Everyone is obligated to stop any (Shabbat-prohibited work) Melacha
and to light candles at least half an hour
before the appearance of (three medium-sized) stars. 1
If they had said in the synagogue 2
''A Song for Shabbat'', 3
even if it is as much as two hours before nightfall, 4
in any event, Shabbat applies to (even) the minority
and they are forbidden to perform any prohibited labors.
Even one who came from another city to here
on him applies immediately Shabbat once the congegration has said
''A Song for Shabbat''.
In a city where there are two synagogues
one cannot influence what the other does.1) It is obviously impossible for us to determine the exact moment that Friday ends and Shabbat begins. According to most authorities, once the sun sets (Shkiah), we enter a period of time in which we are uncertain as to whether or not it is ''day'' or ''night.'' This period is called ''Bein Hashemashot,'' and it is forbidden during this time of uncertainty to perform Melacha (Torah-prohibited labor) as well as most Rabbinically prohibited acts (certain Rabbinically prohibited acts may be performed in pressing circumstances or for the sake of a Mitzvah). However, some authorities rule that we don't enter the period of uncertainty until sometime after the sun has set, and its clear that, in this Halacha, the Kitzur Shulchan Aruch concurs with these authorities, and therefore sets candle-lighting time at a half an hour before nightfall, rather than a similar period before sunset. According to all authorities, the appearance of three medium-sized stars signals the beginning of the ''night.'' According to the authorities who rule that the period of uncertainty begins at sunset, it should be permissible to light Shabbat candles until a moment before sunset. However, the custom in most communities is to light-candles and begin Shabbat about 18 minutes before sunset; there are two possible reasons for this practice. Firstly, most authorities rule that it is a Mitzvah (derived from the Torah) to begin Shabbat while it is still definitely ''daytime,'' i.e. before sunset. This concept is called ''Mosif Mechol Al HaKodesh'' (lit: ''adding part of the non-holy to the holy,'' in other words, adding part of the weekday to Shabbat ). Secondly, even those authorities who rule that it is not an actual Mitzvah to begin Shabbat early, still rule that everyone should refrain from performing prohibited acts a short time before sunset, because if one got into the habit of waiting until a moment before sunset to begin Shabbat, one could easily end up performing a prohibited act after sunset (See Shulchan Aruch 261 and commentaries).
2) According to the Mishna Berura (261:30), when the congregation in the synagogue sing the words ''Welcome Bride'' in the song ''Lecha Dodi,'' they are accepting Shabbat upon themselves, and prohibited activities may not be performed by any member of the congregation (even those not in Synagogue), from that point onwards.
3) Psalm 92.
4) It is permissible to begin Shabbat anytime after ''Plag HaMincha'' on Friday afternoon, which is always one and a quarter Halachic hours before sunset (a Halachic ''hour'' is equal to one twelfth of the time from sunrise to sunset (some say from dawn to dark) ) (See Rema 261:2).
חייב כל אדם להפריש את עצמו ממלאכה
ולהדליק את הנרות לכל הפחות חצי שעה
קודם צאת הכוכבים
ואם אמרו בבית הכנסת
מזמור שיר ליום השבת
אף על פי שעדיין יש שתי שעות עד הלילה
מכל מקום חל שבת על המועט
ואסורים בכל המלאכות
ואפילו מי שבא מעיר אחרת לכאן
חל עליו שבת מיד כשאמרו בציבור
מזמור שיר ליום השבת
ובעיר שיש בה שני בתי כנסיות
אין אחד נגרר אחר חברו It is a mitzvah (to light) many candles in honor of Shabbat.
Some have the custom to light ten; 1
others light seven. 2
In general, one should have at least two candles,
corresponding to ''Remember'' and ''Keep''. 3
However, in difficult circumstances, also one (candle) is enough.
The candles should be long, so that they burn at least until after the meal.
One should try to buy beautiful candles,
as Rav Huna said: 4
''One who is accustomed on Shabbat candles to try have beautiful ones
will merit sons who will be Torah scholars.''
As it is said: ''For a mitzvah is a candle, and Torah is light'', 5
so through the candle which is a mitzvah comes the light of Torah.
Accordingly, it is proper that the woman prays at the time of lighting,
that the Holy One, blessed be He, will give her sons who shine in Torah. 6
It is also proper that she gives beforehand a small donation to charity.
