Halacha

The Torah establishes in the Book of Devarim (21:17) that a father must "recognize" ("Yakir") the distinction of his firstborn son by awarding him a double portion in the inheritance. Thus, for example, if a man had three sons, after his death his estate is divided into four portions, two of which are awarded to the firstborn; each of the other two sons then receives one of the remaining two portions. Interestingly enough, the Hebrew word "Bechor" ("firstborn") itself alludes to this Halacha. This word consists of the three letters "Bet," "Chaf" and "Resh," which have the respective numerical values of 2, 20 and 200 – all of which signify the notion of "double." This Halacha applies only if the deceased's first child is male and born naturally (not cesarean.) If his oldest child is a daughter, then the oldest son does not have the status of "Bechor" and does not receive a double portion of the inheritance. Furthermore, this Halacha only applies to the first born of the father, not the mother. The right of the firstborn to a double portion does not apply if the father died, Heaven forbid, before the oldest son's birth. Meaning, if a woman conceived with twins and her husband passed away during pregnancy, the estate is divided evenly between the two twins. As mentioned earlier, the Torah presents the law of the firstborn's double portion with the word "Yakir," which means to "recognize" or "know." This term alludes to the fact that a firstborn receives a double portion only if his father "knew" him," to the exclusion of a tragic case of a firstborn whose father passed away before his birth. If one's oldest child is a son but he was born after a miscarriage, he is nevertheless considered a "Bechor" with respect to this Halacha. Even though a firstborn son after a miscarriage does not require a Pidyon Ha'ben (the symbolic "redemption" of a firstborn son from a Kohen), he is deemed a Bechor as far as inheritance is concerned. A firstborn son thus receives a double portion even if he was born after a miscarriage or several miscarriages, and even if he was born after a stillborn child (or several stillborn children), Heaven forbid. These Halachot apply only in cases where no will was written, and thus the deceased's estate is distributed automatically in accordance with the system prescribed in the Torah. We do not discuss here the issue of if and how one can circumvent these laws by drawing up a will during his lifetime. Summary: When a father’s naturally (not caesarean) firstborn child is a son, he receives twice as large a share in his father's estate as his brothers. This applies even if the firstborn was born after a stillborn or miscarriage. It does not apply in a case of a man who dies while his wife was pregnant with twins; since he died before the birth of his firstborn son, the son does not receive a double portion. See the book- "Pure Money" by Dayan Cohen, pages 222-223. See Hoshen Mishpat, siman 276.

Can a person write a will calling for his assets to be distributed after his passing in a different manner than that prescribed by the Torah? According to Torah law, ownership over a person's assets is transferred automatically after his passing to his family members in the sequence stipulated by Halacha. This automatic transfer of assets does not depend upon the deceased's wishes, and thus a person cannot instruct that his estate be distributed differently. One may, however, write a will calling for the distribution of his assets in the form of gifts given before his death, rather than as an inheritance. Meaning, the will must stipulate that the assets are distributed during his lifetime, and not after his death. Clearly, a person can distribute his property during his lifetime however he wishes. Therefore, although a person cannot override the Torah's laws of inheritance, he can circumvent them by writing a legal document calling for his assets' distribution before his death. Writing a will in this manner gives rise to a number of Halachic issues; it is therefore imperative that a person who writes a will does so in consultation with a competent Halachic expert so as to ensure that it is formulated properly. Despite this provision allowing a person to distribute his assets as he wishes, it is nevertheless a Mitzva to distribute at least some of one's assets in accordance with the Torah's laws of inheritance. The story is told of the renowned Sadik David Sion Laniado Z"L, who wrote a will whereby all his assets were donated after his death to charitable causes. However, he left over one Lira (the unit of Israeli currency at the time) that would be inherited by his children in accordance with the Torah's laws. Thus, although Halacha allows a person to write a will that circumvents the Torah's inheritance laws, it is nevertheless proper to see to it that at least some assets are transferred to one's heirs according to the Torah's system of inheritance. Summary: If a person who wishes for his assets to be distributed after his death in a different manner than that prescribed by the Torah, he may write a will whereby the desired distribution takes effect before his death. One who wishes to write such a will must do so in consultation with a competent Halachic authority. It is proper to leave aside at least some assets to be distributed among one's heirs in accordance with the Torah's inheritance laws. See the book- "Pure Money" by Dayan Cohen, pages 231-232.

