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Siman רצ"ח · 15 Seifim
The havdalah candle (Motzei Shabbat) — to discover and understand
סימן רצ"ח
דִּין נֵר הַבְדָּלָה
🌱 Foundation Level · Beginners
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First approach to Siman רצ"ח: complete Hebrew text of the Mechaber, clear English translation, pedagogical explanations of the halachic concepts, modern practical cases, and a synthesis.
Topic: The havdalah candle (Motzei Shabbat)
Source: Shulchan Aruch Orach Chayim Siman רצ"ח (15 seifim)
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Plan of study
1. The text of the Shulchan Aruch — the 15 seifim of the Mechaber
2. The 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 — opening entries
6. The position of the Rema — Ashkenazi vs Sephardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman רצ"ח contains 15 seifim of the Mechaber (Rabbi Yosef Karo) codifying the laws relating to the havdalah candle (Motzei Shabbat).
Seif א — Reciting "Borei me'orei ha'eish" if one has a candle
דיני נר הבדלה. ובו טו סעיפים:
מברך על הנר בורא מאורי האש אם יש לו ואינו צריך לחזור אחריו וה"מ במוצאי שבת אבל במוצאי יוה"כ י"א שמחזר אחריו: הגה מי שאין לו כוס להבדיל כשרואה האש מברך עליו וכן הבשמים (טור):
Translation: "One recites over the candle 'Borei me'orei ha'eish' if one has [a candle]; one is not required to seek out a candle. This is on Motzei Shabbat; but on Motzei Yom Kippur, some say one must actively seek one out. Rema: One who has no cup for havdalah — when he sees the flame he recites the brachah on it (even alone), and likewise on the besamim (Tur)."
Candle = conditional (Motzei Shabbat): like the besamim (Siman 297), the candle is conditional. If one doesn't have one, one makes havdalah without it. Exception of Motzei Yom Kippur: one must actively seek a candle — for this candle commemorates the creation of fire (Adam discovered fire on Motzei Yom Kippur according to the midrash) and symbolizes the end of the fast.
"Borei me'orei ha'eish" ("Creator of the lights of fire"): brachah in the plural ("me'orei") because fire has several visual shades (red, yellow, blue) — the brachah encompasses the different colors of the flame. Source: Berachos 51b; Pesachim 53b.
Seif ב — Lechatchilah: avukah (multi-wick torch)
מצוה מן המובחר לברך על אבוקה ויש מי שאומר שאם אין לו אבוקה צריך להדליק נר אחר לצורך הבדלה חוץ מהנר המיוחד להאיר בבית: הגה ונר שיש לו שתי פתילות מקרי אבוקה. (אגודה):
Translation: "Mitzvah min ha-muvchar: to recite the brachah over an avukah ('torch' / multi-wick candle). Some say that if one has no avukah, one must light an additional candle for havdalah, beyond the main household candle. Rema: A candle with 2 wicks is called an avukah (Agudah)."
Avukah = lechatchilah: braided candle with multiple wicks that produces an intense light. Symbolizes "me'orei ha'eish" (plural) — the diversity of fire's shades. If unavailable: 2 candles side-by-side; or a 2-wick candle.
Seif ג — Looking at palms and fingernails
נוהגים להסתכל בכפות הידים ובצפרנים: הגה ויש לראות בצפרני יד ימין ולאחוז הכוס ביד שמאל ויש לכפוף האצבעות לתוך היד שאז רואה הצפרנים עם הכפות בבת אחת ולא יראה פני האצבעות שבפנים (זוהר פ' בראשית ובפ' ויקהל):
Translation: "The minhag is to look at the palms of the hands and at the fingernails. Rema: One looks at the fingernails of the right hand and holds the cup in the left hand. One bends the fingers inward toward the palm — thus seeing the nails together with the palms at once, and not seeing the front of the fingers (Zohar Bereshis + Vayakhel)."
Why palms + fingernails?
- "Ye'osu" (to benefit from the light): one must actually benefit from the light. Distinguishing the palm (light) from the back of the hand (dark) = proof one is benefiting.
