The History of Chanukah (Part II) By Rabbi Yitzchak Breitowitz

some people wish a happy secular New Year coming up but I don't do that so but be it as it may uh so I just I just want to continue our discuss of Kan first of all I have to correct something I can't believe I mated a date because I I gave the proper date at least five other places but uh this year had The Misfortune uh for me to be off by a hundred years which is beyond the margin of error uh the Kaneka story The Kaneka miracle was the year 165 before the Common Era I I I had said 265 I don't know how I said that uh that is totally incorrect meaning to say the avanim under antias IV antias epis entered the BAM mikdash and desecrated it in the year 168 before the Common Era and three years later Le the uh the makab were able to enter the basa mikdash purify it and found the jar of oil so just to be sure it's 168 to 165 not uh 268 okay again and okay so I made a mistake in some share I don't know which one um I don't know because because one or two people pointed it out to me and I and I'm aware of that that's so this year was okay okay great okay I got to retrace uh someplace some people are be laboring U they're laboring under 100e discrepancy okay thank you okay huh this okay all righty now um you'll remember though that the one thing that we we left off with was that in the earliest sources that discussed the Kaneka story The Book of mbes and the like both mbes one and mbes 2 uh khah the eight days of Kaneka are not connected to the miracle of the oil uh either the eight days of Kaneka are the days of the dedication of the bikash modeled after MOS renu's dedication of the mishan or in makab too the eight days of Kana were perceived as a makeup for the eight days of sukus and which Al Hally you can't make it up but spiritually they wanted to make it up so the cavos the establishment of the holiday of Kaneka was literally the dedication of the BET mikash and a makeup us but not only does the book of the mbes give a different reason for the holiday of khek it doesn't even mention the miracle of the Hashem now in fact I want to point out that someon actually say a very surprising thing I I'm not sure if I mentioned this or not but I'll in case I didn't I'm going to mention it now that is they actually say that uh the the the that you light candles for KH was not part of the original observance of the holiday and that didn't even become part of the observance till after theik now again let's look at how many years here the kanaka miracle happens in BC now the gar chabas clearly indicates that the holiday of Kana theas of the was one year later meaning it wasn't that year but the next year they made it a holiday so the holiday called Kaneka the8 Day holiday called kanica was established let us say in the year 164 BCE and that th that holiday was designated as y Hal days of Hal we say Hal for eight days and giving thanks and that's prayer it does not say now the base on Mikes the second temple was destroyed let us say in the year 70 of the Common Era so from 164 BCE to 70 is well over 200 years so it's very interesting to imagine that for 200 years more than 200 years the holiday of Kaneka was celebrated without the lighting of a it's like having rashash without a chauffer by the way carites do that by the way carites observe rashash without a chauffer but we're not we're not terites which means we're so used to the notion that the manora is the thing about Kana we have to realize that there number of actually take the position that hadro was added later and for 150 years the dominant I'm sorry for for for over 200 years the dominant celebration of Kaneka was the Hal and over the N over theim and celebrating the dedication of the bikes that is why very simply in the Alan prayer which is very old the Alan is right at the time of the victory of the Kash there is no mention of the and there is no mention of any Miracle about the oil uh the only thing that is described in the alanan prayer is the victory over the yanim but of course it's not described as a political Victory it is described uh as a victory for the Torah over forces that try to destroy it makes no he has no reason why it's called that's exactly correct that's that is exactly correct the Josephus yeah yes yes but but but again but look at the reason Joseph himself gives he makes up well he makes up a reason uh he says that it was customary when we celebrated military victories to have torches and the like uh but it's 100% correct he does not refer to Hadas Hora or the nce of the so once again I want to emphasize as MIM we of course believe there was such a miracle God forbid we're not denying the existence of that Miracle but that was not the origin of the holiday of khaka and indeed some say not everybody says some say that even the Mitzvah ofos was something added to Kaneka later so we could almost say that khaka had version one and version two yeah yeah so that's ABS okay so I know that some people want to fetch into it they want to squeeze into it a reference to a miracle but there is no language of Miracle whatsoever there that is simply referring to the idea that we were able to as we regained access to the temple we