Origins, Implications and Meaning of Candle Lighting

Parshat Beha’alotecha begins with a description of the lighting of the menorah.

“Speak to Aaron and say to him, “When you lift the lamps…”¹

Rashi notes the interesting word used to describe lighting of the menorah lamps, “be’haalotecha” (lit: when you make rise). And he explains²:

Because the flame rises upwards (עולה), an expression denoting “ascending” is used of kindling them (the lights), implying that one must kindle them until the light ascends of itself.

Behind this seemingly practical suggestion as to how to light the menorah, we can discern a profound piece of wisdom: our lives are filled with interactions that allow us access to “light” which we can make our own.

The Beit Hamikdash was built with windows that were “reversed” — meaning the narrow part of the window faced inward and the wide part faced out. This was done to show that the Home of Hashem did not require anything from outside, but was rather a source of light for the world.³ What was this light? The light of Torah, of Goodness, of glimpses of Hashem’s presence.

Ever immersed in the process of educating ourselves in this world through experience and study, we take these encounters and “stand next to them” so to speak, until — and this is the point — we can carry the light independently. This is the essence of our lives as Jews, to educate and illuminate with the ultimate purpose of creating independent minds.

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This is not to say that any light we absorb will last forever. We need refreshers, even consistent recharging stations to give more and new light that we can carry, develop, and spread.

The Rambam explains⁴:

At times the truth shines so brilliantly that we perceive it as clear as day. Our nature and habit then draw a veil over our perception, and we return to a darkness almost as dense as before. We are like those who, though beholding frequent flashes of lightning, still find themselves in the thickest darkness of the night.

Rabbi Akiva Tatz, in his book Living Inspired⁵, so beautifully describes the Rambam’s words in more detail:

…life as a dark night on a stormy plain – lashed by the rain, lost in the darkness, one is faced with despair. Suddenly, there is a flash of lightning. In a millisecond the scenery is as clear as day, one’s direction obvious. But just as soon as it is perceived it disappears; and one must fight on through the storm with only the memory of that flash for guidance.

The work of life is not to live in perpetual light, but to re-access the clarity we once experienced, even — and especially — when it has faded. And yet to do this, we need continuous flashes, something to keep us going in the dark nights.

In today’s tech-based society, we are rarely using the candlelight for our meals or convenience. And while the Halacha gives several stipulations (such as sitting near the candles, or even including the electric lights of the home in the intent of the mitzvah) so that we ensure the light is utilized in some way at some point, the fact that we still light these candles in our bright home begs us to look deeper.

Hashem gave us gifts — pockets of light in time. These are the gifts of Shabbosim and Yamim Tovim.. They grant us a twenty-four-hour-or-more access to clarity to illuminate the darkness.

Why Do We Light Candles in Judaism?

The Gemara⁶ lists various reasons for lighting Shabbat candles. One is for Shalom Bayit — so we don’t accidentally trip over one another. Another is the idea of Oneg (enjoyment of) Shabbat, that when we eat in the dark we can’t properly enjoy our food and so the light of the candles at the meal adds pleasure. Third, we are told that candles show Kavod (honor for) Shabbos, because a meal well-lit with candles signifies importance. The reasons are intrinsically connected to the fact that on Shabbat, we cannot kindle any flame — so in order to have light, candles must be lit before sunset, before darkness descends.

The Sfas Emes⁷ tells us:

The whole world has a connection and relationship with holiness, and on Shabbos this internal light is revealed. To see it, all that is required is the will to receive the light.

Shabbat is a time when we access a clear connection to Hashem, and so it becomes obvious why on this day we do not make light of our own.

If I am my own original source of strength then why would I hold back for a day? But if my light is sourced in something higher, it makes sense that I must occasionally dim that light so I can receive.

All week long we struggle for the hidden light that inspired us to be who we are today. We aim to spread the light we have inculcated over the years, by teaching others either actively or simply by example of our illuminated actions.

And then, just before Shabbat enters, we remind ourselves: I am lighting now because for the next full day I must stop lighting. Not, of course, to sit in complete darkness; but to immerse myself in the true source of my light. Now is not the time to produce, rather to absorb.

We can then enter the new week armed with a renewed awareness of Hashem’s presence in our lives⁸. The mundane is given meaning; our actions are seen as impactful; the pain of the daily grind is seen in the context of an all-knowing and loving Creator. I know my place in the world and now I can spread that knowledge.

Why Do Women Need to Light Candles?

Perhaps now we can better understand why we bring in Shabbat and Yom Tov with a practice of candle-lighting, similar to that of the Kohein in the Beit Hamikdash.

But why is this responsibly that of the woman specifically?

The Midrash⁹ tells us that when Chava caused Adam Harishon to sin, she “extinguished the light of the world,” meaning — her mistake resulted in the introduction of death, of a human light that expires. For this reason, she lights the candles.

Chava was brought into the world to spread light. On his own, Adam was just a lone soldier. But with his wife, he could build and grow and inspire. Chava, woman, was created with a unique power of influence — and she was meant to take Adam’s light and influence him to use it for greatness.

But she failed. She was influenced by the snake, the evil inclination, and she then misused her own influence over Adam.

The curses given to the first Man and Woman, as well as any other G-d given punishment, are never punitive — rather they are corrective. As are so many of the role requirements, the unique mitzvot, the “jobs” assigned to each one.

And so Chava was given a reminder of who she is and why she’s here: use your strength to build rather than destroy. Be a bearer of light and pass it on.

In practice we see the unique role that women have as educators. Their softness and understanding, alongside their firm devotion to their children or students, is what ignites and inspires. She enables and empowers others to grow into their own selves and sources of light.

She then, is the one who must go into Shabbat with the reminder that now is the time to refill. Now is the time to set aside my strength. She davens by the light; she relinquished control. And this is the source of her strength, her influence.

As we go into any shabbos or holiday, whether we are the ones lightning candles for an entire home or ourselves, whether we do it or witness it, we can remember the purpose it serves: to remind us of what we must do over the next twenty four hour period and how to take it into our lives going forward.

Bamidbar, 8:2 ↩︎
Rashi, ibid ↩︎
Menachos 89b ↩︎
Moreh Nevuchim, Pesicha 7 ↩︎
Chapter 2 ↩︎
Shabbos 25b ↩︎
Parshat Eikev, 5632 ↩︎
With this approach, we can better understand the midrash regarding the creation of fire at the end of Shabbos:
When the sun set at the end of Shabbat, the darkness began to settle in. Adam was afraid: “’Surely darkness shall envelop me”…What did the Holy One, blessed be He, do? He prepared two stones for him, and Adam struck them against each other and light came forth, whereupon he blessed upon it, as it is written, “The night was light for me” (Bereishit Rabba 11:2). Now Adam understood that the closing of Shabbos was his cue to take light and move forward. In the darkness, he was able to develop his own strength — based in the inspiration given to him by Hashem. ↩︎
Bereishit Rabah 17:8 ↩︎