A woman who has difficulty raising children or who has no children at all
it is a remedy to say after lighting the candles
the Haftorah of the first day of Rosh HaShana. 7
It is preferable that she understands what she is reading,
and says it with concentration.1) Corresponding to the Ten Commandments (Shelah).
2) Corresponding to the days of the week (Magen Avraham).
3) ''Remember the Day of Shabbat'' (Exodus 20:8) and ''Keep the Day of Shabbat'' (Deut 5:12).
4) Tractate Shabbat 23b.
5) Proverbs 6:23.
6) Since the mitzvah to light Shabbat candles is related to child-bearing, many women have the custom to light a Shabbat candle for each child.
7) I Samuel 1, 2:1-10 - which relates Chana's prayer for a son.
מצוה להרבות בנרות לכבוד שבת
יש נוהגין להדליק עשרה
ויש מדליקין שבעה
ועל כל פנים ראוי שלא לפחות משתי נרות
נגד זכור ושמור
ואך בשעת הדחק גם בחד סגי
ויהיו ארוכים שידלקו לכל הפחות עד לאחר האכילה
ויהדר לקנות נרות יפים
דאמר רב הונא
הרגיל בנר שבת להשתדל בו לעשותו יפה
הויין לו בנים תלמידי חכמים
שנאמר כי נר מצוה ותורה אור
על ידי נר מצוה בא אור תורה
ולכן ראוי שתתפלל האשה בשעת הדלקה
שיתן לה הקדוש ברוך הוא בנים זכרים מאירים בתורה
וטוב שתתן מקודם איזה פרוטות לצדקה
ואשה קשת רוח בגידול בנים או שאין לה כלל
סגולה שתאמר לאחר הדלקת הנרות
ההפטרה של יום ראשון דראש השנה
וטוב שתבין מה שהיא אומרת
ותאמר בכוונה The best way to fulfill the mitzvah is to light with olive oil; 1
and also the most common oil among us
which is called ''sunflower oil'', is acceptable.
However, (among) the rest of the oils there are some that are not acceptable. 2
Also, one should be careful with the wick, using either cotton,
flax, or hemp,
since (among) the rest of these materials there are some that are not acceptable. 3
In our countries, 4 it is customary to light candles 5
made from tallow (animal fat) which is acceptable.
However to place tallow in a dish
and in it a wick, and light like this is forbidden. 6
The one who lights needs (to continue) to light until the flame spreads
over the majority of the wick that protrudes out of the candle
Also with candles made out of tallow
one needs to let the flame spread over most of the protruding wick.1) The Mishna Berurah (264:23) states that the reason olive oil was preferred is because it is drawn up the wick better than all other oils; he raises the possibility that since some modern substances light just as well as olive oil, and sometimes even better, there may be no reason to choose olive oil over anything else. However, the Midrash Tanchuma (B'Ha'aloscha) states:"...we find that G-d desires olive oil more than all other oils..." (because He chose it as the oil which must be used in the golden Menorah in the Beit Hamikdash (Temple) ).
2) They are unacceptable either because they are not drawn up the wick properly, creating a sputtering, unstable flame, which one might come to adjust on Shabbat. Some are unacceptable because they have a bad odor, which is not only a degradation of Shabbat, but also makes it difficult to eat near the candles.
3) Any wick that causes sputtering is not acceptable, because one may come to adjust the flame on Shabbat, thereby violating the prohibition against igniting a fire on Shabbat.
4) The author, Rabbi Shlomo Ganzfried, lived in Ungvar, Hungry.
5) Tallow doesn't have to be kosher, but it should be made of fat that comes from kosher animals.
6) Using tallow like one would use oil is forbidden because, in that form, it is not drawn well into the wick.
