How can one merit children who will grow up to be talmidei chachomim? What makes a Shabbos candle mehudar? How many candles should be lit? Is “the more, the better” always true? When is olive oil preferable, and when might another oil or candles be more appropriate? Do beautiful candlesticks matter, and is there a reason to invest in ornate silver ones that need to be shined every week? What is the source for the widespread custom of lighting an additional candle for each child? Can disposable tealights be used as Shabbos candles? Is it permissible to light with a seven-branch candelabra? Why is the time of candle lighting especially suited for prayer, and what should one pray for? What should a woman do if she forgets to light Shabbos candles?
Candles for Shabbos
How many candles should be lit? And how can one enhance this mitzvah? In this article, we complete the series on lighting Shabbos candles.
Children who are Talmidei Chachomim
The Shulchan Aruch (OC 263:1) writes that one should be careful to light a “beautiful” Shabbos candle. His source is the Tur (OC 263), who writes that since Rav Huna said (Shabbos 23b) that one who is meticulous about the Shabbos lamp will merit having children who are Torah scholars—one should therefore be careful to make his Shabbos candles beautiful.
What makes a candle beautiful to bring merit for children who are Torah scholars?
To explain the question, let us review what we explained in the last two articles about the reasons behind the mitzvah of lighting Shabbos candles:
Strong Illumination
A well-lit area adds to the meals’ delight. Nowadays, people tend towards dimmer lighting, which is known to create a romantic atmosphere, but Chazal teach us that dim lighting arouses the lower parts of the nefesh, the parts ruled by base desires. This environment can lead one to lust and sin, and is therefore spiritually unhealthy.
Bright, strong lighting stimulates the parts of the nefesh responsible for joy, clarity, and self-control, which in turn foster harmony, love, affection, and friendship based on mutual respect and appreciation.
Honoring the Day
Eating in nice surroundings is pleasurable. People pay to enjoy their meals in aesthetically pleasing restaurants, because the food tastes better when the surroundings are pretty. The Midrash (Esther Rabbah, 3:10) tells us that at Achashverosh’s feast, the food was served on gold vessels in the royal palace order to maximize the mealtime experience. In honor of Shabbos we do the same.
A Beautiful Candle
The reasons for lighting Shabbos candles hints at the way to make it beautiful. The Levush (OC 263:1) explains that a well-lit house contributes to oneg Shabbos, and “when the house is full of light it is what is called ‘shalom bayis’ for which merit one will have children who are Torah scholars.
From his words it seems that the more light the candles emit, the greater -- or more beautiful -- the mitzvah.
The Bach (OC 263:1), Knesses HaGedolah, and Chida (Birkei Yosef OC 263:7) write that one who is careful to make his candle beautiful in honor of Shabbos merits having children who are Torah scholars. While the basic mitzvah is to light candles because light eliminates discord and maintains the peace, beautifying the source of light in honor of Shabbos brings with it the light of Torah — and thus, one merits Torah-scholar children. The Chida also adds that if one can afford to buy a silver candlestick, doing so is considered a special hiddur. These sources seem to indicate that “beautiful” here refers to the candlesticks.
The Pri Megadim (O.C. 263), though, seems to understand it refers to the candles themselves: i.e., lighting with olive oil. The Vilna Gaon (O.C. 263:1), Mishnah Brurah (O.C. 263:1) also explain that a “beautiful candle” refers to lighting with olive oil and not with other oils.
To summarize this point: Halachic authorities identify three characteristics of a "beautiful" Shabbos candle: one that emits bright lighting; one that honors Shabbos — either through an elegant candlestick or pretty design; and one lit specifically with olive oil. The Piskei Teshuvos (OC 264:8; and also Kaneh Bosem, Vol. III, Chapter 15) writes that one should strive to enhance the mitzvah in all three ways.
Lighting with Olive Oil
The Shulchan Aruch (OC 264:6) rules that while many oils can be used for lighting Shabbos candles, olive oil is the most ideal and preferable of all. The Gemara explains that the reason is because olive oil produces the clearest, most radiant flame, and draws better into the wick than other oils.
Lower-quality oils produce a dimmer flame and are not absorbed well in the wick, and therefore the flame produced is unstable.
In light of the above, the Mishnah Baruah (O.C. 264:23) rules that one may light Shabbos candles with paraffin (wax) candles, because their light is even clearer and flame more steady than most oils.
Therefore, lighting with liquid paraffin made especially for candle lighting is also acceptable, since it produces a beautiful and consistent light, as well as with other refined oils available today, since all produce clear and steady flames. Moreover, lamp ante olive oil, which is lamp-grade olive oil should be checked before Shabbos, because often it produces a duller, flickering flame, and leaves the air smokey and sooty.
Olive Oil -- Mystical and Symbolic Significance
Despite the positive qualities of other oils, many sources note a spiritual and mystical significance in lighting specifically with olive oil, beyond the practical reasons mentioned in the Gemara.
