הדלקת נרות

Rava said to him: Because I say that kindling Shabbat lights is an obligation, and one is required to eat specifically by that light in deference to Shabbat. As Rav Naḥman bar Rav Zavda said, and others say that it was Rav Naḥman bar Rava who said that Rav said: Kindling the Shabbat lamps is an obligation

(5) One should spread his Sabbath table on Friday, even if he requires no more than an olive's bulk of food; so too, he should set his table at the end of the Sabbath, even if he requires only a minute amount of food, in order to honor the Sabbath both at its entrance and departure. One should also set the house in order on Friday before sunset in honor of the Sabbath. A lamp should be lit, a table spread, and a bed properly arranged. All these are marks of respect for the Sabbath.

(1) The lighting of Sabbath lights is not of free choice, to light or not to light as one chooses... It is rather a duty, binding on men and women alike; they are obligated to have lamps burning in their homes on Sabbath eve. Even if one has nothing to eat, let him go begging at the doors, buy oil, and light a lamp, forming an integral part of Sabbath delight.

2. An individual man or an individual women must have in their houses an ignited lamp on the Sabbath; even if they have not what to eat they must beg at doors and take oil and light the lamp because this is within the generality Sabbath Enjoyment.

Rava said: It is obvious to me that there is a fixed list of priorities. When a person is poor and must choose between purchasing oil to light a Shabbat lamp for his home or purchasing oil to light a Hanukkah lamp, the Shabbat lamp for his home takes precedence. That is due to peace in his home; without the light of that lamp, his family would be sitting and eating their meal in the dark. Similarly, if there is a conflict between acquiring oil to light a lamp for his home and wine for the sanctification [kiddush] of Shabbat day, the lamp for his home takes precedence due to peace in his home.

(3) 3. Women are more responsible, since they are present in the home and engaged in the household needs.

And why was she given the mitzvah of the shabbos candle? He said to them, because she extinguished the soul of the first man, therefore, she is given the mitzvah of the shabbos candle

Through lighting candles one merits children who are Torah scholars as it says כי נר מצוה ותורה אור, as through the mitzvah of the shabbos candle comes the light of Torah, and therefore a woman should Daven right after she lights candles, and the bracha should be that Hashem should give her sons that are lit up in Torah.

Ten kav of conversation descended to the world; women took nine and the rest of the world took one.

Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms 102:1).

It is incumbent upon a woman to pray to G’d at the time she lights the Sabbath candles, a commandment which is especially addressed to her, that He may grant her children who will learn Torah and observe its precepts. Any prayer is more likely to evoke a positive response when it is offered at a time when one performs a commandment.
The merit acquired by lighting the Sabbath candles which provide physical light helps her children to become Torah scholars. This is alluded to by Solomon in Proverbs 6,23 כי נר מצוה ותורה אור, that by lighting a candle to provide physical light when one is performing a מצוה, the result will be the spiritual light dispensed by her children who have studied Torah.

If you keep the candles of Shabbos, I will show you the light of Zion

(1) Every person must put all work aside and light the Shabbos candles at least a half hour before the stars come out. If they recited Mizmor shir leyom haShabbos in the synagogue even though there is still two hours until night, nevertheless, the Shabbos laws become binding on the minority, and they are forbidden (to do) any manner of work. Even someone who arrives from another city, is obliged to observe the [laws of] Shabbos as soon as the congregation has said, Mizmor shir leyom haShabbos. In a city that has two synagogues, one is not bound by the other.

(2) It is a mitzvah to (light) many candles in honor of the Shabbos. Some are accustomed to light ten (candles) and others light seven (candles). And in no event should less than two candles [be lit] symbolizing [the verses:] Zachor [Remember] and Shamor [Preserve]. In time of pressing need even one (candle) is sufficient. The candles should be long (enough) to burn at least until after the meal. And you should endeavor to buy the best candles, for Rav Huna said: "He who habitually practices the lighting of Shabbos candles; who endeavors to buy the best ones, will have sons that are Torah scholars." As it says: "For the mitzvah is a candle and the Torah is a light." Through the mitzvah of the (Shabbos) candle will come the light of the Torah. It is, therefore, fitting for the woman to pray at candle lighting time that the Holy One, blessed is He, grant her sons who are bright in the study of Torah. Prior to lighting candles it is good to give some charity. A woman who has trouble raising her children, or who has no children at all, should recite the Haftarah of the first day of Rosh Hashanah after lighting the candles. It is good if she understand what she is saying, and she should say it with concentration.