If a person passes away without leaving a will, the distribution of his estate is subject to a very specific system outlined by Halacha, which generally differs from the state laws regarding inheritance. We briefly outline here the basic rules of inheritance that apply when a person passes on without leaving a will: 1) A wife does not inherit her husband. According to the terms of the Ketuba, she is given a sum of money from the estate for her basic needs, and this money is given to her before the estate is divided among the inheritors, but she does not inherit her husband's assets. 2) If a person left behind sons, they inherit the entire estate, including both real and moveable property, and even charitable accounts that the father may have had. (We do not discuss here the special rights of the firstborn, which deserves fuller elaboration in a separate context.) 3) If a person had a son who had since passed away, the estate is given to that son's children. If the deceased had one living son and another son that had died, 50% of the estate is given to the live son, and the other 50% is distributed among the sons of the deceased son. 4) Daughters do not receive a share in the estate if the deceased had a son; single daughters, however, are given a certain sum from the estate until they get married. If the deceased never had sons but had a daughter, she receives the estate. 5) If a person died without any children, then he is inherited by his father. If his father is no longer alive, then his (father's) children – the brothers or sisters of the deceased – receive the estate. If the father had no other children, then the estate is awarded to the grandfather; if the grandfather is no longer alive, then the estate is divided among his (grandfather's) children, meaning, the uncles of the deceased. If the grandfather had no other children, then the estate is awarded to the great-grandfather, and if he is no longer alive, then the estate is divided among his children, or the deceased's great-uncles. As mentioned, these laws apply only in a case where a person passed on without leaving a will; the laws governing wills will, please God, be discussed in a separate Daily Halacha. See Hoshen Mishpat, siman 276. See the book- "Pure Money" by Dayan Cohen, pages 215-218.

Halacha forbids eating before praying Shaharit in the morning, both on Shabbat and on weekdays. Eating before praying is considered a sign of arrogance, as one's first order of business in the morning should be praying to Hashem. Of course, an ill patient who needs to eat to sustain himself is permitted to eat, as this clearly does not express any arrogance on his part. Likewise, it is permissible to drink water before praying Shaharit, as drinking water constitutes a basic life necessity. The Halachic authorities allow drinking tea, as well, which is essentially water with some flavoring, and coffee, which can be viewed as a kind of "medicine" in that helps people feel alert and refreshed. There is a debate among the Halachic authorities as to whether one may add sugar to his tea or coffee when drinking before Shaharit. Hacham Ovadia Yosef permits adding a small bit of sugar. Clearly, however, it is forbidden to drink other beverages, such as orange juice, lemonade, chocolate milk and milkshakes. Drinking these beverages before Shaharit is akin to eating before Shaharit, and is strictly forbidden. As mentioned, this Halacha applies both on weekdays and on Shabbat. Unfortunately, many people make a mistake when they spend Shabbat in a hotel in Israel, and eat breakfast in the hotel dining room before praying Shaharit. Since they will be returning from the synagogue after breakfast is over, and lunch is not served until around 1pm, they sit down to breakfast before they leave for Shaharit. This is strictly forbidden, except in situations of ill patients or others who have a specific medical need that requires eating and drinking before Shaharit, as discussed above. If one wants to eat breakfast in the hotel, he must pray at an early Minyan and then eat breakfast after returning from the synagogue. It is likewise forbidden to take a small snack or a few drinks before praying; as discussed, one may drink only water, tea or coffee before praying Shaharit. After one recites the Amida in the morning, there are no longer any restrictions, and he may eat and drink as he wishes. A more complicated question arises on Shabbat, when there is an obligation to recite Kiddush before eating or drinking. Although eating and drinking are forbidden before Shaharit on Shabbat just like during the week, may one eat and drink after Shaharit but before Musaf? For example, is it permissible for one to bring a bag of candies or snacks with him to the synagogue so he can have a snack after Shaharit, such as before or during the Torah reading? Or, may one go to the synagogue kitchen during that time to take a coffee or snack? This issue is subject to a debate among the Halachic authorities. A number of Poskim (the Shalmeh