Shani Taragin- נר איש וביתו : Heroes & Heroines of the Home

Arab and it really is a tremendous to be here and I think that this is the perfect way to come into Rokesh. Generally the u celebrates on ro kodesh but as we know kasal tell us that the day before ro kodesh is what we call a yumipur katan is this wonderful opportunity really for chuba on a monthly basis and therefore no better way to really celebrate and go into a yum kipur other than with learning and not only with learning but as the beautiful theme for this month is not only kanuka but really celebrating gura Ah um yes there are more. >> Excellent. So we're going to get started. I hope everyone has the sore sheets in front of them. We'll get started with understanding a little bit of the title of the shur of the heroes and the heroins of the home. We're going to explore both from aid perspective but also from a philosophical perspective the linkage of the nut of kanuka specifically to the home and what this teaches us. We know that the fundamental mitzvah upon which all the mahadrin and the mahadrin minha mahadrin is based on is really a rule in the gamra known as near ish ubeto that the mitzvah of lighting kanuka candles is near is a candle for the person ube and one's home. Now this in itself is a very interesting phenomenon. So is it on the person or is it on the home? So we're going to explore some of the various ramifications but even the terminology should strike us somewhat because generally we say again n is again and then the garra will explain how does one fulfill this mitzvah. The fact that it connects it both to the gabra as we generally call it the person and the kit and the object already tells us there's something not just about the person and certainly when we relate to the mitzvah also as a mitzvah man as a timebound mitzvah one would think if it was just I would say okay it's very clear it really is on the ish the woman should be exempt from the mitzvah of nanuka by virtue of the fact that it's a timebound mitzvah But by adding even the term naturally even before we even enter the discussion with regard to the women's obligation the bay already gives us a sense that it's not just about the person what is it about the bay which we said could mean just the the object the whom but by it we know also in is used as the family the for example when the cohen goes Coen goes in to the Torah says that his goal is to atone both for himself but also for his diet. Obviously not his physical house but rather his home, his mishbah, his family. And therefore, we already get a sense that in not only but the being reflective of ideas in the Torah that when it comes to Kaneka, we have to realize it really is about the home. It really is about the family. And just a few moments ago, I was speaking to again, not just Jen, but speaking to another Revitzson about where we are, I'm Israel right now. And I said on one hand I feel that this week's para para to really speaks to us in the sense of feeling that for the past two years all of our heroes and our heroins have firstly been redigging the wells of Abrainu right literally and my son called me two nights ago from Aza. There was a lot of noise in the background and I said where are you? He said we're in a hammer right anyone know a hammer? a closed area ran a hammer or two. I protect them against any missiles because they have to be outside because they're protecting yahalom. Yahalom is the unit in the army that goes in and blows up the tunnels. He said cuz they're about to blow up a tunnel. And sure enough, 5 hours later, I open my WhatsApp and I say, "Yes." Yeah. Hello. Just blew up a tunnel and hon >> Yes, I was also or should I just speak like this? Oh. >> Oh, okay. [laughter] This >> is this better? >> Yeah. >> Yes. My mother's been giving me microphone lessons how to properly hold it. Yes. Thank you. Thank you. So, uh, in fact, uh, and after hearing about this tunnel, I said, but they've always been blowing up tunnels. I mean, we feel this must be tunnel number 152. And then they just discovered new tunnels in Egypt, and now there are tunnels in in Lebanon. And feeling, when is this going to be over? And I keep thinking ofu. Can you imagine redigging the wells of your father and the theim just literally refilling I feel like almost you know rebuilding the wells and then says okay time again time to find my own new sources of water. And that's what I feel we're up to right now. We're in the midst of literally redigging or digging excavating engineering. We're all trying to find those that and even when initially does what happens we find the first one hits mo the bother him again and just when we think everything is going fine and there's and people are returning from war and the heroes now it's time to celebrate no not yet and then he goes off and they find more water and they say great now we finally have a well and this time sit na the push him come and they persecute him again. And it's only the third basically the last of these wells. It becomes the seventh well where finally says and now finally finally I feel that these are the stages that we're in. We're still digging. We're digging and the Torah tells us yes in fact this is the month the month of the month not only from darkness to light. This is the month of the bayet. This is the month to regain strength and not just again the