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DAAT · LEVEL 1 — INTRODUCTION
Siman רע"ו · 5 Seifim
Candle lit by a non-Jew on Shabbos — to discover and understand
סימן רע"ו
דִּינֵי נֵר שֶׁהִדְלִיק הַנָּכְרִי בְּשַׁבָּת
🌱 Introduction Level · Beginners
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First approach to Siman רע"ו: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of halachic concepts, modern practical cases and a synthesis.
Topic: Candle lit by a non-Jew on Shabbos
Source: שולחן ערוך אורח חיים סימן רע"ו (5 seifim)
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study plan
1. The Shulchan Aruch text — the 5 seifim of the Mechaber
2. General context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. Detail of the seifim — one by one
5. The Mishnah Berurah — first entries
6. The Rema's position — Ashkenazic vs Sephardic differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Shulchan Aruch text
Siman רע"ו contains 5 seifim of the Mechaber (Rabbi Yosef Karo) codifying the rules concerning a candle lit by a non-Jew on Shabbos.
Seif א — Candle lit by a non-Jew "for the Jew"
דיני נר שהדליק עכו"ם בשבת. ובו ה סעיפים:
עַכּוּ"ם שֶׁהִדְלִיק אֶת הַנֵּר בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר לַכֹּל, אֲפִילוּ לְמִי שֶׁלֹּא הוּדְלַק בִּשְׁבִילוֹ. הגה : ואין חילוק בזה בין קצב לו שכר או לא קצב, או שעשאו בקבלנות או בשכירות — דהואיל והישראל נהנה ממלאכה עצמה בשבת, אסור בכל ענין [הגהות אשירי פ"ק דשבת וב"י בשם סמ"ג וסה"ת]. אֲבָל אִם הִדְלִיקוֹ לְצָרְכּוֹ, אוֹ לְצוֹרֶךְ חוֹלֶה יִשְׂרָאֵל אֲפִילוּ אֵין בּוֹ סַכָּנָה (הגה : או לצורך קטנים דהוא כחולה שאין בו סכנה [מרדכי פ"ק דשבת]), מֻתָּר לְכָל יִשְׂרָאֵל לְהִשְׁתַּמֵּשׁ לְאוֹרוֹ. וְהוּא הַדִּין לְעוֹשֶׂה מְדוּרָה לְצָרְכּוֹ אוֹ לְצוֹרֶךְ חוֹלֶה. וְיֵשׁ אוֹסְרִים בִּמְדוּרָה — מִשּׁוּם דְּגָזְרִינַן שֶׁמָּא יַרְבֶּה בִּשְׁבִילוֹ. הגה : מיהו אם עשה עכו"ם בבית ישראל מדעתו — אין הישראל צריך לצאת, אף על פי שנהנה מנר או מן המדורה [טור].
Translation: a non-Jew who lit a candle for the Jew — forbidden to all Jews to benefit (even those for whom it was not specifically lit). Hagaha (Rema): no difference in the mode (piecework, salaried, subcontracted) — the prohibition remains since the Jew benefits from melacha done on Shabbos [Hagahos Ashri; Beis Yosef in the name of the Smag and Sefer HaTerumos]. Exceptions: if the non-Jew lit for himself, or for a sick Jew (even without mortal danger), or for Jewish children (= mildly ill per Mordechai) — permitted for any other Jew to use this light. Same for a fire (מדורה) — except for the "yesh osrim" who forbid it due to fear of adding fuel. Hagaha: if the non-Jew acted on his own initiative in the Jew's house — no need to leave, even if benefiting [Tur].
Seif ב — Jews and non-Jews together
יִשְׂרָאֵל וְעַכּוּ"ם שֶׁהֵסִיבּוּ יַחַד וְהִדְלִיק עַכּוּ"ם נֵר — אִם רוֹב עַכּוּ"ם, מֻתָּר לְהִשְׁתַּמֵּשׁ לְאוֹרוֹ. וְאִם רוֹב יִשְׂרָאֵל, אוֹ אֲפִילוּ מַחֲצָה עַל מַחֲצָה — אָסוּר. וְאִם יֵשׁ הוֹכָחָה שֶׁלְּצוֹרֶךְ עַכּוּ"ם מַדְלִיקָהּ — כְּגוֹן שֶׁאָנוּ רוֹאִים שֶׁהוּא מִשְׁתַּמֵּשׁ לְאוֹרָהּ — אַף עַל פִּי שֶׁרוֹב יִשְׂרָאֵל, מֻתָּר. הגה : ויש אומרים דמותר לומר לעכו"ם להדליק לו נר לסעודת שבת — משום דסבירא ליה דמותר אמירה לעכו"ם אפילו במלאכה גמורה במקום מצוה (העיטור), שעל פי זה נהגו רבים להקל לצוות לעכו"ם להדליק נרות לסעודה — בפרט בסעודת חתונה או מילה — ואין מוחה בידם. ויש להחמיר במקום שאין צורך גדול, דהא רוב הפוסקים חולקים על סברא זו.
