Materials to use for S'chach and Shabbat Candles: Difference between pages

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One of the most critical parts of the [[Sukkah]] is the [[S'chach]], the natural covering of the [[Sukkah]], which provides the shade for the [[Sukkah]].<ref>Rashi ([[Sukkah]] 2a s.v. delo) writes that the word [[Sukkah]] is derived from the word [[Schach]] which is the primary part of the [[Sukkah]].</ref>
[[File:Shabbat_candles.jpg|200px|right]]
==Basic Requirements of S'chach==
There’s an obligation upon every household to have a candle lit for [[Shabbat]]. <Ref>Rambam ([[Shabbat]] 5:1) and S”A 263:2 rule that there’s an obligation to have a candle lit in the house for [[Shabbat]]. </ref> There is a discussion whether [[lighting Shabbat candles]] is part of the mitzvah of [[Kavod Shabbat]] or [[Oneg Shabbat]].<ref>In one place the Rambam ([[Shabbat]] 5:1) writes that [[lighting Shabbat candles]] is considered [[Oneg Shabbat]], whereas in another place (Rambam [[Shabbat]] 30:5) he states that it is included in [[Kavod Shabbat]]. </ref> Either way, [[lighting Shabbat candles]] is a derabbanan mitzvah.<ref>Rambam ([[Shabbat]] 5:1)</ref>
# There are three conditions for [[Schach]] to be valid. It must be made from a material that grows from the ground, is detached from the ground, and is impervious to impurity (see further for examples). <ref>The Mishna ([[Sukkah]] 11a) indicates that [[Schach]] must be grown from the ground, detached from the ground, and impervious to impurity. The source for these requirements according to the gemara ([[Sukkah]] 12a) is the pasuk (Devarim 16:13) which says that the [[Schach]] should be made from the materials of the granary and winery.
==Procedure==
See also Rashi ([[Sukkah]] 11a s.v. pesula). Rambam ([[Sukkah]] 5:1) and Shulchan Aruch 629:1 codify this as halacha. Yalkut Yosef Moadim page 123 and Chazon Ovadia [[Sukkot]] page 14 concur. </ref> All of these examples are biblical invalidations.<ref>Biur Halacha 629 s.v. Tzomech</ref>
===Beracha===
# The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. <ref> Shulchan Aruch 263:5, Mishna Brurah 263:22 </ref>


===Grow from the Ground===
===The order of candle lighting===
# In order for Schach to be kosher it must grow from the ground.<ref>S"A 629:1</ref>  
# The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. <Ref> Rama 263:5 </ref> However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. <Ref> Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting. </ref>
# Metal, dirt, and animal hides are unfit for [[S'chach]] as they do not grow from the ground.<ref>Shulchan Aruch and Rama 629:1, Yalkut Yosef Moadim page 123, Chazon Ovadia [[Sukkot]] page 14 </ref>
# A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. <ref> Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light. </ref>
# Nylon or plastic curtains are not kosher for sechach because they do not grow from the ground.<Ref> Chazon Ovadia Sukkot pg. 15, Shu"t Shevet Halevi 4:57 </ref> Neither is glass for the same reason. <Ref> Chazon Ovadia Sukkot pg. 15, Bikkurei Yaakov 632:7 </ref>  
#The practice is the women says a [[prayer]] for her children grow to become Torah scholars. <Ref> The practice to pray for children that will be Torah scholars is based on the Gemara [[Shabbat]] 23b that says in reward for keeping [[Shabbat]] candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the [[Shabbat]] candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3). </ref>
# Fresh plants that will dry up and fall down in the middle of Sukkot are unfit even for the beginning of Sukkot. <Ref>Rama 639:12, Magen Avraham 629:13</ref> Similarly, if the plants cover a majority while they are fresh and they will dry up in the middle of Sukkot and cover a minority of the Sukkah that is also an issue even for the beginning of Sukkot.<ref>The Levush 629:12 writes that if the fresh plants cover a majority only while they are fresh and they will dry up and cover a minority of the Sukkah that is an issue. However, the Pri Megadim (E"A 629:13) questions him and points out that perhaps this is only a rabbinic concern. Kaf Hachaim 629:73 is concerned for the Levush.</ref>
===How many candles?===
# The minimum requirement is to have one candle.<Ref> Implied for the language of Rambam ([[Shabbat]] 5:1) and Shulchan Aruch O.C. 263:2. </ref> However, the minhag is to have two candles.<Ref> Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor. </ref>
# Some have the minhag to have 7 candles and some have the minhag to have 10 candles.<ref>Magen Avraham 263:2 in name of the Shlah </ref>
#Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.<ref>Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.</ref>


====Completely Changed Form, ====
===Where to light===
# Material that is grown from the ground but is completely changed from its original form is unfit. <ref>Rambam ([[Sukkah]] 5:4)</ref> For example, paper and cardboard are unfit for [[Schach]]. <ref>Chazon Ovadia Sukkot pg. 16, Yalkut Yosef 629:14. Minchat Shlomo 112 entertains both the possibility that paper is unfit because it is changed from its original form and because perhaps it is susceptible to impurity.</ref> This is a rabbinic invalidation.<ref>Mishna Brurah 629:12</ref> One may however use paper for decorating the sechach.<ref>Chazon Ovadia Sukkot pg. 16 Shu"t Minchat Shlomo 3:151</ref>  
# If one is staying in a hotel for [[Shabbat]], some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. <ref>[http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot] (p. 3, original version). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38)] explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.</ref>
# One is permitted to paint or color the sechach to make it look more beautiful.<ref> Chazon Ovadia Sukkot pg. 32, Halichot Shlomo pg. 130 </ref>  
# There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.<ref>
* [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=190 Or Letzion 2:18:13] assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.  
* The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
* Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
* [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57)] explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.</ref> Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.<ref>Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.</ref> Others say to turn off the lights, light the regular candles, and then turn on the electric lights. <ref>Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34</ref>
# The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.<ref>Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.</ref>
# One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.<ref>Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.</ref>


