Yom Kippur that falls on Shabbos

1. Avinu Malkeinu on Erev Yom Kippur:[1]

Avinu Malkeinu is omitted both in Shacharis and Mincha of Erev Yom Kippur.

Erev Yom Kippur that falls on Friday:[2] Some[3] communities have the custom to say Avinu Malkeinu by Shacharis of Erev Yom Kippur in years that Yom Kippur falls out on Shabbos, in which case Avinu Malkeinu is not recited on Yom Kippur.[4] [Practically, the Chabad custom is to omit Avinu Malkeinu even when Erev Yom Kippur falls on Friday.[5]]

2. Mincha Erev Yom Kippur:

Hodu and Patach Eliyahu: When Erev Yom Kippur falls on Erev Shabbos, one recites Hodu and Patach Eliyahu prior to Mincha.

3. Candle Lighting: [6]

The blessing:[7] After lighting the candles for Yom Kippur, one says the blessing of “Asher Kidishanu Bemitzvosav Vetizvanu L’hadlik Neir Shel Yom Hakippurim.”[8] If Yom Kippur coincides with Shabbos, one says “L’hadlik Neir Shel Shabbos Veshel Yom Hakippurim.” One then recites Shehechiyanu.

4. Blessings, Kiddush and Birchas Hamazon for one who eats on Yom Kippur:

Kiddush and Lechem Mishneh:[10] One who is [lethally] ill [or contains a medical condition, of a caliber that he is] required to eat on Yom Kippur [such as a woman after birth[11]], does not need to say Kiddush over wine or bread [prior to eating], and is not required to perform Hamotzi over two loaves of bread [i.e. Lechem Mishneh].[12] [This applies even if Yom Kippur falls on Shabbos.[13] This likewise applies to a child below Bar/Bas Mitzvah who is not fasting.]

Ritzei and Yaleh Veyavo in Birchas Hamazon:[14] A sick person [who is required to eat on Yom Kippur due to medical reasons, or a Yoledes, or a child below Bar/Bas Mitzvah[15]] who eats a Kezayis of bread [within four minutes] on Yom Kippur, is to recite Birchas Hamazon if he has the physical and mental capability of doing so. In Birchas Hamazon, he/she is to recite Yaleh Veyavo prior to Uvinei Yerushalayim and say “Beyom Hakippurim Hazeh.” If Yom Kippur falls on Shabbos, then one is to also recite Ritzei.[16] [However, some Poskim[17] rule that based on Admur in the Siddur one is not to recite Yaleh Veyavo in Birchas Hamazon. Practically, it is to be recited.[18]]

Forgot to recite Yaaleh Veyavo/Ritzei:[19] If one forgot to recite Yaaleh Veyavo [or Ritzei] in Birchas Hamazon on Yom Kippur [or Yom Kippur that falls on Shabbos] and remembered only after beginning the blessing of Hatov Vehameitiv, he is not to go back and repeat Birchas Hamazon.[20] If, however, he remembered prior to beginning the blessing of Hatov Vehameitiv, after concluding Boneh Yerushalayim, then it is disputed[21] if he should say a special blessing on behalf of Yom Kippur [and Shabbos] and practically, no blessing is to be said and he is to continue with Hatov Vihameitiv.[22]

5. The prayers when Yom Kippur falls on Shabbos:[23]

Kol Nidrei:[24] Kol Nidrei is recited as normal, which is then followed by Shehechiyanu, and Kabalas Shabbos.

