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Weekly Digest About Moshiach

Parshat Vayeitzei, 5766
8 Kislev, 5766
Dec. 9, 2005

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The Table of Contents contains links to the text. Click on an entry in the Table of Contents and you will move to the information selected.



Maimonides, Principles of the Faith, No. 12


Click here, to see pictures of the Rebbe
The Daily Sicha (in Real Audio) - Listen to selected excerpts of the Rebbe's Sichos
[talks] which are relevant to the particular day.


We are pleased to present, to the visually impaired and the blind, the 453rd issue of our weekly publication, Living With Moshiach.


This week's issue of Living With Moshiach is dedicated in honor of the seventh yahrtzeit of my dear cousin, Rabbi Yosef Yitzchok Kazen, founder and Director of Activities, of Chabad-Lubavitch in Cyberspace, who passed away, at the age of 44, on Tuesday, 12 Kislev, 5759 (Dec. 1, 1998).


In this week's issue, we focus on the auspicious date of Tes Kislev, the 9th of Kislev, the birthday and yahrtzeit of Rabbi Dov Ber, the second Rebbe of Chabad-Lubavitch.

Therefore, we present an article about his -- and all the other Chabad Rebbes' -- special relationship with the Holy Land of Israel.


Our sincere appreciation to L'Chaim weekly publication, published by the Lubavitch Youth Organization, for allowing us to use their material.

Also, many thanks to our copy editor, Reb Mordechai Staiman of blessed memory, for his tireless efforts.


It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW!

Rabbi Yosef Y. Shagalov
Committee for the Blind

4 Kislev, 5766
Los Angeles, California

Adapted from the Works of the Rebbe

Parshat Vayeitzei

"And Yaakov (Jacob) left Beer Sheva and went toward Charan," relates the Torah portion of Vayeitzei. When darkness fell, Yaakov had traveled as far as Mount Moriah. Placing a stone under his head for a pillow, he lay down and fell asleep. That night G-d revealed himself to Yaakov in a dream. "The land on which you are lying I will give to you and your seed," G-d said, promising Yaakov the land of Israel as the inheritance of the Jewish people forever.

To demonstrate just how effortlessly the land would be conquered by Yaakov's descendants, "G-d 'folded' up the entire land of Israel and placed it beneath him, alluding to the ease with which it would be acquired," comments Rashi, the foremost Torah commentator, citing the explanation given in the Talmud.

Generations before, a similar promise was made by G-d to Avraham (Abraham). "Arise, walk through the land in its length and breadth, for I will give it to you." According to the Talmud, this commandment was given to Avraham to facilitate his descendants' subsequent conquest of Israel. Avraham's sojourn through the land demonstrated his Divine claim on the territory and paved the way for his descendants years later.

It is interesting to note that whereas Avraham was commanded by G-d to perform an actual physical action ("walk through the land"), Yaakov was not. Lying on the holy ground of Israel was sufficient for G-d to reveal Himself and promise it to his descendants.

Furthermore, G-d "'folded' up" the land of Israel beneath Yaakov to emphasize that not only would it be easy for the Jewish people to conquer, as already alluded to Avraham, but its acquisition would require no more exertion than merely lying on the ground. The land of Israel would be given over into their hands without effort, without their having to perform any special feats or extraordinary actions.

In effect, G-d granted the Jewish people the ability to conquer the land of Israel without having to wage war. The Jewish claim on Israel was fixed as incontrovertible in the consciousness of all mankind forever and ever, as Divine right.

This potential could have been achieved immediately with Joshua's conquest had the Jewish people possessed sufficient merit. Because of the sin of the spies, however, this merit was taken away, and the Jews were forced to fight to acquire what would have otherwise become their possession immediately.

When Moshiach comes and ushers in the Final Redemption, this potential will be fully realized. The land of Israel will, at long last, be secured by the Jewish people for eternity, without their having taken the slightest overt action whatsoever.

Even now, before the Redemption, may it occur speedily in our days, when Jews stand firm in their Divine claim to the Holy Land, unequivocally and unashamedly declaring their G-d-given right to Israel, all the arguments of the Gentiles against the Jewish people are nullified, and the arrival of Moshiach and the Redemption is thereby hastened.


