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Shabbat candles

January 01, 1970

Shabbat candles (Hebrew: נרות שבת) are candles lit on Friday evening before sunset to usher in the Jewish Sabbath.[1] Lighting Shabbat candles is a rabbinically mandated law.[2] Candle-lighting is traditionally done by the woman of the household,[3] but every Jew is obligated to either light or ensure that candles are lit on their behalf.[4]

A Jewish woman reciting the blessing over Shabbat candles while covering her eyes (Ma'ale Adumim, 2011)
Shabbat candles
Lighting the Sabbath lamp (1657)

In Yiddish, lighting the candles is known as licht bentschen ("light-blessing") or licht tsinden ("light-kindling").

History edit

 
1723 illustration of a Shabbat lamp

According to Tobiah ben Eliezer, the custom is one "which Israel adopted from the time of Moses",[5] while Genesis Rabbah relates that "For all the days that Sarah lived, the Sabbath lamp stayed lit until the next Sabbath eve, and for Rebecca it did the same . . ."[6] According to Leopold Landsberg, the Jews adopted this custom from the Persians.[7] Jacob Zallel Lauterbach disagrees, arguing that it was instituted by the Pharisees to protest against superstition, or perhaps against (some predecessor of) the Karaitic refusal to have any light on Sabbath Eve, even were it lit before the Sabbath.[a][8] According to standard halakhic literature, the purpose of lighting of Shabbat 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.[9] One early-modern Yiddish prayer asks for the candles to "burn bright and clear to drive away the evil spirits, demons, and all that come from Lilith".[10]

The practice of lighting an oil lamp before Shabbat is first recorded in the second chapter of m. Shabbat, which already presupposes it as an old and undisputed practice.[8] Persius (d. 62 CE) describes it in Satire V:

At cum Herodis venere dies unctaque fenestra dispositae pinguem nebulam vomuere lucaernae portantes violas . . . labra moves tacitus recutitaque sabbata palles. But when the day of Herod[b] 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. Menachem Stern)

As do Seneca and Josephus.[8][11]

Blessing edit

The blessing is never described by Talmudic sources, but was introduced by Geonim to emphasize rejection of the early Karaitic belief that lights could not be lit before the Sabbath.[8] 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 Amram Gaon, the responsa of Natronai Gaon, the responsa of Sherira Gaon, and others. Every source quotes it with identical language, exactly correspondent to the modern liturgy.

Ritual edit

 
Shard from a stand for a Shabbat oil lamp etched with the word שבת (Shabbat) in Aramaic script, c. 4th century, from the Horbat 'Uza excavations east of Acre

Who lights edit

The lighting is preferably done by a woman. Amoraic 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".[12] Rashi adds an additional rationale, "and moreover, she is responsible for household needs."[13] Maimonides, who rejects Talmudic rationales based on superstition,[14] writes only: "And women are more obligated in this matter than men, because they are found at home[c] and involved in housework."[15]

Yechiel Michel Epstein writes (cleaned up):

Sabbath lamps are just like Chanukah lamps, 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.[16]

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.

Number of candles edit

Today, most Jews light at least two candles. Authorities up to and including Joseph Karo, 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"),[17] advised a maximum of two lamps, with other lamps necessary for other purposes kept carefully at a distance to preserve the tableau.[18] However, Moses Isserles added "and it's possible to add and light three or four lamps, and such is our custom",[19] and Yisrael Meir Kagan added, "and there are those who light seven candles corresponding to the seven days of the week (Lurianics),[20] or ten corresponding to the Ten Commandments".[21] Starting with Yaakov Levi Moelin, 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.[22]

A recent custom reinterprets the two candles as husband and wife[d] and adds a new candle for every child born; apparently the first to hear of it was Israel Hayyim Friedman, though his essay was not published until 1965,[23] followed by Jacob Zallel Lauterbach, who mentions it in an undated essay published posthumously in 1951.[8] Menachem Mendel Schneerson mentioned it in a 1975 letter.[24] Mordechai Leifer supposedly said, "The women light two candles before children but after their first child they light five, corresponding to the Five Books Of Moses . . . and so it is forever, irrespective of how many children" but this teaching was not published until 1988.[25] Menashe Klein 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 Hanukkah candles, which some medieval authorities recommended be lit one per member of the household.[26]

Hand waving edit

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 for the intervening period.[27] 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.

