(by Rabbi Yair Hoffman for 5TJT.com)

Yesterday, Yeshiva World News reported that Naama Issachar, the Israeli citizen imprisoned in Russia for 10 months, continues to light Shabbos candles every week, a practice she began in the Russian prison.

In fact, jast Friday, Miss Issachar lit Shabbos candles in her home in Rechovot and sent a picture to Rabbi Shea Deitsch, the heroic Chabad shaliach in Moscow who supported the Issachar family from the time Naama was arrested last Erev Pesach.

“It’s almost a year since we met,” Issachar wrote to Rabbi Deitsch. “I haven’t forgotten – lighting the candles for Shabbos.”

The Chofetz Chaim once said that Shabbos observance is the key to blessing.  He pointed to the words of the lecha dodi – “ki hi mekor habracha” to make this point.

In honor of both Naama Issachar who took on this Mitzvah and Rabbi Deutsch, who introduced her to it, we are printing this short overview of Neiros Shabbos.

SHABBOS – OUR FLAG

Shabbos has always been viewed as the symbol or flag of the Jewish nation. Just as patriots look at their flag as more than a mere dyed cloth with fancy designs, so too is Shabbos viewed in the eyes of the Jewish people. It is a sign of our deep belief in G-d’s absolute Oneness – He created the world and all that is in it, He is the One and Only, the source of everything, the One who rewards good and punishes evil. Ain Od Milvado.

This flag must be honored as well. This is the meaning of the Talmudic statement (Shabbos 25b), hadlakas ner b’shabbos chovah – honoring Shabbos through light is an obligation. The Shabbos lights honor the Shabbos, they allow us to enjoy it more, and they contribute to the tranquility of our homes.

HOW MANY?

All this brings a question: How many Shabbos candles do we light to bring in the Shabbos? Is it one, two, or the amount of children that you had?

Believe it or not, the Talmud just mentions the obligation to light, but no place in the Gemorah does it mention lighting more than one Shabbos lamp. Indeed, it does not even mention that we light the Shabbos licht with a Bracha. Tosfos cites a Yerushalmi that states that a Bracha is recited, but as yet, no one has found that Yerushalmi. Perhaps the Baalei Tosfos referred to the Midrashim, which do mention a bracha, and called these Midrashim “the Yerushalmi.”

THE TERM “NER”

Also, the term “Ner” mentioned in the bracha does not mean candle rather it means lamp – a porcelain container that holds oil and a wick. The term “Ner” is also singular – indicating that the original obligation was just one flame.

TWO LAMPS

We first encounter the mention of two lamps, rather than one, in Ashkenaz – the Germanic lands. The Raavya, Rav Eliezer ben Yoel HaLevi of Bonn (1140–1225) is the first to mention the custom of lighting two lights for Shabbos (Vol. I, Hilchos Shabbos Siman 199). He cites two reasons for lighting two lamps.

The first is that he equates it to Chanukah lights during a period of danger (See Shabbos 21b). If we light one it will not be clear that he is doing it for the use of Shabbos. Hence the need to light a second lamp.

The second reason he provides is to correspond to Zachor and Shamor – the two words said simultaneously by Hashem when the aseres haDibros were given.  The Raavya himself states that according to this second reason one should not add a third lamp.

THIRD REASON

The Kol Bo (Siman 24) cites a third reason from Rabbi Asher of Luniel. Every aspect of Shabbos has a duality associated with it: Shnei Kevasim, Mizmor Shir l’yom haShabbos (mizmor and shir), Lechem Mishna, zachor and shamor. It therefore follows that there should be two Shabbos lamps.

FOURTH REASON

The Agur writes that the Mekuballim hold that it alludes to the marriage between Hashem and Knesses Yisroel.  A marriage involves two – hence the need for two lamps.

THE MINHAG TO LIGHT SEVEN CANDLES

The Shla (Meseches Shabbos Chapter Torah Ohr #29) writes that it is proper to light seven lamps corresponding to the seven candles of the Menorah.

THE MINHAG TO LIGHT FOR EVERY KID

Our custom is to add a light for every child that is born. This custom, however, is mentioned only very late by Rabbi Yisrael Chaim Friedman of Rachov, author of the Likutei Maharich. Rav Friedman passed away in 1922. The Maharich was published in Marmorosh, Hungary.

