Question: Is it permitted to light one Shabbos candle from another?
Discussion: Yes, it is permitted. While it is not permitted to use a lit
Shabbos candle to ignite a match or to melt the bottom of another candle so
that it should adhere to the candlestick, it is permitted to use a lit
candle to light another candle. The best way to do this is to pick up
the unlit candle, light it, and then put that candle back into its
Question: Is it preferable to kindle the Shabbos lights with olive oil
rather than with wax candles?
Discussion: Many early sources speak about olive oil as being the preferred
medium for the Shabbos lights, as the flame that it produces is the
clearest and the purest. On Shabbos, when we want to avoid anything that
could lead to tampering with the wicks or adjusting the light source, the
Sages preferred the use of olive oil because the light it casts is superior
to that of other oils. Nowadays, however, when wax candles cast as good — or
even better — a light as olive oil, there is no halachic advantage to using
olive oil rather than candles.
Question: What should a woman do if, after lighting the candles, a gust of
wind blows them out, or they tip over and are extinguished?
Discussion: That depends on the particulars:
If some or all of the candles blow out before the woman recites the
blessing over them, she should relight the candles and recite the blessing.
If some or all of the candles blow out after the blessing is recited,
she should instruct a household member who did not yet “accept” Shabbos to
rekindle the candles on her behalf. No blessing is recited over the
If there are no household members available who can kindle the lights
for her, or if the candles blow out after sunset (or even before sunset but
after Shabbos has begun for the entire community), she should do nothing.
If, however, she will be distressed or even merely upset about not having
lit candles for Shabbos, she may instruct a non-Jew to relight the candles
on her behalf.
Question: Last week we mentioned that women customarily observe all Shabbos
restrictions upon lighting candles, even though they are lighting well in
advance of sunset. Is this custom mandatory or is it optional, i.e., may a
woman stipulate that she is not “accepting” Shabbos when she lights candles?
Discussion: This is a matter of dispute among the Rishonim. Some maintain
that Shabbos begins automatically with candle lighting, and women have no
choice in the matter. Accordingly, any stipulation that they may make to the
contrary is invalid. Others, however, hold that women may stipulate that
they do not “accept” Shabbos when lighting candles.
The final halachic ruling is a compromise between the two views. Under
normal circumstances, not “accepting” Shabbos when lighting candles is
forbidden. But if a special need arises, then an exception is made and a
woman is allowed to make such a pre-condition — either verbally or mentally
— before lighting candles.
It is difficult to define what exactly falls under the “special needs”
category and what does not. When in doubt, one should consult a rabbinic
Question: Must all members of the household “accept” Shabbos when the lady
of the house kindles the Shabbos lights?
Discussion: Not necessarily. The basic halachah holds that Shabbos begins
with the lighting of candles only for the lady of the house who is lighting
the Shabbos candles. All other household members, including any girls in the
house who do not light candles, are not obligated to begin observing Shabbos
until sunset, or at a designated earlier time when the entire community
The poskim stress, however, that it is highly praiseworthy for all members
of the household to make every effort to begin Shabbos when the ladies light
candles. There are two reasons for this:
There is a minority view among the Rishonim that Shabbos actually
begins about fifteen minutes before sunset. Although most poskim do not
rule in accordance with this view, it is still advisable to attempt to
satisfy this opinion as well.
Waiting until the last minute before sunset places one in great danger
of “missing the deadline” and inadvertently desecrating the Shabbos.
In addition, Rav M. Feinstein writes that he undertook a personal stringency
not to ride in a car after candle lighting time, since it appears to some
people as a desecration of Shabbos.
Question: Are all Shabbos restrictions in full effect once the lady of the
house has lit candles?
Discussion: A number of exceptions apply in the interim period between
candle lighting and the onset of Shabbos:
The lady of the house may instruct any other person — Jew [who has
not yet “accepted” the Shabbos] or non-Jew — to do anything on her behalf
that is needed for Shabbos.
If, after lighting candles, she realized that she forgot to wrap a towel
around the soup pot (in order to retain its heat), some poskim permit her to
do so, while others are more stringent.
If she is very thirsty, she may drink some water to quench her thirst.
Some poskim hold that, b’diavad, she may daven Friday’s Minchah even after
lighting Shabbos candles.
1. Mishnah Berurah 263:4.
2. To satisfy the opinion which holds that once lit, Shabbos candles should
not be moved; see Discussion for Tishrei 21.
3. See Tosafos, Shabbos 23a (s.v. mereish), Sefer Chasidim 272 and Ma’asei
Rav, quoting the custom of the Gaon of Vilna.
7. She would not be required to add an additional candle in subsequent
weeks, since her failure to light candles was not her fault.
8. Based on Beiur Halachah 263:1 (s.v. lehadlik).
9. Both views are quoted in O.C. 263:10. There is a minority view that
permits women to accept Shabbos “partially,” i.e., accepting it for certain
restriction and not for others. See, however, Har Tzvi, O.C. 139, who
rejects this opinion.
10. Mishnah Berurah 263:44.
11. For instance: Praying at the Kosel is definitely an uplifting and
inspiring experience. Yet Rav S.Z. Auerbach (Shemiras Shabbos k’Hilchasah
43, note 137) ruled that a woman may not stipulate that she is not accepting
Shabbos in order to travel there after lighting candles, as this is not
considered a “special need.”
12. Rama O.C. 263:10.
13. Mishnah Berurah 261:23.
14. This is the view of Sefer Yere’im, and it is quoted as halachah by the
Bach and the Magen Avraham.