Traditional Jews light candles at the beginning of the Sabbath for both practical and spiritual reasons. Let us take a look at the practical reasons first, reasons that were relevant in past centuries but are no longer relevant for almost all Jews worldwide today.
In Exodus 35:3, after reiterating some of the Sabbath laws (see Exodus 35:1–2), the divine command is then given: “Do not light a fire in any of your dwellings on the Sabbath day.” What exactly does this signify? This commandment is found only here in the Bible, and various interpretations have been given to it. One Christian commentator states that “there is added here [in Exodus 35:1–3] a prohibition against building a fire on the sabbath, one definition of what is meant by customary work on the sabbath, quite possibly one having to do with the preparation of food (cf. [Exodus] 16:22–30).”[51] Another Christian commentator notes, “Although the prohibition against lighting a fire on the Sabbath (v. 3) is not mentioned elsewhere, it is implied in part in 16:23,” a verse which also speaks of preparing food on the Sabbath.[52]
Without further information, the full import of this verse is subject to debate. What we do know is that later Jews applied the injunction in a sweeping and literal way, and when we remember that, until the twentieth century, only candles or oil lamps were used to illuminate the homes at night, this commandment presented a problem. How could you function in your home at night with no lights? Because of this, the custom developed to light candles or oil lamps before the onset of the Sabbath, thereby providing light for a few hours, since the Talmudic rabbis taught that, as long as the light is ignited before the Sabbath begins (note that the Jewish day is measured from sundown to sundown rather than from sunrise to sunrise), the fire can continue to burn.
There is some historic debate, however, about how this custom became such a religious fixture in Judaism, to the point that traditional Jews for close to two thousand years have believed that it was actually a divine command to light the Sabbath candles. Commenting on Exodus 35:3, Professor Nahum Sarna explains:
The manner in which the prohibition against kindling fire on the Sabbath is worded led the rabbis of the Talmud to understand that fire may not be kindled on the Sabbath itself; however, fire lit before the Sabbath and not refueled on the Sabbath is permitted. The Jewish sectarians known as Karaites rejected this interpretation and spent the day in darkness, although some later adherents did accept the rabbinic practice. It was probably to demonstrate opposition to the early Karaite view that the kindling of lights on the eve of Sabbath gradually became obligatory. To this end, the geonim, the post-Talmudic heads of the Babylonian academies, instituted the recital of a blessing over them.[53]
Thus Jewish women who light the Sabbath candles each week recite this blessing, which says: “Blessed are You, Lord, our God, King of the Universe, who sanctifies us with His commandments, and commands us to light the candles of Shabbat” (my emphasis).
When did God command this? If you look in the Scriptures, you will find no such commandment—not so much as a hint of it—and traditional Jews would not argue this point. They would say that this is one of the seven rabbinic commandments that are followed as if they were one of the 613 commandments of the Torah (see #24).
Historians offer additional insight into what actually led to the formal establishing of the custom:
It has been suggested that the custom arose to protest against the Babylonian belief in the Sabbath as an unlucky and gloomy day when no fire or light was lit. In Roman times, the lighting of the Sabbath lamps was a distinguishing feature of Jewish homes, and the younger Seneca [an important Roman author] condemned Romans for imitating this custom (Epistalue 95:47).[54]
Of course, traditional Jews, who project many of their practices back into biblical times, believe that the patriarchs and their wives lit the Sabbath lights as well. As claimed by Rabbi Naftali Silberberg:
This Mitzvah [commandment] finds its origins with the very first Jewish woman, our Matriarch Sarah, whose Shabbat candles would miraculously remain lit every Friday afternoon until the next. When Isaac saw that the candles of his new wife Rebecca exhibited the same miraculous quality, he realized that he had indeed found a worthy successor to his righteous mother.[55]
Ultra-Orthodox Jews believe this with the utmost seriousness, as far-fetched as it sounds and as anachronistic as it is.
What we do know is that, over the course of time, a number of corollary, spiritually interpreted customs became somewhat fixed, including: lighting two candles, which, according to tradition, represent the twofold injunction to remember and observe the Sabbath (Exodus 20:8; Deuteronomy 5:12); the covering of the woman’s eyes while she recites the blessing (but after she lights the candles); and the waving of her hands in circular motions over the candles, normally three times.
