Arukh HaShulchan, Orach Chaim 266:8-15

Sugya Map

The sugya under review, as elucidated by the Arukh HaShulchan in Orach Chaim 266:8-15, delves into the precise requirements and nuances of Ner Shabbat. The central issues revolve around the shiur (minimum size/duration) of the candle, the appropriate materials (oil and wick), and the practical considerations that balance oneg Shabbat with safety.

• Core Issue: Defining the shiur of the ner Shabbat and identifying permissible/optimal oils and wicks.
• Nafka Mina(s):
  • How much oil/wax is required for a valid ner Shabbat? Must it last a specific duration?
  • What types of oils and wicks are forbidden or discouraged due to poor burning, potential for kimuy (extinguishing), or danger?
  • How does minhag ha'olam (prevailing custom) impact the halacha?
  • The tension between ensuring light for oneg Shabbat and preventing fire hazards.
• Primary Sources:
  • Bavli, Shabbat 21b-23b (specifically the mishnah and gemara on which oils/wicks may not be used).
  • Rambam, Hilchot Shabbat 5:1-3.
  • Tur and Shulchan Arukh, Orach Chaim 266.
  • Rema, Orach Chaim 266.
  • Magen Avraham and Taz on Orach Chaim 266.

Text Snapshot

The Arukh HaShulchan masterfully synthesizes the preceding poskim, weaving together halacha l'maaseh with a keen eye for minhag. We'll focus on two pivotal lines from our segment:

• "ואין פחות מהן כדי שידליק וישב ויהנה מאורה, וישכים לבית הכנסת, ויחזור לביתו, ויסעוד בביתו לאור הנר, ואחר כך ילך לישון. והרמב"ם כתב: כדי שתהא דולקת עד שישן."¹

  • Dikduk/Leshon Nuance: The Arukh HaShulchan first presents a more expansive shiur – implying a duration well into the night, encompassing synagogue attendance and a meal – before citing the Rambam's more concise "until one sleeps." This juxtaposes a maximalist hiddur with a minimalist ikkar hadin, suggesting the former is ideal but the latter is sufficient. The use of "ואין פחות מהן" indicates this is the minimum acceptable quantity.

• "המנהג שהנרות דולקים כל הלילה ואין בזה חשש כלל, אבל אם הוא נר גדול מאוד ויש חשש סכנה - אין לעשות כן."²

  • Dikduk/Leshon Nuance: The phrase "אין בזה חשש כלל" (there is no concern whatsoever) is a strong endorsement of the common practice of letting candles burn all night, implying that the gemara's concern about kimuy (extinguishing) or the earlier shiur is often surpassed by custom. However, this is immediately qualified by a safety concern ("חשש סכנה"), demonstrating the ever-present balance between hiddur and pikuach nefesh. The shift from "אין" to "אין לעשות כן" signifies a prohibition when danger is present.

Readings

The Arukh HaShulchan, R' Yechiel Michel Epstein, approaches Ner Shabbat with his characteristic blend of rigorous lomdus, historical awareness of minhag, and practical psak. He builds upon a rich tradition, often clarifying and synthesizing positions found in the Rambam, Tur, Shulchan Arukh, and their primary commentators.

Rambam: Kavod and Oneg through Duration

The Rambam, in Hilchot Shabbat 5:1-3, establishes the fundamental shiur for Ner Shabbat. He states, "אין פוחתין מנר אחד, והוא שיהא בו שמן כדי שידלק עד שישן."³ The chiddush here is the emphasis on functionality: the light must be sufficient to serve its purpose until the household retires for the night. This is rooted in the twin principles of kavod Shabbat (honoring Shabbat) and oneg Shabbat (enjoying Shabbat), ensuring that one is not left in darkness. The Rambam's definition is pragmatic, focusing on the need rather than a fixed time. He enumerates specific oils and wicks that are unfit due to poor burning quality, which would undermine the oneg of Shabbat by flickering, going out, or producing unpleasant smoke. He explicitly states that shemen zayit (olive oil) is the preferred oil, being "משובח שבשמנים" (the finest of oils) and providing the clearest light.⁴ The Arukh HaShulchan in 266:8 directly quotes the Rambam's shiur, acknowledging its foundational status.

