נוסח ברכת הדלקת הנרות של ראש השנה

1. Introduction to the Blessing on Lighting Yom Tov Candles

We are learning Shulchan Menachem, and today we are up to reish-ayin-hei, chapter 275. In this section, we discuss the blessing recited when lighting candles for Yom Tov, specifically focusing on Rosh Hashanah. Throughout the year, there are five months in which we have special Yomim Tovim, and each of these days has its own unique customs and prayers. The way we recite blessings and mention the sanctity of the day reflects the particular nature of each festival.

For example, on Rosh Hashanah and Yom Kippur, our prayers emphasize the themes of remembrance and atonement. When I say these blessings or lead the prayers, I am conscious of how each phrase is chosen to reflect the character of that specific day.

2. The Standard Nusach for Yom Tov Candle Lighting

Generally, when lighting candles for Yom Tov, we conclude the blessing with mekadesh Yisrael ve’ha’zmanim—Who sanctifies Israel and the festivals. This is similar to how we conclude other blessings that mention Israel and the sanctification of time, such as those for Kiddush HaChodesh—the sanctification of the new month.

This formula is used for most Yomim Tovim throughout the year. It highlights that Hashem sanctifies Israel and grants us these special times.

3. Changes in Nusach for Rosh Hashanah and Yom Kippur

When it comes to Rosh Hashanah, you will notice a change in the nusach: instead of concluding with mekadesh Yisrael ve’ha’zmanim, we say mekadesh Yisrael ve’yom ha’zikaron—Who sanctifies Israel and the Day of Remembrance. Similarly, on Yom Kippur, we say mekadesh Yisrael ve’yom ha’kippurim—Who sanctifies Israel and the Day of Atonement.

This change reflects the unique character of these days: Rosh Hashanah is called yom ha’zikaron—the Day of Remembrance—and Yom Kippur is known as yom ha’kippurim—the Day of Atonement. The blessing is adjusted accordingly to match their specific themes.

4. The Text of the Candle Lighting Blessing on Rosh Hashanah vs. Other Festivals

The question arises regarding what text should be used when lighting candles for Rosh Hashanah: do we say lehadlik ner shel yom tov—to kindle the light of Yom Tov—or do we specify lehadlik ner shel yom ha’zikaron? In practice, for Rosh Hashanah, we simply say lehadlik ner shel yom tov. We do not add any special mention or change in this part of the blessing.

This differs from Yom Kippur, where many have the custom to say lehadlik ner shel yom ha’kippurim, reflecting its unique status as a day distinct from other festivals due to its prohibitions against eating and drinking.

5. Reasoning Behind Different Nuschaos for Candle Lighting

The reason for this distinction is that on Rosh Hashanah there is no practical difference from other festivals regarding candle lighting—it remains a regular Yom Tov in terms of what is permitted or forbidden. Therefore, there is no need to alter the text from what is said on other festivals.

On Yom Kippur, however, since eating and drinking are forbidden and it has a different character than a typical festival day (yom tov), it makes sense to specify in the blessing that it is for yom ha’kippurim. This highlights its unique nature among all holy days.

6. Customary Practices in Davening and Candle Lighting Texts

You may notice that in davening (prayer), there are also differences between how Rosh Hashanah and Yom Kippur are referred to. On Rosh Hashanah, even though it is called yom ha’zikaron, in practical terms when lighting candles or making Kiddush, we use the standard formula for festivals: lehadlik ner shel yom tov.

This practice underscores that while each festival has its own theme reflected in prayer texts (such as mentioning remembrance or atonement), when it comes to mitzvos like candle lighting where there is no halachic difference between one festival and another (except for Yom Kippur), we maintain a consistent nusach.

7. Summary: Consistency Across Festivals with Notable Exceptions

The overall approach is that unless there is a significant halachic distinction (as with fasting on Yom Kippur), we do not alter our blessings unnecessarily between one festival and another. For both Shabbos and regular festivals (yom tov) where eating and drinking are permitted, there is no reason to change from saying lehadlik ner shel yom tov.

This consistency helps maintain clarity in our practices while still allowing room for exceptions when truly warranted by halacha or minhag (custom). Thus, while there may be questions about why certain changes are made only on some days but not others, ultimately our tradition seeks both accuracy in reflecting each day’s uniqueness and simplicity where possible.

8. Closing Thoughts on Minhagim Related to Candle Lighting Blessings

The discussion concludes by noting that although there may be various opinions or local customs regarding how exactly to phrase these blessings—especially concerning whether every festival should have its own unique wording—the prevailing minhag remains as described above: only altering from shel yom tov when there is a clear reason rooted in halacha or communal practice.

This approach ensures both respect for tradition and practical consistency within families and communities as they observe these sacred times together.