Why does the woman cover her eyes? According to Rabbi Shraga Simmons,
From the Code of Jewish Law it would appear that the custom is just to put the hand in front of the candles, so as not to see them before the blessing. Usually we make a blessing and then do the thing (like eat challah or blow the shofar). But when lighting Shabbat candles, once we make the blessing it would be considered Shabbat and then too late to light fire, which is prohibited on Shabbat. So in this case, we light first, but cover our eyes until after the blessing, thus recreating the “lighting” after the blessing.[56]
Did you follow that? Normally the recitation of the blessing precedes the doing of a thing—similar to Christians saying grace before they eat—but in this case, if the blessing was recited first, it would inaugurate the Sabbath, after which it is forbidden to light a fire. And so, the fire is lit, the eyes covered (so as not to see the light), the blessing recited and then the eyes opened! This may sound convoluted, but it is typical of rabbinic thinking, and it has not stopped traditional Jews from zealously keeping the Sabbath through the centuries.
In an interesting twist, Messianic Jews who follow the rabbinic tradition of lighting the Sabbath candles sometimes modify the rabbinic prayer, since, in reality, the lighting of the candles has nothing to do with the biblical Sabbath commandment. Hence some of them recite their own version of the blessing, one which thanks God for giving us Yeshua, the Light of the world, and acknowledges our calling to be a light to the nations. So, Messianic Jews take a rabbinic tradition and then create a new and (for them) more meaningful tradition of their own.
Why do the women wave their hands over the Sabbath candles? There are a number of different opinions, including: the woman is gathering the light and warmth to herself; or she is motioning toward the candles to indicate that she is about to pronounce a blessing over the candles. None of this is certain, however, and it appears impossible to trace the origin of this tradition.
There are also a number of very curious customs that have developed as a result of the rabbinic interpretation about not kindling a fire on the Sabbath (which, by extension, includes turning on or off electrical appliances, including lights; for the prohibition on driving, see #15). Thus, many traditional Jews now have timers for their electrical appliances—in other words, if a Jewish person doesn’t actually perform the act of shutting off the oven or turning off the light, it is okay—and there is even something called the Shabbat Elevator, timed to stop at every floor (since a religious Jew cannot press the elevator button on the Sabbath). I have been on such elevators in high-rise hotels in Israel, and it makes for a long ride!
Traditional Jews also remove or unscrew the light in the refrigerator, lest by opening or closing the door, they inadvertently turn on (or off) the light. This, too, is the subject of rabbinic law, and a modern, widely used compendium of Sabbath laws has this to say:
If, upon opening an electric refrigerator on Shabbath or Yom Tov [holy day], one finds that the internal light has automatically been switched on,
a. this does not make it forbidden to eat the food inside, but
b. one should consult a qualified rabbinical authority about what to do with regard to closing the door of the refrigerator again.[57]
For many reasons, I am quite sure that God never intended such regulations to be associated with the observance of the Sabbath. On the other hand, traditional Jews would tell you that: (1) they find holiness in the details; (2) having grown up with these customs, it is a natural way of life for them; and (3) they take great delight in the Sabbath (see Isaiah 58:13). Indeed, traditional Jews will often invite a nontraditional Jew to their homes on Friday night so he or she can enjoy the beauty of the Sabbath with them. This is a common method of outreach among groups like Chabad (Lubavitch; see #2).
Other Jews have found these many Sabbath laws to be onerous and oppressive. This is most common among Jews not raised in observant homes who then became observant before leaving the Orthodox lifestyle. For them, each new regulation seemed to add a new restriction, completely unrelated to the spirit of the day. There are also Jews who were raised Orthodox and found hypocrisy and legalism in their community’s Sabbath observance, helping to turn them away from tradition. This, however, is not the norm, and for the great majority of traditional Jews, the Sabbath is welcomed with joy and expectation every week.
