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Rav Kook: 8 Teachings for 8 Nights of Chanukah | Rabbi Aaron Goldscheider | December 10th 2025
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Beautiful. We're going to begin. Good
morning everyone. Booker to and uh
pleasure to be here and pleasure to uh
to be able to learn together as always.
Nice to see so many people this morning
that are part of this Kaneka yun. We
thank Rabbi Sam Shore for uh for
coordinating this beautiful event and
all of the beautiful shurim of the U.
And it really is a great honor to be
able to be a part of it and uh
especially to learn the teachings of
ravitaken.
And that is our topic for today and
we're going to look at the topic of
Kaneka from the perspective of Rifuk
lighting the candles with uh with Rif
Cook. Uh I'll begin with the following
uh the following anecdote or story which
is a bit of a a sad story or tragic
story but a a very beautiful lesson that
I think we can all uh that we can all
learn from and will kind of set the tone
for our learning this morning. The um
the eldest grandson of Rabbi Salvich,
Rabbi Yoseph Dova Levi Salvich Zatal,
his eldest grandson, his name was Raosha
Turski. He was the son of Professor
Isidor Turski and he was one of the
Kadoshim. He was one of the five that
were killed in the Harnov
massacre. A a terrorist that entered Dul
while they were David 10 years ago and
um he was killed. He was a he was a ga
he was an absolute genius and knew knew
all of Shas. It was said about him that
he knew every toast vote in Shas Balpe.
and uh he was killed that that morning.
There's a beautiful safare book about
his life called a malik in our midst
about the life of Rabbi Mosha Turski.
taught for many years at what's called
Tommo, Taurus Moshe here in Shallayim
and he lived in Harnov and in the book
um his daughter said that the last thing
that I remember my father saying before
he was killed the last thing that I
remember him saying was that it's
that it's 30 days before the holiday
before the festival and he was referring
to
and he was referring to the that one is
to prepare one is to begin to study the
laws before every festival festival. Now
usually we think about dashim
in context of pes or other other yum and
we don't think about it in the context
of that we have 30 days before kaneka
that we need to begin our preparations
but that's what he said he was actually
killed exactly 30 days it was keshvan
was the day that he was uh that he was
murdered
and um I just thought that that's a a
beautiful way just to begin again a very
tragic story but a beautiful idea that
even before Kaneka
and uh and every that we take the time
to begin the preparations beforehand and
as we prepare beforehand this something
that Rabbi Salvich his grandfather was
famous for saying
that the way that we're going that one
experiences holiness is when one
prepares for that encounter with a
mitzvah or with holiness and if you just
kind of enter it without the preparation
without thinking without studying
beforehand so it could that our
observance or the ritual will be
somewhat bland. But when we study
beforehand, the more that we think about
it, the more that we think about the
minor, think about Kaneka, think about
all the related to Kaneka, the greater
will be our uh our experience and the
kaduca of uh of Kaneka. So that's we
have very much that that kum this
morning that uh that fulfillment of the
mitzvah preparing for Kaneka and
hopefully with the learning that we're
doing that'll bring a greater richness
to uh to our celebration. So this is
what we're going to do over the next
half hour. We only have just about a
half hour 30 35 minutes till the next
class and um we're going to do eight
teachings from RVuk. Eight teachings
that relate to Kaneka. Eight, of course,
is the uh is the magic number, the
beautiful number around Fanuka. So,
we'll take eight. We'll make our way
through them relatively quickly, but
hopefully all of them that will uh that
will resonate and uh and be meaningful.
So, we're going to begin the following.
And this is interesting. Ruk when he
first came to Erit Israel he settles in
Yafo in Jaffa and uh one of the things
that he's asked to do there is a
calendar that is going to be printed and
they ask Rufk if he'll write just a like
one line a maxim like a uh a one line
that kind of captures the month and uh
these oneliners or two liners were
collected in a work called meed me like
the word mid that this is a statement
about the about the new month And this
is about Kislave. And he writes the
following. This is what he wrote in one
of those. I think it was 1916
um about the month of Kislave. And it's
really about about Kaneka. So this is
page one, the top of the page, not the
side that has the picture. We'll get to
that on the other side. uh at the top of
page one and this is
so that godly lightning
that's found in the soul of the
it broke forth into sparks
when it's gathered into one torch.