The Sefer haAsuppot, attributed to the 13th-century scholar Elijah b. Isaac of Carcassonne, records that "I heard that [Rashi's granddaughter] Rabbanit Hannah, the sister of Rabbi Jacob, 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."[28][29]

Time edit

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 Haifa and 40 minutes in Jerusalem, perhaps because the mountains in those cities obstructed the horizon and once made it difficult to know if sunset had arrived.

Blessing edit

Hebrew Transliteration English
בָּרוּךְ אַתָּה ה', אֱ-לֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת.‎ Barukh ata Adonai Eloheinu, Melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat. Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to light the Shabbat lamp.

In the late 20th century, some apparently began to add the word kodesh ("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 Givat Shaul of Saul Abdullah Joseph (Hong Kong, 1906)[30] and the Yafeh laLev of Rahamim Nissim Palacci (Turkey, 1906)[31] 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. Menachem Mendel Schneerson and Moshe Sternbuch endorsed the innovation[32] but most authorities, including Yitzhak Yosef, ruled that it is forbidden, though it does not nullify the blessing if already performed.[33] Almog Levi attributes this addition to misinformed baalot teshuva.[34] It has never been a widespread custom but its popularity, especially within Chabad, continues to grow.

References edit

  1. ^ Shabbat Candles, Feminine Light
  2. ^ Shulchan Aruch, Orach Chayim 263:2
  3. ^ [1]Jewish Virtual Library, Shabbat
  4. ^ "Arukh HaShulchan, Orach Chaim 263:5". www.sefaria.org. Retrieved 2024-02-11.
  5. ^ "Midrash Lekach Tov, Exodus 35:3:3". www.sefaria.org. Retrieved 2023-09-04.
  6. ^ "Bereshit Rabbah 60:16". www.sefaria.org. Retrieved 2023-09-04.
  7. ^ "HebrewBooks.org Sefer Detail: חקרי לב - חלק ד -- לנדסברג, יהודה ליב בן ישראל איצק אהרן, 1848-1915". hebrewbooks.org. p. 82ff. Retrieved 2023-09-04.
  8. ^ a b c d e Lauterbach, Jacob Zallel (1951). Rabbinic Essays. Hebrew Union College Press. ISBN 978-0-608-14972-1.
  9. ^ "Rashi on Shabbat 25b:3:3". www.sefaria.org. Retrieved 2022-02-16.
  10. ^ 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 ... (in Hebrew). דפוס יוסף ויעקב בני אברהם פרופס. 1766.
  11. ^ The Jewish Review. Geo. Routledge & Sons. 1910.
  12. ^ Jerusalem Talmud, Shabbat 2:6; Genesis Rabbah 17:8, Tanhuma (Buber) Noah 1:1