===Attached to the Ground===
==Women and Candle Lighting==
# Branches attached to a tree which is still attached to the ground is not fit for [[schach]]. Therefore, if one builds a [[Sukkah]] underneath a tree, using the branches as sechach and then decided to detach them from the tree, one must shake each branch by lifting and placing back down. Otherwise it is not kosher, as this is a problem of taaseh vilo min ha'asuy. <ref> Shulchan Aruch 626:2, Yalkut Yosef Moadim page 123, Chazon Ovadia [[Sukkot]] page 33. </ref>
#The obligation is greater upon women in the house than the men.<Ref>Rashi ([[Shabbat]] 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi.  This reason is brought by Mishna Brurah 263:12. </ref> If the man and woman both want to light, preference is given to the women. <Ref> Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him. </ref>
# However, the obligation of setting up the wicks and oil should be done by the men of the house.<Ref> Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12 </ref>
# The minhag is that the husband of a woman who gave birth that week, lights [[Shabbat]] candles for his wife.<Ref> Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to. </ref>
==Accepting Shabbat with Candle Lighting==
# There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.<ref>Shulchan Aruch O.C. 263:10</ref> They should only make such a stipulation when necessary.<ref>Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.</ref> This stipulation can be done mentally.<ref>Mateh Efraim 619:6, Siach Dovid 2:10:7</reF>


===Impervious to Impurity===
==Obligation of a Guest==
# One may not use food as [[Schach]] since it is susceptible to impurity.<ref>Rambam ([[Sukkah]] 5:3), Chazon Ovadia Sukkot pg. 19</ref>
# A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for his at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.<ref>Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6 </ref>
# One may use spices which are only meant to be smelled or flowers which are only meant as decoration as [[Schach]] since they are impervious to impurity.<ref>Rav Ovadyah Yosef in Chazon Ovadia ([[Sukkot]], p. 23)</ref>
# A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host. <ref>Shemirat Shabbat KeHilchata 45:2</ref>
# Even things that only can become tameh midirabanan are not kosher for sechach.<ref> Chazon Ovadia Sukkot pg. 21</ref>


===Bamboo Mats===
==Hadlakat Neirot Shabbat in Yeshiva==
# Bamboo mats made for [[S'chach]], which are 3x2 meters, are fit for [[S'chach]] according to most poskim. <ref>Chazon Ovadyah ([[Sukkot]] pg 25-6). Halichot Shlomo (pg 128) and [http://www.yutorah.org/lectures/lecture.cfm/764662/Rabbi_Hershel_Schachter/%D7%A2%D7%A0%D7%99%D7%99%D7%A0%D7%99_%D7%99%D7%95%D7%94%D7%9B'%D7%A4_%D7%95%D7%A1%D7%95%D7%9B%D7%95%D7%AA Rav Herschel Schachter] (min 78-79:30) are also lenient unlike Rav Elyashiv (quoted by Sh"t Shevet HaLevi 6:74) who is strict.  
# Some say that a yeshiva student whose mother is [[lighting Shabbat candles]] at home need not light [[Shabbat candles]] at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.<ref>
* Chazon Ovadia (p. 23) writes that bamboo mats that are strung together with organic materials or cotton are valid [[schach]]. He reasons that it is similar to the case of the mat which is used only for [[schach]] and is recognizable for that purpose. Therefore, the mats aren’t susceptible to impurity. Also, it isn’t similar to a roof as there are spaces between the planks and can be folded up. Rav Shlomo Zalman Auerbach (Halichot Shlomo p. 128) and Rav Hershel Schachter (עניני יוה”כ וסוכות, min 78-79:30) agreed.  
* The Rambam ([[Shabbat]] 5:1) and S”A 263:2 write that men are obligated in the mitzvah of [[lighting Shabbat candles]] just like women. The Mordechai ([[Shabbat]] 294) quotes the Maharam, who says that a person who is going away from home for [[Shabbat]] must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.  
* Tzitz Eliezer 10:29 writes that one shouldn't use reed or straw mats for [[Schach]]. The reasoning is that the mats are sometimes used for sitting, sleeping, or containing items in which case they are impure. This would be a biblical invalidation. He adds that even if its designated to be used for [[schach]] there would be a rabbinic prohibition lest it be confused with those that are are unfit. Additionally, sometimes it is used as for roofing in which case they would be unfit as it looks like a real roof. </ref>
* Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light [[Shabbat candles]]: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for [[Shabbat]]. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.  
# Regarding the use of hemp string to tie the bamboo for the [[schach]] together, most poskim are lenient.<ref> Regarding the hemp string used to tie the bamboos together, Rav Ovadia (Chazon Ovadia p. 30) writes that using string made from organic material for [[schach]] is only invalid rabbinically according to the Rambam if it is altered from its natural form (or according to the Raavad because it is useable for clothing). Since it is only a rabbinic issue, Rav Ovadia reasons that it is permitted to use it in order to hold up or hold together the [[schach]]. See the next footnote regarding maamid regarding items that are rabbinically invalid. Accordingly, Rav Schachter (“Inyonei [[Sukkos]]”  on Yutorah.org min 60-4) permitted using hemp or cotton strings to hold together the bamboo mats. </ref> Some are concerned when the strings used to tie the mats are spun and others aren't.<Ref>Rashi Shabbat 64a s.v. yachol holds that any string that the fibers of which are spun by themselves are mekabel tumah. The Rambam (Sukkah 5:4, Kelim 22:1) disagrees and the Meiri 64a s.v. kilki explains the dispute in how to learn the gemara. The Shulchan Aruch (Bet Yosef 629:5) follows the Rambam as does the Mishna Brurah, but the Shaar Hatziyun 629:20 notes Rashi. Rav Moshe Feinstein (Igrot Moshe 1:177) in discussing venetian blinds also seems to be strict for Rashi. [https://www.star-k.org/articles/articles/seasonal/428/undercover-the-halachos-of-schach/ Rav Heinemann] is strict for Rashi. Rav Hershel Schachter is not concerned for Rashi since the Shulchan Aruch followed the Rambam.</ref>
* Rav Mordechai Willig (“The Positive Mitzvos of [[Shabbos]],” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.
* However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting. </ref>
# According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.<ref>
* Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family.  Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of [[Shabbos]] p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for [[Shabbat]]. Az Nidbru 5:2, [[Shevet Halevi]] 1:52, and Chazon Ovadyah ([[Shabbat]] vol 1, p. 202) agree. </ref>
# If a yeshiva student eats the [[Friday night meal]] at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. <ref>Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of [[Shabbat]] (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient. </ref> According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.<ref>Yalkut Yosef ([[Shabbat]] v. 2, 263:17). [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)] explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.</ref>
# The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.<ref>Ohr Letzion (vol 2, p 166) in footnote, [https://www.torahanytime.com/#/lectures?v=72808 Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)]</ref>