It will return to be revealed. Now what
is Rufuk referring to here? This is uh
it's very poetic. By the way, Rufuk
enjoyed writing poetry. We have a lot of
poetry from Rufk actually when he was a
young man when he came home from yeshiva
and he came home for Kaneka he came home
with a poem and in that poem he
incorporated in rhyme all the of
so and that's uh that's available if you
want to take a look at that. It's it's a
it's a few pages long, but within a
poem, he put all of the al which is, you
know, quite astounding and just an
interesting thing to do. Who would think
to take ala and bring it into poetry?
But this is the the mind and this is the
heart of uh of Rkuk. He's a mystic. He
is a poet. He's a lambdan. He has so
much. So what is he referring to here
when he's speaking about the the uh this
spark the nit the sparks that broke
forth from the kashman that will be
gathered into one great torch and uh
will be revealed once again. So there
there are a number of swarm actually
that are that try to address what Rkook
is referring to in these poetic you know
mottos or oneliners. So this is the way
that uh or one way that one can
understand this. I guess everybody can
kind of think about and interpret what
Rivkuk is referring to. Who were theim?
Who were the Makabim? We're talking
about people that incorporated a
spiritual life. These were the kanim and
these were also kanim that went to war
that were successful in battle that they
incorporated both the spiritual life and
uh the life of of service and of army or
you might call secular life. Um and
Rafuk is referring to the idea that
these sparks that they um that they went
forth from the Makabim and it's
something that we need to to uh to
gather those sparks again. And what is
what is Rav Cook referring to? He's
referring to the idea that even possibly
within one individual or within the
nation of Israel that we need both and
to appreciate both the those that serve
in the army those that that the holiness
of that act and the holiness of kanim of
aoda and that the Jewish people need to
to collect those nits that's a a
cabalistic idea of of nits of collecting
the sparks that they brought something
so beautiful a holiness in the world
that we need to regain. gain. Again, uh
one way of of thinking about this is uh
I think about it in the sense of modern
modern um is Israel Israeli life. And
one of the things that we find is the
idea of Hezdar, the Hezdar movement,
that we have those students that are
studying Torah, the holiness of Torah
study, and they're also serving in the
army as well, like the Makabim, like
like the kashim of old to collect those
sparks to kind of bring that back and to
see the holiness of that synthesis. I
just saw an article actually I think it
was this morning either late last night
or this morning of a group of commanders
in the army you know they have like
their teas as they they as they are
graduating and this was a group of
religious soldiers and these religious
soldiers at their tekas that they
included a seam a celebration of aim it
happened to be msakas rashashana that
they studied while they were you know
training to be soldiers and to be
commanders wow right wow what What a
beautiful thing. And I think this is
what Rkook these nits these sparks this
beautiful holiness of the of theim that
they found a way to incorporate both
avod literally that they were the avod
and the mikdash and they they were the
ones that went to war that we can do
that again that we can build a nation
that we can build a country where we
appreciate that holiness within
individuals and within the nation as a
whole that we bring that together. So
that that's the that's one way of
interpreting this line from RVuk. That's
teaching number one. Teaching number two
from Ravkuk. Um and here we have really
the following story and this is a group
of uh of students that are still living
in Poland and they studied with Ravk.
Ravuk made aliyah in 1904 and they were
building a shul. They were building a
community and they sent to Ravk Cook a
um the first parchment of a Torah scroll
that they were writing for their shul.