Translation: mixed meal (Jews + non-Jews seated together), the non-Jew lights a candle. Majority criterion:
• Majority non-Jews → permitted (presumed for the non-Jews)
• Majority Jews or equality → forbidden (presumed for the Jews)
• Proof it is for the non-Jew (we see he himself uses the light) → permitted even if majority Jews
Hagaha (Rema): some permit asking the non-Jew to light for a Shabbos meal (amira le-akum permitted for a mitzvah — Ittur). Widespread custom for weddings/brisim — not protested. But absent "major need" — one must be stringent (most poskim refuse the amira).
• Majority non-Jews → permitted (presumed for the non-Jews)
• Majority Jews or equality → forbidden (presumed for the Jews)
• Proof it is for the non-Jew (we see he himself uses the light) → permitted even if majority Jews
Hagaha (Rema): some permit asking the non-Jew to light for a Shabbos meal (amira le-akum permitted for a mitzvah — Ittur). Widespread custom for weddings/brisim — not protested. But absent "major need" — one must be stringent (most poskim refuse the amira).
Seif ג — Non-Jewish servant accompanying
אִם אוֹמֵר אָדָם לְעַבְדּוֹ אוֹ לְשִׁפְחָתוֹ לֵילֵךְ עִמּוֹ וְהִדְלִיקוּ הַנֵּר — אַף עַל פִּי שֶׁגַּם הֵם צְרִיכִים לוֹ, אֵין זֶה לְצוֹרֶךְ הָעַכּוּ"ם, כֵּיוָן שֶׁעִיקַּר הַהֲלִיכָה בִּשְׁבִיל יִשְׂרָאֵל. הגה : ומותר לומר לעכו"ם לילך עמו ליטול נר דלוק כבר, הואיל ואינו עושה רק טלטול הנר בעלמא (רבי' ירוחם ני"ב ח"ב והגהות מרדכי פ"ק דשבת והגהות מיי' פ"י).
Translation: if one tells his non-Jewish servant to accompany him and the servant lit a candle for the walk — even though the servant also needs it (to see), this is not considered "for his own need" — since the walk itself is for the Jew. Therefore forbidden. Hagaha: but one may ask the non-Jew to accompany him carrying an already-lit candle — only carrying is involved, not lighting (Rabbeinu Yerucham; Hagahos Mordechai; Hagahos Maimoniyos).
Seif ד — Additional candle in an already-lit house
אִם יֵשׁ נֵר בְּבֵית יִשְׂרָאֵל וּבָא עַכּוּ"ם וְהִדְלִיק נֵר אַחֵר — מֻתָּר לְהִשְׁתַּמֵּשׁ לְאוֹרוֹ בְּעוֹד נֵר רִאשׁוֹן דּוֹלֵק. אֲבָל לְאַחַר שֶׁיִּכְבֶּה הָרִאשׁוֹן — אָסוּר לְהִשְׁתַּמֵּשׁ לְאוֹר הַשֵּׁנִי. וְכֵן אִם נָתַן שֶׁמֶן בְּנֵר הַדּוֹלֵק — מֻתָּר לְהִשְׁתַּמֵּשׁ עַד כְּדֵי שֶׁיִּכְלֶה הַשֶּׁמֶן שֶׁהָיָה בּוֹ כְּבָר, וְאַחַר כָּךְ אָסוּר. הגה : ומותר למחות בעכו"ם שבא להדליק נר או להוסיף שמן.
Translation: Jewish candle already burning, and a non-Jew comes to light another. While the first burns: permitted (no need for the second). After the first goes out: forbidden to use the second (made for the Jew). Likewise: non-Jew adds oil to a burning candle — one may use it until the original oil is consumed, then forbidden. Hagaha: permitted (recommended) to protest against the non-Jew who comes to light or add oil.