could once again light the manora and surf Hashem meaning it's referring to the general Mitzvah of lighting the manur not the miraculous eight eight days of course there's another question you could ask that is it says they lit naos in your Courtyards now the courtyard of the temple was called the aara the temple building was called the the manora is not located in the AAR the manur is located in the so how can you say huos they did not light naos in the courtyard they lit naos in the again whether it's a miracle or not that's not even relevant but where whatever they did with the manora they did it in the so actually according to that some of foram explain even more than this that it's not even a reference to the Mitzvah man it just means Festival torches lights like Suk right they used to light all sorts of torches in the in the in the courtyard the oil has to be pure sure well well well okay let me put it this way um this is a famous okay actually I'm going to talk this but this is a very very famous question normally service in the B mikash the kohanim have to be pure not in contact with the dead and the objects have to be pure whether it's the whether it's the oil whether it's the Korat normally it has to huh well well it becomes pure if it doesn't become impure me meaning to say everything is pure until it comes in contact with dead or whatever meaning toor is the natural state of things until they become T now the thing is certain things when they become T can become pure if a person becomes T there's the ritual of paruma and Mikvah if utensils become T it's the same thing if food items become T there's actually no way they can ever become T now there is a very famous question and that is that although we do have these laws of Tuma and Tara there's a special dispensation for what are called communal offerings meaning things that are brought on behalf of the seore and this is called Tuma the laws of impurity HRA becomes permissible for a corbon seore so for example if I want to bring a private corbon and my animal got my dead animal because live animals don't become tumy but the meat of my carbon got tum or the blood got it cannot be sacrificed but if it's the carbon tamid or the carbon musaf it can because of Tuma HRA butor so the question that the Rish mask is they only had enough oil to light for only toor oil to light for one day and meaning they had plenty of oil but most of the oil was T So Hashem made a miracle that the oil would burn for eight days why did they even need that Miracle let's imagine that the T oil got used up and there was no other oil other than T oil because it would take eight days to get pure oil what is the the is you light T oil because hadlakas Sora is a corbon seab it's communal offering and tumra so in point of fact that Miracle of Kaneka was actually surpr actually says that Hashem wanted us to be able to do mitz in the most beautiful way possible therefore he gave us a miracle so we could go beyond the letter of the law even though the letter of the law would have permitted this is the actually this actually leads into the next thing I want to mention um so we did discuss the issue of when was hados added but at some point it was added for sure and the in M shabas tells us that there are three levels of fulfilling the Mitzvah three levels there is basic there is M those who want to do the Mitzvah in a more beautiful way there's Mahin the most beautiful of the beautiful right it sounds like kashus in Israel uh there's raban and there's Mahin now there's M Mah Mah like all of these different levels so what is basic so the gor says it's a the gor says one candle for everybody in my house every day of Kaneka meaning if I have 10 people in my house I Light One Candle night one that's it and I and even on night eight one Candle One Candle a night is perfectly fine you are y you can make the Bros you are y now I've never heard of a person I mean it's funny people like Kaneka candles even if they're not religious at all even if they don't keep shabas but H candles they want to do they don't realize that not only are they doing the Mitzvah they're doing the mitzah in the most beautiful Way by everybody's a Mah mAh okay so level one is one candle level two is still going to be different mahadin is one candle for each member of your household so if I have 10 people night one still not what we do 10 candles and night eight 10 candles each member of your household has an air but then Mahin Mah the highest of the highest the best of the best is you indicate the number of days and this is the famous m b Shi and B where be shami says you start with eight and you go down and the reason for that would be B Shi is looking at suus as one idea and the other idea is he's looking at the Kem put into the oil which you didn't know until retrospect meaning day one there was eight days of burning power in that oil day two there's only seven days right is looking at the in the sh B is looking at what you realize right day one I see one day right okay now obviously as is always the ca almost always the case in Aus B and B we follow B uh and in point effect that is why everybody does MAH Mah but you understand keep in mind the is