They wanted Ravkuk to be honored with
the first letters. They sent it to
Yerushim where he was living at the
time. This is later as he settles in
Shalim. And they uh they send that first
parchment, you know, the first piece of
the safer Torah to Ravkuk and they say
to Rav Cook that we want to establish a
base medish here in Poland and we're
going to call it B Aram that it's going
to be the house of Abraham referring to
Araken
that we want to be your students like
aidus that we want we want to follow you
know in your ways in your teachings and
we want to be theim of
and um so In the safer describes raven
as a safher called moadea
which is a collection of different
teachings around the holidays and it
describes a ravkuk that he wrote the the
first letters and he gave a drasha that
evening. There was a celebration in the
house in Betarav which uh some of you
may have visited. You may be familiar
with that. But after that celebration,
he turned to his um his very close
friend, Rabbi Khalap. And Rabbi Khalap,
as we mentioned, just a few blocks from
here, has his base mish. And he said to
Ra Kalap, you know, as as beautiful as
that sentiment is, that there's a group
that wants to, you know, honor me and
and to honor me by having a base mish in
my name. Says, the truth is, I don't
really want to haveim,
right? I don't want to have like a group
that gathers around me. I want to be a
rabbi for for all of Kali Israel which
is a very interesting idea because as we
all know there's a rebi and there's
right the rebi and you have s you have
the rebi and but he said that's not what
I want I don't want to have because once
we talk about that means that you have
like a particular group and it means
that there's a particular group and then
there's a group outside of that group
right the fact that you're making a
group right that you're making a sect it
means is that there is a group that's
not part of that. I don't want that. I
don't want to be a rebby of some people
and not everyone. So I just want to I
just thought it was a very very
beautiful idea. Um this is if you look
at the second source just to see it in
the in the language. This is from a
safer called
from
Shimo
even though he took part in this
celebration there was that wanted to
celebrate and to follow in his ways
but in essence
he was against the idea he was not in
favor of the idea that there should be a
group that is you know the cookie in you
know that's not what he
that he said
if I wanted to have you know particular
groups around me
that should be my particular
that they would be involved in spreading
my Torah.
I'm not interested in that. I don't want
to have again just I I just find find
this very moving and very beautiful
right I don't want to have my own
when you talk about small groups it
means that they're they're concentrated
right they become uh exclusive
I want to be with
I never want to be removed from the cl
from the nation of Israel as a whole and
I think this is one of the uh it's one
of the beautiful lessons of Kaneka as
well. Uh Rabbi Salvich points out that
the gamarra says they waited a year
until they established the holiday of uh
of Kaneka. That's what the gamarra says.
And the question is why did they wait a
year? And Rabbi Salvichek suggests the
following answer. He says that kazal the
sages at the time waited to see the
impact of kanaka. Would it make a
difference? It's one thing that there
was a nace, one thing if there was the
nace of the war, but would it make a
difference within Cloud Israel? Would
there be a greater sense of unity?
Because there was a lot of um a lot of
infighting, so to speak, between those
that were committed, those that were not
committed. And Kazal were waited to see
if there was going to be a greater aus.
And once they saw that, they had to wait
the year. And once they saw that, they
said, "Okay, it's now we're now ready to
establish Kaneka as a as a festival."
Okay. So that is teaching number two.
Teaching number three of a teachings and
uh we know that one of the unique
factors or features of Kaneka is that
it's a mitzvah on the house
which we don't usually have a mitzvah on
the home. Okay. We can think of muza but
generally a mitzvah is not a house
mitzvah. It's an individual mitzvah. So,
and you would think Kaneka also lighting
the minora, lighting the candles of
Kaneka, the lights of Kaneka, that
should be a mitzvah on the individual.
Why is it specifically the home? And
just to read the the language of the uh
of the Rambamu,
how many candles do we light on
Benu
Benal?
So just to see the language of the
Rambam called.
So the mitzvah is on the house. the
house that the house should have a uh a
minor. The question is why why did the
why did kazal focus on the home? And
this is what Ravkuk in one of the pieces
in I have it translated um that he
points out that the Greeks what they
wanted to uproot this is the middle of
page one is specifically the holiness of
the home the holiness of the Jewish
home. Ravkuk wrote, "The Greeks and
their decrees wanted to take away from
Amni Israel the Jewish way of life which
is built on the roots of Torah and one
of its foundations is to set modesty and
purity is the main goal of family life.