The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that "The time of our Redemption has arrived!" and "Moshiach is on his way!"

The Rebbe stressed that he is saying this as a prophecy, and asks us all to prepare ourselves for the Redemption, through increasing acts of goodness and kindness.

Let us all heed the Rebbe's call.

Reb Mordechai ben Reb Shaul

Passed away on 22 Tamuz, 5763


Shabbat Parshat Vayeitzei, the ninth of Kislev (Sat., Dec 10), is the birthday and yahrtzeit of Rabbi Dov Ber (5534/1773-5588/1827), the second Rebbe of Chabad-Lubavitch, known as the Mitteler (or "intermediate") Rebbe. The following day, the 10th of Kislev, is the day on which the Mitteler Rebbe was redeemed from imprisonment (in 5587/1826).

In 5576/1816, Rabbi Dov Ber established a settlement of Chabad chasidim in Israel, in the holy city of Hebron. He encouraged the chasidim already living in other parts of Israel to resettle in Hebron. In addition, his own daughter and son-in-law moved with their family from Russia to Hebron.

But the history of Chabad-Lubavitch's support of people, institutions and settlements in the Holy Land predates even 5576/1816. For the first Chabad-Lubavitch Rebbe, Rabbi Shneur Zalman of Liadi, vigorously encouraged his followers to support the Jews in the Holy Land.

Each and every Rebbe of Chabad, up to and including the present Rebbe, has unequivocally supported the Holy Land and spoken out boldly concerning anything that might have the slightest impact on the security of the Jews there.

Our brethren in Israel know firsthand about the Rebbe's concern for them and their lives. During the Gulf War, the Rebbe's emphatic message, that "Israel is the safest place in the world, for G-d is constantly watching it," was continuously played on the radio. The hundreds of Chabad Centers that dot the Israeli landscape were deluged with callers during the Gulf War, asking, "What is the Rebbe saying now?"

Without a doubt, and everyone can be sure of this, the Rebbe's policy has not changed one iota in the past 55 years nor has it changed from that of his predecessors. Based on clear guidance from the Torah and Jewish law, the Rebbe reiterates:(1) No action can be taken that might negatively affect the safety of the Jews of the Holy Land!

In the merit of Rabbi Dov Ber, who established the first Chabad settlement in the Holy Land, may we be privileged to go together with Moshiach to the Holy Land, NOW.

* * *

There is a famous story about the Mitteler Rebbe told by the Previous Rebbe and often related by the Rebbe:

The Mitteler Rebbe was known for his unusual power of concentration. When he was engaged in study or prayer, he did not hear or see a thing around him.

Once, when Rabbi Dov Ber was studying, his baby sleeping in a nearby cot fell out of its cradle and began to cry. Rabbi Dov Ber did not hear the baby's cries and continued learning. But the infant's grandfather, Rabbi Shneur Zalman of Liadi (the founder of Chabad Chasidism), who was in his room on an upper floor and was also learning at that time, did hear the baby's cries. He interrupted his studies, went downstairs, picked up the infant, soothed it and put it back in its cradle. Still, the infant's father did not hear or see what went on around him. Later on, Rabbi Shneur Zalman told his son: "No matter how important the thing is in which a Jew is engaged, one must always hear the cry of a child."

This story is applicable to parents, teachers and even children. We must always hear the cry of a child, whether that child is a child in years or knowledge or commitment to Judaism. Even when we are involved in important things, we must not neglect or ignore the cry of the child.

This applies, as well, to the child within each one of us. This spark of good and G-dliness, the wide-eyed and innocent trust and belief that the world can become a perfect place, that evil can be eradicated, that goodness can prevail, and that "I" can be a part of it or perhaps even be the catalyst for realizing the world's potential, must be listened to and heeded.

* * *

About the Mitteler Rebbe it was said that he was so immersed in Chasidus that "if his finger would have been cut, it would have bled Chasidus instead of blood!"

When the Mitteler Rebbe was arrested by the Czarist government (in 5587/1826) on trumped-up charges of anti-government activities (he was later released on the 10th of Kislev of that year), even the governmental doctor, who was a prominent specialist, acknowledged that Chasidus was the Mitteler Rebbe's very essence and life. The doctor told the Russian authorities that they must allow the Mitteler Rebbe to give talks on Chasidus to his chasidim, explaining, "Just as you provide food for prisoners to ensure their existence, so, too, must you allow him to teach Chasidus. His very life depends on it."