- Kabbalah (Zohar): the fingernails symbolize the materiality of the world — havdalah illuminates them.
- Practical: fingers folded, palm toward oneself, looking at the fingernails of the right hand while holding the cup in the left.
Seif ד — "Ye'osu la-orah": close enough to distinguish 2 coins
אין מברכין על הנר עד שיאותו לאורו דהיינו שיהיה סמוך לו בכדי שיוכל להכיר בין מטבע מדינה זו למטבע מדינה אחרת:
Translation: "One does not recite the brachah over the candle until one benefits from it (ye'osu la-orah) — that is, one must be close enough to it to be able to distinguish between the coin of one country and the coin of another country [fine details]."
Visible benefit criterion: the brachah is birkas ha-nehenin (of enjoyment). One must actually benefit. Practical test: see fine details (color of a coin, etc.). Candle too far away = no benefit = no brachah.
Seif ה — Not on light produced from a forbidden melachah
אין מברכין על הנר שלא שבת ממלאכת עבירה לאפוקי אור שהודלק לחיה ולחולה שכיון שלא הודלק לעבירה מברכין עליו אבל אם הדליקו עכו"ם בשבת כיון שאם היה מדליקו ישראל היה עובר לא שבת ממלאכת עבירה מיקרי ואין מברכין על אור של ע"א (טור):
Translation: "One does not recite a brachah over a candle that did not rest from a melachah-aveirah (one that was lit while transgressing Shabbos). Exception: a candle lit for a woman in childbirth or a sick person [case of pikuach nefesh] — since it was not lit for an aveirah, one recites a brachah over it. But if a non-Jew lit it on Shabbos — since had a Jew lit it he would have transgressed — it is considered 'did not rest from an aveirah,' and one does not recite the brachah. Likewise not on the light of idolatry."
Logic: the brachah on the havdalah candle must use a light "that observed Shabbos properly." A light lit by violating Shabbos = disqualified for the brachah.
Seif ו — Origin of the flame on Motzei Shabbat / YK
עכו"ם שהדליק במוצאי שבת מישראל או ישראל מעכו"ם מברכין עליו אבל עכו"ם שהדליק מעכו"ם אין מברכין עליו ובמוצאי יוה"כ אין מברכין על נר שהדליק ישראל מעכו"ם (ועיין לקמן סי' תרכ"ד סעיף ה'):
Translation: "Motzei Shabbat: a non-Jew who lights from a Jew (= borrowed flame), or a Jew who lights from a non-Jew — one recites a brachah on it. But a non-Jew who lights from a non-Jew — no. Motzei Yom Kippur: one does not recite a brachah even on a candle lit by a Jew from a non-Jew (see Siman 624:5)."
Difference between Motzei Shabbat and YK:
- Motzei Shabbat: one recites a brachah on any "pure" flame (lit lawfully on Shabbos or Motzei Shabbat).
- Motzei Yom Kippur: one seeks a flame "that rested on Yom Kippur" — namely, one lit before YK and burning throughout. The flame of a non-Jew lit on YK = invalid even by transmission.
Seif ז — Seeing a light outside a city
היה הולך חוץ לכרך וראה אור אם רובן עכו"ם אין מברכין עליו ואם רובן ישראל או אפילו מחצה על מחצה מברכין עליו:
Translation: "If he was walking outside a city and saw a light: if the majority [of inhabitants] are non-Jews — one does not recite a brachah. If the majority are Jews or even half-and-half — one recites the brachah."
Doubt = Jewish: in a 50/50 case, one presumes the flame came from a Jew (who lit lawfully). But majority non-Jews = presumption that it was lit on Shabbos in a forbidden manner.
Seif ח — Light produced by friction (wood/stone)
אור היוצא מהעצים והאבנים מברכין עליו אבל במוצאי יוה"כ אין מברכין עליו:
Translation: "Light produced from wood or stones [by friction] — one recites a brachah on it on Motzei Shabbat. But on Motzei Yom Kippur, one does not recite the brachah."