Um I saw in one of the midrashim that is
brought about Kaneka that one of the
edicts that they had was that they had
they asked the Jews to remove all locks
from their doors that the Greeks would
have would [snorts]
access at any time into the Jewish home
access to take anything possibly from
the home but access also to possibly the
women of the home as well. And what's
interesting the Rambam when he begins
and famously in the beginning of his
hill Kanekah he begins to tell the story
of of Kaneka and just to if you look
it's it's it's in small print but right
below the the English translation this
is the very beginning of Khan it's
periml and
wrote
so he begins is the story. This is right
in the middle of page one where it says
paragiml. So they made gizer where they
didn't allow them to to observe to be
involved in Torah study and to keep
mitzvot. And here's the key lineup.
They took money from them. They took of
their money of the Jews
and they took of the women of the young
women. And that's the Rambam includes
that as part of the story. And we know
famously that one of the edicts was that
a woman could not be married unless the
woman would first have relations with
the with the governor with a with a uh
with an official of the of the Greeks
and on the night of the wedding I think
in one of the midrashim the night of the
wedding the the woman would first be
taken to the Greeks and then uh would be
returned to the husband. So we see that
one of the main issues that uh that the
the Syrian Greeks one of the edicts and
one of the things that they tried to
destroy was the purity of the home was
the tahar was the purity of the Jewish
home and therefore according to Cook and
others point this out as well that that
is why specifically the mitzvah when
we're celebrating the lighting and
celebrating Khaneka it's specifically
not on the individual but it's on the
bias it's on the home. Okay. Uh we turn
now to the the fourth and the bottom of
the page. And here Rufkook picks up on
one of the I think one of the most
famous teachings in the kidic world. And
we know that Rufuk himself is very much
influenced by Kabad and byidic
teachings. And we know that the the
mitzvah of course or the celebration of
of Kaneka is based on finding the oil
the coen that it had the seal of the
coen. So that's the story line. That's
the narrative and we know that narrative
and that's of course the great miracle
that they found that one pakshm the one
pak sheman that was sealed and they were
able to lie. The miracle of it not
lasting one days one day but all eight
days. But Rafuk sees in this and this is
again comes through the fas and others
as well sees this as one of the
beautiful lessons of of Judaism. And
what is that? Again, it it really
represents a uh a greater narrative of
the Jewish people. And let's let's read
the following from Ravuk. This is the
bottom of page four
Israel. And this highlights one of the
one of the major teachings of Ravk Adam
is sad that every single Jew has within
them a little bit of of a cohane that we
have a spark of a cohen that there's
holiness within every person within
every soul.
The Torah itself calls our nation a
nation of priests, a kingdom of priests
that every single Jew, no matter how far
that Jew may be from from keeping kosher
or from keeping Shabas, everybody has
that spark of a coen, everybody has the
purity of the oil
and that yearning of every Jew for
holiness and to know the Torah
that's found within the heart of every
Jew. And this is one of the great
teachings of Kabad. I was just I came
back. I was in America for the last 10
days. I was on uh on United on the way
back just uh the other night, two nights
ago. And in the middle of the flight, I
see a guy. He's a kabadnik and he's
going personto person with fillin in his
hand. I said, "Have you put on fillin
yet? Would you like to put on fillain?"
And somehow they're successful, right?
This guy not wearing a kipa and he says,
"Yeah, I'll put on fillin." stands up
and within a few seconds he has has it
on his arm and on his head.
>> They do it in the street.
>> They do it on the street. They do it on
on flights to Israel. They do it
everywhere in the world. And [snorts]
um but why are they doing it? Because
they believe this. They don't just read
it. They believe it. They believe that
every Jew has a chuka. Every Jew has a
yearning for holiness and for God. It's
just a matter of getting a paratillain
on them. Right? If I can get that
perfillin on them, then it's just going
to begin to shine and they're going to
they're going to love Torah even more.
So, and that's sort of he believes it as
well.
And that idea of that jug of oil, that
flask of oil
that all of us have that pure oil within
us. Every Jew has it.
It's sealed with the seal of the coin.
