Shulchan Aruch: Chapter 298 - Laws Governing Havdalah Candle

SECTION 298 The Laws Governing the Havdalah Candle (1-21)

1 Every Saturday night,1 if a person possesses a candle, he must recite the blessing Borei meorei ha’eish,[praising G‑d, “Who created the lights2 of fire”] over the light of a candle.3 If a person does not possess a light on Saturday night, he need not seek one out, like one must seek [out objects with which] to perform other mitzvos,4 because this blessing was ordained merely to commemorate the creation of fire on Saturday night. [On the first Saturday night of his existence,] Adam, the first man, took two stones and struck them against each other, producing fire.5 True, we do not recite a blessing over all other entities, [in commemoration of] the time they were created. Nevertheless, since [kindling] a fire was forbidden on Shabbos and became permitted Saturday night,6 it is as if it was now created anew. [Hence,] a blessing is recited over it at the time of its creation.

2 When does the statement that one need not seek out [a candle] apply? On Saturday nights [throughout the year]. However, on the night following Yom Kippur, even if [that holiday] falls during the week, there are authorities who maintain that one must seek out [a flame for] the blessing over fire, since it is a blessing of Havdalah – blessing the Holy One, blessed be He for making a distinction between [Yom Kippur] and other festivals, for on it [alone] are we forbidden to kindle a fire until that time, [i.e.,] nightfall.7

3 A person who does not have a cup of wine over which to recite Havdalah8 [readily available] should make a blessing over fire9 as soon as he sees it10 (see sec. 559).11 Similarly, if he possesses spices, he should recite the blessing over them.12

4 The optimum manner of fulfilling the mitzvah is to recite the blessing over a torch13 containing many [burning] brands and many [sources of] light , for the blessing uses the wording Borei meorei ha’eish [“Who created the lights of fire” in the plural,] an expression implying many sources of light.

Nevertheless, even when one recites the blessing over only one candle, he should recite the blessing Borei meorei ha’eish, for a candle’s light contains many hues,14 flames that are red, white, and green.15

An oil lamp that has many wicks burning is considered as a torch (see fig. 19).16 Even when there are only two brands burning together or two wicks in one candle (provided they do not emerge from two openings, but from the same opening), it is considered as a torch.

Similarly, if (two oil lamps or beeswax or tallow candles are brought together so that their lights are joined together, they are considered as a torch, for there are many lights combined together. If, however, their lights are not joined together, each candle is considered as an independent light, even if they are brought close to each other, unless) one braided two beeswax candles together, (thus) fusing them into one candle, (at which time) they are considered as a torch. (Even though their lights are not joined together, since they were made into something comparable to a single entity, they are not considered as independent [lights].)

It is desirable not to use a torch made from foul-smelling wood (called kin) for Havdalah if there is an alternative, for it is necessary to restore the soul with a pleasant fragrance on Saturday night.17 There are those who, for an esoteric reason, customarily recite Havdalah using a torch made from beeswax candles18 and not from other candles or wood.

5 If a person does not have a torch, he can still fulfill the mitzvah in the optimum manner by lighting a candle for Havdalah in addition to the particular light which illumines the house.19 ([This course of action is acceptable even] if he cannot put the two20 next to each other in a manner that the lights of the two will be joined together).21

6 Even though one can see the light, he should not recite a blessing over it unless he is close enough to it so that he can derive benefit from it to the degree that he could use its light to differentiate between the coins of one country and the coins of another country.22

It is customary to look at one’s nails23 to see whether he can benefit from [the flame’s] light and differentiate between one coin and another, like he differentiates between his nails and his flesh. Moreover, nails are a sign of blessing, for they always grow and develop. One should look at the nails of his right hand while holding the cup [of wine] in his left hand, as stated in sec. 296[:16].24

It is customary to look at the palms of one’s hands, because there is a sign that leads to blessing in the lines of one’s hands. One should bend the four fingers over the thumb25 towards the palm of the hand, for then he sees his nails and his palm at the same time. [Thus,] he will not see the inner side of his fingers, only their outer side where the nails are.26 There are some who have the custom that they then spread out their four fingers and look at the outer side [of their hands, gazing at] their nails.

7 This blessing should not be recited over a flame that did not rest on Shabbos from work associated with a transgression.27 For example, when a lamp was kindled on Shabbos, a blessing may not be recited over it on Saturday night, since the task of kindling the flame on Shabbos involved the commission of a transgression. Even if a non-Jew kindled [a flame] for his own sake, since kindling the flame would have involved a transgression were it to have be kindled by a Jew, [the act] is considered an activity involving a transgression. If one transgressed and recited the blessing, he must recite a blessing again over a flame that rested [from transgression], if he possesses [such a flame].28

If, however, a non-Jew kindled a flame for a sick person who was not dangerously ill, or even if a Jew [kindled a flame] for a woman after childbirth or another person who was dangerously ill, [the kindling of] the flame is not considered an activity involving a transgression and a blessing may be recited over it on Saturday night.29 Similarly, if a lantern was continuously burning from Friday to Saturday night, one may recite this blessing over it on Saturday night. [The fact that] it burned throughout the Shabbos is not considered an activity involving a transgression, since it was kindled in a permitted manner on Friday.30

8 A blessing may not be recited over a flame associated with the worship of a false deity,31 for it is forbidden to derive benefit from articles used in the worship of false deities. It is even forbidden to benefit from the light of a lamp burning before [a false deity].