(3) It is a mitzvah done in its perfection to light with olive oil, but even the oil we commonly use that is called "Blumenöl" is kosher. But among other oils, there are some that are not kosher. Regarding the wick too, it is best to use cotton, flax, or hemp; for among other materials there are some that are not kosher. And in our country we are accustomed to light with candles of tallow which are kosher. But putting a piece of fat into a vessel, and inserting a wick into it—is forbidden for the purpose of candle lighting. The one who lights the candles must light them until the fire ignites most of the wick protruding from the candle. The same applies to candles made from tallow; the fire must ignite most of the wick that protrudes from the candle.

(4) It has already been established that the berachah for all mitzvos must be said before doing the mitzvos. But [this does not apply to] lighting Shabbos candles, for by lighting the candles the woman ushers in the Shabbos; and since the berachah is the beginning of the lighting, if she makes the berachah first she will no longer be able to light the candles. Therefore, she first lights the candles, and in order that the berachah be said before doing [the mitzvah], she covers her face with her hands so that she doesn't see the candles and she says the berachah and removes her hands, and looks at the candles. In so doing, it is like saying the berachah before lighting the candles. (And in order not to differentiate, this procedure is also practiced on Yom Tov.) The important candles with which the Shabbos is welcomed—are those that are on the table where the meal is served, and therefore she should light them last. And in time of need, as when she has to immerse herself in the mikvah, or go to a marriage ceremony, or for other important matters, she may light them with the stipulation that she is not assuming [the holiness of] Shabbos with the lighting (of the candles) and then she can say the berachah before lighting. In this regard, even a mental reservation is sufficient.

(5) The mitzvah of lighting the candles is incumbent on both men and women, but women are urged to be more concerned with the mitzvah because they are usually at home at candle lighting time. The woman extinguished the light of the world when she caused Adam to sin and darkened his soul which is called light, as it is written, "The light of God is the soul of man." Therefore she must make amends for this by lighting candles in honor of Shabbos. Therefore if the woman is in her home she takes precedence in performing this mitzvah. Nevertheless the man should also assist with the mitzvah. He should prepare the candles and should singe them; that is, he should light them and extinguish them, making it easier to light them afterwards, After a woman gives birth, her husband should light the candles the first Shabbos and say the berachah, but after that and also each time she is a niddah, she should light them and say the berachah.

(6) Before lighting candles women customarily wash themselves and dress up in Shabbos clothes. Fortunate are those who do so. She must recite the Minchah prayer before lighting candles, because by lighting candles she assumes the sacredness of Shabbos, and she can no longer pray the weekday Minchah prayer. If a woman was delayed by her occupation [or business], and came home close to a half hour before Shabbos, and if she would then wash and dress there would be a risk of desecrating the Shabbos, it is a greater mitzvah to light (the candles) as she is, rather than risk, Heaven forbid, a possible desecration of Shabbos. If the husband sees that she is late in coming home it is a great mitzvah for him to light the candles and to disregard her resentment.

(7) When the man lights the candles, [knowing] that afterwards he must perform some task, it is also advisable that he stipulates that he does not assume the holiness of Shabbos with this lighting, but if he did not make this reservation, he is still permitted to do work after (lighting), because when the husband lights candles it is not ordinarily an act of ushering in the Shabbos.

(8) Candles must be lit in the room where the meals are served in order to indicate that they were lit in honor of Shabbos. They should not be lit in one place and transferred to another place. However in time of pressing need, for instance when the woman is sick and unable to go to the table, she may light them at her bed, and they may be placed on the table in the house, because the whole house is considered their place. And women who light the candles in the sukkah and bring them into the house afterwards, are not doing the proper thing. A candle that was burning before Shabbos must be extinguished and then relit in honor of Shabbos, in order to make it clear that it is lit in honor of Shabbos.

(9) You must light candles in all the rooms that are being used. If you are at home with your wife, since she says the berachah on the candles in one room, it is not necessary to say a berachah on the lighting (of candles) in the other rooms. But if you are in another place, where you have a room for yourself, you must light candles and say the berachah. If several men live in one room, they should all share the cost of buying candles. One of them should light them and say the berachah [and they must all listen to the berachah], and he should have in mind to include all of them in his berachah, and they should also have in mind to be included in his berachah. But if you do not have a private room but you are in one room with the host who is Jewish (who is lighting), you need not light candles since your wife is lighting for you at home. Unmarried students who are learning away from home, and have a private room, must light candles with a berachah, and they should also share (the cost of) buying candles. One of them should say the berachah and have them all in mind. It is necessary that the candles burn until they return to their room. And if they do not have a private room, since they have no wives to light candles for them, they must give a coin to the host in order to acquire a share in the candles. One who is supported by the host is considered one of the household and need not share in the cost of the candles.