Why this difference? On Motzei Shabbat, the brachah relates to fire in general (created on the first Motzei Shabbat per the midrash). On Motzei YK, it relates to the flame that rested on YK — friction = new flame, did not rest on YK.
Seif ט — Burning coals
גחלים הבוערות כל כך שאילו מכניס קיסם ביניהם הוא נדלק מברכין עליהם והוא שעשוים להאיר:
Translation: "Coals burning so intensely that if one places a splinter among them it ignites — one recites a brachah on them, provided they are made to illuminate."
Criterion: intense heat (can ignite) + purpose of illumination. Coals only for cooking → no brachah.
Seif י — Brick kiln (kivshan)
אור של כבשן בתחילת שריפת הלבנים אין מברכין עליו שאז אינו עשוי להאיר ואחר שנשרפו אז עשוי להאיר מברכין עליו:
Translation: "The light of a brick kiln: at the beginning of firing the bricks — one does not recite a brachah, for it is then not made to illuminate. After the firing [the bricks are hot but the kiln still illuminates] — made to illuminate, one recites a brachah."
"Predominant use" principle: what counts is the primary function of the fire at that moment. During firing = for firing; afterward = for light.
Seif יא — Shul candle
נר בית הכנסת אם יש שם אדם חשוב מברכין עליו ואם לאו אין מברכין עליו וי"א בהפך ואם יש שמש שאוכל שם מברכין עליו והוא שלא תהא לבנה זורחת שם:
Translation: "The shul candle: if there is an 'adam chashuv' (important person) there — one recites the brachah on it. Otherwise, no. And some say the reverse. And if there is a shammash who eats there — one recites the brachah on it. Provided that the moon is not shining there (= not illuminating the hall from outside)."
Subtlety of context: the shul candle is not for illuminating the hall (often there are other lights / moonlight). It is ceremonial. Unless the shammash eats by its light = proof that one actually benefits from it.
Seif יב — Funeral candle
אין מברכין על נר של מתים שאינו עשוי להאיר הלכך מת שהיו מוליכין לפניו נר אילו הוציאוהו ביום והוציאוהו בלילה בנר אין מברכין עליו:
Translation: "One does not recite a brachah on the candle of a deceased — which is not made to illuminate. Therefore, a deceased before whom a candle was carried: if the burial took place during the day, and he was carried out at night with a candle — one does not recite a brachah on it."
Ceremonial, not practical purpose: funeral candles are signs of honor, not sources of illumination. Criterion: if the deceased could have been carried out during the day without light, the candle is ceremonial.
Seif יג — A blind person does not recite the brachah
סומא אינו מברך:
Translation: "A blind person does not recite the brachah [on the candle]."
Logic: the brachah is on the benefit of the light. A blind person does not benefit. But he can be motzi others (like one who cannot smell, for besamim, by arvus) if it is his family / unlearned people.
Seif יד — In the beis midrash: one recites for all
היו יושבים בבית המדרש והביאו להם אור אחד מברך לכולם:
Translation: "If they were sitting in the beis midrash and a light was brought to them — one recites the brachah for all."
Halachic principle: "berov am hadras melech" (Mishlei 14:28 — "in a multitude of people is the king's glory"). When a group is gathered to learn, one recites the brachah in everyone's name — so as not to multiply brachos unnecessarily.
Seif טו — Seeing the flame + benefiting from it
נר בתוך חיקו או בתוך פנס [פי' כלי שנותן הנר שלא תכבה] או בתוך אספקלריא רואה את השלהבת ואינו משתמש לאורה משתמש לאורה ואינו רואה את השלהבת אין מברכין עליה עד שיהא רואה את השלהבת ומשתמש לאורה:
Translation: "A candle in one's bosom (concealed), in a lantern [vessel that prevents extinguishing] or in an aspaklarya (glass): if one sees the flame but does not benefit from it; or if one benefits without seeing the flame — one does not recite the brachah until one sees the flame AND benefits from its light."
