Arukh HaShulchan, Orach Chaim 263:23-264:2

Sugya Map

• Issue: The underlying ta'am (reason) for the mitzvah of Hadlakat Neirot Shabbat.
• Nafka Mina: Primarily, the justification for reciting a bracha on Hadlakat Neirot, given that it's a miderabanan related to Oneg Shabbat (pleasure), on which we generally don't make a bracha. Secondary: The extreme chiyuv (obligation) to beg for oil.
• Primary Sources: Rambam (Hil. Shabbat 5:1), Rashi (Shabbat 25b s.v. "הדלקת נר בשבת חובה"), Arukh HaShulchan (OC 263:23-264:2).

Text Snapshot

The Arukh HaShulchan (OC 263:23-264:2) presents:

"וכתב הרמב"ם: הדלקת נרות שבת אינה רשות למי שירצה ידליק ולמי שירצה לא ידליק, ואינה מצוה שאם רצה ירדוף אחריה ... אלא חובה היא לכל אנשים ונשים להדליק נר בבתיהם בשבת. ואפילו אין לו מה יאכל ילך וישאל על הפתחים שמן וידליק הנר, מפני שהוא בכלל 'עונג שבת'. וצריך לברך קודם הדלקה: ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של שבת. מברך כדרך שמברכין על כל דברי רבנן. ואע"ג דלא מברכינן על כל דבר של עונג שבת, מ"מ הדלקת הנר הוי תקנה בפני עצמה, וכדאיתא: 'הדלקת נר שבת חובה'. ורש"י פירש הטעם 'כבוד שבת', לפי שאין סעודה חשובה אלא במקום מואר." The passage highlights Rambam's view of Neirot Shabbat as Oneg, yet a takana bifnei atzmah (an ordinance unto itself) warranting a bracha. It then contrasts this with Rashi's ta'am of Kavod Shabbat (honor), emphasizing a "dignified meal in a lit place."

Readings

• Rambam (Hil. Shabbat 5:1): Grounds the chiyuv in Oneg Shabbat, but elevates Hadlakat Ner to a takana bifnei atzmah, thereby justifying the bracha.
• Rashi (Shabbat 25b s.v. "הדלקת נר בשבת חובה"): Posits Kavod Shabbat as the primary ta'am, implying the bracha is on an act that directly brings honor to the day.

Friction

The Kushya

If Hadlakat Neirot is merely part of Oneg Shabbat, a general chiyuv mideoraita, why is there a specific bracha miderabanan on this particular middat Oneg when we don't bless other aspects of Oneg like eating fine foods?

The Terutz

The Arukh HaShulchan resolves this by presenting two complementary approaches. Rambam's explanation is that Chazal specifically ordained Hadlakat Ner as a takana bifnei atzmah (OC 263:24), separating it from the general Oneg category for bracha purposes. Rashi, however, offers an alternative ta'am of Kavod Shabbat (OC 264:1). Kavod is more specific and tangible than Oneg, making the takana to light a distinct act of Kavod that naturally warrants a bracha, akin to other mitzvos of Kavod (e.g., Kiddush).

Intertext

The Gemara (Shabbat 25b) directly refers to the chiyuv of Hadlakat Neirot as "חובה", even for the poor: "אפילו עני שבישראל" (Shabbat 25b) must borrow oil to fulfill it, paralleling the Rambam's insistence on begging. This underscores its paramount importance regardless of the precise ta'am.

Psak/Practice

Practically, the halacha is unequivocal: Hadlakat Neirot Shabbat is a chova for both men and women, requiring a bracha (Shulchan Arukh OC 263:3-4). The theoretical debate between Kavod and Oneg primarily informs our understanding of the bracha's justification and the mitzvah's profound significance, rather than altering the psak.

Takeaway

Whether for Kavod or Oneg, Chazal elevated Hadlakat Neirot to a uniquely binding chiyuv with its own bracha, reflecting the profound light it brings to the sanctity of Shabbat.