==Thickness of the Schach==
==Time to light candles==
# The [[S'chach]] should be made so that there is a majority of shade and minority of sunlight that's let through the [[S'chach]]. If there's an equal amount of shade and sun in the actual [[S'chach]] it's unfit but if there's an equal amount of shade to light that shines on the floor of the [[Sukkah]] it's fit. <ref>Shulchan Aruch 631:1 and 4 </ref>
# One should light [[Shabbat]] candles a "short hour" before [[Shekiyah]] each place according to its minhag. If there's no minhag in that place, one should light a half hour before [[shekiyah]] or at least 20 minutes. <ref> Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before [[Shekiyah]].</ref>  
# The [[S'chach]] should be thin enough that one can see the large stars through the [[S'chach]]. <ref>Shulchan Aruch 631:3, Chazon Ovadia Sukkot pg. 24. The Pri Megadim E”A 631:11 writes that it is sufficient as long as the stars are visible from one point in the [[sukkah]]. </ref>
# One should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. <ref> How early can one light [[Shabbat]] candles? The Rosh ([[Brachot]] 4:6) writes that the earliest time to light [[Shabbat]] candles is Plag [[Mincha]] (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to [[Shabbat]] so that it's recognizable that one is lighting for Kavod [[Shabbat]], however, if one accepts [[Shabbat]] early one may light as early as Plag HaMincha. </ref>
# If one made the [[S'chach]] very thick so that one can't see the stars nonetheless it's fit. However, if it's so thick that when it rains a lot water won't come in then some poskim hold that it's unfit, unless there's no way to remove some [[S'chach]] in which case one may rely on the lenient opinions. <ref>Shulchan Aruch 631:3, Mishna Brurah 631:6.
* The Mordechai Sukkah 1:732 writes that a sukkah that is so thick that it doesn't allow rain to fall in, according to Rashi is kosher, but not according to Rabbenu Tam.  
* Shulchan Aruch HaRav 631:5 holds that it is not kosher.
* Birkei Yosef 631:2 holds that although it is not ideal, it is still kosher. Chazon Ovadia Sukkot pg. 24 writes that we can rely on the opinion of the Shulchan Aruch and even recite a beracha in such a sukkah but it is preferable to remove some sechach in such a scenario (and if it is shabbat or yom tov to ask a non-Jew to do so for you.
* Mishna Brurah 631:6 concludes that if there's no way to remove some [[S'chach]] one may rely on the lenient opinions.  </ref> If one does remove some sechach, he does not need to shake the rest of the sechach in order of avoid taaseh vilo min haasuy.<ref> Chazon Ovadia Sukkot pg. 37, Shaar Hatziyun 631:5, Eliya Rabba 631:4, Mateh Ephraim 626:17 </ref>
# If one made the [[S'chach]] very thin so that there's patches of empty space it's fit only if (1) there's no area of empty space larger than 3 [[Tefachim]] and (2) there is a majority of shade and minority of sunlight (counting the entire area of the [[S'chach]]). Even if it's an acceptable [[Sukkah]], nonetheless, if there's a patch of 7x7 [[Tefachim]] which has more sunlight than shade one may not sit in that area. <ref>Shulchan Aruch 631:2 and 4 rules that if altogether there's a majority of shade and minority of sunlight and there's no open space of 3 [[Tefachim]] it's fit. Rama 631:2 adds that some are strict if there's an area of 7x7 [[Tefachim]] which has more sunlight than shade. The Aruch HaShulchan 631:5 and Mishna Brurah 631:4 writes that in such an area one may not sit. Mishna Brurah adds that if there's such a patch that breaks up one of the walls so that there's only 2 walls left then it puts the whole [[sukkah]] into question. </ref>
==Invalid Schach and Airspaces==
[[Image:Sukkah horizontal split.png|frame|100px|area beneath invalid schach is valid<ref>The invalid schach invalidates the entire area above the invalid schach. However, the area below is valid as long as there are 3 walls surrounding 7x7 tefachim of valid schach (Mishna Brurah 632:14-5).</ref>]]
[[Image:Sukkah vertical split.png|frame|100px|invalid<ref>This sukkah is invalid because the invalid schach in the middle splits  the sukkah in two. Therefore, each half only has 2 walls which is insufficient (Mishna Brurah 632:2).</ref>]]
# If there are less than 3 [[tefachim]] of invalid [[schach]] in middle of the [[sukkah]], the [[sukkah]] is valid and one may sit underneath that invalid [[schach]]. If there are between 3 and 4 [[tefachim]] of invalid [[schach]], the [[sukkah]] is valid, but one shouldn’t sit underneath that [[schach]].<ref> S”A 632:1, Rama 632:2, Mishna Brurah 632:3</ref>
# 3 [[tefachim]] of airspace or 4 [[tefachim]] of invalid [[schach]] may invalidate the [[sukkah]] (see pictures on side). Anything less will not. <ref> S”A and Rama 632:2 </ref>
# One can’t sit underneath an airspace the size of one’s head or body <ref>  While the Rama 632:2 writes “rosho ve’rubo” the Mishna Brurah 632:12 quotes the Ran and Ritva who hold either “rosho” or “rubo.”</ref> even if it is less than 3 [[tefachim]]. Also, one can’t sit underneath an airspace that goes across the entire length of the [[sukkah]] even if it is less than 3 [[tefachim]]. <ref> S”A 632:2, Mishna Brurah 632:12</ref>
# If there is an airspace of 3 [[tefachim]] along a wall of the [[sukkah]] that wall isn’t considered part of the [[sukkah]]. If less than two and a half walls remain, the [[sukkah]] is invalid.<ref> S”A 632:2, Biur Halacha 632 s.v. avir </ref>