Kabalas Shabbos and Maariv:[25] When Yom Kippur coincides with Shabbos, one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid].[26]  [One recites the entire dialect from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[27] In Lecha Dodi, the normal dialect of Berina is recited.[28] After Shemoneh Esrei one recites Vayechulu, and Meiyn Sheva. Following the recital of Meiyn Sheva one recites Selichos, Viduiy, Ledavid Mizmor and then Kaddish with Tiskabel. This Kaddish is then followed by “Mizmor Ledavid Hashem Roiy,” as is usually recited on Friday night.[29] One then recites half Kaddish, Barchu and Aleinu.[30]]

Vayechulu and Meiyn Sheva:[31] When Yom Kippur falls on Shabbos, the Chazan recites Mieiyn Sheva after Shemoneh Esrei of Maariv, as is always done on Friday night. Hamelech Hakadosh is to be recited in place of Hakeil Hakadosh. [Likewise, when the congregation customarily recites the paragraph of Magen Avos they say the words Hamelech Hakadosh in place of Hakeil Hakadosh.] The Chazan, however, concludes only with the blessing of Shabbos [i.e. Mikadeish Hashabbos] even if Yom Kippur falls on Shabbos.[32]

If in Meiyn Sheva the Chazan said Hakeil Hakadosh instead of Hamelech Hakadosh must he repeat the Meiyn Sheva?[33] This matter is disputed amongst Poskim.[34] Some Poskim[35] rule if he completed the blessing, then the blessing must be repeated from the beginning.[36] Others[37] rule it is not to be repeated. Practically the Chazan is not to repeat the blessing.[38] Nevertheless, if the Chazan remembers prior to saying G-d’s name in the blessing of Mikadeish Hashabbos then he is to go back and say it.[39]

Avinu Malkeinu when Yom Kippur falls on Shabbos:[40] Avinu Malkeinu is omitted on Shabbos.[41] Avinu Malkeinu is recited after Neilah even when Yom Kippur falls on Shabbos.[42]

Shemoneh Esrei:[43] Shabbos must be mentioned in each Shemoneh Esrei of Yom Kippur which falls on Shabbos. If one did not do so at all, one must repeat the prayer.

Kerias Hatorah – How many people are called up to the Torah? A total of six men are called up for an Aliyah in the first Torah scroll, unless Yom Kippur falls on Shabbos, in which case seven people are called up. One person is called up to read Maftir.

Musaf – Bowing:[44] One bows on the floor by the above words even when Yom Kippur coincides with Shabbos.

Parshas Lechem Hapanim:[45] Is recited after Musaf, as is done on every Shabbos.

Mincha – Veani Sefilasi:[46] Veani Sefilasi is not recited even when Yom Kippur falls on Shabbos, being that its content is not relevant at this time.[47]

Neilah – Mentioning Shabbos:[48] When Yom Kippur falls on Shabbos and Neilah extends past nightfall, Shabbos mentioned in Shemoneh Esrei, but not in the confession that is said after Neilah. [This follows the ruling of Admur in his Shulchan Aruch. However, in his Siddur he rules that Shabbos is never mentioned in the confession of any of the Tefilos, and confession is never said after Neilah.]

Neila – Avinu Malkeinu:[49] Avinu Malkeinu is recited after Neilah, even when Yom Kippur falls on Shabbos.[50]

6. Havdalah:[51]

Besamim:[52] In years that Yom Kippur falls on Shabbos, the blessing over Besamim is recited in Havdalah as usual.

Havdalah candle:[53] On Motzei Yom Kippur, the blessing of mi’orei ha’esh may only be said over a pre-existing flame that had been lit before Yom Kippur.[54] This applies even if Yom Kippur falls on Shabbos. [In order to have two wicks for Havdalah, one is to join another candle to this flame and say the blessing over both candles together.]

What does one do if no pre-lit candle is available? If a pre-lit candle is not available, neither to use or to light another candle from it, then the blessing over fire is omitted during Havdalah.[55] This applies even when Motzei Yom Kippur falls on Motzei Shabbos.[56] 