ish but the bayet the women included. And where do we see this? Not only from but throughout the Torah we see the significance of the bayet of which by the way what is the etmology of bayet of the home. The etmology especially according to Dunach Ben Labraat we're only a few blocks away from Dunesh Ben Labraat the Spanish gurarian who explained that every word has an animology of two letters the etmology of bayet is bat ga is the daughter and let's take a look at pericabet where we see perhaps amongst the first of the heroins of the home we find in addition to obviously Sarah Rifka the Imahoot we open up say form And we hear the Torah introducing how is going to come from this. And notice that every character in the story is going to be called a bat. What do I mean by that? Again, it doesn't say a very strange way to tell us about this woman. And she has a bin. And what does she do? She is going to to be engaged in trying to save him. And then she places. She There's also a sister in the story. But who is the sister in the story? She's really the daughter of the bat. So you can't call her the bat because the mother is called the bat. So you have to call her the sister, the akot. And then we have another bat in the story who will also be involved in the salvation of the child who ultimately is doomed to die. And who is that parro? So we have if you count actually you find the term bat within the stories of from and you also are going to hear about we have bat appearing eight times. Why is that significant? Because the stories start with a bat. They start with these heroins. They start with the women who are going to defy the guerot peru. They start with women who really have that sense of who know how to stand up not only in the face of evil but know how to respond each one of them. They know how to see and respond with morality and sensitivity and an ethical backbone. That is real. That's the we find by the ends of the story. That's what builds the bay. And therefore it's not surprising that peric telling us about the story of mitim and the ultimate which serves as a paradigm as we know for all future redemptions not only in the basic sense of redemption from suffering but also setting the precedent of in the mer clearly of banot in the mer clearly of banot who really serve as the basic building blocks of the bay nalub is mitzah And we really see it in our own time as well that it's these women who are going to be the ones not only to catalyze but ultimately bring the last stages of guula. And therefore eight times over in paricet we also hear the term by it civote. In order for you to go out as a nation you first h have to restructure yourselves as a bay as a strong home as a strong family. So now let us see how relevant this is to the mitzvah of we turn the page to source number three and we see the garra tells us and here we already find is this is teaching us that the basic is that every person or ish so is it the person or is it the home? So we find nishto each person per family. So basically one household should have an air. That means that again if we would take a may tour of the basic of what would we see in everyone's home >> one candle every night that's the basic and again this has become very relevant especially for serving bash wanting to fulfill this mitzvah midan knowing that they can't always each one of them take a it may be dangerous and they don't even have room and non mer for all this. So uh again raanim say it's okay just one one per all of you and again maybe even if it's dangerous as well then you could always rely on one just one candle light a candle however but we know that it's better and this has become the actual even if you're in your home better for everyone to light >> one candle mahadin mahadin Everyone should light more than one candle. Okay. How much? According to Bai start with eight and decrease. Can I get parak showing us the parallel to sukot and no no no no light one and two and an ascending order because and we know that this is what we do. Now note that all of these we'll call them the added mahadrin levels are literally enhancing their mahad the basic mitzvah of so in order for us to understand even some of the ramifications both in certainly in a philosophical realm of how do we build off of something you have to go back to the foundation so we're going to go back to this basic again the need for which will also help us understand the the fulfillment of the basic mitzvah of we take a look at source number four. Here already we see if the basic mitzvah is near isue then where should one put it? One would think either in the bay or right outside the bay. And sure enough, put it outside the bayet. Now we know why outside the bayet. If the the basic level of the mitzvah is near is really a person's household, then I would think if the bayet is so central, where should we be lighting? >> Inside. Isn't that nice? And we always, you know, you'll smell the liot and the sukanote and uh and have the extra light inside the home. I think many of us perhaps were actually brought up this way. But halically really what's better says the gam place your place the light where it's actually a mishna place it outside outside of the bayet because of which value >> pursua in order to publicize it which already tells us if we're talking about the heroes and the heroins it's not