==Schach Held Up by Unfit Items==
==What should be used for candles?==
# It's preferable not to put the [[S'chach]] directly on top of walls which are made out of material that's unfit for [[S'chach]].<ref> Mishna Brurah 630:59, Chazon Ovadyah ([[Sukkot]] pg 44)
# Even though all oil that is drawn after wick is kosher for [[Shabbat]] candles, it’s preferable to use olive oil. <Ref> S”A 264:6 </ref>
<br />
# If one can’t get olive oil, one should use wax <Ref> S”A 264:7 </ref> or paraffin candles. <Ref> Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles. </ref>
* The Mishna ([[Sukkah]] 21b) cites Rabbi Yehuda who holds that one may not use bed boards for [[sukkah]] walls unless the [[schach]] is held up by something else. The Gemara records a dispute regarding Rabbi Yehuda’s reason; either it is because the [[sukkah]] isn’t considered a suitable dwelling without additional poles for support or because the [[schach]] is being held up by something that is susceptible to tumah. The Raavad ([[Sukkah]] 10a), Ramban (Milchamot [[Sukkah]] 10a), and Ran ([[Sukkah]] 10a s.v. Matnitin) understand that the primary reason for Rabbi Yehuda is that one may use items that are susceptible to tumah to hold up the [[schach]] as a gezerah that one may come to use it as [[schach]] itself.
# If one can’t get oil or wax candles at all one should turn on the electric lights with a Bracha. <Ref> Sh”t Yechave Daat 5:24 </ref>
* The Rosh ([[Sukkah]] 2:1) writes that the halacha follows Rabbi Yehuda and his reasoning is that when the [[schach]] is placed on top of a bed, there is only a small area between the [[schach]] and the bed, which isn’t suitable for use. The Trumat HaDeshen (responsa 91), Tur and S”A 630:13 agree.
# It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. <ref> Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef ([[Shabbat]] vol 1 pg 187). </ref>
* Lastly, the Baal HaMeor ([[Sukkah]] 10a) holds like the rabbanan and we shouldn’t be concerned with either reason above.
===Electric Candles===
* Even according to the first group of rishonim there are two limitations. The Ran writes that it is permitted to place [[schach]] on top of stone walls because no one uses stones for [[schach]] and no one will make a mistake to think that it is kosher. Additionally, the Ramban writes that placing [[schach]] on top of poles on top of a bed is permitted since the bed is acting as a ground for the [[sukkah]] and isn’t directly supporting the [[schach]].
see [[Electricity_on_Shabbat#Using_a_light_bulb_for_Shabbat_Candles_and_Havdala|Using a light bulb for Shabbat Candles and Havdala]]
* What’s the halacha? Since Shulchan Aruch O.C. 630:13 holds like the Rosh, it would seem to be clear that is permitted to use items that are susceptible to tumah to hold up the [[schach]]. However, Shulchan Aruch O.C. 629:7 has a doubt whether it is permitted to place a ladder on top of [[schach]]. The Magen Avraham 629:9 suggests an explanation in which he forbids using a ladder that is susceptible to tumah lechatchila and would only permit it after the fact. Mishna Brurah 630:59 writes that it is permitted, but it is proper to be concerned for the opinions who are strict. </ref> According to most leading authorities, however, it's permissible to place [[S'chach]] on top of a material that's fit for [[S'chach]] which is in turn held up by something that's unfit for [[S'chach]]. Therefore, if one has a metal frame one should place wooden planks on the frame and then [[S'chach]] on top of it.<ref>Mishna Brurah 629:26, BeYitzchak Yikra (Rav Nevinsal) on that Mishna Brurah quoting Rav Shlomo Zalman Auerbach, Rav Ovadia Yosef (Yabia Omer 10:46 and Chazon Ovadyah Sukkot pg 44), and Or Letzion 4:24:8 are lenient unlike the Chazon Ish 143:2-3. [http://www.yutorah.org/lectures/lecture.cfm/764662/Rabbi_Hershel_Schachter/%D7%A2%D7%A0%D7%99%D7%99%D7%A0%D7%99_%D7%99%D7%95%D7%94%D7%9B'%D7%A4_%D7%95%D7%A1%D7%95%D7%9B%D7%95%D7%AA Rav Hershel Schachter] (62:30-66:15) also seems to be lenient. See Chelkat Yaakov 3:127, Minchat Shlomo 2:55, and Moadim U'zmanim 1:82.
==How to Move the Candlesticks from the Table==
* The Magen Avraham 629:9 permits using metal nails to support the poles of the [[sukkah]] since they don’t directly support the [[schach]]. For example, the Bikkurei Yacov 629:15 writes that it is permitted to place [[schach]] on top of wooden poles on top of walls which are susceptible to impurity. The Chazon Ish (O.C. 143:2) argues since we can’t distinguish between different layers of [[schach]] and simply state the top layer of kosher [[schach]] is supported by another layer that is in turn supported by an item that is susceptible to tumah. Rav Schachter (“Inyonei [[Sukkah]]”,  min 44-6, 62-4) noted that although the Chazon Ish’s argument is reasonable, the minhag follows the Magen Avraham and allows placing [[schach]] on top of planks on top of a metal frame.</ref> After the fact, if the [[schach]] was placed directly on metal, it is kosher.<ref> Mishna Brurah 629:22 and 630:58 </ref>  
# If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.<ref>Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See [[Kli_SheMelachto_LeIsser]] as to the discussion of whether candlesticks are muktzeh.</ref> Some hold it is isn't valid because a tray is designated for candles.<ref>Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.</ref>
# One should ideally avoid [[tying]] the [[schach]] down with a material that would not serve as kosher [[schach]] if the [[schach]] would be unable to withstand regular wind independently.<ref> Be’tzel Ha’Chochma 5:44</ref> However, many poskim permit in all circumstances to tie down [[schach]] with material that is only invalid as [[schach]] mi’derabanan, such as natural twine.<ref>Rav Vosner cited in the Beit Levi Cheilek 4, pg. 23, Chazon Ovadia p. 30, Or Letzion 4:24:9, and [https://www.yutorah.org/sidebar/lecture.cfm/972040/rabbi-hershel-schachter/inyonei-succos-5781/ Rav Schachter]. Rav Ovadia Yosef (Chazon Ovadia p. 24-5) writes that it is permitted to use a material that is only rabbinically invalid in order to hold up the [[schach]] since the entire issue of maamid is only a gezerah, so the rabbis would never have instituted a gezerah l’gezerah. This is based on the opinion of the Ritva ([[Sukkah]] 11b). Rav Schachter (“Inyonei Sukkah”, min 44-6, 62-4) agreed, though he questioned it because this seems to fall into the category of a double d'rabbanan and not a gezerah l’gezerah. This is reiterated in [https://www.yutorah.org/sidebar/lecture.cfm/972040/rabbi-hershel-schachter/inyonei-succos-5781/ another shiur ("Inyonei Succos 5781" min 22-28)].</ref>
##Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
#Using zip-ties to tie down the schach so that they don't blow away is a problem if otherwise the schach would blow away in a normal wind. After the fact, the sukkah is still acceptable, though it should be avoided. If the schach is secure enough that it'll stay for a normal wind then using the zip-ties is totally fine since it is only adding extra security to avoid uncommon winds.<ref>
# According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.<ref>Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.</ref>
[https://www.yutorah.org/lectures/lecture.cfm/818822/rabbi-aryeh-lebowitz/ten-minute-halacha-holding-the-schach-down-with-zipties/ Rav Aryeh Lebowitz] explains that the only issue of zip ties is maamid since it enables the schach to be held in place and not blow away. The entire issue of maamid is rabbinic and initially an issue but not after the fact. If the schach would be able to withstand normal winds then you can add the zip ties to add security so it doesn't blow off in an uncommon wind (ruach sheino metzuya). [https://www.star-k.org/articles/articles/seasonal/431/guide-to-star-k-certified-schach/ Star-K] and [https://oukosher.org/blog/consumer-news/ou-kosher-experts-answer-sukkot-questons-sukkah-schach-eating-sukkah/ OU] come to the same conclusion in terms of it only being an issue if it is going to blow away in a normal wind.</ref>
# One shouldn't use [[schach]] with a foul odor or whose leaves are falling off because there is a concern that the person may come to leave his [[sukkah]] because of the smell or the leaves falling on him.<ref> Rambam ([[Sukkah]] 5:1), Shulchan Aruch O.C. 629:14, Chazon Ovadia pg. 30, Magen Avraham 629:15, Kaf Hachaim 639:81 </ref> After the fact, it is valid.<ref>Rambam ([[Sukkah]] 5:1)</ref>
 