not about the basic mitah it's m by the way this is a pull I would I wouldn't call this aad answer by any means but some want to use this idea to explain yet another answer I told you there are a thousand answers to Rio kyo's question that is if there was enough oil to burn for one day why is Kaneka eight days there's only seven days of miraculous burning Kaneka ought to be seven days I told you there are a thousand answers but here is one of the Thousand answers and that is again it's totally pill if you were to do seven meaning Kana would started day two then on the fourth night B Shay and B hillo would be the same because according to shamai it would be 76 54 according to Hill it's one two three 4 and kazal saw it as very important to always show that we follow B so they had to create a system where B and be would always have different views so when you start with eight 8765 1 two 34 therefore so they want to say there's a Remis in the very word kanuka could be read as an acronym meaning we light for eight days because the needs to be like B again that's obviously a but that is one of the answers um that that that that is given but this is a on the level of mahadin Mah so now let me just uh share with you well before I mention I want to mention an interesting thing that there's a huge to in the r uh about the relationship between highest level level three is the highest level and level two remember level two was a nare for everybody in the B it level three is you want to designate the days and we'll go like B in ascending order T says in shabas the following idea if you want to do the highest level of corresponding to the days you don't do the middle level of every person lighting and the reason is because if the highest level is that pum people should walk by and see how many days of khah when you have 50 candles in the window or 50 candles outside people are going to not know the count therefore if you're going to do Mahin Min Mahin TOA says you don't do the middle level of candles for everybody you just have the balab bayot lighting one manora this is what too says m and like this toos and that that is why it is the Min of most not all because morac are sometimes hold outs but most father of Yosef Caro that only the balabas liks the manora because if you're doing mahadin Min mahadin you don't do the middle level ra uh now the Raam says differently the rambam actually says that even if you're doing mahad mahadin you also have a manora for everybody but but he says it differently he says the balabas we don't do this the balabas lights the number of Minos equal to his family now the Rama which is the PO frim says the following AR is that we light according to the days which is of course mahad mahadin but each person lights their own man now within the Rama within the Rama there are a lot of side M meaning if the Rama says everybody lights their own manora who is everybody what about husband and wife so most postum say that even like the Rama that husband and wife I'm sorry that everybody likes husband and wife are treated as one based on the principle of istoo and that's that's the majority view in the Rama there is a minority view that says hasband and wife are two people they should like now we similarly have Aus even about unmarried daughters although it's a different mlus some say unmarried daughters living at home should 100% light separate minoras rashm we're talking about uh just as sons who are living at home light their own minoras others say that theer Pas that uh women do not like of course a woman living by herself absolutely lik man but a woman living at home with her parents would not light a man so these are I want to again these are side within the view of the Rama like rose Caro there'd be no issue you only like one manora anyway within the Rama we have a m about a wife and we have another M about unmarried daughters now when you learn the yeah said till after the year 70 there is such a view yeah after the the miracle of oh no no no no no the the Mira the miracle of the lights happens uh the first Hanah for sure but I mean we didn't commemorate that Miracle until after thein Bas on nickl yeah yeah I'm not I'm not moving the miracle the miracle happened BCE right but I just mean to say it was not part of the annual ritual of Kaneka till after the wow they didn't know anything about it wow amazing amazing amazing yeah the the BHA that again their Jewish status is debatable but the Jews of India the indigenous Jews of India were exiled to that part of the world before the khaka story well before theban of the bay sheni and they literally had not heard about Kan only when the World opened up a little bit more did they even hear of it meaning to say communication in the ancient world that was so distant they literally did not know that there was such an events uh that needed to be to be celebrated that that is very interesting yeah the community there in B was so poor that they only did what you said they lit one wow that's interesting that's interesting that that's fascinating and and the truth is one it's 100% kosher it's 100% koser in fact there's all sorts of debates by the way let's assume that uh you're traveling with