  13. ^ Talmud, Shabbat 32a s.v. hareni
  14. ^ Shapiro, Marc B. (2008). "Maimonidean Halakhah and Superstition". Studies in Maimonides and His Interpreters. University of Scranton Press. p. 136. ISBN 1-58966-165-6.
  15. ^ "Mishneh Torah, Sabbath 5:3". www.sefaria.org. Retrieved 2022-11-12.
  16. ^ "Arukh HaShulchan, Orach Chaim 263:5". www.sefaria.org. Retrieved 2024-02-11.
  17. ^ "Rosh Hashanah 27a:2". www.sefaria.org. Retrieved 2022-11-20.
  18. ^ ספר ראבי"ה סי' קצט
  19. ^ "Shulchan Arukh, Orach Chayim 263:1". www.sefaria.org. Retrieved 2022-11-20.
  20. ^ "Ba'er Hetev on Shulchan Arukh, Orach Chayim 263:2". www.sefaria.org. Retrieved 2022-11-20.
  21. ^ "Mishnah Berurah 263:6". www.sefaria.org. Retrieved 2022-11-20.
  22. ^ "Mishnah Berurah 263:7". www.sefaria.org. Retrieved 2022-11-20.
  23. ^ "לקוטי מהרי"ח - חלק ב - פרידמן, ישראל חיים בן יהודה, 1852-1922 (page 29 of 201)". hebrewbooks.org. Retrieved 2022-11-21.
  24. ^ Likkutei Sichot, vol. 11, p. 289 (1998)
  25. ^ "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". www.nli.org.il (in Hebrew). Retrieved 2022-11-20.
  26. ^ "HebrewBooks.org Sefer Detail: משנה הלכות חלק ז -- מנשה קליין". hebrewbooks.org. Retrieved 2022-11-21.
  27. ^ "Shulchan Arukh, Orach Chayim 263:5". www.sefaria.org. Retrieved 2022-11-12.
  28. ^ בר-לבב, Liora Elias Bar-Levav (1966-2006) ליאורה אליאס. "מנהג יפה הוא לנשים שלנו : פסיקת הלכה על פי נשים בימי הביניים". {{cite journal}}: Cite journal requires |journal= (help)CS1 maint: numeric names: authors list (link)
  29. ^ "ספר האסופות". www.nli.org.il. p. 77a. Retrieved 2023-02-02.
  30. ^ p. 251
  31. ^ p. 127
  32. ^ Igrot Qodesh of 5735 p. 208; Tshuvot v'Hanhagot 1:271
  33. ^ Yalkut Yosef 263:51
  34. ^ M'Torato shel Maran p. 80
  1. ^ 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 (op cit.), the Sadducees held to this view, as shown by the (arguably) polemical tone in Midrash Tanchuma וקראת לשבת עונג זו הדלקת נר בשבת וא"ת לישב בחשך אין זו עונג שאין יורדי גיהנם נדונין אלא בחשך.
  2. ^ Herod personifies the Jewish people; his "day" is the Sabbath. See Menachem Stern, Greek and Latin Authors vol. 1 p. 436; also Molly Whittaker, Jews and Christians vol. 6 p. 71. In Morton-Braund's edition (2004), pg. 110-113.
  3. ^ Maimonides frowns on women leaving home more than once a month. (Ishut 13:11)
  4. ^ Elijah Spira writes (1757) that "some say that the lamps represent man and woman, as ner (lamp) in gematriya 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.