מצוה מן המובחר להדליק בשמן זית
וגם שמן הרגיל בינינו
שקורין ''בלומענעהל'' כשר
אבל שאר שמנים יש מהם שאינם כשרים
וגם הפתילה יהדר שתהא מצמר גפן
או פשתן או קנבוס
כי בשאר דברים יש מהם שאינם כשרים
ובמדינתנו נוהגין להדליק בנרות
העשוים מחלב והם כשרים
אבל להניח חתיכת חלב בתוך כלי
ובתוכו פתילה אסור להדליק כן
המדליק צריך שידליק עד שיאחז האור
ברוב אותה חתיכה פתילה היוצאה מן הנר
וכן בנרות העשוים מחלב
צריך שיאחז האור ברוב הפתילה היוצאת It is already known that with all the mitzvot
one blesses over it before doing the action,
However, with lighting Shabbat candles,
because with the (act of) lighting, the woman accepts Shabbat on herself,
and the blessing is considered the beginning of the lighting,
and if this is so, if she blessed first, she can't then light,
for this reason she lights first.
In order that the blessing is followed by the action,
she covers her face with her hands,
so that she doesn't see the candles,
blesses, removes her hands and looks at the candles,
it will be as if she blessed before lighting. 1
(So as not to make a difference, one acts the same on festivals.) 2
The important candles,
on which Shabbat is received,
are the ones which are on (or near) the table at which one eats,
therefore, they should be lit last. 3
In extreme situations, for example, when a woman must go to the Mikvah, 4
or to a wedding celebration,
or to attend to other pressing matters,
she may make a condition that she does not accept Shabbat by lighting,
and then she can bless before lighting.
She can even make this condition (silently) in her heart.1) The Derech HaChaim rules that if a man is lighting the Shabbat candles, he should follow the same procedure as a woman, even though he will not be accepting Shabbat through the lighting.
2) Rabbi Akivah Eiger disagrees, and rules that on Yom Tov, the blessing is said before lighting the candles. Note that on festivals it is allowed to light from an existing flame.
3) The Magen Avraham rules that the blessing should be said over the candles that are on or near the table, however it can be said while lighting in any place the household will occupy and use.
4) See also Ch. 160:5.
כבר ידוע שכל המצות
מברכין עליהן עובר לעשייתן
אבל בהדלקת הנרות לשבת
כיון שבהדלקה מקבלת האשה שבת על עצמה
והברכה הרי היא התחלה להדלקה
ואם כן אם תברך תחלה לא תוכל עוד להדליק
על כן היא מדלקת תחלה
וכדי שתהא הברכה עובר לעשייתן
פורשה ידיה כנגד פניה
שלא תראה הנרות
ומברכת ומסירה את הידים ורואה את הנרות
והוי כאלו בירכה קודם ההדלקה
ומשום לא פלוג נוהגת כך גם ביום טוב
ועיקר הנרות
שבהם הוי קבלת שבת
הם אלו שעל השלחן שאוכלין עליו
ועל כן תדליק אותם באחרונה
ובשעת הצורך כגון שהיא צריכה ללכת לטבילה
או לחופה
או לשאר דבר נחוץ
תוכל להתנות שאינה מקבלת שבת בהדלקה
ואז תוכל לברך קודם הדלקה
ואפילו תנאי בלב סגי The mitzvah of lighting (Shabbat) candles
applies to both men and women,
but women are more careful with it,
because they are usually at home. 1
Further, the (first) woman 2 put out the ''candle of the world'',
for she caused to sin the first man 3
so ''darkening his soul'', which is referred to as a candle,
as it is said: 4
''The soul of man is the candle of the Lord'',
therefore, she needs to rectify this
by lighting the candles in honor of Shabbat. 5
Therefore, if the woman is at home, she takes precedence in this Mitzvah.
In any case, the husband also should help with the mitzvah,
by preparing the candles and singeing them,
that is, one lights them and (then) extinguishes them
so that afterwards they will be easy to light.
A woman who has just given birth,
on the first Shabbat her husband lights and blesses,
but afterwards,
and also each time she is Niddah, 6
she lights and blesses.1) The Kitzur Shulchan Aruch was written in 1870, when nearly all women were primarily ''at home.''
2) Eve.
3) Adam.
4) Proverbs 20:27.
5) The Midrash states that the first sin took place in the afternoon of the sixth day of creation, just before the first Shabbat.
6) A woman who experiences a menstrual flow is called a ''Niddah'' and considered ritually impure; she is subject to certain restrictions until she is able to remove the impurity by immersion in a Mikvah ( ritual bath).