friends and you're conscientious traveler so you brought enough Kaneka candles for Kaneka and they forgot to bring Kaneka candles so there's an interesting Shila here is it better for me to divvy it up so at least all of us fulfill the Mitzvah with one candle or do I say hey Mah Mahin I want to do the mitvah so I don't have to sacrifice to enable you to do the basic Mitzvah there Aus exactly how you figure that out okay so be it as it may I want to point out the following when you learn the and you want to know what is R's Source where did the get his so you may know again if you learn M the you'll see there's a little letter like a footnote a little Al NE or a B next to every and then you go to the side and there's a commentary called be haola actually was a grandfather of the Von and the footnotes every it'll tell you from the G from the r from the Riff whatever it is meaning that's how you get your footnoting for the for the Rama it's a little different for some reason the Baraga did not annotate Rama but in Rama you just see parentheses you're reading the Rama and A din will be stated and there'll be a parenthesis that will say gamar Ram T and the like now it's important to know this is a a bit of bibliographical knowledge that the parentheses that appear in the Rama are not the Rama's own sourcing some Anonymous editor who was a to be sure simply kind of guessed or reconstructed what the Rama's sources are now the reason why I'm bringing this up is because sometimes the parentheses are incorrect sometimes the indicated source of the Rama is in fact not the source of the Rama and H is a very good example r as I indicated says only one Mana is lit the Rama says every single person again not discussing wives or daughters but every single person should light their own manura the parenthesis says R so when you read the r you get the impression that the source of the Rama is the Ramba but that's not true because the rambam does not say what the Rama says the the rambam says the balabas lights so if I have five children I'll light six menoras for myself my wife and my five children but that's not what the Rama says the Rama actually says every single person again not discussing the issue of wives and daughters uh lights so the source of the Rama is in fact not the Ramba and in fact the Rama himself wrote commentary on the tour called the darosha and the r himself says that he's actually following toas because here's what he says what does toas argue toas says that if you're doing mahadin Min mahadin you shouldn't have everybody light because of confusion so says the DAR motion that only applied in talmudic times when there were no kanuk meaning the way a a typical candle was in Earth and was a cup uh that had a wick and oil so when you put 10 cups outside or 20 cups outside or 30 cups outside somebody who walks by they're not going to know how many days it is but when you have separate monos there's not going to be that confusion meaning if there are 10 Manos in the window or outside whatever it is I'm able to know what day it is because each manur is separate so the Rama is not following the r the Rama is extrapolating from toos that to's concern was only a concern in the time of the talmud it would not be a concern when you have separate kanot but be it as it may be it as it may uh this is the source of the ashkenazic Min that everybody likes with the pra even uh as opposed to most not all in which only the balab lights and not the rambam's view that the balab lights many minoras that's the rambam's view which is kind of an unusual view but rather the balabas lights one Min now the truth is Raj writes that the of the and this is an extrapolation doesn't only mean that if if the sons are with their father only the father lights his opinion is even if the sons are in Yeshiva the sons aren't even home they don't like where they are only the father lies now that's an extrapolation because the truth is if rosf kyo's concern is all the minoras are going to mix up the counts that shouldn't apply where the kids are not at home and yet R says the m is only the balabas lights even when the children are not home until they're independent till they have their own Apartments or whatever yeah yeah yes it's a good question again again let me emphasize the the the obvious uh women are certainly obligated in nroa so a woman who lives alone absolutely must slight n ofah the issue only is if she is married or an unmarried daughter living at home should she light her own manora like Minas so Visa the wife we have the the logic of istoo they're considered to be one person Visa the daughters you don't have that logic right so quite so the normal logic would indicate exactly as you're saying that the unmarried daughters should light separately the S gives the following explanation just's a bit of a doic explanation he says like this he says the original Min of Kana and of course yam this is the Min to this day is that people would light outside next to their door later in the go it became customary to light inside but when theak was outside so theer suggests it may have been a lack of sne issues for the women to go outside in public thorough fars and light and therefore