Tur and Shulchan Arukh: Codification and Expansion

The Tur, in Orach Chaim 266, largely follows the Rambam and Rosh in his codification of the shiur and the list of prohibited oils/wicks. He emphasizes that the oil must be sufficient to last "כל זמן שצריך לו" (as long as one needs it).⁵ The Shulchan Arukh, R' Yosef Caro, echoes this, stating, "אין פחות מנר אחד, והוא שיהא בו שמן כדי שידלק עד שישן."⁶ The chiddush of the Shulchan Arukh, and by extension the Tur, is the standardization of these halachot for the broader Jewish world. They present the shiur as a functional minimum. However, the Rema, R' Moshe Isserles, in his Hagahah on the Shulchan Arukh 266:1, adds a critical dimension: "והמנהג להדליק שני נרות."⁷ This introduces the power of minhag to elevate the ikkar hadin. The Arukh HaShulchan, particularly in 266:9, leans heavily into this, stating that "המנהג שהנרות דולקים כל הלילה," effectively elevating what might have been a hiddur (lasting longer than 'until one sleeps') into common practice. He also addresses the minhag of using wax candles, which were not explicitly mentioned in earlier poskim but became prevalent.

Magen Avraham and Taz: Elucidating Practicalities

The Acharonim often clarify ambiguities and address practical scenarios. The Magen Avraham, commenting on Shulchan Arukh 266:1, discusses the shiur in relation to the gemara's various opinions on when one goes to sleep. He notes that the gemara (Shabbat 21b) brings "עד שיכלה רגל מן השוק" (until people leave the market) as a possible shiur, which is later refined to "עד שישן." The Magen Avraham grapples with the practical implication: what if one goes to sleep very early or very late? He seems to suggest a practical median.⁸ The Taz, in his commentary, also engages with the reasoning behind the prohibited oils, explaining that the gemara's concern is that one might be tempted to adjust the wick (to make it burn better) and thereby extinguish the flame, violating Shabbat.⁹ The chiddush here is the focus on the ta'am (reason) for the halacha, which helps in applying the din to new circumstances. The Arukh HaShulchan incorporates these understandings, implicitly agreeing that the gemara's concerns are valid, yet recognizing that modern candles (and even ancient olive oil lamps) often burn reliably enough to mitigate the kimuy concern, especially when left unattended. His nuanced discussion in 266:10-13 regarding oils and wicks clearly takes into account the ta'amim presented by the Taz and others, even as he applies them to contemporary materials.

The Arukh HaShulchan's unique contribution is his synthesis of these layers: the Rambam's functional shiur, the Tur/Shulchan Arukh's codification, the Rema's embrace of minhag, and the Acharonim's practical and conceptual clarifications. He presents a holistic view, reflecting the lived reality of Jewish practice while remaining firmly grounded in the gemara and Rishonim.

Friction

The Knotty Problem: Shiur vs. Minhag and Sakanah

A significant tension within the Arukh HaShulchan's discussion (266:8-9) lies in the interplay between the halachic minimum shiur for Ner Shabbat, the widespread minhag of letting candles burn all night, and the ever-present concern for sakanah (danger). The Gemara in Shabbat 21b implies a shiur of "עד שישן" (until one sleeps), which the Rambam and Shulchan Arukh codify. However, the Arukh HaShulchan states, "המנהג שהנרות דולקים כל הלילה ואין בזה חשש כלל."¹⁰ This seems to elevate minhag beyond the basic ikkar hadin.