There's no way that the Greeks could
make that tame could blemish that. And
within every every Jew has that and
that's really the story again. It's the
it's the narrative of Kaneka, but it's
really the narrative of the Jewish
people and what it means for for that
every Jew has that holiness. And I'll
just add the following. And this comes
from his student from Rabbi
Mikdash. We light the minora. What are
we to think about as we stand in front
of the minora? We are to think about the
minora and the ba mikdash. And how is it
that we can light the minora the basa
mikdash? I thought only the coin is
allowed to light in the kesh. So, how
are we all lighting a minora for eight
days of Kaneka?
So, Kazal said, "You know what? For the
eight days of Kaneka, you know what
we're going to do? We're going to give
everyone that status just for eight
days. We're going to let everybody feel
what it's like to be a Cohen.
that that minor that sits at the window
sill or in the entrance of every house
and every Jew
as you light the minora what should you
think about
think of yourself you are a cohen as
well that you have the purity of a cohen
you have the kadusha
tesh
mikdash showing your own little beta
mikdash and your mikdash
in your home that you should feel for a
moment what it means to be a Cohen.
Okay, beautiful. We go to our fifth
teaching making our way to eight.
So, here we have on the right side of
the page. I'm not sure if you ever saw a
picture of him. I'm not sure if I was
really familiar with what he looked
like. This is a very well-known
individual. His name is Ben Yehuda. You
know Ben Yehuda Street?
>> Not too far from here. named after
Eleazar Ben Yehuda who is the father and
or founder of modernday
Hebrew of speaking Hebrew and writing in
Hebrew. Um he he raised the very first
child his child is with his wife he said
we're only going to speak Hebrew to him.
It'll be the first child here in Israel
to grow up as a native speaker. Imagine
if only we were native speakers of
Hebrew. So he was uh he was born in 1858
and he died on the 16th of December
1922.
He actually grew up in a kabad home and
he rejected Judaism as many did at that
time coming to Israel became secular and
um he lived in USA. He actually built a
home in Talpiot. He was living in Talpot
towards the end of his life and he was
an acquaintance with Rkuk. Now they did
not see eye to eyeuk of course being a
uh sadic and being a very committed and
religious spiritual gutbra and here you
have beny huda who is promoting a very
different way of life and he's writing
about you know secular secular life um
but they have a relationship with one
another and the truth is Ben Yehuda
comes to his home on a on a regular
basis now why is he coming to Rkook's
house he's not coming to learn Torah
from him per se, but he's coming to him
asking questions about the Hebrew
language. The Rafuk being of course a
genius and knowing everything. He also
knows everything about the Hebrew
language. And as he's working, Elzabuda
is working on his dictionary and working
on promoting Hebrew. He's turning to
Rufuk for interpretation and translation
and the meaning of Hebrew words.
So it was on the second day of Kaneka
that Eleazar ben Yehuda came to Rifkuk's
home on Kaneka, the second day of Kaneka
and he's asking him a question about
about a Hebrew word about the etmology
of the word and um they speak about it
and as Ben Yehuda is leaving his home,
Rafuk says in a very uh sweet way as he
always was with all of with anyone that
he would meet. He said, ' Maybe you
would consider doing chuva.
Maybe you would consider coming back,
coming closer to Judaism. And Ben Yehuda
turned to a cook and said
maybe [laughter]
maybe um that night Alzar Ben Yehuda
passed away suddenly
and uh Rafkuk he was learning with a
kabus and the next day they turned to
one another with Rab Arieli who was
another great Tam
and they quoted the Gamarra and the
Gamarra says that when somebody says
just hear hur chuva right just an ooli
just maybe that that's considered to be
a full-fledged chuva and they said that
Ben Yehuda did chuva full chuva before
he passed away
and uh that happened on Kaneka happened
on the second day of Kaneka and again
the idea of chuva of the Jewish people
coming back and the belief and seeing
that holiness seeing the potential in
every Jew uh I thought that was just a
very very beautiful teaching so one of
the going now to the sixth teaching um
this is one of the one of the unique
aspects of of Kaneka is that we have the
different levels, right? We have the
mitzvah of n is beso and then we have
one candle, then we have mahajin and
mahaj minahin that we have the different
levels and we don't see that in any
other mitzvah that you can do a mitzvah
in in a few different ways, right? We
don't we don't say that you you've
apparent, you've shabas candles, you've
kash, we don't talk about like different
strata, different levels of of
performing the mitzvah, but we do have
that uh for kanek. So why is that? Why
do we have different ways that you can
you can light one candle for the
household, you can have everybody in the
household or you can have everybody
lighting all the candles. So why do we
have that distinction? And by I think
Spardim still do that. I think right
they I think in their home they do one
for for the family. I think they still
they follow that Minug. Okay. So let's
let's read the way that uh that RV cook
and we'll see this this also highlights
one of the famous ideas and beautiful
ideas of um this is six if you want to
just follow along in the Hebrews
that we see that we establish the
mitzvah in different ways
no bash mitzvah we don't find this in
any other mitzvah that we have the
different levels the different strata of
doing the mitzvah. So how does
understand that? So he saysdah.