the Min was that they would be y with theas so his is even when the Mitzvah in the G got transformed and the manura was moved inside the original structure of the custom remains uh again it's a it's a bit of a doic reason in reality and there is certainly H support for unmarried girls lighting separate mans I don't mean to say again these are different hug him uh but an unmarried woman even in her parents house certainly Al smok she has what to rely upon in Lighting in fact some say even a wife that's fewer say that but some say even the wife lights her own her own manur so now I want to mention a very fascinating Chua of the great RAB aagger reager deals with the following problem we know that a br over a Mitzvah always has to be said before you do the Mitzvah meaning you got to make the braa on well actually shabas is an interesting issue but but say you make the of the and then you like the candles maybe you like the shamish first those are different Customs but certainly the actual mitv of khah you don't like to laugh to the bra uh a man does not make a br on the talet uh or he makes it before he puts on the toalet or before he envelops himself before I put Onan I make the BR on searching for before I search for I make the BR Milla before I read Milla this is a fundamental principle called [Music] over the word over is a Rabin term you must make the braa before you do the mitzvah after you've done the Mitzvah without the BR maybe your y say the Mitzvah but you cannot make the BR now one exception to actually there are a few exceptions to this one exception is actually the issue of near shabas uh as as uh you know many have the custom maybe most women have the custom that when they light the shabas candles they first light and then they wave and cover their eyes then make the braa the reason why near Shabbat has a particular problem is that in a norm in the normal course of events a woman is M chabas when she benches for the LI when she benches the candle lighting so if once she says the braa and she's accepted shabas unless she made a condition she would not be allowed to light the candle or blow it out so therefore the concept is she has to light it first but cover her eyes so she doesn't benefit from the light until after the braa so that way she is making the braa before she benefits from the light uh but she has to light it first now it is brought down that if a man is lighting shabas candles either for his wife or the man is not married and he's lighting shabas candles he actually should make the braa and then light because for men the minog was they were not maab shab with a Bening this is aish by the way that is brought down in the name of a woman uh in the hak to the saer pr which is a big commentary on the tour written by yua F so uh the commentary was pun was published after he died uh and there an introduction by his sons so after the sons talk about how great a their father was they then talk about how learned their mother was and they said that she was a very very learned woman she used to P in many shilas and Etc and then they mention and she was mes the following that when men light n of chabas they should make the BR first and then and then do it now another example of overl is uh I'm sorry where you don't apply the rule over is when a non-jew is in the process of converting and they go to the Mikvah uh so uh there is a Mitzvah on a g to be toel but until the Gus is finished he's not Jewish so the G has to go to the Mikvah first and then when he comes up he makes the bra and then goes down and that you know there different that's women uh when a woman is aita they actually the woman makes the braa before she goes into the mikah before she goes into the mikah askanazi women apply the same Paradigm as the of G in which the woman goes under once and then she uh you know takes her arms folds it to kind of create like a belt or a garle separating the head from the uh the breasts and makes the bra then so there are some exceptions n shabas and Mikvah might be exceptions to the overly principle but other than that you got to make a before the Mitzvah now what that would mean is the following that would mean if I lit Hanukah candles and I forgot somehow to make the braa I wouldn't be allowed to make the braa after I already L and by the way and it wouldn't even help to blow the candles out and start again because as soon as as you lit them you were y the Mitzvah so blowing them out and lighting again will not allow me to make a on that either okay so here is Reb's what if let's say tonight tonight's for example is the seventh night of Kan what if I lit candle one or even two three four five six and I remember before I lit the last candle that I didn't make the BR if I would have lit the last candle I've lost the braa for sure right that's that's for sure because I've done the whole Mitzvah but what if I didn't yet light the last candle would I be able to make the braa so here is the sh since May did I was y with the first candle that I lit and the extra candles are only because of mahadin mahadin so the question is if I haven't yet completed my hedor mitz is that enough of not yet finishing the Mitzvah that I can make the