True, the blessing is recited over the flame,32 and a flame is not an entity of substance, and [thus] the prohibition associated with the worship of false deities does not encompass it.33 Nevertheless, as long as the flame is attached to a coal associated with the worship of false deities, it is prohibited to benefit from [the flame] because of the [forbidden] coal to which it is attached. [This restriction] therefore applies even if it rested over Shabbos, i.e., it was kindled on Saturday night. [The rationale is that] one may only recite a blessing over a light from which one may benefit, as explained above.34 If one transgressed and recited a blessing over it, he must recite a [second] blessing over another flame, if he possesses one.

If, however, a Jew kindled his lamp from a lamp associated with the worship of a false deity, a blessing may be recited over it. [The rationale is that] it is permitted to benefit from it, even though it was kindled from a flame associated with the worship of false deities, because a flame is not an entity of substance. (If a non-Jew kindled a flame from a lamp associated with the worship of a false deity, a blessing may not be recited over it. This is a Rabbinic safeguard, as will be explained.)35

9 [When our Sages] forbade reciting a blessing over a flame that did not rest from work associated with a transgression, i.e., a candle that was kindled on Shabbos, [they forbade reciting a blessing only] on that candle itself. If, however, on Saturday night, a Jew lit a candle from [that flame], a blessing may be recited on it.36 Although [the flame of] this candle is also comprised of the flame from the first candle that did not rest, it nevertheless also contains additional light – the accruement to the flame from the kindling of the second candle on Saturday night – which is permitted. He is reciting the blessing on the additional [light], which is permitted.

In contrast, on Saturday night, a blessing may not be recited over a candle that was kindled on Shabbos itself even though an extensive time has passed and much [of its] light was increased [during the time] when it was permitted.37 [This restriction is] a decree lest one recite a blessing over the initial pillar of the flame that did not rest, i.e., immediately after the departure of the Shabbos, when nothing had yet been added to that initial pillar [of flame] that had been burning just before the departure of the Shabbos.

There are no grounds, however, to decree [against reciting a blessing over] a candle which a Jew kindled [from the candle kindled on Shabbos] even if he kindled it from that candle immediately [upon] the departure of the Shabbos. [True, one might argue that] if one will permit a blessing to be recited on it, one might err and recite the blessing over the first pillar of light from a candle that did not rest [on Shabbos. Nevertheless, that contention is not accepted because] it can be assumed that, generally, a candle that did not rest on Shabbos was not kindled by a Jew on Shabbos, but rather by a non-Jew. And if one is allowed to recite a blessing over a candle kindled by a Jew [from a candle kindled on Shabbos], he will not err and recite a blessing over a candle kindled by a non-Jew [on Shabbos], for an error will not be made between a Jew and a non-Jew.

When, however, a non-Jew kindled a candle on Saturday night, a blessing should not be recited over it38 unless he kindled it from [the flame of a Jew]. If, however, he kindled it from [the flame of] another non-Jew, a blessing should not be recited over it. [This restriction is] a decree lest one recite a blessing over a candle that a non-Jew kindled on Shabbos, reciting the blessing over it immediately on the departure of the Shabbos, before it was augmented by permitted light.39 When, however, the flame of a non-Jew over which a blessing is recited comes from a Jew,40 as long as the activity of a Jew is involved – even if the Jew lit [his candle] from a non-Jew – there are no grounds for [instituting] a [restrictive] decree [out of fear that one might recite a blessing] over the first pillar of light coming from a candle kindled on Shabbos. How much more so does the above apply when the initial activity was performed by a Jew, i.e., the Jew produced the fire from wood or stones,41 or kindled [the flame] from a flame that was burning from Friday or from coals that were kindled on Friday! [Certainly,] one may recite a blessing over a candle that a non-Jew kindled from such a flame.

10 [Even] if, on Saturday night, a non-Jew produced fire from wood or stones, from a fire or coals kindled on Friday, or from a fire kindled on Shabbos in a permitted circumstance,42 a blessing may not be recited on such fires. Nevertheless, if a non-Jew kindled another candle from them, a blessing may be recited over it. (Other authorities reverse the rulings, maintaining that a blessing should not be recited on a candle [lit from another candle, for our Sages] decreed that [a blessing should not be recited] on any candle that a non-Jew kindled on Saturday night from a source other than a Jew’s [candle], lest [one use] a candle kindled on Shabbos. Nevertheless, [the Sages] did not issue any decrees against a fire that a non-Jew produced from wood or stones or from coals.43 Weight should be given to both of these opinions and a Jew should light [another] candle from this fire or from this candle [so that] he can recite a blessing over it according to all authorities.)