מצות הדלקת הנרות
חלה בין על האנשים בין על הנשים
אלא שהנשים מוזהרות בה יותר
מפני שהן מצויות בבית
ועוד מפני שהאשה כבתה נרו של עולם
שהחטיאה לאדם הראשון
והחשיכה נשמתו שקרויה נר
כמו שנאמר
נר אלהים נשמת אדם
ולכן צריכה היא לתקן זאת
בהדלקת הנרות לכבוד שבת
ולכן אם האשה בביתה היא קודמת למצוה זאת
ומכל מקום יש לו להאיש גם כן לסייע במצוה
ויתקן את הנרות ויהבהב אותם
דהיינו שידליקם ויכבם
כדי שיהיו נוחים אחר כך להדליק
ואשה יולדת
בשבת הראשון ידליק הבעל ויברך
אבל אחר כך
וגם בכל פעם שהיא נדה
מדלקת ומברכת It is the custom for the women, that before lighting the candles,
they bathe and put on their Shabbat clothes, and happy are they. 1
They need to pray Mincha (the afternoon service) beforehand,
for by lighting the candles she accepts Shabbat on herself
and no longer can pray afterwards the weekday Mincha.
A woman who was busy and got delayed,
coming to her home within half an hour of Shabbat,
so that if she bathed and dressed 2
she might come possibly to desecrate Shabbat,
it is a greater Mitzvah for her to light as she is,
rather than come, Heaven forbid, to a possible desecration of Shabbat.
If her husband sees that she is late in coming,
it is a great mitzvah for him to light
and not be concerned that she might be annoyed.1) They are praiseworthy.
2) And then lit candles.
נוהגות הנשים שקודם הדלקת הנרות
רוחצות ולובשות בגדי שבת ואשרי להן
וצריכות להתפלל מנחה תחלה
כי בהדלקת הנרות היא מקבלת שבת על עצמה
ואינה יכולה להתפלל אחר כך מנחה של חול
ואשה שנתאחרה בעסקיה
ובאה לביתה קרוב לחצי שעה קודם שבת
שאם תרחץ ותלבש
תוכל לבא לידי ספק חילול שבת
מצוה יותר שתדליק כמות שהיא
משתבא חס ושלום לידי ספק חלול שבת
ואם הבעל רואה שהיא מתאחרת מלבא
מצוה גדולה שידליק הוא
ואל ישגיח ברוגזה If a man lights the candles
and he needs to do afterwards some (forbidden) work,
it is good also that he stipulates 1
that he is not accepting Shabbat by this act of lighting.
However, after the event, if he did not stipulate,
he can do afterwards (forbidden) work,
for on the husband's (candle) lighting it is not customary that he accepts Shabbat.1) The stipulation does not have to be verbal (Rema 263:10).
אם האיש מדליק הנרות
והוא צריך לעשות אחר כך איזה מלאכה
טוב גם כן שיתנה
שאינו מקבל שבת בהדלקה זו
אבל בדיעבד אם לא התנה
יכול לעשות אחר כך מלאכה
כי בהדלקת הבעל אין מנהג שהוא מקבל שבת One needs to light in the place where one eats, 1
so that it is obvious that one is lighting in honor of Shabbat,
and not to light in another place.
However in difficult circumstances, such as the woman is sick
and cannot come to the table,
she lights while (lying) in bed,
and one places them afterwards on the table (in another room) in that house,
for the whole house is considered as their place. 2
Women who light the lights in the succah
and afterwards take them into the house,
are not doing a proper action.
A candle which is (already) lit on Friday,
should be extinguished and relit in honor of Shabbat,
so that it is obvious that one is lighting in honor of Shabbat.1) There are two main reasons brought by the commentators as to why there is Mitzvah to light Shabbat candles. According to Rashi: ''One can only have an important meal in a place which is as light as daytime,'' and therefore, he would include Shabbat candles under the Mitzvah to honor the Shabbat (Kavod Shabbat). The Rambam (Mishna Torah, Shabbat 5:1) includes Shabbat candles in the mitvah to have pleasure on Shabbat (Oneg Shabbat); in other words, stumbling around the house in the dark would definitely reduce one's level of pleasure.
2) As with Chanukah candles, one has to light the Shabbat candles while they are in a place which is appropriate for fulfilling the Mitzvah, that is, a place in which light is necessary and will be used on Shabbat. In other words, the Mitzvah is defined as, and can only be fulfilled by, actually LIGHTING the candles in the appropriate place (and at the appropriate time), as opposed to placing already lit candles in the appropriate place. The Halacha is that one shouldn't even light in a place appropriate for the Mitzvah and then move the candles to another place where they are needed, except in difficult circumstances, as explained by the Kitzur Shulchan Aruch above (See Mishna Berurah 263:48).