So if you go back and look at the story
of Kaneka and see that the Jewish people
had fallen to a very low place
when the kingdom the Greeks over uh that
they stood over us.
We were very weak at that point.
And then we had the revolt or the
rebellion. You had Mata and his sons.
And they began to talk about that we can
have a sovereign people, that we can
build the nation again in the land of
Israel.
And then the word got out that we can
finally have freedom for our nation
again.
that there was already a holiness within
that that first step of of just bringing
a freedom and a sovereignty to the
Jewish people
that so many people were assimilating
just as yearning for freedom and for
independence for the nation.
This is already
um an very important step to ward off
which is assimilation
that wards off that fights off
assimilation. So Rafkuk says that
actually two things happen in the story
of Kaneka. One was that we were fighting
for our sovereignty of the nation. That
in itself is something that needs to be
recognized. And then there's also the
next step which is the holiness of
returning to the avoda in the beta
mikdash and uh a return to a committed
and devoted life. What is RFUK referring
to here? What what do you what do what
do you say? What is his reference? He's
talking about two things that really
need to be celebrated. You have the
mahajin and then you have mahajin minina
mahajin. You have the Jewish people
sovereignty of building the nation. And
then we also have the next level which
is a level of of religious life of
observance. He sees that in the Kaneka
story. But where else does Rafuk see
that unfolding? He's seeing that within
Israel of what's happening in his day
and that there are Jews that are coming
back and are talking about sovereignty
of the Jewish nation that we can rebuild
our nation. We can come back to the land
of Israel. Were they talking about it in
a religious sense? They were not talking
about a religious sense. But that needs
to be appreciated as something
significant and something holy as well.
And that's what Rafuk says on Kaneko. We
also need to recognize those different
aspects of of the miracle of the Jewish
people coming back sovereignty of the
nation and the nation coming back and
building a nation in the land of Israel.
That needs to be recognized as step one
as a very very important step and
something that needs to be celebrated.
And not everybody celebrated that. But
Rkook says I'm celebrating those people.
And as we know, he spoke about those
people as holy, if not holy of holies,
those people that were fighting and
coming back and and and um draining the
swamps and building the first, you know,
the first communities here in Aritus. So
that he says that's the mahadin. But
then mahad minahadrin yes ultimately for
the Jewish people to come back and to
build a uh a religious a committed a
devoted people here in Israel. So that's
the way that Rafuk interprets that idea
of the different levels of N Kaneka.
Okay. Please
>> also stress that it doesn't have to be
exclusive.
>> That's right. Beautiful.