==Sukkah Built Underneath a Tree or House==
# One must ensure that one's [[Sukkah]] is under the open sky and not beneath a tree, roof of a house, or a porch. (For details about after the fact see the footnote.) <ref> Rama 626:1 writes that in all cases one should avoid building one's [[sukkah]] under a tree or roof. Mishna Brurah 626:1 and Aruch HaShulchan 626:1 explain that it's best to build the [[Sukkah]] under the open sky. This is also the opinion of Chazon Ovadyah ([[Sukkot]] pg 11) and Yalkut Yosef Moadim page 125. However, after the fact, Aruch HaShulchan 626:1 writes if it's built under a roofed area it's unfit, but if it's built under a tree there is a discussion about when it is fit. Shulchan Aruch 626:1 (according to Beiur Halacha s.v. VeYesh, Mishna Brurah 626:10 and 11) rules that a [[sukkah]] under branches of a tree is fit only if it fits three requirements (See Shulchan Aruch with Mishna Brurah 626:10 and 11). (1) Among the branches of the tree there is majority of sun and minority shade (2) there is less than four [[Tefachim]] of tree branches over the [[schach]], and (3) there is a majority of shade from the kosher [[schach]] and a minority of shade even without the tree branches (and even so the sachach under the tree branches itself is unfit but the rest of the [[sukkah]] is fit). </ref>
# If one built a [[sukkah]] under a tree or a house which would render it unfit, and then removed the branches or the roof to make it kosher, this isn't a problem of taaseh vilo min ha'asuy as the problem was never in the [[schach]] itself. <ref> Chazon Ovadia page 33. </ref>
# Branches near one’s [[sukkah]] but not directly above it don’t impact the validity of the [[sukkah]] even if they provide it shade. <ref> Biur Halacha 626:1 s.v. tachat ha’ilan </ref>
# A [[sukkah]] built under clothes-lines or electric/phone lines, even if there isn't a space of 3 [[Tefachim]] between each one, is still kosher, even if clothing is on the lines. <ref> Yalkut Yosef Moadim page 125, Chazon Ovadia [[Sukkot]] page 69. </ref>
# One may hang lights from the [[S'chach]] even if they hang below 4 [[Tefachim]] from the [[S'chach]]. <ref>Chaye Adam 146, Mishna Brurah 627:15, Nitei Gavriel ([[Sukkot]] 26:4)</ref>
 
==S'chach Moved Due to Inclement Weather==
# If a strong wind blew the [[schach]] higher than 3 [[Tefachim]] above the [[sukkah]] and then fell back down, even though since it happened automatically it wasn't put down for the sake of shade, the [[sukkah]] is kosher since it was originally placed in a kosher manner. <ref> Sh"t [[Shevet Halevi]] 10:100 </ref>
# If snow falls and solidifies on top the [[schach]] the sukkah is still kosher and one can recite a bracha of leshev basukkah.<ref> Sh"t Ginat Veradim 4:7, Shaarei Teshuva 626:1, Moed Likol Chai 21:20, Bikkurei Yaakov 626:7, Yalkut Yosef Moadim page 125 and Chazon Ovadia [[Sukkot]] page 37. Aruch Hashulchan 629:2 however only permits saying a beracha if the [[schach]] is still greater than the snow. </ref>
 
==Positioning of the S'chach==
# If the [[schach]] of the [[sukkah]] was placed on a slant, the [[sukkah]] is still kosher. <ref> Shulchan Aruch 631:10 </ref>
 
==Links==
* [http://www.hebrewbooks.org/55400 Yalkut Yosef Hilchot Sukkah (Hebrew 5776)]
* [http://www.yutorah.org/lectures/lecture.cfm/841753/rabbi-zvi-sobolofsky/pasul-s-chach/ Pasul Schach] by Rabbi Zvi Sobolofsky


==Sources==
==Sources==
{{Reflist|30em}}}
<references/>
[[Category:Holidays]]
[[Category:Shabbat]]
[[Category:Sukkot]]

Revision as of 03:47, 13 October 2022

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Shabbat candles.jpg

There’s an obligation upon every household to have a candle lit for Shabbat. [1] There is a discussion whether lighting Shabbat candles is part of the mitzvah of Kavod Shabbat or Oneg Shabbat.[2] Either way, lighting Shabbat candles is a derabbanan mitzvah.[3]

Procedure

Beracha

  1. The Beracha recited when lighting the Shabbat candles is "Baruch Ata Hashem Elokeinu Melech Haolam Asher Kidishanu Bimitzvotav ViTzivanu LeHadlik Ner Shel Shabbat. [4]

The order of candle lighting

  1. The Ashkenazi practice is to say the Bracha of Hadlakat Nerot after lighting the candles. [5] However, according to Sephardim, many poskim say that women should say the Bracha before lighting, however, some say that those who have the practice of saying it after lighting should continue their practice, and if a woman dones't have a practice, she should say the bracha before lighting. [6]
  2. A man should have the match ready in hand, make the bracha, and then light the candles; however, women should light the candles, and then make the bracha while covering her eyes or the flame so as not to benefit from the light. [7]
  3. The practice is the women says a prayer for her children grow to become Torah scholars. [8]

How many candles?