צריכין להדליק במקום שיאכלו
שיהא ניכר שמדליקין לכבוד שבת
ולא להדליק במקום אחר
אך בשעת הדחק כגון שהאשה חולה
ואינה יכולה ללכת אל השלחן
מדלקת כשהיא במטה
ומעמידין אותם אחר כך על השלחן בבית זה
כי כל הבית נחשב מקומם
ונשים שמדליקות הנרות בסוכה
ואחר כך נושאות אותן לתוך הבית
לא יפה הן עושות
נר שהוא דולק מערב שבת
צריכין לכבותו ולחזור ולהדליקו לכבוד שבת
כדי שיהא ניכר שמדליק לכבוד שבת One needs to light the candles in all the rooms that are being used. 1
One who is at home with his wife,
because she blesses on the candles in one room,
does not need to bless on lighting (candles) in the other rooms,
However, if he is (spending Shabbat) in another place,
if he has his own room he should light and bless.
If there are many sharing a room,
they should share (the cost) of buying the candles and one lights and blesses,
with the intention of covering everybody with his blessing,
and also they should intend to be covered by his blessing.
If he does not have a separate room
but is in one room with his Jewish host,
he does not need to light because his wife lights for him at his home.
Unmarried (students) learning away from home,
if they have their own room, they must light with a blessing,
they should also join in (the expenses) of buying candles 2
and one blesses for everyone.
The candles need to remain alight until after they come back.
If they do not have their own room,
since they do not have wives lighting (for them) they need to give a penny
to the host so that they have a share in the candles. 3
One who (regulalrly) eats at his host's table
is considered as one of his household and does not need join in. 41) In the time of the Kitzur, the only form of lighting at night was, of course, by fire, as in candles and oil lamps.
2) This is the case when several students are sharing a room.
3) The Mishna Berurah (263:34) writes that the host may even give them a share in the candles as a gift (this would require a halachically valid procedure of transferring ownership, that is, a ''Kinyan'').
4) With the expenses of buying the candles.
צריך להדליק את הנרות בכל החדרים שמשתמש שם
מי שהוא בביתו אצל אשתו
כיון שהיא מברכת על הנרות שבחדר אחד
אין צריכין לברך על ההדלקה שבשאר חדרים
אבל אם הוא במקום אחר
אם יש לו שם חדר מיוחד צריך להדליק ולברך
ואם הם רבים שנתאכסנו בחדר אחד
ישתתפו לקנות נרות וידליק אחד ויברך
ויכוין להוציא את כולם בברכתו
וגם הם יכוונו לצאת בברכתו
ואם אין לו חדר מיוחד
אלא שהוא בחדר אחד עם בעל האושפיזא ישראל
אינו צריך להדליק כיון שאשתו מדלקת עליו בביתו
ובחורים הלומדים במקום אחר
אם יש להם חדר מיוחד צריכין להדליק בברכה
וישתתפו גם כן לקנות נרות
ואחד יברך ויוציא כולם
וצריכין שיהיו הנרות דולקים עד שיבאו שמה
ואם אין להם חדר מיוחד
כיון שאין להם נשים שמדליקות צריכין לתת פרוטה
לבעל הבית שיהיה להם שותפות בנרות
ומי שהוא סמוך על שלחן בעל הבית
הוא בכלל בני ביתו ואין צריך להשתתף It is customary that even if several women are lighting in one house,
each one blesses on her candles,
for as much as one adds light so there is extra joy. 1
However, one should be careful
that two of them do not light (their candles) in one candelabra.
In a difficult situation one is lenient also with this.1) This applies to unmarried girls as well. From a young age onward, it is customary in many communities for them to light candles and bless.
