalayim) would a stipulation not be allowed in this case? Sefer Kavod Shabbos (fn. 145) would not be regarded as lighting early (Bris Olam ibid.). Earlier than that suggests that even in a case of a serious need, we would not allow a stipulation would be considered lighting early (Tzitz Eliezer ibid.). The Shulchan Aruch to be made on a constant basis, as the efficacy of the stipulation is controversial. Harav (Orach Chaim 263:11) rules that in the case of a stipulation made at Based on this, a stipulation may only be made in a case of need, and even an early lighting, the husband of the woman lighting must accept Shabbos in then, it may not be done on a constant basis.
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