Sibur, citing from the Maharam Zakut, and Sefer Ikareh Ha'dat) maintain that the obligation of Kiddush does not take effect on Shabbat morning until after the recitation of Musaf. Therefore, once a person recites the Amida of Shaharit, he is permitted to eat and drink (as long as he does not eat a Ke'besa or more of "Mezonot" food). According to this view, it would be entirely permissible to have a snack or drink after Shaharit before Musaf. Many other Poskim, however, dispute this position. (These include the Mishna Berura, Kaf Ha'haim, Bayit Hadash, Elya Rabba, Tosefet Shabbat, and the Hida in Birkeh Yosef.) In their view, the obligation of Kiddush begins after Shaharit, not after Musaf, and therefore, after one recites the Amida of Shaharit on Shabbat, he may not eat or drink anything until he recites Kiddush. It is forbidden even to drink water, because once the obligation of Kiddush takes effect, one may not eat or drink anything until Kiddush. In light of this debate, Hacham Ovadia Yosef rules in Yabia Omer (Orah Haim 22:2) that one should not eat after Shaharit before Kiddush unless there is some pressing need. For example, if somebody feels a bit weak or frail and needs a snack or drink, then he may eat or drink. Other examples include a Ba'al Koreh whose voice is hoarse and he needs to drink water or suck a lozenge to be able to read properly, and somebody who needs to take medicine at a certain time with food or drink. These are all legitimate needs that allow for relying on the lenient position and eating or drinking before Kiddush. Otherwise, however, if one feels well and has no particular need to eat or drink, he should refrain from eating and drinking until he recites Kiddush. This is also the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his Menuhat Ahaba. Summary: It is forbidden to eat before praying Shaharit in the morning, unless one is ill or medically required to do so. Drinking water, tea or coffee is permitted, but drinking other beverages is forbidden. This applies on Shabbat, as well. After one recites Shaharit on Shabbat, he may not eat or drink anything – including water – until he recites or hears Kiddush, though in situations of need, such as if somebody feels frail or is reading the Torah and needs water for his throat, he may eat a small snack or have a drink.

As discussed in a previous edition of Daily Halacha, it is forbidden to eat or drink anything from the time Shabbat begins on Friday afternoon until one recites (or hears) Kiddush. Even water is forbidden. This prohibition begins when a person accepts the onset of Shabbat, or at sundown, whichever comes first. We noted there the lenient ruling of Hacham Bension Abba Shaul (Israel, 1923-1998) that this prohibition does not pertain to minors – boys or girls below the age of Misva obligation. In his view, parents are permitted to feed their children before Kiddush without restriction. It must be noted, however, that Hacham Ovadia Yosef disagreed with this position. He ruled that once children reach the age of Hinuch (training in Misvot), which is generally assumed to occur at around age six, their parents should train them not to eat or drink from the time Shabbat begins until Kiddush. If a need arises, and a child is hungry and thirsty and finds it very difficult to wait, then the child may be fed, but unless this is necessary, Hacham Ovadia maintains that children should not be given food or drink before Kiddush. Hacham Ovadia also addresses the case of a person who feels very thirsty during Ben Ha'shemashot – the 13.5-minute period immediately after sunset. He writes that if the person did not expressly accept the onset of Shabbat, then he may drink during this period to quench his thirst. The rationale for this ruling is that two Halachic uncertainties are involved. First, it is uncertain whether the period of Ben Ha'shemashot should be treated as nighttime – in which case Shabbat has begun and thus drinking is forbidden – or as daytime – in which case Shabbat has yet to begin, and drinking is still permissible. Secondly, this period may not even be Ben Ha'shemashot at all, as Rabbenu Tam (Rabbi Yaakob Ben Meir, France, 1100-1171) maintained that Ben Ha'shemashot begins later than this period. Given these two uncertainties ("Sefek Sefeka"), drinking may be allowed during this period when necessary. It must be emphasized, however, that if a person had accepted the onset of Shabbat, then he may not drink even during this time. Summary: There is a difference of opinion among the Halachic authorities as to whether one may feed children (who have reached the age of training in Misvot) before Kiddush once Shabbat has begun. According to all views, however, this is allowed in situations of need, such as if a child finds it very difficult to wait. Although eating and drinking are forbidden once Shabbat has begun before Kiddush, if one is very thirsty within 13.5 minutes after sundown on Friday afternoon, and he had not accepted the onset of Shabbat, then he may drink.