Dual criterion: vision + benefit. Both required for the brachah.
- Electric (LED) havdalah candle: major discussion — most poskim say no because the LED "flame" is not a real flame (no combustion). Prefer a real candle (wax/oil).
Complete text: these 15 seifim constitute the entirety of the Mechaber's codification on this subject. Each one specifies a case, a condition, or an exception.
2. The general context
What is this siman about?
Our siman codifies the 3rd element of YBN"H: the Ner (candle). 15 strikingly dense seifim covering: the basic brachah, the ideal avukah, the gesture of looking at the fingernails, the exclusions (melachah, non-Jews, deceased), the borderline cases (friction, kiln, shul), and the blind person.
Midrashic source: Bereshis Rabbah 11:2 — Adam discovered fire on Motzei Shabbat. The brachah "Borei me'orei ha'eish" commemorates this universal discovery. Talmudic source: Pesachim 53b-54a; Berachos 51b-53b.
Place in Hilchos Shabbos
- Siman 296-297 — Havdalah (wine, besamim)
- Siman 298 — Ner (candle) (our siman)
- Siman 299 — Not eating/drinking/working before havdalah
- Siman 300 — Melaveh Malkah (accompanying meal)
3. The key halachic concepts
1. בורא מאורי האש: brachah on the havdalah candle — in the plural ("me'orei") because fire has several colors. Source: Berachos 52b.
2. אבוקה (Avukah): multi-wick braided torch. Mitzvah min ha-muvchar. If unavailable: 2 candles lit side-by-side.
3. יאותו לאורו (Ye'osu la-Orah): "benefit from the light" — practical criterion: being able to distinguish between 2 coins of different countries. Without this, no brachah.
4. לא שבת ממלאכת עבירה: "candle that did not rest from a transgression" — lit on Shabbos by a non-Jew or even a Jew in violation. No brachah.
5. עשוי להאיר (Asuy le-Ha'ir): "made to illuminate" — vs fire for cooking, signal, or ceremony. Only illuminating fire is valid.
6. נר של מתים: funeral candle — ceremonial, not for illumination → no brachah.
7. סומא אינו מברך: a blind person does not recite the brachah (for himself) — no visual benefit. But may be motzi others by arvus.
8. צפרניים והכפות: fingernails + palms — kabbalistic ritual gesture (Zohar). Fingers folded, fingernails toward the light, cup in the left hand.
4. Overview of the 15 seifim
| Seif | Topic | Key halachah |
|---|---|---|
| א | Basic brachah | Recite if one has; Motzei YK: actively seek |
| ב | Avukah (torch) | Ideal; 2 wicks = avukah (Rema) |
| ג | Palm/nail gesture | Right-hand fingernails, cup in left hand, folded fingers (Zohar) |
| ד | Ye'osu la-orah | Actually benefit (distinguish 2 coins) |
| ה | Light from melachah | No, except pikuach nefesh |
| ו | Non-Jew/Jew | Transmission OK; not non-Jew from non-Jew |
| ז | Light outside the city | Majority Jews / 50-50 → yes |
| ח | Friction wood/stone | OK Shabbos; not YK |
| ט | Burning coals | OK if made to illuminate |
| י | Brick kiln | Not at start; yes after |
| יא | Shul candle | If real benefit (shammash eats) |
| יב | Deceased's candle | No — not for illumination |
| יג | Blind person | No brachah for self |
| יד | Beis midrash | One recites for all |
| טו | Concealed candle/lantern | See flame + benefit — both |
5. The Mishnah Berurah — opening entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) contains 39 entries on this siman. Here are the first ones — to better grasp the meaning of the seifim:
משנה ברורה (א) — (א) מברך על הנר וכו' - משום דתחלת ברייתו הוי במו"ש כדאמרינן בפסחים דף נ"ד במו"ש נתן הקב"ה דעה באדה"ר וטחן ב' אבנים זו בזו ויצא מהן אור והא דמברכין במוצאי יוה"כ אף כשאינו חל במו"ש מפני שהוא כעין הבדלה שכל היום היה אסור להשתמש בזה האור אף לאוכל נפש ולא כמו בשאר יו"ט ועכשיו מותר ולכך דעת הי"א דצריך לחזור אחריו כמו להבדלה:
משנה ברורה (ב) — (ב) בורא מאורי האש - דכמה נהורא איכא בנורא לבנה אדומה וירוקה ואם אמר מאור האש דעת הב"ח דלא יצא אפילו בדיעבד. ואם אמר ברא מאורי האש לשון עבר יצא:
משנה ברורה (ג) — (ג) וא"צ לחזור אחריו - שאין מברכין אלא לזכר שנברא האור במו"ש וכנ"ל וע"כ יוכל לברך על הכוס אפילו בלא נר ומתי שיזדמן לו אח"כ שיראה אש ויהנה לאור יברך בורא מאורי האש ואך דוקא בליל מו"ש ולא יותר דעבר זמנו וכדלקמן בסי' רצ"ט ס"ו:
For the full text of the 39 entries, see Sefaria: Mishnah Berurah 298.