________________________________________________

^[1] Admur 604:7; Opinion in Rama 604:2 and custom of his city [of Krakow] “Regarding Avinu Malkeinu on Erev Yom Kippur, there is a dispute amongst the Achronim, and the custom of my city is only to say it when Yom Kippur falls on Shabbos, in which case Avinu Malkeinu is not recited, and we thus recite Avvinu Malkeinu by Shacharis of Erev Yom Kippur”; Rama 697:3 regaridng Mincha; Darkei Moshe 604:1 that so is custom of Krakow; Darkei Moshe 697:3 regarding Mincha; Hagaha in Minhagim 138; Mateh Moshe 835; Levush 604:2; Mateh Efraim 604:13; Luach Davar Beito; Luach Kolel Chabad; Luach Itim Lebina

Other opinions and custom of Sephardim: Some Poskim rule that Avinu Malkeinu is to be recited on Erev Yom Kippur. [Opinion in Rama ibid; Tashbeitz Katan 133, brought in Darkei Moshe 604:1] The custom of Sephardim is to recite it. [Luach Davar Beito]

[2] Admur ibid; Rama ibid; Darkei Moshe ibid; Mateh Moshe ibid; Levush 604:2

[3] Custom of Krakow, recorded in Rama ibid and Darkei Moshe ibid; Mateh Moshe ibid; Mateh Efraim 604:13 rules like this opinion; Minhag Karlin Stolin, brought in Koveitz Beis Yisrael Veaaron

[4] See Admur 619:11 where it is explained that according to Ashkenazi custom, Avinu Malkeinu is not recited on Yom Kippur that falls on Shabbos

[5] Shevach Hamoadim 22:1 from Sefer Haminhagim [I have not found the source for this is Sefer Haminhagim]; Hiskashrus based on Luach Kolel Chabad. Otzer Minhagei Chabad 29 [To note that in Otzer Minhagei Chabad there is a typing error saying that the Chabad custom is to say Avinu Malkeinu when in truth their intent was to write that our custom is not to say it, as evident from the sources there.]

[6] Admur 610:1-3

[7] Admur 610:1; Siddur                   

[8] The reason: As Yom Kippur contains a Mitzvah to light candles just as Shabbos and Yom Tov. [Admur ibid]

[9] Mahram Brisk 2:44; Piskeiy Teshuvos 610:1; Nitei Gavriel 25:7

[10] Admur 618:18; M”A 618:10; Shaar Hatziyon 618:22; Alef Hamagen 618:18; M”B 618:29; Har Tzevi 1:155; Piskeiy Teshuvos 618:15

Other opinions regarding Lechem Mishneh: Some Poskim rule Hamotzi is to be recited over Lechem Mishneh on Yom Kippur. [Kneses Hagedola 618, brought in M”A ibid; Mor Uketzia 618; Kaf Hachaim 618:60; Meishiv Davar 1:359; Piskeiy Teshuvos 618:15] The above Poskim negate this matter.

[11] M”B 618:28

[12] The reason: As the Sages did not establish these matters [of Kiddush and Lechem Mishneh] on Yom Kippur. [Admur ibid; M”A ibid]

[13] Implication of Admur ibid [As this ruling of Admur is in continuation of the law of Yom Kippur falling on Shabbos and reciting Ritzei, and he then says on this case that Kiddush and Lechem Mishneh is not required]; Poskim brought in Shaar Hatziyon 618:22; Alef Hamagen 618:18; Har Tzevi 1:155; Piskeiy Teshuvos 618:15

Other opinions regarding Kiddush on Shabbos: Some Poskim rule Kiddush is to be recited when Yom Kippur coincides with Shabbos. [Rav Akiva Eiger brought in Shaar Hatziyon 618:22] The above Poskim negate this matter.

