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Why does lighting Shabbos (שבת) candles merit children who become Torah (תורה) scholars? The shiur builds on the principle that candles create shalom bayis, transforming the home into a mishkan where God's presence dwells. When children grow up in an atmosphere of genuine respect and connection, they internalize the core skills of scholarship: learning from others and building on their ideas.
Rabbi Zweig opens by examining the Baal HaTurim's numerical hints in Parshas Tetzaveh connecting the commandment to light the menorah with women lighting Shabbos (שבת) candles. The gematria of "tetzaveh" equals "nashim" (women), and "ner tamid" equals "b'Shabbos," seemingly alluding to the mitzvah (מצוה) of kindling Shabbos lights. This appears paradoxical: the parsha discusses lighting the menorah in the Mishkan, a service women cannot perform, and women light candles on all festivals, not just Shabbos specifically. The resolution emerges through understanding what Shabbos candle-lighting accomplishes. The Gemara (גמרא) teaches that the Hebrew words for man (ish) and woman (isha) both derive from "eish" (fire), representing potential conflict and consumption. When the letters yud and heh—forming God's name—are present in the relationship, there is shalom bayis and divine presence. Rashi (רש"י) explains that Shabbos candles create shalom bayis by providing light so family members don't stumble and become irritable. On Shabbos, when God's presence descends to the world (unlike Yom Tov when we ascend to God in Jerusalem), creating shalom bayis through lighting candles transforms our homes into miniature mishkanim, sanctuaries for the Shechina.
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Parshas Tetzaveh
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