The kushya emerges when this minhag clashes with the din of sakanah. The Arukh HaShulchan immediately qualifies the minhag: "אבל אם הוא נר גדול מאוד ויש חשש סכנה - אין לעשות כן."¹¹ This creates a dilemma: If the minhag of burning all night is so strong, and "אין בזה חשש כלל," why would a larger candle, which merely extends this minhag (by burning longer or brighter), suddenly become problematic? The problem isn't that it burns too long (which the minhag encourages), but that it's too large, potentially creating a fire hazard. This seems to suggest that the "אין בזה חשש כלל" is not absolute, but rather applies only to typical, reasonably sized candles. The underlying friction is how to balance the desire for hiddur mitzvah (more light, longer light) with the paramount principle of pikuach nefesh, especially when minhag has expanded the scope of the mitzvah. Is the minhag simply an extension of oneg Shabbat, or does it carry its own weight, perhaps even overriding some gemaraic concerns about kimuy?

A Robust Terutz: Distinguishing Hiddur and Practicality

The terutz lies in understanding the nature of the minhag and the specific concern of sakanah. The gemara's shiur "עד שישן" is a minimum to fulfill the mitzvah. Any light beyond that is a hiddur and an enhancement of oneg Shabbat. The minhag of burning "כל הלילה" is a widespread hiddur, indicating that Am Yisrael desired a greater measure of oneg and kavod Shabbat. The Arukh HaShulchan's "אין בזה חשש כלל" refers to the halachic permissibility of this hiddur in general, meaning it doesn't violate any issur (like kimuy from gemaraic concerns about poor-burning oils, as the Taz explains). The practical reality is that most candles, particularly those made with good quality wax or olive oil, burn reliably without needing supervision, effectively mitigating the gemara's original concerns about kimuy (extinguishing by adjusting the wick) in a standard setting.

However, the din of pikuach nefesh is a separate, overriding concern that supersedes almost all other mitzvot. When the size of the candle, or any aspect of its setup, creates an actual "חשש סכנה" (a real danger of fire), then even a minhag or hiddur must be curtailed. The minhag of burning all night is valid only when safe. A "נר גדול מאוד" (very large candle) might generate excessive heat, have an unstable flame, or be positioned in a precarious way that makes it intrinsically more dangerous than a standard candle, regardless of its burning duration. Thus, the Arukh HaShulchan isn't contradicting the minhag; rather, he's establishing its boundaries: hiddur and minhag are praiseworthy, but never at the expense of sakanah. The "אין בזה חשש כלל" applies to the concept of longer burning, while the "אין לעשות כן" applies to the specific manifestation that creates a new, unacceptable level of risk. This demonstrates the nuanced psak approach of the Arukh HaShulchan, always balancing the ideal with the practical and the paramount.

Intertext

The principles governing Ner Shabbat resonate throughout Jewish thought, finding parallels in other mitzvot involving light and the broader tension between sacred practice and mundane risk.

Ner Tamid in the Mishkan

The most direct parallel to the sanctity of light, beyond Ner Shabbat, is the Ner Tamid (Eternal Lamp) in the Mishkan and Beit Hamikdash. Shemot 27:20-21 commands, "וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד... תָּמִיד לְדֹרֹתֵיכֶם."¹² This passage specifies "pure, pressed olive oil" for the Menorah, to be lit "continually." The preference for shemen zayit for Ner Shabbat (as highlighted by Rambam and Arukh HaShulchan 266:10) directly echoes this biblical standard for sacred illumination. The kedusha (holiness) associated with olive oil in the Temple context subtly imbues Ner Shabbat with an added layer of spiritual significance, elevating it beyond mere practical light. Just as the Menorah required specific, high-quality oil to ensure a steady, pure flame for divine service, so too Ner Shabbat benefits from the best materials to ensure oneg and kavod Shabbat without interruption or unpleasantness.