The most recent Sabbath invention of interest is the Kosher-Lamp, the top of which can be twisted to cover the light. With this a traditional Jew can even read in bed on Friday night (called ‘erev shabbat, “Sabbath eve”), simply twisting the top when it is time to go to sleep. What an invention![58] The designers proudly announce on their website that this meets with stringent Torah law and is approved by the leading rabbis.
Rabbi Shlomo Eliyahu Miller of Toronto was one of the lamp’s supporters, and his official endorsement revolves around the rabbinic concept of muktzeh (or muktza), which refers to objects that cannot be moved or handled on the Sabbath or holy days, or objects that are unprepared for use on these days. Rabbi Miller writes:
I was asked by Rabbi Shmuel Veffer concerning an electric lamp he invented called “KosherLamp™.”
With respect to “moving muktza,” the body of the lamp is muktza, however the upper portion of the lamp [the top and inner cylinder] is a separate part and is a “kli heter” (permitted vessel) whose purpose is to shade the light. When light is desired, one turns it [the top] to expose the light. All this is called “kli heter,” (permitted vessel) but one should be careful when turning the top not to move the base of the lamp. However touching or holding the bottom of the lamp without moving it is also permitted.[59]
Yes, this is rabbinic law! Rabbi Yehoshua Y. Neuwirth, editor of the previously mentioned Sabbath-law compendium, is also cited in support:
All authorities would permit twisting the shade on Shabbos. It is similar to opening or closing a closet door in which there is a light burning on Shabbos. This is even the case where the shade forms part of the lamp. R. Neuwirth writes explicitly in Shemiras Shabbos [his compendium on observing the Sabbath]:
A shade which is made to direct the light or to cover it up altogether may be adjusted on Shabbath, even if it is made in such a way that it forms part of the lamp.[60]
Michael Kress, in an article in the Dallas Morning News, November 27, 2004, entitled “Lighter Duty,” reported on this invention, also noting that “Jewish observance has always been difficult, but today’s Jew can rely on technology and product engineering to make life a little easier. The KosherLamp is one of several new products geared toward easing the rigors of the traditional Jewish lifestyle.”[61]
Kress also lists a number of “holy gadgets,” describing some of the latest:
Some high-end ovens come with a “Sabbath mode,” which ensures that opening it on Shabbat will not cause any forbidden activities, such as turning on lights, changing digital displays, or triggering the heating mechanism. In Sabbath mode, the oven won’t shut off automatically after several hours, like it usually does, so it can be left on throughout the Sabbath. (Cooking is forbidden on Shabbat, but pre-prepared food may be heated.)
For those without a Shabbat-friendly oven, the British company Vikron makes a stand-alone warming device for food that looks like a piece of furniture.
And General Electric and others have recently introduced a device for refrigerators that disables the light and ice maker, ensuring that opening the door will not cause a Sabbath desecration.
Sukkot is the autumn festival during which Jews eat and sometimes sleep in temporary huts. In the past, the huts, called sukkot, had to be built from scratch or from kits that required tools and significant construction time. Today, Jews can buy snap-together sukkot that assemble in minutes, no tools needed.[62]
Do you think you’ve heard it all? There’s more!
Many of the inventions were developed in Israel, where rabbis are constantly working to ensure that the country’s health and defense systems can function without breaking Shabbat.
One example: the Shabbat pen, which circumvents the rule against writing on the Sabbath by taking advantage of a provision in Jewish law that an action is only prohibited if it is permanent. This pen’s ink disappears after a few hours, so observant doctors, soldiers and others on weekend duty can write quick notes, then rewrite them after Shabbat in permanent ink. . . .
Aside from whether a gizmo is technically permissible, observant Jews must grapple with another question, Rabbi Shafran said: “Does this in some sense undermine the spirit of the law?” For example, even many rabbis who are OK with timers disapprove of using them to watch television on the Sabbath.
But most experts see no problem with most of the products.[63]
While such inventions are welcomed with amusement by many nontraditional Jews—as if this were a further proof of traditional Jewish hypocrisy and legal casuistry—traditional Jews rightly point out that nontraditional Jews tend to ignore the Sabbath almost completely. And so the debate goes on, showing no signs of abating.