Further reading edit

  • B.M. Lewin, The History of the Sabbath Candles, in Essays and Studies in Memory of Linda A. Miller, I. Davidson (ed), New York, 1938, pp.55-68.

January 01, 1970
shabbat, candles, hebrew, נרות, שבת, candles, friday, evening, before, sunset, usher, jewish, sabbath, lighting, rabbinically, mandated, candle, lighting, traditionally, done, woman, household, every, obligated, either, light, ensure, that, candles, their, beh. Shabbat candles Hebrew נרות שבת are candles lit on Friday evening before sunset to usher in the Jewish Sabbath 1 Lighting Shabbat candles is a rabbinically mandated law 2 Candle lighting is traditionally done by the woman of the household 3 but every Jew is obligated to either light or ensure that candles are lit on their behalf 4 A Jewish woman reciting the blessing over Shabbat candles while covering her eyes Ma ale Adumim 2011 Shabbat candles Lighting the Sabbath lamp 1657 In Yiddish lighting the candles is known as licht bentschen light blessing or licht tsinden light kindling Contents 1 History 1 1 Blessing 2 Ritual 2 1 Who lights 2 2 Number of candles 2 3 Hand waving 3 Time 4 Blessing 5 References 6 Further readingHistory edit nbsp 1723 illustration of a Shabbat lamp According to Tobiah ben Eliezer the custom is one which Israel adopted from the time of Moses 5 while Genesis Rabbah relates that For all the days that Sarah lived the Sabbath lamp stayed lit until the next Sabbath eve and for Rebecca it did the same 6 According to Leopold Landsberg the Jews adopted this custom from the Persians 7 Jacob Zallel Lauterbach disagrees arguing that it was instituted by the Pharisees to protest against superstition or perhaps against some predecessor of the Karaitic refusal to have any light on Sabbath Eve even were it lit before the Sabbath a 8 According to standard halakhic literature the purpose of lighting of Shabbat 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 9 One early modern Yiddish prayer asks for the candles to burn bright and clear to drive away the evil spirits demons and all that come from Lilith 10 The practice of lighting an oil lamp before Shabbat is first recorded in the second chapter of m Shabbat which already presupposes it as an old and undisputed practice 8 Persius d 62 CE describes it in Satire V At cum Herodis venere dies unctaque fenestra dispositae pinguem nebulam vomuere lucaernae portantes violas labra moves tacitus recutitaque sabbata palles But when the day of Herod b 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 Menachem Stern As do Seneca and Josephus 8 11 Blessing edit The blessing is never described by Talmudic sources but was introduced by Geonim to emphasize rejection of the early Karaitic belief that lights could not be lit before the Sabbath 8 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 Amram Gaon the responsa of Natronai Gaon the responsa of Sherira Gaon and others Every source quotes it with identical language exactly correspondent to the modern liturgy Ritual edit nbsp Shard from a stand for a Shabbat oil lamp etched with the word שבת Shabbat in Aramaic script c 4th century from the Horbat Uza excavations east of Acre Who lights edit The lighting is preferably done by a woman Amoraic 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 12 Rashi adds an additional rationale and moreover she is responsible for household needs 13 Maimonides who rejects Talmudic rationales based on superstition 14 writes only And women are more obligated in this matter than men because they are found at home c and involved in housework 15 Yechiel Michel Epstein writes cleaned up Sabbath lamps are just like Chanukah lamps 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 16 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 Number of candles edit Today most Jews light at least two candles Authorities up to and including Joseph Karo 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 17 advised a maximum of two lamps with other lamps necessary for other purposes kept carefully at a distance to preserve the tableau 18 However Moses Isserles added and it s possible to add and light three or four lamps and such is our custom 19 and Yisrael Meir Kagan added and there are those who light seven candles corresponding to the seven days of the week Lurianics 20 or ten corresponding to the Ten Commandments 21 Starting with Yaakov Levi Moelin 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 22 A recent custom reinterprets the two candles as husband and wife d and adds a new candle for every child born apparently the first to hear of it was Israel Hayyim Friedman though his essay was not published until 1965 23 followed by Jacob Zallel Lauterbach who mentions it in an undated essay published posthumously in 1951 8 Menachem Mendel Schneerson mentioned it in a 1975 letter 24 Mordechai Leifer supposedly said The women light two candles before children but after their first child they light five corresponding to the Five Books Of Moses and so it is forever irrespective of how many children but this teaching was not published until 1988 25 Menashe Klein 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 