>> I don't quite understand why
you guys see them just [laughter]
>> right. Okay. So that's the that that was
one of the significant teachings of RV
cook that we need Yes. We need to
appreciate
um we need to appreciate that sector of
the community that group and what what
they are accomplishing what they are
bringing to the nation and building the
nation is also considered holy act it's
not the mahajin now there is a mahaj
mina mahajin right there is the that's
there the ultimate is building the
nation and the religious aspect as well
based on Torah based on mitzvot but we
have to appreciate that aspect as well
and he says that's why we have that uh
the different levels of observance
That's that's his uh interpretation. Two
more ideas and we'll quickly move
through the last two ideas. Um
and just to introduce the the seventh
idea, Rabbi Salvich often when he would
speak about the uh the different
holidays. So he would say what we're
doing on each of the festivals on each
of the Khagim, we're reenacting what was
done in the past. Other words, when
we're eating matzah, we're supposed to
feel what it was like for the slaves to
eat matzah. when we sit in a suka to
feel what it was like for the Jewish
people as they were making their way in
the wilderness shuis that we stand
around the beimma and we're accepting
the Torah the way the Jewish people
accepted the Torah he spoke about
reenacting of trying to bring to life
what happened in the past and that's
what we do on all the Ravuk says when it
comes to Kaneka we're not reenacting
what happened in the past but we're
doing what what what are we doing we're
looking forward we're looking ahead when
we when we light the minora what we the
dream that we have, the vision that we
have like we mentioned a few moments ago
is dreaming about that minor in the BA
mdash again and look at what Rafuk
writes um just two lines from number
seven
he talks about the the we make
that there's it's influenced it's
impacted by the future that when we're
thinking about Kaneka we're thinking
about the BA mikdash we're thinking
about Jewish sovereignty in the land of
Israel. We're thinking about the manora
that will be lit again. We're looking
ahead, not looking back. We're looking
forward
talks about that the that the itself of
Khan that we don't say we say in the
singular
which represents the Jewish people um
unified as one people. So that is uh
that's uh that's RV cook's comment as we
think about Khanag and I want to just
because I we only have two three minutes
I just want to get to the very last
piece from RVuk and this I think is one
of the uh one of the most beautiful
ideas of RVuk in general and related to
Kaneka. Kaneka is the only holiday that
we have that has pursu
of Kaneka. What what other mitzvah do we
have that has cursuma that we are to
that we are to advertise that we are to
publicize that we are to market the by
the what's the modern Hebrew pum is what
in modern Hebrew
>> yeah advertise pursum pumisa means to
advertise the miracle so do we have that
in any other is there any other mitzah
that we have that we have pumeisa that
we are to advertise
>> okay good so porum is correct so we use
the term term that term is used even
though it's a very limited persua it's
just bringing people to a shul and we're
sharing it with other Jews
>> and then chauffeur that that term is not
used for chauffeur very good the dalosa
arosa is the other place where that term
is used which is also a bit surprising
how is that puisa I'm sitting with my
family around the seder table pursua we
are publicizing the miracle there's no
other mitzvah that has pursua the way
that kaneka does and that is that we are
to bring this literally to the streets.
So we are to bring it outside. Where's
the correct place for lighting the
minora? According to the gamar,
according to the Rambam, according to
the in the window of your home. No.
Incorrect.
Where's the right place? Outside. Do we
actually bring It's supposed to be at
the pak of the bite. It's supposed to be
right outside the door. That's the way
the gumar has it. Do we have any other
mitzvah that we bring outside? I mean,
suka. Okay. You know, it's but that's
the mitzvah isn't if you if you have a
lot of money, you can build, you know,
the uh the roof that the retractable
roof then you can have a suka that way.
It doesn't have to be outside. It's the
only mitzvah that we say bring it
outside and pursu everybody see it.
Rabbi Salvich points out that it's for
everyone for Jew and non-Jew alike. Why
do we have this mitzvah? It's the only
mitzvah that we say bring it to a place
for everyone to see it.
Not another you cannot you can't come up
with another example of a mitzvah that
we say we don't say take matzah and hang
a piece of matzah in the window over the
week of pes right we don't say fill in
make sure to walk out the shul for five
minutes for everyone to there's not
another mitzvah that has pursua that
says bring it outside bring it for
everyone else to see has to be there at
least a half hour for everyone for Jew
and non-Jew would alike to see yeah
>> is it so wise to do now
>> is it well that's what they well That's
what the the gamar already says that
there was sakana and it was there was
anti-semitism and we had to bring it
inside. That's the only reason why it's
inside. We're not doing it correctly.