[14] Admur 618:18; 1st opinion and final ruling in 188:11; Michaber 618:10; Maharam Mirothenberg 71; Tur 618 in name of Rosh; Hagahos Maimanis; Rashba; Chayeh Adam; Mateh Efraim; Piskeiy Hasiddur 185; 1^st opinion in M”B 618:29

Other opinions: Some Poskim rule that a sick person who ate on Yom Kippur is not to recite Yaaleh Veayavo/Yom Kippur in Birchas Hamazon. [2^nd opinion in Admur 188:11; Taz 618:10; M”A 188:10 in name of Shivlei Haleket 312 in name of Rav Avigdor Katz; Shaar Hakolel 34:9 based on omission of Admur in Siddur and other Poskim such as Tanya Rabasi and Elya Raba; 2^nd opinion in M”B 618:29]

[15] Mateh Efraim 618; M”B 618:

[16] Admur ibid; M”A 618:11; Kneses Hagedola 618

[17] Shaar Hakolel 34:9 based on the fact that Admur in the Siddur omitted Yaaleh Veyavo of Yom Kippur

[18] Piskeiy Hasiddur 185 [see there in length for negation of ruling of Shaar Hakolel ibid]; See however Hiskashrus who writes it is to be recited in Harachaman, See Nitei Gavriel Bein Hametzarim 66:11

[19] Admur 188:11

[20] Admur ibid; M”A 188:7; Elya Raba 188:8; Yad Aaron on Tur 188; Kitzur SHU”A 133:18; M”B 618:29

The reason: As Birchas Hamazon is not an obligation for him due to the holiness of the day, and is simply done due to his illness. [Admur ibid; Poskim ibid]

[21] Some Poskim rule that he is to say the blessing of “Baruch Ata Hashem Elokeinu Melech Haolam Asher Nasan Yamim Kedoshim Leamo Yisrael Es Yom Hakkipurim Hazeh.” However, he is not to say a concluding blessing. [1^st opinion in Admur ibid; M”A 188:7; Elya Raba 188:8; Yad Aaron on Tur 188] Other Poskim rule he is even to say a concluding blessing of Mikadesh Yisrael Veyom Hakippurim. [2^nd opinion in Admur ibid; Maharil 146; Kneses Hagedola 188; Elya Zuta 188:7; Nehar Shalom 188:4] Other Poskim rule that he is not to say any blessing at all, as even initially Yaaleh Veyavo is not to be recited. [3^rd opinion in Admur ibid; All Poskim in previous Halacha who rule Yaaleh Veyavo is not said] Practically, one is to suspect for the last opinion in order not to enter into a Safek Bracha Levatala, and therefore he should not say the blessing of Asher Nasan at all if he forgot to recite Yaaleh Veyavo. [Admur ibid]

[22] Conclusion of Admur ibid as explained in previous footnote; Implication of M”A 618:10; P”M 618 A”A 10;

[23] See Nitei Gavriel 30

[24] See Mateh Efraim 619:13; Alef Hamateh 619:22; Nitei Gavriel 29:7 and 10

[25] Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur; Nitei Gavriel 30:1

Ruling of Admur in Shulchan Aruch: In the Shulchan Aruch 619:10, Admur rules that Kabalas Shabbos is not recited, although Mizmor Shir Leyom Hashabbos is recited before Barchu. So also brings M”E 625:41In the Siddur, however, Admur rules to begin from Mizmor Ledavid and so is the Chabad custom.

[26] The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively, the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121] To note that the Mitzvah of Simcha does not apply on Rosh Hashanah, and hence we recite Berina in Lecha Dodi as a normal Shabbos, thus the only reason that explains why on Rosh Hashanah we omit these Psalms is the last reason mentioned. [Glosses of Rav Raskin on Siddur p. 250]

[27] Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63

Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omit Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]

[28] Sefer Haminhagim p. 52 [English]; Rebbe in Machzor Chabad; Luach Kolel Chabad [Edited]; Implication of instructions in Siddur Yaavetz; M”E 582:2; See Otzer Minhagei Chabad p. 62; Glosses of Rav Raskin on the Siddur; Nitei Gavriel 30:1

The reason: The Rebbe [in a footnote on the Machzor ibid] explains that Rosh Hashanah and Yom Kippur are not given for days of rejoicing [see Admur 582:10] and hence we do not change from the normal wording of Berina.

Other Yomim Tovim: By other Yomim Tovim the custom is to interchange the word Berina for Besimcha. [Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2].

Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However, Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13] Accordingly it is understood why on Rosh Hashanah we do not recite Besimcha, as there is bitterness involved in the repentance required.

Other customs: Some are accustomed to reciting Besimcha even on Rosh Hashanah. [Minhag Rav Ahron of Belz, brought in Piskeiy Teshuvos 582 footnote 20]

[29] Mateh Efraim 582:2; Otzer Minhagei Chabad p. 63; Nitei Gavriel 30:20

[30] The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69; Nitei Gavriel 30:18

[31] Admur 619:10 and 582:4

[32] The reason: The reason why we do not mention Yom Tov [Rosh Hashanah or Yom Kippur] within this blessing of Meiyn Sheva is because its entire reason of being said only relates to Shabbos, as on a regular Yom Tov Meiyn Sheva is not recited. It is recited on Shabbos not due to the holiness of the day [which would thus warrant it to be recited also on Yom Tov] but rather due to Mazikin [damaging forces]. It is thus not similar to the law that requires Shabbos to be mentioned in Nielah of Yom Kippur, that although Neilah is never recited on Shabbos and is only recited due to Yom Kippur, nevertheless one is required to mention Shabbos in the Shemoneh Esrei. This is because Yom Kippur obligates four prayers to be recited, which is Shacharis, Musaf, Mincha, and Neilah, and thus one must mention Shabbos in each prayer. However here the blessing of Meiyn Sheva was not instituted due to the holiness of the day [as was Neilah of Yom Kippur] but simply due to the Mazikin. [269:14]

[33] See Kaf Hachaim 582:18; Mateh Efraim 582:5; Alef Lamateh 582:1; Alef Hamagen 582:17; Piskeiy Teshuvos 582:6

[34] M”B 582:10

[35] Kneses Hagedola 582:5; Elya Raba 582:2; Mateh Yehuda; Mateh Efraim 582:5; Shalmei Chagiga in name of Mahariy Iash [brought in Alef Lamateh ibid]; Machazik Bracha 582:3; Shalmei Tzibur 197; Zechor Leavraham 3:143; Shaareiy Teshuvah 582:3; Ben Ish Chaiy Netzavim 18 

The reason: The Chida in Machazik Bracha explains that according to Kabala there is a mystical reason behind reciting Meiyn Sheva and hence it must be repeated if not recited properly. [Kaf Hachaim ibid]

[36] If however he did not yet complete the blessing then he returns to the words Hamelech Hakadosh and reads from there and onwards. [ibid]

[37] Peri Chadash [brought in Kaf Hachaim ibid]; Gan Melech 149; Siddur Derech Hachaim; Peri Megadim 582 A”A 2 ; Nishmas Adam; Yeshuos Yaakov; Pischeiy Teshuvah in name of Divrei David 55; Alef Hamagen 582:17; Kitzur SHU”A 129:4

The reason: As the entire blessing of Meiyn Sheva is only recited use to Sakana, and hence we do not require its repetition if a mistake was made. [Peri Chadash ibid]

[38] Likkutei Mahrich; Luach Eretz Yisrael; Piskeiy Teshuvos 582:6; The Kaf Hachaim ibid concludes that one who does not repeat the blessing is not to be protested, although it seems he leans like the stringent opinion viewed by the Chida, based on Kabala. See Yabia Omer 2:29.

[39] M”B ibid; M”E ibid; See Peri Chadash ibid that “although if he is still within Kdei Dibbur we protest him and make him return”. Vetzaruch Iyun as to which part of the prayer he is referring to Kdei Dibbur of? The words Hakeil Hakadosh or the concluding blessing.