The authorities saw that this was true when, while imprisoned, the Mitteler Rebbe's health waned. They agreed to let fifty chasidim enter his prison room twice weekly to listen to a chasidic discourse.

But the Mitteler Rebbe was not only concerned about the spiritual life of his fellow Jews, he also worked to better their situation materially as well. He encouraged thousands of Jews, both his chasidim and others, to settle on the land as farmers so that they would not have to be at the mercy of the anti-Semitic landowners or peasants. In 5575/1815 he established twenty-two Jewish farm settlements on land near the town of Cherson, which he had convinced the government to give for this purpose. Many of his chasidim, however, were reluctant to move so far away from their Rebbe. Thus, the Mitteler Rebbe promised to go to the trouble of travelling to them so he could teach Chasidus to them there.

The Rebbe spoke numerous times of the importance of celebrating the 9th and 10th of Kislev in a fitting manner, with gatherings that will foster brotherhood and lead to good resolutions.

May such gatherings this year be in Jerusalem, with the Rebbe and all of his predecessors presiding.


For a Tes/Yud Kislev gathering in your area, contact your local Chabad-Lubavitch Center.


1. See "EYES UPON THE LAND" - The Territorial Integrity of Israel: A Life Threatening Concern. Based on the Public Statements and Writings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, Adapted by Rabbi Eliyahu Touger (1997: Sichos in English). http://www.truepeace.org/book.html

See also: REBBE'S VIEWS http://www.truepeace.org/rebbeview.html


Once a chasid went to his Rebbe and cried, "My son is about to be drafted to serve in the Czar's army! I have been informed that the draft board will be comprised of people from a different town. If a father brings a note from a doctor saying that his son is ill, the boy receives a three-month reprieve. I will bring a note saying my son is ill. In three months, when he has to appear before the board again, it will be comprised of local people with whom I am close and they will easily exempt him."

The Rebbe listened and then said, "I understand your plan, but I think your son should appear at this hearing."

The chasid left the Rebbe's room bewildered, for his plan was completely logical. He went home and decided to continue as planned. He procured a doctor's note and appeared at the scheduled hearing. Upon entering the room he nearly fainted: it was the local board! He had no choice but to hand them the note and receive the three-month grace period. But he knew that when he appeared three months later, before the board of strangers, his son would surely be taken.

The distraught father came to the Rebbe again and pleaded with him for help. "Have pity on a poor fool. Should my innocent son suffer because he has a father such as me?" he wailed. The Rebbe thought for some time and then said, "Get your son a false passport and send him far away."

The father nodded. "But that leaves me with another big problem," he then related. "When a draftee runs away, the father is fined three hundred rubles, which I don't have! They will take my small children as hostages, until I pay."

The Rebbe fell deep into thought again, then answered: "Don't worry. There is a project in the works."

The chasid was relieved. He bought a passport on the black market and sent his son off to safety. But what of the fine? He wondered. He tried to put his questions and doubts out of his mind.

Three months passed. A soldier came to his store and handed him many official-looking papers, announcing: "Sign these and appear at the bureau in 24 hours."

The chasid was shaking as he entered the lawyer's office. He could not read Russian, and so he had been unable to persue the documents. The lawyer, a local Jew, studied the pages closely. Then he looked up with a smile. "Do you know that they have given you their entire file on your son? Were you to throw them into the fire, nothing would be left; it would be over." With that, he tossed the papers into the fire, and the chasid suddenly understood his Rebbe's words, which had been so unintelligible at the time: "There is a project in the works."

* * *

The Rebbe has told the world that "There is a project in the works" -- the time of the Redemption has arrived. And though at times it might appear that things are going in a different direction, there really is "a project in the works."

We needn't accept on blind faith the existence of the "project." The Rebbe has shown us how the world is changing and moving toward the Redemption. He has pointed out examples of the fulfillment of ancient prophecies. Nor should we be discouraged by temporary setbacks, for these, too, have their precedents: Even after we had gone out of Egypt amidst great wonders, some Jews wanted to turn back when faced with adversity. Later, though the journey to the Holy Land had already commenced, Moses was hidden from us as he studied the most sublime aspects of G-d's Wisdom, in order to ultimately share it with the Jewish nation.