Seif ה — Fire for the cold in cold countries
בְּאַרְצוֹת קָרוֹת — מוּתָּר לְעַכּוּ"ם לַעֲשׂוֹת מְדוּרָה בִּשְׁבִיל הַקְּטַנִּים, וּמוּתָּרִין הַגְּדוֹלִים לְהִתְחַמֵּם בּוֹ. וַאֲפִילוּ בִּשְׁבִיל הַגְּדוֹלִים — מוּתָּר אִם הַקּוֹר גָּדוֹל שֶׁהַכֹּל חוֹלִים אֵצֶל הַקּוֹר. וְלֹא כְּאוֹתָם שֶׁנּוֹהֲגִים הֶיתֵּר אַף עַל פִּי שֶׁאֵין הַקּוֹר גָּדוֹל בַּיּוֹם הַהוּא.
Translation: in cold countries, one may ask a non-Jew to make a fire (מדורה) for the children (treated as "mildly sick people") — adults may then warm themselves. And even for adults directly, if the cold is extreme ("all are sick before the cold"). Caveat: not like those who are lenient even when the cold is not great that day.
Overview of the 5 seifim: the siman codifies a single principle — amira le-akum (asking/letting a non-Jew do work on Shabbos) — applied to the specific case of lighting and heating. Structure:
• Seif 1: general rule + exceptions (non-Jew for himself, sick person, children)
• Seif 2: mixed meal + Rema (heter for seudas mitzvah)
• Seif 3: accompanying servant (and the Rema's loophole: carrying an already-lit candle)
• Seif 4: additional candle in an already-lit house
• Seif 5: heating fire in cold countries
• Seif 1: general rule + exceptions (non-Jew for himself, sick person, children)
• Seif 2: mixed meal + Rema (heter for seudas mitzvah)
• Seif 3: accompanying servant (and the Rema's loophole: carrying an already-lit candle)
• Seif 4: additional candle in an already-lit house
• Seif 5: heating fire in cold countries
2. General context
The principle: amira le-akum is forbidden
Siman 276 is the heart of the "amira le-akum" doctrine (asking/letting a non-Jew do a melacha for a Jew on Shabbos). Talmudic source: Shabbos 121a and others. General principle: "שבות" derabanan — forbidden to ask the non-Jew on Shabbos what one cannot do himself.
This siman applies the principle to the candle — the most frequent element. But it expands to related melachos (heating, carrying light).
The fundamental question of the siman: under what conditions may a Jew benefit from light (or heat) made by a non-Jew on Shabbos? And under what conditions may one ask for the service?
Place within Hilchos Shabbos
Siman רע"ו concludes the "Shabbos candles" sequence (263, 264, 265, 275, 276) and precedes the major siman 277 (Shabbos switches). It is the siman of "interactions with the non-Jew" concerning light.
3. Key halachic concepts
Concept 1 — אֲמִירָה לְעַכּוּ"ם (Amira le-akum): "asking a non-Jew". A general derabanan prohibition on Shabbos — it is a "שבות". If the non-Jew acts for the Jew, the Jew cannot benefit directly.
Concept 2 — בִּשְׁבִיל יִשְׂרָאֵל (For the Jew): the decisive criterion. If the melacha is done for the Jew (with his explicit or implicit consent), the benefit is forbidden. If for the non-Jew himself (or a sick Jew, or Jewish children) — benefit permitted.
Concept 3 — חוֹלֶה / קָטָן (Sick person / Minor): major exception. Melacha for a sick Jew (even without mortal danger) — permitted by the non-Jew. Same for children (treated as "mildly ill" — Mordechai).
Concept 4 — מִצְוָה (סְעוּדַת חַתֻנָּה / מִילָה) (Mitzvah — wedding / bris): specific heter of the Rema (citing Ittur) — for a great mitzvah, one may ask the non-Jew to light. But "most poskim oppose". Custom: tolerate but do not encourage.
