## Rabbi Sacks on Siddur, Shabbat, Candle Lighting

###### Rabbi Sacks on Siddur, Shabbat, Candle Lighting 1
[Rabbi Sacks on Siddur, Shabbat, Candle Lighting 1](https://torahapp.org/share/book/Rabbi%20Sacks%20on%20Siddur/s/Shabbat,_Candle%20Lighting/r/1)

**English Edition; Koren Publishers Jerusalem, 2017:**
CANDLE LIGHTING
Lighting candles is a positive rabbinic commandment, symbolizing *shalom bayit*, domestic peace. By creating peace in the home, we are helping to make peace in the world.
The Shabbat candles also symbolize the light of the Divine Presence, which illuminates relationships within the home. Rabbi Akiva noted that the Hebrew words for man (*ish*) and woman (*isha*) both contain the letters of *esh*, “fire.” Each contains one extra letter – *yod* in the case of man, *heh* in the case of woman, and these two letters together spell one of the names of God. He concluded: “When husband and wife are worthy, the Divine Presence dwells between them” (*Sota* 17a).
The ancient custom is for women to perform this commandment since they are the primary guardians of the home. Our custom is to light two candles, representing the two dimensions of Shabbat: *shamor*, “guarding,” observing the prohibitions of Shabbat; and *zakhor*, “remembering,” keeping its positive commandments.
Normally we make a blessing over a commandment *before* performing it. In the case of Shabbat lights, however, the blessing is made afterward, so that the lighting precedes mental acceptance of the day and its prohibitions. The blessing is made while covering one’s eyes, so that the blessing follows the act but precedes its benefit.


###### Rabbi Sacks on Siddur, Shabbat, Candle Lighting 13
[Rabbi Sacks on Siddur, Shabbat, Candle Lighting 13](https://torahapp.org/share/book/Rabbi%20Sacks%20on%20Siddur/s/Shabbat,_Candle%20Lighting/r/13)

**English Edition; Koren Publishers Jerusalem, 2017:**
יְדִיד נֶֽפֶשׁ *Beloved of the soul:* A song of passionate intensity, composed by the Safed kabbalist Rabbi Elazar Azikri (1533–1600). In language reminiscent of the Song of Songs, it speaks of Israel’s yearning for God: Azikri himself called it “a prayer for union and the desire of love.” The text here, differing in a number of details from that found in some other siddurim, is based on the original manuscript in the author’s own hand. The initial letters of the four verses spell God’s holiest name. וְאַל תִּתְעַלָּם *Do not hide Yourself:* refers to Israel’s exile. The poet calls for God to reveal Himself at *the appointed time* of redemption, כִּי בָא מוֹעֵד.