braa meaning to say the rule is you gotta make the braa before you've done the Mitzvah but what if I've done the Mitzvah but I haven't yet completed the would that be enough to permit me to make a soer actually brings two different opinions some say that since Mah mahadin is the way you're doing the Mitzvah so until you've lit candle number seven you haven't finished theor of Mah that will allow you to make the bra of both and and no it's only a heor the basic Mitzvah you've done with candle number one so once you I don't mean the shamish but once you lit candle number one you have done your Mitzvah everything else is frosting on the cake you cannot make a br on the frosting you can only make a br on the cake so this is a reer concludes based on the normal principles of Whenever there is a whether you can make a or not make a because of the prohibition of a blessing in vain if you can't make a so the normal rule is whenever there is a doubt whether you're obligated to make AA we always air on the side of not making the braa and therefore Hally once you lit candle one you have forfeited the the ability to make the Bros even though you haven't finished the mahadin till 7 and again I want to repeat and blowing out candle one is not going to help you because even if I blow it out I was y with the m of lighting it uh therefore okay now reer though then adds the following interesting idea he wants to differentiate between the first mitzvah and the second and here is what he says there's a fascinating gar in shab shabas that says when you light Kaneka candles or you're participating in a lighting so the first night of Kaneka there are of course three Bros every other night of there are two the first two and Sh and now this is when you're lighting or you're participating in the lighting but the gamar says the following let's say that for whatever reason you're not lighting you don't have the candles you're in a place where you can't be outside with anybody but you walk by in the street and you see somebody else's minority you're not y with that you don't live there but you're called a ran I see AA candle so here the gamar says the following you can't make the because you're not fulfilling the Mitzvah of lighting candles but you can still look at somebody else's Kan C and you could say I look at this candle I remember that God did Miracles and on the first night you could even sayu now this rule of Rya which is quite amazing does not apply if you're planning on lighting later or even if you're not going to light later but somebody is lighting for you in your house so if I'm let's let's say I'm coming home late from work and by the time I I'm coming home I see plenty of Minos I do not make the BR because I'm planning on lighting when I get home but in a situation where I'm not going to be lighting later at home and and two conditions and nobody like my wife is lighting for me then there actually is a braa called Bas har I don't make but I make I make and if it's the first night of so here's re is the same way if I see somebody else's candles I can make a Bea if I see my own candles if I didn't make a braa on the lighting I could still I can still make a braa foreing my cand fora therefore says rebar the follow it's true that once you lit even one candle even one candle you would no longer be able to make the because you've done the but he says even if you lit all seven candles or all eight candles last night if you didn't make a braa you could still make the bra reer says because the same way you could make at seeing somebody else's manasa you can make a biras on your man too so normally you don't do that because normally you want to kill Tu with one stone meaning I want to make my Bros as part of the Mitzvah of lighting that's why I do it before and that's also a br of thanking Hashem for the miracle but if I forgot to make the braa before I did the Mitzvah I could use the and the first night yeah first first was only one candle but it's the same issue meaning if I lit one candle the first night and I forgot to make the bra so I can't make but I'm a of that candle so I could make and I can even make on The One Candle on the one candle yeah that work for people who are in the hospital or like the nursing they can't really have fire but if someone brings okay so so this is a little tricky uh in fact some want to say I don't want to get to too political you know one of the very controversial this will be a long answer to your question uh one of the controversial issues ofad you know kabad is very big into public mural lighting that's that is a wonderful it is it is a wonderful thing I'm I'm certainly not against not against public theur lightings but the big issue is are you allowed to make a br on a public manur lighting because once again the manur normally the only people who are Yos with manora is if it's lit where you live where you live right so I can't be y with manora in the street so one of the arguments is well okay even if nobody's yot with hadaka they could make the BR on seeing Ina so the guy who's lighting is moi theore in the and but even that is not going to justify the first okay so so you're still you're still not there 100% so but the