That's biddy. It's not the right place
if it's inside. And as you see in in
Israel, many people are coming back to
doing it the way the Gamarra says it
should be done. The way the Rambam, the
way the all say it should be done. One
more comment. Let me and I'll just give
the sign when they put the uh ram
outside. Yeah.
>> At that time.
>> Ah that. Yeah. That's interesting. Yeah.
Interesting. Interesting point.
Interesting point. I mean, the term
isn't used, but yeah, it's a good point.
It's for everyone to see. Yeah,
something to think about. This is what
Rufuk says. Here's the answer that Rufuk
gives here. Let me um first let me share
it and then we'll just read it in the
words of Ruk. Rufuk says when we come
back to the land of Israel, by the way,
what is Kaneka all about? Kaneka, by the
way, only holiday in the Jewish calendar
that is an Arituselbased holiday that's
about the land of Israel. Pesak leaving
Egypt. Shuis is in the wilderness. Sukis
is traveling in the Midbar. Rashan
Kipper, you have a vod mik, but it's not
about Israel. Purum is in Persia. It's
the only holiday that's about
sovereignty of the Jewish people, about
the Jewish people back in the land of
Israel. Building a nation in the land of
Israel. When we build a nation in the
land of Israel, when we're finally back,
we're 7 million strong today. We
hopefully we're going to reach that 14
million to get everybody back here in
Israel. when we're back here in Israel,
what are we what is our mission here in
Israel that we have not done for 2,000
years? And we come back to Arainu. It's
one of the first thing that God tells
Abraham. I want you Abraham to know.
Good. I want you and I'll just I want
you I want your name to I want to make a
slight change in name. You're not going
to be Ara. I want you to be Abraham. I
want to add a letter. What's the letter
added? I want you to be an av Hammon
goim.
Well, I thought you just asked me to be
the father of the Jewish nation. Why are
you telling me to be the father of many
nations? So God said, I don't know if
you said it quite like this. No, that's
what it means to be the father of the
Jewish people. That I want you to
influence all mankind. That you're here,
your mission on this earth is not only
for the Jewish people. You are here to
affect, to impact, to influence all
mankind.
That's the ultimate goal. We haven't
talked about that in the exile for 2,000
years because we're just trying to hold
on to our Jewish lives and running from
country to country and theel. We're just
trying to to stay safe and we're just,
you know, we're just hanging on to what
we can. But when we come back to the
land of Israel, we can finally finally
fulfill the great mission of the Jewish
people. And how do we radiate the light
of Judaism to all mankind and to change
all humanity for good for the good? By
the way, who else is talking about this
idea in the last hundred years? Two
other rabbis. Rav Cook is talking about
this idea there's a rabbi by the name of
Lord Jonathan Saxs and a major part of
his philosophy, his teachings. It's time
now. He he has a book called Future
Tense. And that book is all about this
topic. How do we start bringing our
message of ethics, morality, compassion,
goodness, family life, raising children?
How do we bring this to all mankind?
There's another rabbi, his name is
Labachbi, and he is talking about this
as well that it's time to start teaching
Chevys Noah. We're getting closer to a
messianic time. We have to start
influence influencing all mankind as
well. So the holiday that celebrates
Jewish sovereignty, that celebrates Ba
Mikdash, that celebrates the Jewish
people back in the land of Israel, we're
going to take this mitzvah, we're going
to take this light and we're going to
say it's a light not for us. It's not
for it's not it's not to sit in in the
table in our home, not even on the not
even the window sill. This is for
everybody to see. It's time for the
Jewish people to bring the light of
Torah, the light of God, the teachings,
the wisdom of Torah to all mankind.
We're going to bring the manura outside.
the very first mitzvah and the only
mitzvah that has that highlights this um
this obligation because Kaneka is the is
the is the celebration of Jewish
sovereignty of Shallay of Arit Israel of
Ba Mikdash and with that comes this
amazing opportunity and mission of the
Jewish people to bring light to all
humanity and that's what RV cook says
why we bring the minora to the street to
the outside and labeurbi also says let's
bring the minora into every mall in
America into every into every public
square because this is a light for
everybody really fascinating I see that
I'm over time so I have to stop here I
want to wish everyone kanuka sa