Rabbi Akiva Eger (1761-1837), in one of his responsa (7), addresses the question of whether a woman can fulfill her obligation of Kiddush by hearing the recitation from a boy who has just become a Bar Misva. A boy becomes obligated in Misvot as an adult once he reaches physical maturity, and with many thirteen-year-old boys, it is uncertain whether this has happened. Rabbi Akiva Eger therefore rules that a woman should not rely on a Bar Misva boy's recitation of Kiddush, since it is uncertain whether he is obligated in Misvot such that he can recite Kiddush for adults. Instead, Rabbi Akiva Eger writes, the woman should recite the words of Kiddush along with the boy and fulfill her obligation this way. Hacham Ovadia disagrees, and rules that one may assume that a thirteen-year-old boy has reached the point of physical maturity required for Misva obligation, and therefore one may fulfill his or her Kiddush obligation by hearing it recited by a thirteen-year-old. In this responsum, Rabbi Akiva also touches upon a different question, namely, whether one can fulfill the obligation of Kiddush without holding the Kiddush cup. In the case under discussion, the boy recites Kiddush while holding the cup, and the woman must recite the words because she cannot (according to Rabbi Akiva Eger's opinion) fulfill her requirement through the boy's recitation. Rabbi Akiva Eger raises and discusses the question of whether the woman can fulfill her obligation in this manner, as she does not hold the Kiddush cup in her hand as she recites the words. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) rules that in this case the woman must have her own Kiddush cup which she holds as she recites Kiddush, as otherwise she cannot fulfill her obligation. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rab Pe'alim, addresses the more common case of one who recites the words of Kiddush unclearly, inaccurately or inaudibly. Those listening to the recitation must hear every word, and every word must be pronounced correctly. Therefore, if the one reciting Kiddush mumbles, mispronounces words, or does not recite them loudly enough, the others at the table do not fulfill their obligation. In such a case, one must recite his own Kiddush, as he cannot rely on a recitation that is done improperly or inaudibly. The Ben Ish Hai writes – based on the rulings of earlier authorities, including Rav Zalman and the Hida – that in this case one can fulfill his obligation even though he does not hold the Kiddush cup. As long as he sees the Kiddush cup held by the person reciting Kiddush, this suffices under the circumstances. Although it is certainly preferable for one to hold the Kiddush cup as he recites Kiddush, under such circumstances, where one cannot rely on the person reciting Kiddush and needs to recite the words along with him, he can fulfill his obligation even though he does not hold the Kiddush cup in his hand. The Ben Ish Hai applied this ruling to Habdala, as well. Based on a ruling of the Hida, the Ben Ish Hai writes that if one, for whatever reason, does not want to fulfill his obligation by listening to the Hazan's recitation of Hadbala, he may recite the words along with the Hazan, even though he does not hold the cup. As mentioned, however, it is preferable for one who recites Kiddush or Habdala to hold the cup during the recitation. Summary: If a person reciting Kiddush for others does not pronounce the words properly, or does not recite them loudly enough, the people at the table should recite the words along with him, and they can fulfill their obligation in this fashion even though they do not hold the Kiddush cup. Preferably, however, one who recites Kiddush should hold the cup during the recitation.