Surely we will all contribute to the completion of the project and very soon we will join together with all Jewry of all generations in the holy city of Jerusalem, NOW!


Even before you know what's inside the gift you say "thank you."

Before you've tasted that heavenly-looking dessert the waiter brought, you murmur, "thanks."

And before you start your day, as soon as you realize that you are no longer in that delicious mode of sleep, you say the Modeh Ani prayer:

"I give thanks to You, living and eternal King, for having restored within me my soul, with mercy; great is Your trust."

Though we haven't ritually rinsed our hands, washed our face, brushed our teeth, we can say this prayer.

The obvious reason for this dispensation is that G-d's name is not mentioned in this prayer but is referred to only as "King."

However, this allowance points to an essential component of each and every Jew, that the "Modeh Ani" of the Jew -- a Jew's very essence -- can never be tainted, sullied or contaminated.

The concept of expressing thanks to G-d is one of the fundamental principles of Jewish life.

Thus we begin each day with an expression of thanks -- Modeh Ani -- in which we gratefully acknowledge G-d's return of our souls.

This, our first act of the day, serves as the foundation for all of our subsequent conduct.

It teaches us to be grateful, to take nothing for granted, to appreciate everything we have.

The Baal Shem Tov, founder of the Chasidic movement, was renown for his efforts to spread Jewish teachings even among small children.

In particular, before he revealed himself as a leader of the Jewish people, he served as a teacher's helper.

In fact, when the story of the Baal Shem Tov's life is related -- before his scholarship, piety, unbounded love of all Jews, and miracles that he wrought are recounted -- it is first told that he began as a teacher's helper.

At that time, he would remind children to begin their day with praise of and thanks to G-d, by reciting Modeh Ani.

Through this -- one's very first act of the day -- a Jew acknowledges G-d's Kingship.

In addition, it sets the tone for the whole day and for our whole life.

It teaches us to be grateful from our earliest moment in our lives at the earliest moment in the day.

Our Sages have told us that every night when one goes to sleep one's soul returns to its Divine source and gives an account of its activities that day.

In the prayer before going to bed we say, "Into Your hand I pledge my soul; You have redeemed me, O G-d, G-d of trust."

A pledge is something the debtor gives to the creditor as security that the debt will be repaid.

Usually the creditor will not return the pledge as long as the debtor still owes him money.

But G-d is very merciful; though every day we are indebted to Him, He returns our soul to us.

Furthermore, our Sages declare:

When a person gives a pledge, even if it is a new thing, it becomes old and stained by the time it is returned. But G-d returns our "pledge" new and polished even though it has been "used," and so it is written, "They are new every morning; great is Your trust."

The fact that we go to bed "dead tired" and wake up refreshed, returning from the unconscious world of slumber, is similar to the "revival of the dead" which will take place in the Messianic Era.

This daily experience strengthens our conviction in the "resurrection of the Dead," one of the 13 principles of Judaism.

And this adds further meaning to the words, "Great is Your trust," for we have absolute trust in G-d not only that He will return our soul in the morning, but also will return our soul into our body at the end of days, when all dead will arise from their "sleep."

Get into the habit of giving thanks, right from the very first moment of the day.

Gratefulness goes a long way.


Money is a funny thing. It is part and parcel of our day-to-day living. Yet, most people would sooner tell you their age or weight than how much they have in their bank account. Money is a very personal matter; the way we feel about it, the way we spend it, the way we earn it, differs from person to person.

It's not surprising that the commandment to give of one's money to tzedakah -- charity -- is considered a very great mitzvah indeed. So great, in fact, that throughout the Jerusalem Talmud it is called simply, "the commandment."

Giving charity is the core of the mitzvot of action, even surpassing them all, because a person invests his entire self -- feelings, mind, body -- to acquire money. So when you give tzedakah, it is not only the hand that writes out the check or puts the coin in the pushka that is involved; your entire body is doing a mitzvah as well.

Even if you didn't have to work hard to get the money -- let's say you just happened upon an extra thousand or two -- since it could have been used on yourself (for life's necessities or otherwise), giving part of this "found" money to charity is also of great merit.

