|
75:7 If a man lights the candles and he needs to do afterwards some
(forbidden) work, it is good also that he stipulates 1 that he is not
accepting Shabbat by this act of lighting. However, after the event, if
he did not stipulate, he can do afterwards (forbidden) work, for on the
husband's (candle) lighting it is not customary that he accepts Shabbat.
1) The stipulation does not have to be verbal (Rema 263:10). |
אם האיש מדליק הנרות והוא צריך לעשות אחר כך איזה מלאכה טוב גם כן שיתנה שאינו מקבל שבת בהדלקה זו אבל בדיעבד אם לא התנה יכול לעשות אחר כך מלאכה כי בהדלקת הבעל אין מנהג שהוא מקבל שבת |
|
75:8 One needs to light in the place where one eats, 1 so that it is
obvious that one is lighting in honor of Shabbat, and not to light in
another place. However in difficult circumstances, such as the woman is
sick and cannot come to the table, she lights while (lying) in bed, and
one places them afterwards on the table (in another room) in that house,
for the whole house is considered as their place. 2 Women who light the
lights in the succah and afterwards take them into the house, are not
doing a proper action. A candle which is (already) lit on Friday, should
be extinguished and relit in honor of Shabbat, so that it is obvious
that one is lighting in honor of Shabbat.
1) There are two main reasons brought by the commentators as to why there is Mitzvah to light Shabbat candles. According to Rashi: ''One can only have an important meal in a place which is as light as daytime,'' and therefore, he would include Shabbat candles under the Mitzvah to honor the Shabbat (Kavod Shabbat). The Rambam (Mishna Torah, Shabbat 5:1) includes Shabbat candles in the mitvah to have pleasure on Shabbat (Oneg Shabbat); in other words, stumbling around the house in the dark would definitely reduce one's level of pleasure. 2) As with Chanukah candles, one has to light the Shabbat candles while they are in a place which is appropriate for fulfilling the Mitzvah, that is, a place in which light is necessary and will be used on Shabbat. In other words, the Mitzvah is defined as, and can only be fulfilled by, actually LIGHTING the candles in the appropriate place (and at the appropriate time), as opposed to placing already lit candles in the appropriate place. The Halacha is that one shouldn't even light in a place appropriate for the Mitzvah and then move the candles to another place where they are needed, except in difficult circumstances, as explained by the Kitzur Shulchan Aruch above (See Mishna Berurah 263:48). |
צריכין להדליק במקום שיאכלו שיהא ניכר שמדליקין לכבוד שבת ולא להדליק במקום אחר אך בשעת הדחק כגון שהאשה חולה ואינה יכולה ללכת אל השלחן מדלקת כשהיא במטה ומעמידין אותם אחר כך על השלחן בבית זה כי כל הבית נחשב מקומם ונשים שמדליקות הנרות בסוכה ואחר כך נושאות אותן לתוך הבית לא יפה הן עושות נר שהוא דולק מערב שבת צריכין לכבותו ולחזור ולהדליקו לכבוד שבת כדי שיהא ניכר שמדליק לכבוד שבת |
|
75:9 One needs to light the candles in all the rooms that are being
used. 1 One who is at home with his wife, because she blesses on the
candles in one room, does not need to bless on lighting (candles) in the
other rooms, However, if he is (spending Shabbat) in another place, if
he has his own room he should light and bless. If there are many sharing
a room, they should share (the cost) of buying the candles and one
lights and blesses, with the intention of covering everybody with his
blessing, and also they should intend to be covered by his blessing. If
he does not have a separate room but is in one room with his Jewish
host, he does not need to light because his wife lights for him at his
home. Unmarried (students) learning away from home, if they have their
own room, they must light with a blessing, they should also join in (the
expenses) of buying candles 2 and one blesses for everyone. The candles
need to remain alight until after they come back. If they do not have
their own room, since they do not have wives lighting (for them) they
need to give a penny to the host so that they have a share in the
candles. 3 One who (regulalrly) eats at his host's table is considered
as one of his household and does not need join in. 4
1) In the time of the Kitzur, the only form of lighting at night was, of course, by fire, as in candles and oil lamps. 2) This is the case when several students are sharing a room. 3) The Mishna Berurah (263:34) writes that the host may even give them a share in the candles as a gift (this would require a halachically valid procedure of transferring ownership, that is, a ''Kinyan''). 4) With the expenses of buying the candles. | צריך להדליק את הנרות בכל החדרים שמשתמש שם מי שהוא בביתו אצל אשתו כיון שהיא מברכת על הנרות שבחדר אחד אין צריכין לברך על ההדלקה שבשאר חדרים אבל אם הוא במקום אחר אם יש לו שם חדר מיוחד צריך להדליק ולברך ואם הם רבים שנתאכסנו בחדר אחד ישתתפו לקנות נרות וידליק אחד ויברך ויכוין להוציא את כולם בברכתו וגם הם יכוונו לצאת בברכתו ואם אין לו חדר מיוחד אלא שהוא בחדר אחד עם בעל האושפיזא ישראל אינו צריך להדליק כיון שאשתו מדלקת עליו בביתו ובחורים הלומדים במקום אחר אם יש להם חדר מיוחד צריכין להדליק בברכה וישתתפו גם כן לקנות נרות ואחד יברך ויוציא כולם וצריכין שיהיו הנרות דולקים עד שיבאו שמה ואם אין להם חדר מיוחד כיון שאין להם נשים שמדליקות צריכין לתת פרוטה לבעל הבית שיהיה להם שותפות בנרות ומי שהוא סמוך על שלחן בעל הבית הוא בכלל בני ביתו ואין צריך להשתתף |
To subscribe
click here. To unsubscribe
click here
To learn about our program for Mishna Yomis
click here