The Halacha of "Kiddush Bi'mkom Se'uda" establishes that one does not fulfill the obligation of Kiddush unless he has a "meal" after Kiddush. As we've discussed in earlier editions of Daily Halacha, one fulfills this requirement with a Ke'zayit of bread, or, as the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) notes in Birkeh Yosef, a Ke'zayit of "Mezonot" food, such as cakes and the like which are made from the five principal grains. The Shulhan Aruch (Orah Haim 273:5), based on the position of the Geonim, rules that drinking a Rebi'it of wine also suffices for "Kiddush Bi'mkom Se'uda." The Halachic authorities address the question of whether rice suffices for this requirement. On the one hand, the Beracha over rice is "Mezonot," and it provides satiation like other "Mezonot" foods. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites a view which maintains that although we recite "Boreh Nefashot" after eating rice, one who recited "Al Ha'mihya" fulfills his obligation. Thus, rice shares several properties with standard "Mezonot" food. On the other hand, as noted by Hacham Ovadia Yosef, there are two important distinctions between rice and other "Mezonot" foods. Namely, it is not one of the seven special species of Eretz Yisrael, and it can never yield an obligation of Birkat Ha'mazon. One who eats a very large quantity of other "Mezonot" foods is required to recite Birkat Ha'mazon, which is not the case when one eats a large quantity of rice. In light of these distinctions, Hacham Ovadia ruled that it does not suffice to eat rice after Kiddush. Although the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that eating rice fulfills the requirement of "Kiddush Bi'mkom Se'uda," Hacham Ovadia disagrees, and rules that rice does not suffice. The Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) ruled that one can fulfill the requirement of "Kiddush Bi'mkom Se'uda" by eating dates. Unlike other fruits, he says, dates provides satiation, and therefore if one recited Birkat Ha'mazon after eating dates, he has fulfilled his obligation of Beracha Aharona. Moreover, dates are included among the seven special species of Eretz Yisrael. As such, the Magen Abraham writes, they suffice for the requirement of "Kiddush Bi'mkom Se'uda." Hacham Ovadia Yosef, however, disagrees. He cites the Tosefet Shabbat who observed that the Gemara does not describe dates as providing satiation. The Gemara says that dates are "Zayni" – nourishing – but not satiating. And, the Shulhan Aruch explicitly rules that fruits do not suffice for "Kiddush Bi'mkom Se'uda," without making an exception for dates. Therefore, eating dates does not suffice for the requirement of "Kiddush Bi'mkom Se'uda." Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le'sion, discusses the question of whether eating noodles suffices for this requirement. Noodles differ from other "Mezonot" foods in that they are boiled, not baked, and, as such, eating a large quantity of noodles does not require one to recite Birkat Ha'mazon. Nevertheless, Hacham Bension concludes that one may eat noodles to fulfill the requirement of "Kiddush Bi'mkom Se'uda," because their Beracha is "Mezonot" and they are made from grains included among the seven special species of Eretz Yisrael. As mentioned in an earlier edition of Daily Halacha, when a Berit is performed in the synagogue after services on Shabbat, the one who recites the Beracha over wine – usually the Rabbi – should have in mind to fulfill the Kiddush obligation with this Beracha. He should then ensure to drink a Rebi'it of wine. The Ben Ish Hai mentions that this was the practice in Baghdad. If food is served after the Berit, then the Rabbi should have in mind that his recitation of the Beracha should fulfill the Kiddush obligation for the congregation, as well, and they must then eat a Ke'zayit of bread or of "Mezonot" food. Hacham Bension notes that this practice is acceptable despite the prohibition of "En Osin Misvot Habilot Habilot" – that we do not group Misvot together into a single act. Firstly, he explains, there is no actual requirement to have a cup of wine at a Berit Mila, so strictly speaking, there is only one Misva involved (Kiddush). Secondly, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that the rule of "En Osin Misvot Habilot Habilot" applies only when performing two Biblical commands, and neither the cup of wine at Berit Mila nor the cup of wine for Kiddush is a Biblical requirement. Summary: Kiddush must be recited in the context of eating, and thus one must eat after Kiddush either a Ke'zayit of bread or of "Mezonot" food. It also suffices to drink a Rebi'it of wine. Although the Beracha of "Mezonot" is recited over rice, eating rice does not suffice to fulfill this requirement.

The Shulhan Aruch (Orah Haim 267:2) rules that one may pray Arbit before sundown on Friday afternoon, as long as it is past the point of Plag Ha'minha, and then immediately recite Kiddush. Since one has already accepted Shabbat, he may recite Kiddush at that point, even though the sun has not yet set. By the same token, many Aharonim (later Halachic authorities) rule that is perfectly acceptable to eat one's entire Shabbat meal before sundown. Since one has already accepted Shabbat, it is considered as though Shabbat has begun, and thus he may fulfill the requirement of the Shabbat meal already then, even before sunset. The Sefer Hasidim (Rabbenu Yehuda Ha'hasid of Regensburg, Germany, late 12th-early 13th century), however, in Siman 269, writes that a person should preferably ensure to eat at least one Ke'zayit of his meal after dark on Friday night. This way, he is considered to have eaten a halachic meal after the actual onset of Shabbat. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667), however, disagrees. He writes (261:6; listen to audio recording for precise citation) that once a person has accepted Shabbat, we consider Shabbat to have begun in every respect, and there is thus no need to eat part of one's meal after dark. Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 2, p. 11; listen to audio recording for precise citation), rules that one should preferably follow the Sefer Hasidim's stringency and eat at least a Ke'zayit of one's meal after nightfall. This is also the view of the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933). Therefore, although it is certainly permissible to begin one's meal immediately after one prays Arbit, even before nightfall, one should try to eat a Ke'zayit after dark. Summary: When one accepts Shabbat before sundown, he may recite Kiddush and eat his meal immediately, even before the sun set, though it is preferable to ensure to eat at least one Ke'zayit of his meal after dark.