The Chida (Machzik Berachah 264:2), and Or Tzaddikim (Chapter 28:17) cite that the Arizal mentions a special segulah in lighting with olive oil, since Torah scholars in Eretz Yisroel are compared to olive oil. For this reason, some people are meticulous to always light with olive oil, even today.
Candlesticks Nowadays
As discussed in previous articles, the advent of strong electric lighting has sparked considerable halachic debate regarding the function of Shabbos candles and blessing recited over them.
Responsa such as the Igros Moshe and other leading authorities maintain that even if the candles no longer provide practical illumination, they still serve to honor Shabbos. According to this view, one must ensure that the candles visibly enhance the atmosphere, despite the presence of electric lights. Consequently, Rabbi Yosef Lieberman (Mishnas Yosef, vol. 5, OC 64:5) writes that using tealights for Shabbos candles is not appropriate, because they do not display respect or honor for the day.
Piskei Teshuvos (O.C. 264:8) notes that when traveling, people are generally more lenient in various aspects of “beautification” of Shabbos candles, and disposable tea lights may be used. Still, if more dignified candles are readily available—or, even if using tealight -- if they can be arranged in a way that enhances the honor of Shabbos— it is preferable to do so.
The honor and beauty of candles are difficult to define, as it depends on local norms and personal preferences. The key is to ensure the candles show respect and dignify Shabbos, and reflect the joy of Shabbos to the home.
Number of Candles
Basic halacha calls for lighting one candle, and by doing so, one fulfills the rabbinic enactment to light Shabbos candles. Therefore, one who only has one candle fulfills the mitzvah in lighting it, and the blessing can be recited without concern.
However, lighting more candles in honor of Shabbos is a mitzva because every additional light adds to the joy and delight of Shabbos (Shmiras Shabbos K’Hilchaso, vol. 2, new edition, 43:2). Ma’aseh Rav (Chapter 112) notes that the Vilna Gaon would light many candles in honor of Shabbos—so many, in fact, that his doctors warned him that it was harming his health.
The Gemara (Shabbos 23b) relates that Rav Huna saw Rabbi Avin the carpenter regularly lighting many candles for Shabbos and remarked, “Torah scholars will surely come from this home.” Indeed, his sons—Rav Idi bar Avin and Rav Chiya bar Avin—became leading Torah sages.
Likewise, Rav Chisda observed that the father (or father-in-law) of Rav Shizvi lit many candles and said, “A great Torah scholar will emerge from this home”—and so it was, as Rav Shizvi came from that household.
The Chida (Petach Einayim) explains that the merit of having Torah-scholar children is derived from the pasuk (Mishlei 6:23): “For a mitzvah is a candle, and Torah is light.” Since one fulfills the basic mitzva with one candle, by lighting many candles one increases the light, and as a result, merits the light of Torah—i.e., children who are talmidei chachomim.
Rabbi Yoshiyahu Pinto (on the Rif in Ein Yaakov, Shabbos 23b) explains—based on a variation in the Gemara—that Rabbi Avin lit many candles, at least two of which were mehudar (enhanced), while Rav Shizvi’s father (or father-in-law) was careful to light one mehudar candle. This, he suggests, explains why Rabbi Avin merited two sons who became Torah scholars—one for each mehudar candle—whereas Rav Shizvi’s household produced only one scholar.
However, Rabbi David Zvi Hoffmann (Melamed Leho’il, ch. 46) writes that if adding candles diminishes the honor of Shabbos—such as placing a mismatched candle alongside an elegant pair—it is better not to add them, as doing so detracts from the overall elegance.
Customs Regarding the Number of Candles
Beyond the basic halacha, the Shulchan Aruch (OC 263:1) notes the custom to light two candles in honor of Shabbos—one corresponding to the commandment of “Zachor” (remembering Shabbos) and one corresponding to “Shamor” (guarding Shabbos).
The Beis Yosef notes that the source of this practice appears in Midrash Tanchuma (mentioned in Midrash Shocher Tov on Tehilim 92:2; Yalkut Shimoni, Parashas Beshalach Chapter 261; and She’iltos d’Rav Achai, Bereshis Chapter 1), which teaches that everything on Shabbos is double: the bread is Lechem Mishneh; the korbanos on Shabbos are two lambs; the punishment for desecrating Shabbos is doubled: “He who desecrates it shall surely be put to death (מות יומת)” (Shemos 31:14); the reward is doubled: “And you shall call the Shabbos a delight, the holy [day] of the Lord, honored” (Yeshayahu 58:13), its warnings are doubled—“Zachor” and “Shamor”; and the chapter of Tehilim for Shabbos is doubled: “A psalm, a song for the Shabbos day”—both a psalm and a song. Therefore, candles for Shabbos should also be doubled.
See also the Maharal (Gur Aryeh, Devarim 5:12), who explains the deep spiritual concept behind this: Shabbos straddles two worlds, enables us to taste of the World to Come while we are still in this world, therefore, everything on Shabbos is doubled, corresponding to the two Worlds.
