HALACHA OF THE WEEK: LIGHTING SHABBAT CANDLES: When does Shabbat Begin?u
There is a famous dispute among the early halachic authorities as to whether or not the lighting of Shabbat candles (which must completed before sunset) signifies the beginning of the Shabbat. The BaHa"G suggests that as soon as the Shabbat candles are lit, the entire family must begin to observe Shabbat; while the Tosafists disagree and rule that it is the recitation of Maariv on Friday night which signals the beginning of Shabbat [Tur Shulchan Aruch Orech Chaim 263].
According to Ra"N, the reason the lighting of candles may signify the beginning of Shabbat, is because the Rabbis intended this to be the last and final act of "melacha" to be performed before the onset of Shabbat [Ra"N Tractate Shabbat 23].
The ReM"A rules takes a middle position and rules that when a woman lights Shabbat candles, it marks the beginning of her Shabbat observance. However, unlike the ruling of the BeHa"G, the rest of her family has until they recite Maariv or sunset to stop any "melacha" [Shulchan Aruch Orech Chaim 263:10]. In addition, the ReM"A rules that even the woman who lights the candles can make a condition before lighting, that the lighting of these candles should NOT signify the beginning of her Shabbat. The Magen Avraham agrees with this ruling. However, he stipulates that when a condition is employed, it must in a case of real need (e.g. in order to drive someplace - before sunset - where the woman will be eating the Shabbat meal) [Shulchan Aruch Orech Chaim 263 - Magen Avraham note 20].
In explaining this issue, the Aruch HaShulchan [ibid.] wrote that some authorities were hesitant to accept this leniency. The reason for this was either because such a practice violates the intent of this mitzva (that it should be the final melacha); or because it violates the wording of the bracha which is recited (to light the candles of Shabbat" and through this condition -- it's not Shabbat!).
This final reason of the Aruch HaShulchan raises an interesting problem. Could a condition, prior to the lighting of candles "work" on a holiday, when the bracha of "she'he'cheyanu" is also recited? Does that bracha, which celebrates the arrival of the holiday cause one to immediately accept the laws of the holiday? Rabbi Eliezer Waldenberg suggests that on a holiday a condition before lighting candles cannot work [Tzitz Eliezer vol. 10 responsa 19].
[However, because so many already seem to have the custom of using such a condition on the eve of a holiday (e.g. on erev Yom Kippur, when a woman may light candles and then drive to Kol Nidre) Rabbi Waldenberg offers a novel explanation. He posits that perhaps the bracha of "she'he'cheyanu" when lighting the holiday candles is not describing the arrival of the holiday, but the opportunity to light the holiday candles!
DVAR TORAH
The Baal HaTurim (Rabbeinu Yaakov ben Asher) notes that the word with which our parasha opens - "ekev" - offers several lessons.
The first is when the opening sentence of “ekev” (a word which means ultimately and introduces G-d’s promise of protection) is combined the last sentence of the previous parasha, which spoke of our obligation to observe Torah “hayom” - today. Explained the Baal HaTurim - that from this we can learn that we have an obligation- today - to the keep the Torah, and that ultimately - “ekev” - we will receive G-d’s reward.
The second lesson comes from the fact that the numerical value of “ekev” (172) is equal to the number of words in the first set of 10 commandments! Which teaches us that the rewards of a life of Torah, a life dedicated to G-d’s law as represented by the 10 commandments are truly great.
And finally, the word “ekev” can be rearranged to spell the word "keva" - which means permanent. Taught the Baal HaTurim that the blessings described in these opening verses will only come true if our service of Hashem is permanent and constant. Because, wherever and whenever we go, we must go as Jews, dedicated to Torah and to mitzvot.