A person does not fulfill the obligation of Kiddush on Shabbat unless he either eats a Kezayit of bread or Mezonot food, or drinks a Rebi'it of wine, after reciting or hearing Kiddush. One is required to partake of the food or wine immediately after Kiddush, without any delay. It is improper to delay eating after hearing Kiddush, since the Kiddush must be recited within the context of a meal. If a person did delay eating or drinking wine, and did not eat or drink immediately after the Kiddush, he has nevertheless fulfilled his obligation and does not have to repeat Kiddush. The exception to this rule is a case where one had in mind when he recited Kiddush that he would eat only 72 minutes or more after Kiddush. If a person from the outset planned on delaying eating for this amount of time, he has not fulfilled the Misva of Kiddush and must recite Kiddush again. But if somebody intended to eat immediately after Kiddush and then something came up and resulted in a delay, he has fulfilled his obligation. Even though one should certainly make an effort to eat or drink immediately after Kiddush, he fulfills his obligation so long as he had not planned from the outset to delay eating or drinking. This is the ruling of Hacham Ovadia Yosef, in his work Halichot Olam (vol. 3, p. 3; listen to audio recording for precise citation). Summary: One must eat a Kezayit of bread or Mezonot food, or drink a Rebi'it of wine, immediately after reciting or hearing Kiddush, without delay. One who delayed eating or drinking has nevertheless fulfilled his obligation of Kiddush, provided that he had not planned from the outset to delay eating or drinking for 72 minutes or more.

There is a custom that should be observed on the night of Shabbat and Yom Tob to first look at the Shabbat or Yom Tob candles before beginning Kiddush. Many different Segulot ("charms") are associated with this practice. The Gemara, for example, comments that viewing the candles is beneficial for the eyes and brings healing. Furthermore, the two Shabbat candles represent the notion of raising children to be Torah scholars. The Gemara comments, "One who is accustomed to lighting the [Shabbat] candles will have children who are Torah scholars." The two candles signify the husband and wife. A man has 248 limbs in his body, and a woman, because of the female reproductive system, has 252. Together, a husband and wife combine for a total of 500 limbs. The numerical value of the word "Ner" (candle) is 250, and thus the two candles, which combine for a total of 500, represent the union between the husband and wife which produces children. Indeed, the phrase "Peru U'rbu" ("Be fruitful and multiply") has the numerical value of 500. For this reason, the Gemara in the aforementioned passage speaks of "Ha'ragil Be'ner" ("One who is accustomed to [lighting] candles." The word "Ha'ragil" has the numerical value of 248, and the word "Be'ner" has the value of 252, alluding to the union between husband and wife, who together beget children and, through the merit of the candles, raise them to become Torah scholars. This custom is a very easy one to observe, and yields many important benefits. I once saw a certain Torah Sage who was prepared to recite Kiddush on Friday night but started motioning and gesturing to somebody at the table. It turned out that this person was obstructing the Rabbi's view of the Shabbat candles, and he did not want to begin Kiddush until he could see the candles. This is one reason why the women should ensure to light the Shabbat candles near the table where the Shabbat meal is eaten. If the woman lights in the kitchen and the Shabbat meal is eaten in the dining room, the husband will be unable to view the candles before Kiddush. The wife should thus ensure to light near the table where the Shabbat meal takes place, so that this custom can be properly observed and its benefits can be accessed. Summary: It is customary to look at the Shabbat candles before reciting Kiddush, and one should make a point of observing this custom.