11 If a person transgressed and recited a blessing over a candle that a non-Jew lit from [the candle of] another non-Jew, he does not have to recite another blessing. This law also applies if one recited a blessing over Saturday night over a candle that was kindled on Shabbos after a permitted flame accrued to it,44 because [in both these instances] it is forbidden only because of [our Sages’] decree.

12 When a lamp was kindled for non-Jews – even if it was kindled from [the flame of] a Jew – a blessing may not be recited on it, for it can be assumed that a festive gathering of non-Jews is associated with the worship of false deities.45 Thus the lamp must be considered like the lamp of a false deity.

13 [The following laws apply when a person] was walking outside a large city [on Saturday night] and saw a flame.46 If most of the inhabitants of the city are non-Jews, he may not recite a blessing over it, because it can be assumed that it is the flame of a non-Jew that was not kindled from the flame of a Jew.47 If the majority of the inhabitants are Jewish, or even if the ratio is half and half, he may recite a blessing over it if he can benefit from its light to distinguish one coin from another.48

14 When a flame is produced from wood or stones on Saturday night, a blessing may be recited on it even though it did not rest on Shabbos, but was brought into being at this time. [The rationale is that] the sole reason a blessing is recited over a flame is to recall how fire originally came into being on [the first] Saturday night when Adam, the first man, struck stones against each other.49 On the night after Yom Kippur, by contrast, the blessing should be recited only on a flame that actually rested [the entire day],50 not even on a candle kindled by a Jew from [the flame of] a non-Jew, as will be explained in sec. 624[:5].

15 When coals are flaming to the extent that if one would put a sliver of wood between them, it would catch fire, a blessing may be recited over [the coals],51 as long as they were kindled with the intent of providing light.52 If, however, they were kindled to provide warmth, a blessing may not be recited over them, for a blessing may not even be recited over a candle if it was not kindled to provide light, as will be explained.53

16 A blessing may not be recited over the light of a furnace used in the initial stage of the process of firing bricks, because then it is not kindled to provide light. After [the bricks] have been fired, it is then used to illuminate and a blessing may be recited over it.54

17 In the Talmudic era, a blessing would sometimes be recited over the lamp kindled in a synagogue. For example, if an important person would lodge as a guest in the synagogue, the lamp would be kindled to provide light for him [specifically].55 Alternatively, if the synagogue attendant ate in the room next to the synagogue which had windows open to the synagogue,56 the lamp is considered as having been kindled to provide light for him if the moon does not provide [sufficient] light for him there. If, however, there is no important person lodging there or the attendant would not eat there, even though a lamp is burning [in the synagogue], they would not recite a blessing over it, for it was not kindled to provide light, but rather in honor of the Divine presence.57

For this reason, in the present era, when guests do not lodge in the synagogues,58 nor do attendants eat there, a blessing should not be recited over a synagogue lamp. (Moreover, at present, it is customary to kindle [lamps] in the synagogue even during the day, as an expression of honor for the Divine presence. Therefore, even if lamps are also kindled at night to provide light, a blessing should not be recited over them, since they are also kindled during the day.)59 (If, however, more lamps are kindled at night than during the day in order to provide light, a blessing may be recited over them.)60

18 A blessing may not be recited on a lamp kindled for the sake of a person who passed away61 – should he be taken out for burial on Saturday night – if he was an important person in whose honor a lamp would have been kindled even if he was buried during the day. Thus, the lamp that is carried before his [bier] on Saturday night was not kindled solely to provide light, since such a lamp would also have been carried before his [bier] during the day.62

A blessing may, by contrast, be recited over a lamp carried [Saturday] night before [the bier of] a person who is not so important that a lamp would be carried before him were he to be buried during the day, for such a lamp was kindled solely for the purpose of providing light.

19 A blind person may not recite the blessing over the candle on Saturday night, because even when a person sees a candle, he may not recite a blessing unless he can benefit from its light to the extent that he can differentiate between one coin and another.63 Instead, [the blind person] should recite Havdalah without reciting the blessing over the candle.64

20 If [a group of] people lingered [in their studies] in the synagogue on Saturday night65 and a flame was brought to them, they should not recite a blessing over it individually. Instead, one should recite the blessing and all the others should listen and fulfill their obligation [through his blessing].66 True, [there is a drawback to this course of action]. If each person would recite the blessing individually, they would not neglect their studies to the same degree as in this instance, because they must cease studying until everyone becomes quiet and listens.67 Nevertheless, the present [course of action] embellishes [the mitzvah] more, [in accordance with the spirit of the verse]:68 “The King’s glory is [evident] amidst a multitude of people.”

21 If a lamp was hidden in one’s bosom, even though he is [also] holding it in his hand, he may not recite a blessing upon it,69 since it is hidden and he cannot see it and [make use of] its light to differentiate between one coin and another,70 unless he removes it from his bosom.

Even if one is able to distinguish between one coin and another by the light of a lamp, but he cannot see its flame, e.g., the lamp is positioned in a corner [of a room] and he is standing slightly to its side and can make use of its light even though he cannot see its flame, he should not recite the blessing over it unless he can see its flame.71

If the candle is in a lantern and one can see the flame through the [glass] walls, he may recite the blessing over it. (There are authorities who differ [with this ruling]).72