ONCE ONE HAS LIT A NUMBER OF CANDLES

The Pri Magadim writes (263:AA3), “Once a woman has taken upon herself to light more candles – she may not lessen them.”

AWAY FROM HOME

If a woman is away from home – she does not have to light the numer of candles that she usually does. She may light just the two.

LOOKING AT THE SHABBOS CANDLES

For some reason, the Mitzvah or custom of looking at the Shabbos candles (See Ramah in Shulchan Aruch 271:10) is not so well known.

There are three reasons that are cited for this custom.  The first reason discussed in the Maharil (Hilchos Shabbos 202) is that the Gematria of Ner is 250 – if we double that (for two candles), we get 500 and this is a cure for psi’ah gassah – taking large steps – indicative of excess haughtiness.  Psi’ah gassah, according to the Gemorah in Brachos (43b) removes 1/500th of a person’s sight.  The Ramah in his Darchei Moshe cites another sefer – Saichel Tov which brings an additional reason – the number 500 is equivalent to the total number of limbs of a man and a woman.  There is a third reason cited in Saichel Tov in the name of the Maharash.  Looking at the Shabbos candles allows him to concentrate better.

The second reason seems to be a bit strange.  What difference does it make if the Gematria is equivalent to the total number of limbs of a man and woman?  Also, why does the Darchei Moshe only mention that the Saichel Tov brings another reason – but doesn’t state what the reason is?  Also, the Ramah in his Darchei Moshe points out that one should look at the cup of wine.  He answers that one can look at both, but still – doesn’t it disturb one’s concentration when one looks at two different items?  Shouldn’t a person just concentrate on one thing?

I would like to suggest perhaps that all three reasons in the Saichel Tov are inter-connected with each other and that there is a profound message in his words.  But before we get to this idea, let’s ask two more questions:

TWO FURTHER QUESTIONS

The Gemorah in Shabbos 23b states in the name of Rav Huna that one who is ragil – who is accustomed to Ner (Rashi – the Shabbos lamps) receives children who are Talmidei Chachomim. Why the word “accustomed?”  Wouldn’t the term “hazahir” – one who is careful – be more appropriate?    None other than the Maharsha himself poses this question.

Also, why is it that his children become Talmidei Chachomim? Why not him?

ANSWER TO ALL FIVE QUESTIONS

It is possible to resolve all five questions with one idea.  One of the greatest causes of marital discord on the husband’s side is a particular form of haughtiness called narcissism.  Looking at the Shabbos candles and contemplating the fact that the limbs of a husband and wife add up to 500 forces the man to consider the consequences of not addressing or controlling his psiya gasa – his step of haughtiness – his narcissism.

Focusing on the idea of the man and the woman complete to form 500 – will enable him to focus on his growth – connecting to both Hashem with dveikus and connecting to his wife a la the verse, “v’davak b’ishto.  He needs to do this in addition to focusing on the Kiddush itself.

When one has marital harmony – that is a recipe for well-adjusted children, who can now flower into Talmidei Chachomim.

Why the term ragil – accustomed?  The answer is that the Hebrew word “zahir” means to be careful to do it, but we need more here.  We need the person to contemplate it on a regular basis – to be accustomed to focus on the need for marital harmony (the sum of the limbs of both man and wife) and the need to eliminate narcissism.  I is not merely a Mitzvah that is performed and forgotten about.  It is a constant and steady reminder of taking care of the garden that is our marriage.

May the custom of looking at the Shabbos candles enable us all to live in shalom and to create well-adjusted children, may Naama continue her path of connecting further to the flag of the Jewish people, and may Rabbi Deitsch continue helping klal Yisroel reaching that flag. Amain.

The author can be reached at [email protected]

1] As an interesting aside, the reason of the two lamps corresponding to Zachor and Shamor is attributed to a number of different Poskim. Rav Yaakov Ben Yehudah Landau (died 1493), author of the Agur cites the reason of corresponding to Zachor and Shamor as emanating from the Ravya. Rav Aharon Ben Yaakov HaKohain (14th century Posaik from Provence), author of the Orchos Chaim states that this pshat came from the Maharam of Rothenberg (1220-1293). The Tashbatz, Rav Shimon ben Tzenach Duran (1361-1444), also attributes it to the Maharam of Rothenberg.