[40] Admur 584:5; 602:2; Rama 584:1; 602:1; Rivash 512; Kneses Hagedola 584:2; Peri Chadash; Kisei Eliyahu 584:3

Other opinions: Many Poskim rule that Avinu Malkeinu is to be recited even on Shabbos. [Rashbatz 3:186 brought in Beis Yosef; Hatanya; Mateh Yehuda 584; implication of Arizal in Shaar Hakavanos; see Kaf Hachaim 584:8] Based on the Arizal ibid it appears that one is to recite all the stanzas of Avinu Malkeinu, with exception to the one’s that mention sin, even on Shabbos Shuva, and so is the custom of the Beis Keil community in Jerusalem. [Kaf Hachaim 582:16] The Kaf Hachaim 584:8 concludes: It seems that the Ashkenazi custom is to omit it while the Sefardic custom is to say it and for this reason the Michaber omitted this ruling from his Shulchan Aruch. Each community is to follow their custom.

[41] The reason: As it is forbidden to request one’s needs on Shabbos. [ibid; Ran] Alternatively, the reason we omit it on Shabbos is because the entire reason that we recite Avinu Malkeinu is in correspondence to the middle blessings of Shemoneh Esrei that are omitted on Yom Kippur during the week. [Levush brought in Kaf Hachaim 584:7]

Does this also apply to private requests? Some suggest that only a set prayer of request was negated on Shabbos Yom Kippur while a private request is not only allowed but is motivated to be expressed. [Piskeiy Teshuvos 582 footnote 21]

[42] Admur 623:9

The reason: As now is the final signing of the decree and we require supplication for mercy and if not now then when. [admur ibid]

[43] Admur 623:6; Michaber 623:3; M”A 623:2; Mateh Efraim 619:17; Nitei Gavriel 30:17; 34:33; 64:14

[44] Machzor Chabad; See Otzer Minhagei Chabad 323

Other customs: The custom on many communities is not to bow or prostrate during Aleinu on R”H or Yom Kippur that coincides with Shabbos. [Ashel Avraham Butchach 621:4; Hagahos Chochmas Shlomo 592; See Divrei Yatziv 2:265]

[45] Nitei Gavriel 61:13

[46] Admur 622:3

[47] The reason: As it is said as a praise for the Jewish people that they returned to Shul on Shabbos after having eaten and drank. Hence, since eating is forbidden on Yom Kippur even when it falls on Shabbos, this praise is irrelevant. [ibid]

[48] Admur 623:6

[49] Admur 623:9

[50] The reason: As now is the final signing of the decree and we require supplication for mercy, and if not now then when. [ibid]

[51] Shulchan Aruch Chapter 624

[52] Admur 624:3; M”A 624:1; Rashal; Bach; Maharil; Abudarham

Other Opinions: Some Poskim rule Besamim is not included in Havdalah, even when Motzei Yom Kippur falls on Motzei Shabbos, as due to the fast there was no extra soul. [Michaber 624:3, and so is the custom of the Sefaradim]

[53] Admur 624:5

[54] The reason a pre-lit candle is used: Although a candle is not used in Havdalah of other Motzei Yomim Tovim, it is used on Motzei Yom Kippur being that on Yom Kippur it is forbidden to light candles, therefore, when it becomes permitted it is befitting to make a blessing over it, as it is like a new item. Therefore, only a candle which was lit from before Yom Kippur may be used even if Yom Kippur fell on Shabbos in order to show that this day is holy in that it had rested from light. It is not similar to Shabbos, as the blessing of a candle on Shabbos is said for the creation of fire on Motzei Shabbos. [Admur ibid]

[55] So is implied from Admur 625:5; M”B 624:10; and so rules Aruch Hashulchan 624:6

Other opinions: Some Poskim rule that one may light a new flame on Motzei Yom Kippur and say the blessing over it in a time of need that no other preexisting flame is available. [Chayeh Adam 145:40; Kaf Hachaim 624:17; See Piskeiy Teshuvos 624:6]

[56] Admur ibid; M”A 624:7.

Other opinions: Some Poskim rule that on Motzei Shabbos, one may use any flame if a pre-lit candle is not available. [M”B 624:7, Shaar Hatziyon 624:9] It is clear however that this is not the opinion of Admur. [See Shaar Hatziyon ibid]