נוהגין שאפילו כמה נשים מדליקות בבית אחד
וכל אחת מברכת על נרות שלה
כי כמה שניתוסף אורה יש בה שמחה יתירה
ואך יש ליזהר
שלא תדליקו שתים במנורה אחת
ובשעת הדחק מקילין גם בזה One should not put water, even on Friday afternoon,
into the holder of the candelabra where one places
the candle of tallow or of wax,
so that when (the burning candle) reaches there, it will be extinguished. 1
In case of need, one may be lenient if it was placed there before Shabbat.2
However to place a bowl of water under a hanging candelabra 3
so that if sparks fall, they will be extinguished,
is completely forbidden, even if it was put there before Shabbat. 4
Putting a bowl, without water, to catch the sparks, is allowed,
even if it is (already) dark, because sparks have no substance. 6, 7
To place a dish so that the oil or tallow drip into it
is forbidden once it is dark, 5
because if it drips (into it) the dish becomes forbidden to be moved,
so one has now nullified the dish's use and it is forbidden,
and is considered as if one cemented (the dish) there. 6
However to stand it there on Friday is permitted. 7
If oil dripped into it it is forbidden to use this (oil) on Shabbat 5
and it is forbidden to move the dish. 8
If none dripped into it, the dish is not forbidden to be moved because of it's intended use. 91) In most cases, it is permissible to begin a Melacha (act prohibited on Shabbat) before Shabbat, and allow it to be completed by itself on Shabbat; in this case, however, people might not be aware that it is Rabbinically prohibited to speed up the automatic extinguishing of a flame by placing water in its path on Shabbat; consequently, the Rabbis were concerned that if they allowed it before Shabbat, people may come to do it on Shabbat itself.
2) According to the Mishna Berurah (265:18), we are lenient in cases of necessity because we can rely on the authorities who hold that there is no prohibition against placing water in the candlestick before Shabbat; these authorities were not concerned that if it was allowed before Shabbat, one may come to do it on Shabbat itself, because ''everybody knows that one can't touch a lit candle on Shabbos.''
3) At the time of the Kitzur, houses would be lit by candelabra holding many candles, or oil with wicks, which were suspended on chains from the ceiling.
4) In this case, all authorities agree that there are two reasons to make a ''Gezerah'' (Rabbinical Fence) prohibiting it even on Friday. Firstly, someone might be unaware that it is forbidden to put a bowl of water under the candle on Shabbat; secondly, if we allowed a plate of water to be placed there on Friday, one might lift up the plate during Shabbat in a attempt to catch the sparks. According to the Mishna Berurah (265:16), if there is a danger of a fire starting, it is permitted to place a bowl of water under the candle even on Shabbat itself. It is preferable to tell a legal minor (boy under 13, girl under 12) to place the bowl of water there.
5) The Rabbinical prohibition called ''Muktza'' prohibits the usage and even movement of certain objects on Shabbat. There are two reasons why the oil used for the Shabbat candles becomes ''Muktza'' (cannot be moved) for the entire Shabbat. Firstly, something set aside for use as part of a Mitzvah when Shabbat begins, cannot be used for any other purpose during the entire Shabbat; this is called ''Muktza Machamas Mitzvah'' (See Aruch Hashulchan 265:7). Secondly, since the oil could not be moved while the Shabbat candles were burning at the beginning of Shabbat (because it formed a base for the flame which itself could not be moved), it becomes Muktza for the entire Shabbat; this is called ''Muktza Machamas Issur'' (See Mishna Berurah 279:1).
6) There is a Rabbinical prohibition called ''Bitul Kli MeHechano'', which forbids performing an act on Shabbat which will cause an object which was previously movable, to acquire a ''Muktza'' status, and thereby become immobilized. This immobilization is viewed by the Sages as similar to cementing the object in place, an act of ''building'', which is one of the 39 categories of prohibited activity on Shabbat. Some authorities view it as an act of ''dismantling'', (by immobilizing it, it is as if it had been destroyed) which is also Rabbinically prohibited on Shabbat.
7) The prohibition of ''Bitul Kli MeHechano'' does not apply to a utensil which was put into position before Shabbat begins. In the case of catching the sparks in an empty dish, the prohibition of ''Bitul Kli MeHechano'' doesn't apply because the sparks don't have any real substance and therefore don't make the dish Muktza.
8) Anything which functions as a base for a Muktza item takes on the Muktza status of the object it is supporting, and therefore cannot be moved on Shabbat.
9) Generally, any item which one did not intend to use or move on Shabbat is considered Muktza. However, in this case, he only put the dish out of his mind because he thought that oil would drip into it; it is as if he explicitly stipulated that he only intends not to move the dish if oil indeed drips into it.