enough that we realize that yes of course it's about building the bite but it's also about spreading that light all of us have to know you know we love these videos where you see these coming home and their children, their two-year-olds running into their arms and on one hand we're thinking, I don't know, this is a very private moment between father and child and yet what happens when we see those videos? Definitely with the music we cry. We cry because what are we thinking? Wow, this is such a nace, right? Anise that these fathers are coming home to their children. A nace that he surprised again his wife to come home for Kanuka, right? This is a truly beautiful that's part of the mitzvah of Kanuka. It's a bay mitzvah but also pursua but don't disconnect it from the bay because you would think they take they put them on the top of cars right in order and they drive all over Brooklyn or whatever it may be so that everyone will know that it's beautiful but that's actually not a fulfillment of the mitzvah because it still has to be connected to >> the bay. So you can argue with Kabad maybe it is their mitzvah mobile and and they live in their in their cars but again basically is so sure enough we're going to continue to see that says not only that you have to be careful to make sure that your is not too far away from the bay. How much do you have a you should put it literally right next to the bayet. And now we understand because you should not be separating the kanukia from the bay if you're going to put it outside for pursua. Okay. But make sure it's connected to the bay. So much so that the reash source number five explains that we have a a minhag as we know and it's a minik to light in to light in a why light in the in front of everyone. So the rebash is speaking about even in North Africa where he lived speaking about the danger of lighting lighting the Kaneka candle outside and if you light it outside he says that unfortunately it was considered sakana. So what were people doing already hundreds of years ago? They were lighting inside. But then what do you miss out on by lighting inside? you miss out on persua persum and therefore ga people began lighting also in the besset pumisa the shimhag and even though this started as a minhag I'm on the sixth line now even fifth line even though it started as a minhag and we generally don't say minhag this minhag became so much connected to the mitzvah because it's in public And therefore we say even lighting it's not but he says make sure that you know so if a man goes to over and he he definitely is gonna hear the theot of near andim And on the first night he's not y the mitzvah through the and now you already know why why he has gotten pursuing but what's really the core of the mitzvah and therefore he has to go back and this says because the basic level of the mitzvah is so here we only find how corroborated this is. So much so that the Poshua says that really the mitzvah has both of these components. And really the reason why we light outside is so that our will be and yet he says he says that's why though to make sure that people understand that it really isn't just about pursuing but about the person lighting in one's home. That's why they phrased it as as if it's predominantly about the bayet as if almost he says as if the bayet is almost a persona in and of itself right near the bay is connected to the ish even more than the aspect of pursua and therefore it's so that being the case we're going to see a very interesting mlo between toastboat and rashi toastboat says what if and not necessarily really here in Yusha. But what if you're living again in an area where you have your bet and then you have a huge front lawn. Where's the best place to to light Hanukkah candles? Next to >> next to where do you think the street meaning I have by it front yard street. So Marcel says next year by it even though what's going to happen? >> No one on the street is going to see it. Or my other option is >> do it on the ends of the so let's take a look at toast toast says and of course it has to be connected to the outside he says that's when you don't have a that's when you don't have a front yard that's more here the streets of literally your house is on the street again what should you do he says that's what the gar was talking about you're going going to light it outside so that everyone outside can see that it's connected to your but also pursuing. But if but if your house is not facing again you have again a whole courtyard says toast boat where should you put it put it on your courtyard. So, and he explains, don't worry, your courtyard is still considered your house, right? Everyone knows the is part of your private domain. It's really an extension of for shabas and a roof purposes also. So, you'll put it there and it's somewhat disconnected from your house, but it's actually part of your house. But this way, you also get pursu. Take a look at Rashi. Rashi says, "No, no, no. It's true. You have to put it outside. So much so that if I have house front yard and rashim says rashi where should you put it outside meaning in your but not facing the in other words it has to be closer to which direction like Marcel said [music] to your house take a look at source number nine he says it explicitly where depending on how your house apartment is situated and in what