counter argument is and this will be the answer to the hospital that could be made only if the is a Kosher for somebody meaning you can't make AAS if I just see a manora in the street it has to be a manora in somebody home so whether the hospital manora would count would be a little bit of a question but there is a possibility yeah for sure for sure yeah yeah well well you can well okay I mean so here's the thing I mean you can do another lighting of the candles uh and uh because because like the ra at least if razi because like the Rama there is a heer for every member to to light now the question is if the father already lit or the wife already lit would the father be able to make um the Bros over again uh but pasas that would be possible because once again if you're in ashkanazi since there's a Mitzvah on every member to light so the bras could be made for that and I could be Moi my children in Thea or or they can make their own brast yeah who that yeah your house with candles and you went around and you lit a candle which you had in the window to light up the no no yeah yeah I hear what you're saying yeah I think the answer would be that you do need kab in other words the the general candles in your house would not be would not be valid for Nar that's to be a specific kavana for that so this is re's very interesting once again he actually that even if I lit all of my Kaneka candles without a braa I would still be permitted to say and on the first night the one candle because I could make a on my own even though I could not make a so CH is both a and a his is that you lose even if you only lit one candle and you didn't complete the others you've lost the Hudl but the you maintain even if you lit everything everything right those are the two of re let me just end with a a short little story there was a great great great sadic in Lithuania who was actually the inspiration of the tried to always emulate this person this was R Kap who's called uh even though he was a great he only wanted to be a Shamus in a show he refused to take any any job over and above a shamish in a little and when was a young man he used to hang around aot he would learn from a lot of his ways and he noticed it was time it was already it was time to light Kana candles and especially in Lita the vag was very very mock that you have to light within a half an hour of sunset otherwise the the G actually said you don't light at all I mean we don't pass him like that but he was very strict and he notice was procrastinating and everything so finally the says in a Reb it's time to time to life said well my wife isn't here yet she's working so the said okay but you you like then you be here right said I'm sorry said the following says what if you only have enough money for near shabas chabas candles or Kaneka candles you don't you can't buy both which do you buy so the gar shabas says Shabbat has preference over because Shabbat you can eat your meal and that's conducive to Shalom bias so as opposed to kanah candles we are not allowed to eat by the kanah candles unless there sh so you see that the value of Shalom bias is so significant that even if you're not going to do Kaneka candles at all sh it is more important uh if if shom B can even take away the whole Mitzvah of would be a justification to delay it and my wife gets great pleasure in being with me when I light the the shabas the Kaneka candles therefore it is much and proper for me to wait until she gets home even if it's after the optimal Zan for lighting now again we say you don't prove anything from stories but uh this is a story that does indicate how important the Shalom is yeah some standing on the side who don't have their own including the white how what can you say along as ter of communal saying I've always wondered about that I've heard people saying the whole BR together is that allow no it would not be proper to say the again even the is not said when your when you're there itself so basically those who are not lighting their own manora will be y with the Bros of the person and then of course they say halalu everybody could say andur everybody could say by the way one thing about an alalo this is a bit of a conundrum uh go back and count the words uh the marami Rittenberg brings that an alalu has exactly 36 words because there are 3 NEOS that you like during khah and therefore this was a prayer that contains 36 words so my homework assignment for you is go back and count how many words in Nal you will get between 49 and 47 so there's a big big uh number of extra words there all right so one answer is four words we can eliminate right off the bat so many say the 36 after that meaning the naos that we're lighting are represented by these 36 words all right so subtract four that's good but even when you subtract four you're still left with 45 words so um the truth of the matter is huh so some which will allow you to go up to 44 yeah some do 44 but but but that's we don't count the shamas so if you actually look into this you will actually see that Alo has so many different new people are trying to fool around to get you down to uh 36 it's quite an arduous uh task because the standard does not correspond to the 36