Hanukkah candles which some medieval authorities recommended be lit one per member of the household 26 Hand waving edit 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 for the intervening period 27 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 The Sefer haAsuppot attributed to the 13th century scholar Elijah b Isaac of Carcassonne records that I heard that Rashi s granddaughter Rabbanit Hannah the sister of Rabbi Jacob 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 28 29 Time editThe 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 Haifa and 40 minutes in Jerusalem perhaps because the mountains in those cities obstructed the horizon and once made it difficult to know if sunset had arrived Blessing editHebrew Transliteration English ב רו ך א ת ה ה א ל ה ינו מ ל ך ה עו ל ם א ש ר ק ד ש נו ב מ צ ו ת יו ו צ ו נו ל ה ד ל יק נ ר ש ל ש ב ת Barukh ata Adonai Eloheinu Melekh ha olam asher kid shanu b mitzvotav v tzivanu l hadlik ner shel Shabbat Blessed are You LORD our God King of the universe Who has sanctified us with His commandments and commanded us to light the Shabbat lamp In the late 20th century some apparently began to add the word kodesh 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 Givat Shaul of Saul Abdullah Joseph Hong Kong 1906 30 and the Yafeh laLev of Rahamim Nissim Palacci Turkey 1906 31 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 Menachem Mendel Schneerson and Moshe Sternbuch endorsed the innovation 32 but most authorities including Yitzhak Yosef ruled that it is forbidden though it does not nullify the blessing if already performed 33 Almog Levi attributes this addition to misinformed baalot teshuva 34 It has never been a widespread custom but its popularity especially within Chabad continues to grow References edit Shabbat Candles Feminine Light Shulchan Aruch Orach Chayim 263 2 1 Jewish Virtual Library Shabbat Arukh HaShulchan Orach Chaim 263 5 www sefaria org Retrieved 2024 02 11 Midrash Lekach Tov Exodus 35 3 3 www sefaria org Retrieved 2023 09 04 Bereshit Rabbah 60 16 www sefaria org Retrieved 2023 09 04 HebrewBooks org Sefer Detail חקרי לב חלק ד לנדסברג יהודה ליב בן ישראל איצק אהרן 1848 1915 hebrewbooks org p 82ff Retrieved 2023 09 04 a b c d e Lauterbach Jacob Zallel 1951 Rabbinic Essays Hebrew Union College Press ISBN 978 0 608 14972 1 Rashi on Shabbat 25b 3 3 www sefaria org Retrieved 2022 02 16 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 in Hebrew דפוס יוסף ויעקב בני אברהם פרופס 1766 The Jewish Review Geo Routledge amp Sons 1910 Jerusalem Talmud Shabbat 2 6 Genesis Rabbah 17 8 Tanhuma Buber Noah 1 1 Talmud Shabbat 32a s v hareni Shapiro Marc B 2008 Maimonidean Halakhah and Superstition Studies in Maimonides and His Interpreters University of Scranton Press p 136 ISBN 1 58966 165 6 Mishneh Torah Sabbath 5 3 www sefaria org Retrieved 2022 11 12 Arukh HaShulchan Orach Chaim 263 5 www sefaria org Retrieved 2024 02 11 Rosh Hashanah 27a 2 www sefaria org Retrieved 2022 11 20 ספר ראבי ה סי קצט Shulchan Arukh Orach Chayim 263 1 www sefaria org Retrieved 2022 11 20 Ba er Hetev on Shulchan Arukh Orach Chayim 263 2 www sefaria org Retrieved 2022 11 20 Mishnah Berurah 263 6 www sefaria org Retrieved 2022 11 20 Mishnah Berurah 263 7 www sefaria org Retrieved 2022 11 20 לקוטי מהרי ח חלק ב פרידמן ישראל חיים בן יהודה 1852 1922 page 29 of 201 hebrewbooks org Retrieved 2022 11 21 Likkutei Sichot vol 11 p 289 1998 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 www nli org il in Hebrew Retrieved 2022 11 20 HebrewBooks org Sefer Detail משנה הלכות חלק ז מנשה קליין hebrewbooks org Retrieved 2022 11 21 Shulchan Arukh Orach Chayim 263 5 www sefaria org Retrieved 2022 11 12 בר לבב Liora Elias Bar Levav 1966 2006 ליאורה אליאס מנהג יפה הוא לנשים שלנו פסיקת הלכה על פי נשים בימי הביניים a href Template Cite journal html title Template Cite journal cite journal a Cite journal requires journal help CS1 maint numeric names authors list link ספר האסופות www nli org il p 77a Retrieved 2023 02 02 p 251 p 127 Igrot Qodesh of 5735 p 208 Tshuvot v Hanhagot 1 271 Yalkut Yosef 263 51 M Torato shel Maran p 80 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 op cit the Sadducees held to this view as shown by the arguably polemical tone in Midrash Tanchuma וקראת לשבת עונג זו הדלקת נר בשבת וא ת לישב בחשך אין זו עונג שאין יורדי גיהנם נדונין אלא בחשך Herod personifies the Jewish people his day is the Sabbath See Menachem Stern Greek and Latin Authors vol 1 p 436 also Molly Whittaker Jews and Christians vol 6 p 71 In Morton Braund s edition 2004 pg 110 113 Maimonides frowns on women leaving home more than once a month Ishut 13 11 Elijah Spira writes 1757 that some say that the lamps represent man and woman as ner lamp in gematriya 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 Further reading editB M Lewin The History of the Sabbath Candles in Essays and Studies in Memory of Linda A Miller I Davidson ed New York 1938 pp 55 68 Retrieved from https en wikipedia org w index php title Shabbat candles amp oldid 1206235047, wikipedia, wiki, book, books, library,

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