CCAR RESPONSA
Contemporary American Reform Responsa
175. Lighting the Candles and the Qiddush Man’s or
Woman’s Prerogative
QUESTION: It has thus far been customary for a
woman to light the candles at the Friday evening service and for a man to recite the qiddush.
Does the woman have a primary responsibility for lighting candles, or is this only a matter of
custom? Is there value in the current synagogue practice which encourages a woman to light
candles and a man to lead the qiddush, or is there a middle ground which would permit a
man on rare occasion to light the candles and the woman to lead the qiddush? (N. Hirsh,
Seattle, WA)ANSWER: It is certainly clear to all that both these segments of the
service have been moved from the home to the synagogue. Orthodox Judaism moved the
qiddush, and Reform Judaism moved the lighting of the shabbat candles. The
Orthodox rational was clearly stated by Joseph Caro, who specified that the qiddush
should be recited wherever a meal was eaten. It was moved to a synagogue for the sake of
strangers who ate in the synagogue (Pes. 10a; Shulhan Arukh Orah Hayim 269). He felt
that the practice should have been halted in his day, as meals were no longer taken in the
synagogue. However, Isserles added that it was Ashkenazic custom to continue the recital of the
qiddush in the synagogue. This followed Natronai Gaon (Siddur Rav Amram, ed.,
Jerusalem, p. 65). As no woman participated in any public portion of the Orthodox service, the
question of a woman reciting qiddush was never raised. The Reform
innovation of lighting the candles in the synagogue may have been intended as a revival of an
ancient custom of lighting shabbat candles following the afternoon service in the
synagogue (Siddur Rav Amram, ed. Jerusalem, 1971, p. 61). It came as an addition to
the late Friday evening service, which had its origin with Isaac Mayer Wise. His first
congregation was not enthusiastic about such a service, but permitted him to establish it in 1869
(G. Plaut, “The Sabbath in the Reform Movement,” C.C.A.R. Yearbook, Vol. 75, p. 177).
This service did not contain the ritual lighting of candles in the synagogue, nor did the early
editions of the Union Prayer Book. It was introduced in the newly revised edition of 1940,
and has become an accepted part of liturgy. Lighting the shabbat candles at
home is a mitzvah which was primarily assigned to women, but not exclusively
(M. Shab. 2.6). It is one of the three mitzvot specifically commanded to women as
also stressed by the Shulhan Arukh (Orah Hayim 263.3), yet the duty of executing this
commandment rests upon both men and women. If a male is traveling alone, he is responsible
for lighting the shabbat candles (Shulhan Arukh Orah Hayim 263.2,
6). It is not clear why this commandment, which must be carried out before a specified
time on Friday evening, was recommended to women, as women are free from all positive
mitzvot which were dependent upon time. Some authorities felt that the execution of such
commandments might interfere with family responsibilities (Simon Duran, Magen Avot
2.6). This explanation did not deal with women without family responsibility. The commandments
from which they are exempt may, of course, be performed by women, although these are not
incumbent upon them. As they are not obligated to execute these mitzvot, they can not
discharge the obligation for others (Shulhan Arukh Orah Hayim 106.1). This would
preclude their recital of the qiddush. Naturally, this conclusion has been rejected by
Reform Judaism in keeping with its emphasis on the equality of men and women. Either
mitzvah, lighting the candles or qiddush, may be performed by women both at
home and at a public service. Although it has become customary for women to light
the candles and for men to recite the qiddush, there is absolutely nothing within Reform
tradition which would preclude a reversal of these roles. This would be appropriate both at home
and in the synagogue. In keeping with the current emphasis on equality, it would be good to vary
the practice in the synagogue.December 1981
If needed, please consult Abbreviations used in CCAR Responsa.