Hilchot Chanukah and the Shiur of Light

The discussions surrounding Ner Chanukah in Orach Chaim 671 also provide a compelling parallel, particularly regarding the concept of shiur. The Shulchan Arukh (OC 671:2) states that the oil for Ner Chanukah must be sufficient to burn for at least "חצי שעה" (half an hour) after nightfall, "שהוא זמן שעוברים ושבים בשוק."¹³ This establishes a time-based shiur connected to publicizing the miracle (pirsumei nisa). While the ta'am (reason) for Ner Chanukah's shiur differs from Ner Shabbat (publicity vs. oneg), the methodology of establishing a minimum duration is strikingly similar. Both sugyot grapple with the question of "how much light is enough?" The Arukh HaShulchan's discussion in 266:8 of Ner Shabbat lasting "עד שישן" or even "כל הלילה" for hiddur is a functional shiur akin to Ner Chanukah's half-hour for pirsumei nisa. In both cases, the poskim delineate a basic requirement, with room for hiddur and minhag to expand upon it, provided safety concerns are met.

Responsa on Modern Lighting

While the Arukh HaShulchan predates widespread electricity, his principles regarding shiur, oneg, and sakanah form the bedrock for later poskim grappling with modern lighting. Igrot Moshe, for instance, famously discusses the permissibility of electric lights for Ner Shabbat. R' Moshe Feinstein, in Orach Chaim 3:38, ultimately permits electric lights for Ner Shabbat, arguing that the essential mitzvah is the light itself, not necessarily the specific fuel or wick.¹⁴ However, he emphasizes that if one uses candles, they must adhere to the traditional halachot (like shiur and types of oil). This demonstrates how the rigorous analysis of the Arukh HaShulchan concerning the essence of Ner Shabbat (light for oneg and kavod) continues to inform contemporary psak, even when the technology changes. The Arukh HaShulchan's willingness to incorporate minhag (like wax candles) also sets a precedent for poskim to consider evolving practicalities.

Psak/Practice

The Arukh HaShulchan's discussion in 266:8-15 lands squarely in contemporary halacha l'maaseh, albeit often through the lens of modern conveniences.

Practically, the shiur of Ner Shabbat is generally understood to mean that the candles should burn for at least the duration of the Friday night meal, and ideally until the household retires for the night. Most pre-packaged Shabbat candles available today are designed to burn for several hours, easily fulfilling the "עד שישן" requirement and often extending to the "כל הלילה" minhag. The preference for shemen zayit remains a hiddur mitzvah, though the widespread use of wax candles is universally accepted, as the Arukh HaShulchan himself acknowledges implicitly by discussing their properties.

The most critical takeaway for practical application is the paramountcy of sakanah. While hiddur and minhag are valued, any setup that poses a fire risk (e.g., candles too close to curtains, unstable candelabra, excessively large candles in confined spaces) is forbidden. This is a meta-psak heuristic that pikuach nefesh always trumps hiddur or even ikkar hadin when there is a clear and present danger. The Arukh HaShulchan's strong language "אין לעשות כן" regarding dangerous candles serves as a perpetual warning, reminding us that halacha is lived in the real world, where safety is non-negotiable.

Takeaway

The Arukh HaShulchan masterfully illustrates the dynamic interplay between the foundational halachic shiur, the evolving power of minhag, and the unyielding imperative of pikuach nefesh in the realm of Ner Shabbat. His analysis provides both the theoretical rigor and practical wisdom essential for fulfilling this cherished mitzvah with both spiritual and physical integrity.

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¹ Arukh HaShulchan, Orach Chaim 266:8. ² Arukh HaShulchan, Orach Chaim 266:9. ³ Rambam, Hilchot Shabbat 5:1. ⁴ Rambam, Hilchot Shabbat 5:3. ⁵ Tur, Orach Chaim 266. ⁶ Shulchan Arukh, Orach Chaim 266:1. ⁷ Rema, Orach Chaim 266:1. ⁸ Magen Avraham, Orach Chaim 266:1 s.v. "ואין פחות". ⁹ Taz, Orach Chaim 266:1 s.v. "שמן שאינו נמשך". ¹⁰ Arukh HaShulchan, Orach Chaim 266:9. ¹¹ Arukh HaShulchan, Orach Chaim 266:9. ¹² Shemot 27:20-21. ¹³ Shulchan Arukh, Orach Chaim 671:2. ¹⁴ Igrot Moshe, Orach Chaim 3:38.