The Rema in Darkei Moshe (O.C. 263) discusses whether one may add to the two candles— would doing so “break” the symbolic number? But he rules (Shulchan Aruch 263:1) that it is permitted to add more than two Shabbos candles, and doing so does not detract from the symbolic numberas the two Shabbos candles are still included within the larger number.
Jewish women have customarily lit various numbers of candles for Shabbos. The Mishnah Baruah (263:6) mentions two common ones: lighting seven candles corresponding to the 7 days of the week, or 10 candles, corresponding to the Ten Commandments. Many light candles for each member of the household.
Lighting a Candle For Every Child
Contemporary halachic authorities have explored the origin of the widespread custom to add a Shabbos candle for each child born. Mishnah Halachos (Vol. 7, Chapter 35) suggests it began because, following childbirth, the mother is often unable to light candles, and a compensatory candle was added—similar to the halacha requiring an extra candle when one misses lighting.
However, Shmiras Shabbos K’Hilchaso (Vol. 2, 43:51) rejects this reasoning, noting that if a woman is halachically exempt due to circumstances beyond her control, no additional candle is required. Furthermore, her husband typically lights on her behalf in such a situation.
A more accepted explanation is that each added candle serves as a segulah that the child will be a Torah scholar. With each additional candle lit in honor of Shabbos we express the hope that the child will grow in Torah. When a son is born, the added candle is to merit that he will become a Torah scholar, and when a daughter is born, the candle is so she should merit marrying a talmid chacham.
Hence, the number of candles corresponds to the number of Torah scholars one hopes to raise in his home.
Disagreement re. Number of Candles
Contemporary halachic authorities (e.g., Shevet HaLevi Vol. 7, Chapter 10; Tzitz Eliezer Vol. 13, §26) address cases where spouses disagree over how many Shabbos candles to light—often due to different family customs or when one spouse wanting to adopt a new segulah which the other finds uncomfortable.
In such situations, poskim stress that the core purpose of Shabbos candles is to promote shalom bayis, which can also be understood as marital harmony. Therefore, the greatest hiddur is often found in compromise, as there is no greater source of blessing than shalom.
If the additional candles genuinely enhance the honor of Shabbos, one may gently explain the value and importance of the mitzva, but if the idea causes discomfort or tension, it is best to forgo the addition and prioritize harmony. Especially today, with strong electric lighting, even just two candles fulfil the mitzvah beautifully.
A Seven Branch Candelabra
The Shulchan Aruch (YD 141:8) rules that it is forbidden to make a seven-branched metal menorah, as it constitutes a prohibited replica of the vessels used in the Beis HaMikdash.
Accordingly, Shmiras Shabbos K’Hilchaso (Vol. 2, 2nd ed., Chapter 43:2, gloss) writes that a woman lighting seven Shabbos candles should not use a seven-branched metal candelabra—even if using wax candles instead of oil, and even if the branches are arranged in a circle rather than a straight line. However, if the candelabra is made of a material other than metal, it is permitted.
A Woman Who Forgot to Light Shabbos Candles
The Rema (O.C. 263:1) rules that a woman who forgot to light Shabbos candles on a given Shabbos must, from that point onward, light one additional candle for the rest of her life.
Some halachic opinions explain this as a penalty, so that having to light an extra candle will serve as a perpetual reminder to be more careful in the future. Others explain it as a form of atonement, that the added candle serves as spiritual repair for the Shabbos she missed.
Contemporary halachic authorities disagree as to whether this penalty applies in modern times, especially when there is electric lighting that are turned on in honor of Shabbos.
In any case, if the woman was prevented by circumstances beyond her control, there is certainly no need to be stringent.
The Chida (Birkei Yosef, OC 263:1) writes that it is better for a woman who missed lighting to donate oil to a poor woman so she can light Shabbos candles, rather than adding another candle herself.
Nowadays, since candles are very cheap, and it is uncommon to find someone who truly cannot afford one, this can be fulfilled by donating to organizations that encourage Jewish women who don’t light Shabbos candles to begin doing so, such as Likrat: https://www.matara.pro/nedarimplus/online/?mosad=7008264
The Melamed Leho’il (Chapter 46) writes that if adding another candle would detract from the dignity of Shabbos—for example, if it would disrupt the aesthetic where only the main candlesticks are lit—it is preferable to donate the value of the candle to a needy woman rather than compromising the atmosphere of Shabbos.
Prayer at Candle Lighting
The Zohar HaKadosh (Bereshis 48b) teaches that a woman should light the Shabbos candles with heartfelt devotion, as it is a great honor and brings her immense merit—especially the merit of raising holy children.
Rabbenu Bachye (Shemos 19:3) explains that since lighting Shabbos candles is the mitzvah through which one merits children who are Torah scholars, it is an ideal moment to pray for children who will grow in Torah.
A Jewish mother, with her natural love and compassion, is the foundation of her child’s education. She shapes his path, habits, and heart. Therefore, at the moment of lighting Shabbos candles—a mitzvah uniquely entrusted to her—she holds a special power to pray that her children shine with the light of Torah.