  1. The minimum requirement is to have one candle.[9] However, the minhag is to have two candles.[10]
  2. Some have the minhag to have 7 candles and some have the minhag to have 10 candles.[11]
  3. Some poskim hold that the minhag that if a woman forgot to light candles one week has a penalty to light an extra candle every week afterwards doesn't apply if the electric lights were lit anyways. However, most poskim disagree and hold that the penalty is relevant even in such a case.[12]

Where to light

  1. If one is staying in a hotel for Shabbat, some say that one should light an incandescent bulb with a bracha in one's private room. This may be done even if the light is in a closet or in the bathroom, however, if one lights in the bathroom, the bracha should be made outside the bathroom. However, if this option isn't possible, one should light in the dining room so that people can derive benefit from it, but one may not light with a bracha in a place that no one will get benefit from the candles. [13]
  2. There is a dispute whether one can light Shabbat candles in a place that is already lit up with electric lights.[14] Therefore, some say that one should turn off the electric lights, turn them back on for the sake of Shabbat, light the regular candles, and then say the bracha.[15] Others say to turn off the lights, light the regular candles, and then turn on the electric lights. [16]
  3. The primary place to light Shabbat candles in the room that one is going to eat. However, it is possible to light in other rooms of the house that one is going to use.[17]
  4. One should light in the place that one is going to recite kiddush. If one lit and then changed one's mind that one doesn't want to eat there because it is very bothersome to eat there for some reason it is permitted to eat there even though one lit somewhere else.[18]

Women and Candle Lighting

  1. The obligation is greater upon women in the house than the men.[19] If the man and woman both want to light, preference is given to the women. [20]
  2. However, the obligation of setting up the wicks and oil should be done by the men of the house.[21]
  3. The minhag is that the husband of a woman who gave birth that week, lights Shabbat candles for his wife.[22]

Accepting Shabbat with Candle Lighting

  1. There is an opinion that automatically when one lights Shabbat candles one accepts Shabbat and may not do melacha afterwards. It is customary that women are stringent for this opinion and accept Shabbat when lighting. If they plan to do melacha after lighting they must make a stipulation that they aren't accepting Shabbat.[23] They should only make such a stipulation when necessary.[24] This stipulation can be done mentally.[25]

Obligation of a Guest

  1. A guest who comes to someone else's house for Shabbos and isn't eating meals at their host's house, if he has someone lighting for his at home, such as a wife or mother, if he has his own room, he should light in his room. If he doesn't have his own room, he is exempt from lighting.[26]
  2. A guest who comes to someone else's house for Shabbos and is eating meals at their host's house, if he has his own own room, he should light with a bracha in his room. However, if he doesn't have his own room he is exempted with the lighting of the host. [27]

Hadlakat Neirot Shabbat in Yeshiva

  1. Some say that a yeshiva student whose mother is lighting Shabbat candles at home need not light Shabbat candles at Yeshiva as long as there is enough light in his room for his needs. Others, however, hold that a yeshiva student is obligated to light at yeshiva.[28]
  2. According to those who say a yeshiva student is obligated to light in yeshiva, some say that one student should light in the cafeteria on everyone’s behalf and everyone else turns on a light in his room according to his needs without a bracha. Others argue that each student should light in his own room with a bracha.[29]
  3. If a yeshiva student eats the Friday night meal at someone's house and not the cafeteria, according to those that he usually fulfills his obligation with the lighting in the cafeteria, this week he wouldn't fulfill his obligation with the lighting in the cafeteria, rather according to some one fulfills his obligation with the lighting of the family that he is eating at. [30] According to Sephardim, he should light in his dorm with a bracha and make sure that it stays lit until he returns from the meal so that he can benefit from the candles. They should only have one person per room light.[31]
  4. The halachot for a girl living in a dorm at seminary is the same as for a boy living in a dorm at yeshiva in regards to Hadlakat Neirot.[32]

Time to light candles

  1. One should light Shabbat candles a "short hour" before Shekiyah each place according to its minhag. If there's no minhag in that place, one should light a half hour before shekiyah or at least 20 minutes. [33]
  2. One should make sure to light close to Shabbat so that it's recognizable that one is lighting for Kavod Shabbat, however, if one accepts Shabbat early one may light as early as Plag HaMincha. [34]

What should be used for candles?

  1. Even though all oil that is drawn after wick is kosher for Shabbat candles, it’s preferable to use olive oil. [35]
  2. If one can’t get olive oil, one should use wax [36] or paraffin candles. [37]
  3. If one can’t get oil or wax candles at all one should turn on the electric lights with a Bracha. [38]
  4. It's preferable to light with olive oil, if one doesn't have olive oil, the next best is all other oils that burn with a clear flame, and lastly, wax candles are also acceptable. [39]

Electric Candles

see Using a light bulb for Shabbat Candles and Havdala

How to Move the Candlesticks from the Table

  1. If someone left a permitted item from before Shabbat on the candlestick tray and that item is necessary for Shabbat it is permitted to move the tray off the table after the candles went out since it is a bosis for muktzeh and non-muktzeh.[40] Some hold it is isn't valid because a tray is designated for candles.[41]
    1. Examples of items that you could put on the tray to permit carrying it include a challah, siddur, or knife you will need that Shabbat.
  2. According to Sephardim it is permitted to move the tray if you make a stipulation before Shabbat that you will use the candlesticks tray after they go out.[42]

