Sources and Reasoning:
One Who Did Not Make an Eruv Tavshilin—May He Light Shabbat Candles?
The Rishonim disagree as to whether one who did not make an eruv tavshilin may light Shabbat candles. The Beit Yosef sought to prove from the view of the Rif and Rambam—who did not mention lehadlokei shraga (“to light a lamp”) in the text of the eruv, but mentioned only baking and cooking—that there is no need to make an eruv tavshilin for lighting Shabbat candles or preparing Shabbat foods that do not involve baking or cooking.
In contrast, Tosafot, the Rosh, and the Ran maintain that one should say lehadlokei shraga, since Shabbat candles also may not be lit without an eruv tavshilin.
In practice, the Shulchan Aruch, Orach Chaim 527:19, rules anonymously in accordance with the Rif and Rambam, and cites the view of Tosafot and the Rosh with the wording, “and some prohibit.” This is the language of the Shulchan Aruch: One who did not make an eruv is permitted to light a Shabbat candle, and some prohibit it.
With regard to practical halachah, although the Mishnah Berurah wrote that many Acharonim agreed that the primary ruling follows the view that prohibits lighting Shabbat candles without making an eruv tavshilin, the anonymous ruling of the Shulchan Aruch is that there is no need to make an eruv tavshilin in order to light Shabbat candles. Thus, if one did not make an eruv tavshilin, he may light Shabbat candles. Maran Rabbi Ovadia Yosef zt”l likewise ruled in accordance with the anonymous ruling of the Shulchan Aruch.
However, the disagreement concerns only the case after the fact, where one did not make an eruv tavshilin. Ideally, it appears that according to all opinions, it is preferable to make an eruv tavshilin without a blessing, in order to avoid the dispute among the Rishonim. This is especially so because, according to the Magen Avraham, even the Rif and Rambam agree that an eruv tavshilin must be made for lighting Shabbat candles; they merely maintain that it need not be mentioned in the text of the eruv.
See the words of the Maamar Mordechai, siman 527, se’if katan 18, who discusses this matter as follows:
One must investigate the case of one who intends neither to bake nor cook anything from Yom Tov for Shabbat—for example, where he cooked the Shabbat needs before Yom Tov, and the like—whether he must make an eruv or not. It appears that according to the view of “some say,” he nevertheless must make an eruv in order to permit lighting the candle from Yom Tov for Shabbat. But according to the Rif and Rambam, according to Maran’s understanding, he need not make an eruv at all. However, according to the Magen Avraham and the Sheyarei, according to all opinions one must make an eruv for lighting. We have already written that the words of the Rashba and the Ran imply as Maran’s view. Therefore, it appears that one who wishes to make an eruv should not recite a blessing, for in cases of doubt regarding blessings we are lenient; it is sufficient for him to say, “By means of this eruv,” etc., and there is no need to alter the wording. Nevertheless, in practice this requires further consideration.
Therefore, in the case under discussion, it is advisable to make an eruv tavshilin without a blessing, as the Kaf HaChaim wrote. This is likewise stated in Responsa Or LeTzion, vol. 3, chapter 22, responsum 6: one who does not intend to cook or bake, but only to warm food, should make an eruv tavshilin but should not recite a blessing over it.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. It may therefore contain inaccuracies and should not be considered a definitive reference.