Jewish teachings so strongly emphasize the virtues of charity that they say "It balances all the other commandments." And it also has the power to "tip the scales." Just imagine! There's this big scale with our mitzvot on one side, perfectly balanced or not tipping in exactly the direction we would like, and we add a check, or some cash on the side of mitzvot and good deeds and, voila, the scale tips effortlessly to that side!

Whose money is it, anyway? Jewish teachings explain that when a person gives charity, he is acting as the hand of G-d. As everything truly belongs to G-d, we are but conduits for dispensing G-d's bounty and sustenance. So we should feel humbled that G-d has entrusted us with this job of giving away His money. By the way, even one who is on the receiving end is supposed to give charity, even if only a few pennies. We needn't think that only the multibillionaires who can afford to have buildings named after them are required to give charity. Every single one of us, great or small, rich or poor, is expected to participate in this mitzvah.

There's another benefit to consider concerning charity. The Talmud states that charity brings the Redemption nearer. In addition, it states that the Jewish people will be redeemed through giving charity. So let's start giving, today. Figure out what you feel comfortable giving and then give a little more.


Imagine brushing your teeth once a year for three days straight, or once a week for an hour, rather than the prescribed minimum of twice daily.

The benefits of tooth brushing would certainly be lost on such a regime, and it might even be detrimental to the gums or other tissue (let alone your arm muscles and social life if you opted for the annual approach).

Or contemplate calculating your monthly requirements of vitamins, minerals, fiber, etc., and consuming them on the first Tuesday of each month. Without even considering the possible toxicity of ingested vitamins and minerals in such large quantities, would there be any nutritional gain in such an approach?

Even the old saying "an apple a day keeps the doctor away," whether it bears any truth, would certainly fail to keep the doctor away -- and probably necessitate a trip to the doctor -- if one ate seven apples once a week.

Just as making hygiene, a balanced diet, or exercise a part of our daily schedule is touted by experts far and wide, so too is the importance of giving tzedakah -- charity -- daily (except Shabbat and holidays) commended by Judaism.

Jewish teachings are replete with references, inferences, recommendations and requirements concerning charity. From Maimonides' well-known ladder of tzedakah-giving (giving begrudgingly is the lowest level; helping a person get a job so he needn't require tzedakah is right there at the top) to the plethora of inspiring stories about giving tzedakah, to the detailed and exacting laws about how much tzedakah to give, we find tzedakah very much a part of the fabric of Jewish life.

Writing out a check to a Jewish institution yearly is a great deed. Giving donations to every organization that make a request is also exemplary. And if the first or second option mentioned above were to equal 10% of one's income (the amount we are required by Jewish law to give to charity annually) we would be fulfilling the "letter of the law." We would also be activating the talmudic teachings that "charity saves from death" and "great is charity for it brings the Redemption closer."

Yet, like hygiene, nutrition, exercise, or any other number of daily activities -- the full benefit of which are felt when performed on a daily basis -- tzedakah, too, should be performed daily.

One of the unique benefits of giving charity is that the act of giving reminds us that we are, thank G-d, in the enviable position of being able to give rather than receive, i.e., there are others less fortunate than us. Giving tzedakah can help sensitize us to the needs of others and helps strengthen the trait of loving-kindness inherent in every Jew.

A news item citing a recent study noted that in the U.S., it is the poor who give the most to charity! Those families who earn less than $10,000 per year give a much higher percentage of their income than people who earn $20,000, $50,000, $200,000, or even millions annually! It would seem that those who have not are more sympathetic to the plight of others in a similar or even more desperate situation.

Making tzedakah part of our daily routine has tremendous benefits. A few coins a day in a tzedakah box of your choice (in addition to those more sizable donations) is a great way to stay spiritually fit.


by Mrs. Yehudis Engel(2)

Dr. E. Goldstock, the founder and director of an organization which helps children with special needs and their parents, had to come up with $15,000 within 10 days or the organization was in danger of folding. Understandably, for the work he was accomplishing, this would have been a great tragedy. Dr. Goldstock was at a total loss as to how he could come up with such a sum during that time.