Sources

  1. ↑ Rambam (Shabbat 5:1) and S”A 263:2 rule that there’s an obligation to have a candle lit in the house for Shabbat.
  2. ↑ In one place the Rambam (Shabbat 5:1) writes that lighting Shabbat candles is considered Oneg Shabbat, whereas in another place (Rambam Shabbat 30:5) he states that it is included in Kavod Shabbat.
  3. ↑ Rambam (Shabbat 5:1)
  4. ↑ Shulchan Aruch 263:5, Mishna Brurah 263:22
  5. ↑ Rama 263:5
  6. ↑ Rav Ovadyah Yosef in Sh”t Yechave Daat 2:33 and Sh”t Yabia Omer O”C 2:16 holds that a woman should say the bracha of Hadlakat Neirot before lighting the candles and saying it afterwards is possibly a Bracha Levatala. Menuchat Ahava (Vol 1, 4:5) agrees. The Ohr Letzion (vol 2, 18:3), however, writes that a woman who has the practice to say it after lighting should continue her practice and a woman who doesn't have a practice should say the bracha before lighting.
  7. ↑ Rama 263:5 writes that the minhag was to light and then make the bracha while covering the flame so as not to benefit from the flame before making the bracha. Beiur Halacha s.v. Achar Hadlaka brings a dispute whether a man does the same process as a women or not. Shemirat Shabbat KeHilchata 43:30 rules that a man should first make the bracha and then light.
  8. ↑ The practice to pray for children that will be Torah scholars is based on the Gemara Shabbat 23b that says in reward for keeping Shabbat candles, one get children who lighten the world with their Torah. The Magen Avraham 263:11 in name of Rabbenu BeChay says that it is proper for a person to pray for children that will be Torah scholars when lighting the Shabbat candles. This brought as Halacha in Kaf HaChaim 263:1 and Menuchat Ahava (vol 1 4:3).
  9. ↑ Implied for the language of Rambam (Shabbat 5:1) and Shulchan Aruch O.C. 263:2.
  10. ↑ Shulchan Aruch O.C. 263:1 rules that one should have two candles, one for Shamor and one for Zachor.
  11. ↑ Magen Avraham 263:2 in name of the Shlah
  12. ↑ Dor Hamelaktim v. 1 p. 468 quotes many poskim who hold that the kenas applies even if electric lights were still lit including: Kinyan Torah Bhalacha 6:9:3, Shraga Hameir 7:83:1, Tzitz Eliezer 21:11, Shevet Halevi 5:33, Rivevot Efraim 8:123, and Shevet Hakehati 5:266. However, they also quote some poskim who are lenient including Yalkut Yosef and Rav Shmuel Kamenetsky.
  13. ↑ Rav Hershel Schachter in a published pamphlet about Hilchot Shavuot (p. 3, original version). Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779, min 35-38) explained that one should light with an electric bulb in one's private room and it can even be a LED or fluorescent bulb. He said that one can light in one's bathroom and once he saw his father do that when he was in a hotel for Shabbat.
  14. ↑
    • Or Letzion 2:18:13 assumes that one can't fulfill the mitzvah of Shabbat candles with electric lights and concludes therefore one can light Shabbat candles there even if the electric lights are on in that room.
    • The Ben Ish Chai (Rav Poalim OC 4:23) permits lighting even if it is quite light in that area since it enables reciting kiddish in front of the Shabbat candles. Similarly, other suggestions to support this approach include that of the Klosenberg Rebbe (cited by Radiance of Shabbos p. 20 n. 3) who says that it is still a recognizable honor to light candles for Shabbat more than it is to have electric lights. Rav Shlomo Zalman (Shemirat Shabbat KeHilchata ch. 43 n. 171) suggests a similar idea.
    • Rav Moshe Feinstein (Igrot Moshe 5:20) suggests another possibility. Perhaps there's an obligation to light candles even though we have electric lights because maybe the electricity will go out. However, others hold that one must turn off the electric lights before lighting as is mentioned below.
    • Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 50-57) explained that one can light in a room with the electric lights already on but it is better to turn them off. He said that he never heard his father tell his mother to turn off the electric lights before lighting.
  15. ↑ Such was Rav Moshe Feinstein's practice as cited by Radiance of Shabbos (p. 20). Rav Ovadia in Chazon Ovadia Shabbat v. 1 p. 216 recommends this practice.
  16. ↑ Rav Soloveitchik (cited in Nefesh HaRav p. 156), Shemirat Shabbat KeHilchata 43:34
  17. ↑ Aruch Hashulchan 273:2 explains that it is part of kavod to light where one is eating and oneg to light in the other rooms so that one doesn't stumble. Divrei Yatziv 120:4 argues that the primary place to light is in the place where one eats. It seems that Magen Avraham 273:1, Mishna Brurah 273:2 and 45, and Shulchan Aurch Harav 273:9 agree with the Aruch Hashulchan that there is a mitzvah to light primarily in the place of eating and secondarily everywhere else and it is possible to make a bracha on any room if there's a reason one can't light in the place of eating. Teshuvot Vehanhagot 2:157 holds that it is possible to make a bracha upon the light in the hallway. Chovat Hadar (Hadlakat Nerot Shabbat ch. 1 fnt. 46) writes that it is possible to light in a bedroom if a guest or married child has a private bedroom for them. This is implied by Shulchan Aruch O.C. 273:7. However, Shevet Halevi 3:24 argues on the Rav Poalim 2:51 who takes this position and instead argues that one can only recite a bracha upon lighting in the dining room where one will eat.
  18. ↑ Shulchan Aruch O.C. 273:7 quotes two opinions whether it is necessary to make kiddush where one lit Shabbat candles. The Mordechai (Pesachim 101a s.v. ada'azlitu) writes that one can't recite kiddush except in front of the Shabbat candles. However, the Rosh Pesachim 10:5 disagrees and holds that kiddush can certainly be recited even if there's no Shabbat candles there. Shulchan Aruch states that if one lit inside but the house is too hot and one wants to eat outside it is permitted to do so. Mishna Brurah 273:32 advises only following the lenient opinion if it is really bothersome to make kiddish in the place of the candles.
  19. ↑ Rashi (Shabbat 32a s.v. Hareni) writes in name of Beresheet Rabba that women are more obligated in lighting candles since they were involved in the sin of extinguishing the light of the world in the sin of Etz HaDaat. Rashi gives a second reason that the women are more obligated in this mitzvah is because they deal with the needs of the house. The Shulchan Aruch O.C. 263:3 and Rambam only gives that second reason of Rashi. This reason is brought by Mishna Brurah 263:12.
  20. ↑ Shulchan Aruch O.C. 263:3 quotes this reasons and rules that the woman of the house is more obligated and so, if the man wants to lit, the women can prevent him.
  21. ↑ Shaar HaKavanot 61d, Magen Avraham 263:7, Mishna Brurah 263:12
  22. ↑ Mishna Brurah 263:11. Sh”t Tzitz Eliezer 15:32:7 writes that essentially the woman who gave birth can light but the minhag is not to.
  23. ↑ Shulchan Aruch O.C. 263:10
  24. ↑ Mishna Brurah 263:44 writes that a person should only make a stipulation not to accept Shabbat with candle lighting since not everyone holds that the stipulation is effective.
  25. ↑ Mateh Efraim 619:6, Siach Dovid 2:10:7
  26. ↑ Shemirat Shabbat KeHilchata 45:4 based on Shulchan Aruch 263:6
