Rav Kook: 8 Teachings for 8 Nights of Chanukah | Rabbi Aaron Goldscheider | December 10th 2025

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