waya It has to be as close as possible to the opening of your home because if you distance it too much from your front door, what's going to happen? Notice how Rashi phrases this. It's not enough that people see that. Oh, that's the front yard of, you know, of the Taragan household. So, we know that it's a part of the Taragan household. No, that's not enough. It has to be. It could be that who may have put it. If I put it in my front yard, whom may have put it there, maybe a neighbor, maybe a passer by maybe that's what you know the vad of the again they put you know nice especially the first night you know all over the no says Rashi you have to know that it's connected to the bay in a way that you know it's connected also to the bal that it's connected to is that this specific person this specific household again It's connected to them. And therefore, we continue with source number 10 where the GRA interestingly Shabbat tells us that even though you would think that one may should be able also for pursuing purposes to light candles high up that no actually you should light. A lot of people don't know this because we light it inside our home for so many years. But really when you put it outside it should be even inside it should be it should be within 10. Basically a chair like this would be perfect. So you can ask me if you can take no can't take them home but just measure this. This is about 10 and you would put your as such. So what when we turn to at the next page we see and we're going to explore now various that show this all the more how connected this has to be to the home that explains even though he says try to get it to 10. Why do you want to get it 210? Don't light it at 4 or 7. Try to get it to 10 on the chair. Even though you can light it lower as well, but try to get it to the chair so that you'll also get a little bit of so much so that the that it has to be higher than so it doesn't look like it's on the floor. says actually better to light it not even a little below. And the rush explains why. He says, "Because one would think Because once it's 10 and above, then that's like a regular, you know, a light, you know, you could have your house lights or your your garden lights like that. He says, everyone knows that you don't put lights so low down. And it has to be very clear then that on one hand, they're not little tea lightss on the ground for decoration, and they're also not street lamps. And they used to have street lamps much lower down and they're not your regular house lamps. Everyone has to know that what is the purpose of these lights? They are near is this is they're connected to your home. So they're not so so high up. You have to connect it literally to your home. They have to be again mash within I'm going to say even dangerous level, right? So that people bump into them. It's part of your home. It's a fixture in your home but not too high that that people misinterpret it as notes. And therefore, as we take a look in source number 14 back to the GR, therefore again you have to you have to make sure that everyone knows that the person who lit it also lit it. And this is connected to another idea of mitzvah that it's not where you place it but the lighting. Everyone has to know that it was lit for the purpose of which is why the explains that as long as that it's not just about so that no one will will mis will confuse it with a different source of light but so that I consider it my rash in other words it's not just about the bay and it's not even just about the pak of the bay has to be within domain is tense. So I want to show that it's connected to my house but that it's also connected to me. So notice then that this is the idea of the kum of the mitzvah. How does one actually then understand the basic obligation? So here we're going to extend this a little further and then bring it all together. There is a a very special with regard to that we generally don't have we don't have with any other mitzvah and that's called right what does that mean if I see someone else eating matzah can I say matzah if I see someone else shaking lul love can I shake lul love if I see can I be that way no if I see someone else lighting kaneka candles. Can I be yay on some level? Yes. This is called and most of the rishon explained the reason why it's allowed specifically for is because this mitzvah is so special. We want to make sure that everyone is able to feel a part of this mitzvah. Isn't that beautiful? So what does that mean? Let's take a look at the garraud and or let's start from the beginning. Wow. Even if I see someone else lighting candles, I can say now which I can't say because I'm not lighting. But what can I say on the first night? Excellent. And the person who's actually lighting she also says the ensuing night someone who sees the someone lighting the n of the lights of candles will sayim. So toast boat explains wait a second is this for anyone and everyone can everyone do this he says this is so interesting like right if I see someone sitting in a do I say even no I don't have this again or again because we want to make sure that everyone feels connected to this miracle and he says says also to make sure so interesting that there are also people who don't have a bay there are homeless people out there and we want to make sure that they can fulfill the mitzvah wait a second what