אין ליתן מים אפילו מבעוד יום
לתוך נקב המנורה שמכניסין שם
את הנר של חלב או של שעוה
כדי שכשיגיע לשם יתכבה
ובמקום צורך יש להקל אם נותן מבעוד יום
אבל להעמיד כלי עם מים תחת מנורה התלויה
כדי שאם יפלו ניצוצות יתכבו
איסור גמור היא אפילו להעמידו מבעוד יום
ולהעמיד כלי בלי מים לקבל הניצוצות מותר
אפילו משחשכה כי ניצוצות אין בהם ממש
ולהעמיד הכלי בשביל שיטפטף לשם השמן או החלב
משחשכה אסור
דכיון שאם יטפטף יאסר הכלי בטלטול
נמצא שהוא מבטל כלי מהיכנו ואסור
משום דהוי כאלו דבקו שם
אבל להעמידו מבעוד יום מותר
ואם נטף לתוכו שמן אסור להסתפק ממנו בשבת
והכלי אסור בטלטול
ואם לא נטף לתוכו לא נאסר הכלי בטלטול על ידי מחשבה בעלמא It is preferable to place the challot 1 on the table
before one lights the candles, 2
as explained in Chapter 89, Law 2.1) The two special loaves of braided bread used for Shabbat and festivals.
2) This rule is based on the principle in the laws of Muktza called "Basis LeDavar HaAsur" (a base for a prohibited object), which states that if one intentionally places a Muktza object (that is, an object which one is forbidden to move) onto another object, and plans to leave it there for the beginning of Shabbat, the object supporting the Muktza item becomes Muktza itself. However, if, besides the Muktza object, one also places a more important non-Muktza item on top of the supporting object before Shabbat begins, the supporting object does not become Muktza.
So, if only the candlesticks were left on the Shabbat table when Shabbat began, the table and the table-cloth, both of which support them, would take on the Muktza status of the candlesticks. However, if the Challot (which are more ''important'' than the candles), were placed on the table along with the candlesticks, the table and table-cloth would not become Muktza. There are other details and exceptions to this rule which will be dealt with in Chapter 89.
טוב להניח את החלות על השלחן
קודם שמדליקין את הנרות
כדלקמן סימן פ''ט, סעיף ב' A blind woman, if she has a husband, she lights and the husband blesses.
If she does not have a husband and she lives alone,
she lights and blesses. 1
If she lives with others in one house and they (also) light,
the blind (woman) lights without blessing.
However, if she is the head of the household, she lights first and blesses,
and afterwards the others light and bless.1) There is a dispute among the later authorities (Acharonim) as to whether or not it is permissible for a blind woman to make a blessing over Shabbat candles. According to the Aruch Hashulchan (263:9), since a blind person does not gain real benefit from the light, she shouldn't make a blessing. However, the Magen Avraham (See Mishna Berurah 263:14) permits a blind woman to make the blessing in certain circumstances, such as when she lives alone.
אשה סומא אם יש לה בעל ידליק הבעל ויברך
ואם אין לה בעל והיא דרה לבדה
מדלקת ומברכת
ואם דרה עם אחרים בבית אחד והאחרים מדליקין
מדלקת הסומא בלא ברכה
אך אם היא עקרת הבית תדליק היא תחלה ותברך
ואחר כך ידליקו האחרים ויברכו A woman who forgot once to light,
should light, for the rest of her life, one more (candle) than she used to. 1
If she forgot (to light) several times,
she should light (for each time) one more candle.
This was (done) to make her more careful from now on.
Therefore, if by circumstances beyond her control,
she did not light, she does not need to add.1) The source of this Halacha is the Rema 263:1, in the name of the Maharil. The Eliyah Rabbah writes that a poor woman can add a little extra oil or use a longer candle, rather than having to buy an extra candle each week.
אשה ששכחה פעם אחת להדליק
תדליק כל ימיה נר אחד יותר ממה שהיתה רגילה
וכן אם שכחה כמה פעמים
תדליק תמיד נר אחד יותר
והוא משום היכר שתהא זהירה מכאן ולהבא
ולכן אם מחמת אונס
לא הדליקה אינה צריכה להוסיף