He decided to write to the Rebbe for his assistance. Dr. Goldstock wrote a letter to the Rebbe and placed it randomly in one of the volumes of Igros Kodesh (letters of the Rebbe). He had not realized that the volume into which he had placed the letter was actually that of the Previous Rebbe. Nevertheless, when he opened the book to where he had inserted his letter, he found a reply written in English from the Previous Rebbe to a doctor. The letter stated that the Previous Rebbe had received his letter and is aware of the financial difficulties he is having, and therefore is sending a check to help him out.

The following day, Dr. Goldstock received a letter from a foundation from which he had tried unsuccessfuly to get assistance for over a year. The letter contained a check for $5,000.

Dr. Goldstock's wife, advised him to "strike while the iron is hot." She urged him to do everything in his power to get the $10,000 balance needed as they were obviously seeing positive results from the Rebbe's blessing.

A week went by but, no matter what he tried, Dr. Goldstock met with no success. With one day left until the deadline, the situation seemed hopeless.

It was Friday afternoon, the last day before the money had to be in, when a stranger walked into Dr. Goldstock's office. The man asked for Dr. Goldstock and the doctor identified himself. The stranger, whom Dr. Goldstock had never seen before or since, handed him a bulging envelope saying, "This is for you." With that, the man left.

Dr. Goldstock opened the envelope. To his amazement, it contained 100 hundred dollar bills!


2. Adapted from her weekly newsletter "Miracles in our Time."


The most important principle in the Torah is the protection of Jewish life.

It's more important than Shabbat, more important than holidays, even fasting on Yom Kippur.

Right now, in Israel, and everywhere, Jews must stand together in unity and do whatever possible to protect Jewish life.

The Rebbe teaches that there are ten important Mitzvot we can do to protect life. See what you can do:

1) Ahavat Yisroel: Behave with love towards another Jew.

2) Learn Torah: Join a Torah class.

3) Make sure that Jewish children get a Torah true education.

4) Affix kosher Mezuzot on all doorways of the house.

5) For men and boys over 13: Put on Tefillin every weekday.

6) Give Charity.

7) Buy Jewish holy books and learn them.

8) Light Shabbat & Yom Tov candles. A Mitzvah for women and girls.

9) Eat and drink only Kosher Food.

10) Observe the laws of Jewish Family Purity.

In addition, the Rebbe also urged every man, woman and child to Purchase a Letter in a Sefer Torah. There are several Torah scrolls being written to unite Jewish people and protect Jewish life.

Letters for children can be purchased for only $1. Send your Hebrew name and your mother's Hebrew name plus $1 to:

"Children's Sefer Torah,"
P. O. Box 8,
Kfar Chabad, 72915, Israel

or via the Internet, at: http://www.kidstorah.org


The Rebbe's slogan is: "The main thing is the deed." We therefore present from the Rebbe's talks, suggestions what we can do to complete his work of bringing the Redemption.

Awaken Your Core This Month:

"Awakening the core of our being must be reflected in a concern for the fundamental existence of every Jew. This should be expressed in efforts to provide our fellow Jews with the necessities required to celebrate the holidays of the month of Kislev [the 'chasidic New Year' on the 19th of Kislev and Chanukah] with happiness and joy. Similarly, they should have the means to fulfill the custom that the Rebbes followed of giving Chanukah gelt to the members of their household."

(1 Kislev, 5752/1991)

Simply stated, this means that as we think about our own family's holiday celebrations this month, we should make sure to help provide for other, less fortunate people in the greater Jewish family.


Jewish Women and Girls Light Shabbat Candles

For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center.
or: http://www.candlelightingtimes.org/shabbos

For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.

For a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).

Times shown are for Metro NY - NJ

Friday, Dec. 9, Erev Shabbat Parshat Vayeitzei:

  • Light Shabbat Candles,(3) by 4:11 p.m.

Saturday, Dec. 10, Shabbat Parshat Vayeitzei:

  • Shabbat ends at nightfall, at 5:14 p.m.


3. The Shabbat candles must be lit 18 minutes before sunset. It is prohibited and is a desecration of the Shabbat to light the candles after sunset.

Laws of Shabbat Candle Lighting for the Blind

Shabbat Candle Lighting Blessing

"Let There Be Light" - The Jewish Women's Guide to Lighting Shabbat Candles.

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