  27. ↑ Shemirat Shabbat KeHilchata 45:2
  28. ↑
    • The Rambam (Shabbat 5:1) and S”A 263:2 write that men are obligated in the mitzvah of lighting Shabbat candles just like women. The Mordechai (Shabbat 294) quotes the Maharam, who says that a person who is going away from home for Shabbat must light in the place he is staying. If, however, a person is at home, he may fulfill the obligation with his wife’s lighting. S”A 263:6 codifies this as halacha.
    • Based on S”A 263:6-7, Bei’ur Halacha s.v. Bachurim maintains that there are two factors that obligate one to light Shabbat candles: 1) a personal obligation and 2) an obligation to arrange that there is light in the room one is staying so that people don’t trip and fall. The Bei’ur Halacha explains that a man fulfills his personal obligation with his wife’s lighting even if he is away for Shabbat. If he is staying in his own room, he nonetheless is obligated to light with a bracha because of the second obligation. Shemirat Shabbat KeHilchata 45:3 writes that just like husband fulfills his personal obligation via his wife, so too children who are “dependent on their parents” fulfill their obligation through their mother’s lighting.
    • Rav Mordechai Willig (“The Positive Mitzvos of Shabbos,” min 39-43; quoted in Halachipedia Article 5773 #4) holds that an unmarried yeshiva student is considered dependent on his parents. Therefore, he fulfills his personal obligation with his mother’s lighting. In regards to the second obligation, if one doesn’t have a positive desire to have a light on in his room he need not light. Ohr Letzion (vol 2, p 165) agrees that one fulfills his primary obligation with his parents, and he adds that the second obligation can be fulfilled by having light from the hallway or street shine into his room.
    • However, Shemirat Shabbat KeHilchata 45:11 argues that a yeshiva student is not considered dependent on his parents and doesn’t fulfill his obligation with his mother’s lighting.
  29. ↑
    • Shemirat Shabbat KeHilchata 45:11 writes that yeshiva students are considered one large family. Accordingly, one student should light in the cafeteria and thereby exempt the rest of the students from their personal obligation. Additionally, each student should make sure to have a light on in his room and, if necessary, should specifically turn on a light there without a bracha, relying on the bracha made in the cafeteria. He concludes, though, that if a student wants to light in his room with a bracha, he may do so, because essentially each student lives in his personal room and not the cafeteria. Teshuvot Vehanhagot 2:157 and Rav Chaim Pinchas Sheinberg (quoted by The Radiance of Shabbos p. 9) agree with the Shemirat Shabbat KeHilchata’s first approach that one student should light in the cafeteria and the others should light in their rooms without a bracha.
    • Rav Hershel Schachter (quoted in Halachipedia Article 5773 #4) holds that students should light in their rooms with a bracha. He explains that they cannot light in the cafeteria because it is a public area, whereas the dorm rooms are private. Additionally, Rav Schachter argues, one does not fulfill his personal obligation with his parents unless he is going to be home for Shabbat. Az Nidbru 5:2, Shevet Halevi 1:52, and Chazon Ovadyah (Shabbat vol 1, p. 202) agree.
  30. ↑ Piskei Teshuvot 263:11 writes that if the student isn't eating in the cafeteria but is eating in someone's house, seemingly one can't fulfill one's obligation with the candles lit in the cafeteria. Nonetheless, concludes the Piskei Teshuvot, that there's what to rely on the Shulchan Aruch HaRav who holds that by eating at someone's house one becomes like a family member. See the Radiance of Shabbat (pg 10; by Rabbi Simcha Bunim Cohen) who quotes Rabbi Pinchas Shienberg and Rav Moshe Feinstein who are lenient.
  31. ↑ Yalkut Yosef (Shabbat v. 2, 263:17). Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38) explained that ideally they should light candles in the room in a safe place. But if there isn't a safe way to light or the administration doesn't let that it is forbidden to light in the room. Rather one should light with electric light and recite a bracha. They should have one person per room light.
  32. ↑ Ohr Letzion (vol 2, p 166) in footnote, Rav Yitzchak Yosef (Motzei Shabbat Vayigash 5779 min 38)
  33. ↑ Mishna Brurah 261:23 writes that one should stop doing melacha a half hour or at least 20 minutes before Melacha. Shemirat Shabbat KeHilchata 43:11 writes that this amount of time is when one should light candles. See Shemirat Shabbat KeHilchata (43 note 57) where he discusses the minhag in Yerushalim to light 40 minutes before Shekiyah.
  34. ↑ How early can one light Shabbat candles? The Rosh (Brachot 4:6) writes that the earliest time to light Shabbat candles is Plag Mincha (ten and three quarter hours). The Tur 267:2 writes that this is also the opinion of Tosfot and the Bet Yosef 263:4 writes that this is the opinion of the Rabbenu Yonah and Mordechai. Shulchan Aruch 263:4 rules that one should make sure to light close to Shabbat so that it's recognizable that one is lighting for Kavod Shabbat, however, if one accepts Shabbat early one may light as early as Plag HaMincha.
  35. ↑ S”A 264:6
  36. ↑ S”A 264:7
  37. ↑ Menuchat Ahava (vol 1 4:3) writes that the electric candles aren’t worse than wax candles.
  38. ↑ Sh”t Yechave Daat 5:24
  39. ↑ Shulchan Aruch 264:6 writes that olive oil is preferable to other oils and Mishna Brurah 264:23 adds that wax candles are inferior to oil candles. This is also the opinion of Shemirat Shabbat KeHilchata 43:4 and Yalkut Yosef (Shabbat vol 1 pg 187).
  40. ↑ Muktzeh: A Practical Guide by Rabbi Simcha Bunim Cohen p. 244 cites Rav Shlomo Zalman Auerbach and others who say that it is permitted to make the tray a bosis for muktzeh and non-muktzeh since the tray isn't designated only for the candles. He cites Rav Wosner who disagreed that it is similar to the candlesticks themselves which are designated to be a bosis for the flame and nothing else so it wouldn't work to make it a bosis for muktzeh and non-muktzeh. Yalkut Yosef Shabbat 5773 v. 4 p. 227 agrees that you could permit the tray by placing a non-muktzeh item there. See Kli_SheMelachto_LeIsser as to the discussion of whether candlesticks are muktzeh.
  41. ↑ Rav Wosner cited in the last footnote, Shemirat Shabbat Kehilchata 20:64, Igrot Moshe 5:22:11. Dor Hamelaktim v. 3 p. 1514 quotes Emet Lyakov fnt. 594, Rav Elyashiv (Shvut Yitzchak v. 1 p. 196), Rav Wosner (Mbet Levi v. 6 p. 48), Yalkut Yosef (Shabbat v. 1 p. 343), and Shemirat Shabbat Kehilchata 20:64 as strict even to place a permitted item on the candlestick tray since it is designated for candles, while Or Letzion 18:21 and Tzitz Eliezer 12:30 are lenient.
  42. ↑ Shulchan Aruch O.C. 279:4, Chazon Ovadia v. 3 p. 92, Yalkut Yosef Shabbat 5773 v. 4 p. 227. Chazon Ovadia explains that the candlesticks are permitted with a stipulation since they are no longer a bosis. Furthermore they aren't muktzeh machmat chisaron kis since they are a kli shemelachto lheter according to the Ramban, Raavad, Rashba, and Tashbetz.
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