There is no commandment in the Torah commanding us to light candles on Shabbat, even though the blessing clearly states, “vetzivanu lehadlik ner shel shabat,” “and you commanded us to light Shabbat candles.” The earliest document containing the blessing for Shabbat candles is the “Siddur of Rav Amram,” written by Amram Gaon in the 9th century CE.

In the absence of earlier sources, it is believed that women lit candles before Shabbat without saying a blessing. Most rabbis before 1000 CE held that lighting a candle on Shabbat was a women’s occupation, simply because they were at home while the man was in the synagogue. Lighting a light had no ritual purpose; it was simply intended to prevent the family from sitting in the dark during dinner. In the 11th century, a blessing began to be said when lighting a candle on Shabbat, copied from the one said when lighting Hanukkah candles. The earliest mention of the ritual is attributed to Hannah, Rashi’s granddaughter, who describes her mother lighting the candles and blessing them. Some explain that the blessing emphasized having a burning flame on Shabbat, in contrast to the Karaite position, which stated that no fire could be lit.

Over the years, lighting candles on Shabbat and holidays became the responsibility of women, although men may do so if there is no woman in the house. There are ancient illustrations showing women performing the candle-lighting ritual. Women’s graves have also been found in Eastern Europe with engraved images of Shabbat candles and hands blessing them.

It is most common to light two candles. The sages explain that they represent two versions of the biblical commandment regarding Shabbat: the one that commands «zachor,» to remember Shabbat, and the one that commands «shamor,» to observe Shabbat. Some light more: one candle for each family member, or six candles representing the six days of the week preceding Shabbat, or seven corresponding to the days of the week, or ten candles commemorating the Ten Commandments, or up to 12 for the twelve tribes.

The Gemara comments in Masechet Shabbat (23b) that if one cannot afford to buy Shabbat candles or Chanukah candles, Shabbat candles take priority, out of shalom bayit, for peace in the home. Rashi explains this by saying that family members would feel uncomfortable sitting in the dark, as they might stumble and fall, disrupting the peace in the home.

At first, lighting Shabbat candles was less symbolic and more practical. But over time, the purpose changed, and lighting candles on Shabbat is now one of the most symbolic and representative rituals of Judaism.

By: Marcos Gojman

Bibliography: Article by Nina Amir, Jewish Encyclopedia, and other sources.