4. Synoptic view of the 5 seifim
| Seif | Case | Ruling |
|---|---|---|
| 1 | Non-Jew lights for a Jew | Forbidden to all Jews. Exception: for himself/sick/child — permitted. |
| 2 | Mixed meal | Majority non-Jews: permitted. Majority/equal Jews: forbidden. Rema: tolerates heter for mitzvah (wedding, milah). |
| 3 | Non-Jewish servant accompanies | Servant lighting for joint walk: forbidden (walk = Jew's benefit). Hagaha: carrying already-lit candle OK. |
| 4 | Additional candle | If Jewish one already burning: permitted while it burns. After: forbidden. And protest against the non-Jew. |
| 5 | Fire in cold countries | For children: OK. For adults: only if great cold (= "all sick"). |
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (Chofetz Chaim) has 45 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) שהדליק - וה"ה לכל מלאכה שיעשה הא"י בשבת בשביל ישראל דאסור לכל ליהנות מזה ועיין לעיל בסימן רנ"ב ס"ב לענין קבלנות:
משנה ברורה (ב) — (ב) אסור - מדרבנן דאם יהא מותר ליהנות יאמר לו להדליק:
משנה ברורה (ג) — (ג) אפילו וכו' - ולא דמי למי שהובא בשבילו מחוץ לתחום בשבת דמותר לאחר וכדלקמן בסימן שכ"ה סעיף ח' דתחומין דרבנן וכן כל איסור דרבנן שעשה א"י בשביל ישראל מותר לאחר שלא נעשה בשבילו:
For the full text of the 45 entries, consult Sefaria: Mishnah Berurah 276.
6. The Rema's position — 5 הגהות
- Hagaha on seif 1 (a): payment mode is not decisive — whether "piecework" (קבלנות) or "salaried" (שכירות), as long as it is for the Jew, it is forbidden. Source: Hagahot Ashri.
- Hagaha on seif 1 (b): "or for children — like a mildly ill person" (Mordechai). This protective extension is crucial in family life.
- Hagaha on seif 1 (c): if the non-Jew acts on his own initiative in the Jew's house — no need to leave.
- Hagaha on seif 2: Ittur's heter — permits asking a non-Jew to light for a great mitzvah (wedding, milah). "Many have the custom". But "most poskim oppose" — therefore stringency where no major need.
- Hagaha on seifim 3 + 4: servant who carries an already-lit candle — OK (carrying alone). Protest against a non-Jew who lights an additional candle or adds oil.
7. Modern practical cases
| Situation | Application |
|---|---|
| Hotel — non-Jew lights hallway lights on Shabbos | If for Jewish guests (motion-triggered or on request) → forbidden to knowingly benefit. If for guests in general (mixed non-Jew/Jew) — per seif 2. |
| Hospital — non-Jew lights a candle for a Jewish patient | Permitted (chola). The patient and other Jews may benefit. |
| Shabbos wedding (rare case today) | No weddings on Shabbos (forbidden). But at brisim on Shabbos morning, one may ask a non-Jew to light the oven to heat the meal (Rema, but stringently). |
| Non-Jewish companion walking with Jew on Shabbos — lights torch | If for the joint walk: forbidden (seif 3). But carrying already-lit candle: permitted. |
| Cold country (Russia, Canada) — heating turned on by non-Jew | Seif 5 — permitted for children; for adults if extreme cold ("all sick"). |
| "Shabbos goy" non-Jew employed for Shabbos services | Complex tradition. Must act on his own initiative or for "mitzvah" — otherwise amira forbidden. |
8. Practical synthesis of the siman
The 5 rules to remember from Siman רע"ו:
- Non-Jew lights "for the Jew": forbidden for all Jews to benefit (seif 1).
- Exceptions: for himself, sick Jew, Jewish children (seif 1 + Rema).
- Mixed meal: majority non-Jews = permitted. Majority/equal Jews = forbidden (seif 2).
- Heter for mitzvah (wedding, milah) per Rema (Ittur) — tolerated but not encouraged.
- Cold countries: non-Jew lights fire for children — permitted. For adults: only if extreme cold (seif 5).
9. Comprehension questions
Check your understanding:
- What is amira le-akum? What is its halachic status?
- What are the 3 exceptions to the principle (seif 1) — for whom?
- What is the majority criterion for a mixed meal (seif 2)?
- What is the Rema's heter (Ittur) for seudas mitzvah? What is the general opposition?
- What to do if a non-Jew lights an additional candle in a Jewish home (seif 4)?
- Why does extreme cold equate adults to "sick people" (seif 5)?
- What is the Rema's loophole for the joint walk (carrying an already-lit candle)?
Going further
If you want to delve deeper into this siman:
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