6. The position of the Rema
Wherever the Rema (Rabbi Moshe Isserles) adds a hagahah (gloss), he generally specifies the Ashkenazi nuances vis-à-vis the Sephardi Mechaber. Examine the Hebrew text above carefully to spot the passages introduced by הגה.
Important Rema additions:
- Seif א: one without a cup — sees the flame, recites the brachah on it alone, and likewise on the besamim.
- Seif ב: a 2-wick candle = avukah.
- Seif ג: right-hand fingernails, cup in left hand, folded fingers — Zohar.
7. Modern practical cases
| Situation | Practical halachah |
|---|---|
| Standard havdalah candle | Braided 2–4 wick avukah (very common). Recite "Borei me'orei ha'eish." |
| No avukah, only a simple candle | Light 2 simple candles side-by-side (= avukah equivalent). |
| LED / electric candle | Most poskim: no. No combustion = no real "eish." Prefer a real candle. |
| Lighter / match | Permitted (real flame), but avukah ideal. Sufficient bedi'avad. |
| No candle at all | Skip this brachah. No obligation to seek (except Motzei YK). |
| Cold / cannot see clearly | Criterion: distinguish 2 coins. If yes, OK; if not, skip. |
| Blind person | Does not recite for himself. May be motzi children / unlearned. |
| Candle already lit by another Jew | OK. Recite on it. Even better (lit to illuminate, not specifically for havdalah). |
| Shul with a real avukah | 1 Shatz recites for all (Seif יד). |
| Motzei Yom Kippur | Actively seek a candle that "rested on Yom Kippur" (lit before and still burning). |
Practical rule: avukah + visible flame + real benefit + "kosher" flame (not melachah-aveirah). If one of these conditions is missing — review.
8. Practical synthesis of the Siman
The 8 key teachings of Siman רצ"ח:
- "Borei me'orei ha'eish" — plural for the shades of fire's colors.
- Ideal avukah — braided torch; if unavailable 2 candles side-by-side.
- Palm + nail gesture — look at right-hand nails, cup in left hand (Zohar).
- Real benefit — able to distinguish 2 coins (ye'osu la-orah).
- Kosher flame — not from melachah, not idolatrous, not for the deceased.
- To illuminate — not for cooking, signal, or ceremony.
- Blind person — does not recite for himself.
- Motzei YK — actively seek a candle that burned through YK.
9. Comprehension questions
Check your understanding:
- Why is the brachah on the candle in the plural ("me'orei")?
- What is an avukah and how do you compose one if you don't have one?
- What is the significance of the "look at the fingernails" gesture?
- What does "ye'osu la-orah" mean and what is its practical test?
- Which flames are disqualified? Why?
- What is the difference between Motzei Shabbat and Motzei Yom Kippur regarding the candle?
- Can an LED candle be used for havdalah? Why not?
- Can a blind person recite the brachah? Can he be motzi others?
Going further
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