is tovote saying if they don't have a home then they're not obligated in the why not because the mitzvah is on >> near is they don't have a bay it's true they don't have any obligation because they don't have a bay but we want them to be able to fulfill it so how did they fulfill it ironically through >> the home is the whole city >> excellent through someone else's home they can fulfill it through my home right in other words this mitzvah is so important and we want we are so connected to this nace to this miracle that we want to make sure that homeless people and are able to be mit and through a home. It has to be the k is through a home. So they don't have the but they get a kum through the home. So according to the whole point of is for homeless people. Take a look at rashi. Rashi says no. You know who this is for? Oh, according to Rashi. No, the only people who have basically are who only homeowners. This is this braha is for homeowners. Homeless people, they're completely exempt. It has nothing to do with them. They don't understand even the phenomenon of a buy it. [clears throat] This is for homeowners who for technical reasons they're on a cruise. So they can't fulfill it through their buy it. So how do they fulfill their buy it? Through someone else's buy it, right? They look at someone else and they say, "Oh yes, again this reminds us of our buy it. We can technically light in our home now. So we'll fulfill it through someone else's buy it." Wow. Fascinating. Very very much. I would say consistent with Rashi's approach. It has to be connected to the bayet. Again, this mitzvah has nothing to do basically with anyone who can't associate with a bet. >> Can't you interpret the as being? >> Yes. >> So, Rashi here that's exactly it. We're going to see that it's connected to both that you really appreciate the the phenomenon and the domain of a family within the bay. Right? As a matter of fact, my children, so we, you know, we try to take everyone, you know, somewhere do, but when it comes to near Kanuka, you have to be, they say, we have to be by, we have to be home, home, right? That's where the family is. And that's so interesting, right? That Toastboat says, "No, no, no. It's enough to connect it." Meaning, I agree with you. There definitely is that opinion but Rashi says it's the home that's in the actual physical by it as well that the two are are almost inseparable. So now we take this to the next level. Source number 19 the the same we find says a guest meaning someone staying in someone else's house is oblig obligated in the mitzvah again so said at first when I was studying when I was a yeshiva bakar what would I do I would contribute a pa right a small amount to help my host buy oil so that I could be part of the mitzvah. Wait a second. What did we already say? What's the mitzvah? And you're buy it, right? This is someone else's buy it. He's a guest. What would he do though? He would pay basically he would pay for some of the oil. So the shonim explain what is the guest doing by paying for the oil. What is he he basically say? >> Excellent. I'm part of this household. So much so that there are many rishonimo explained and this has many many nkamino for yeshiva and seminary students when they go to your homes again for kanuka that really if they're going to light now they have a choice what could they do they could say they're not why not >> they're not in there by it so they're going to be yay through >> you right again similar to or they can light if they want to light what could they do Give money, give a house gift. And what is that house gift basically saying? It's almost like paying rent, right? To basically say, "I'm now >> I'm now part of this household." Wow. That's what Rabra used to do. And the Ron says that really is what we should do. But then but then once I got married, I said now I don't have to do this anymore. Even if I'm not in my home, I'm a I guess in someone else's home. I'm traveling over Kaneka. I can say I know that that my wife is she's lighting for me at home and then that's better. Isn't that amazing? In other words, really where is my not in my guest home, not in my host's home, but rather my home. So my home and my family needs a light there. In which case, if my home is if there's a candle in my home lit by my wife, was I? Yes. And we know that actually this is a we're going to see this. So he says now I don't need to do this because they're lighting on behalf in my home teaching us that the obligation of Kanuka relates not just to the physical structure of the house. How do I know that now based on exactly what was just said? Because he doesn't say oh my house has a candle lit in it so I don't have to worry. Rather what is he saying? My wife right is lighting for me which is beautiful. These are the heroins of Kanuka. And I mean that in every sense. I think Kanuka perhaps more than any of the other maybe maybe Pes and the Bets. I always tell seminary students I just want to give you a heads up that the two holidays that you're going to be most homesick over will be Pesak and Kanuka. And it makes sense because these are the two holidays connected to the bay. But we know that it's not just about the bay, it's about the bat. And therefore, we're going to see that yes, the wives can fulfill this mitzvah. And it's so indicative of everything that's been going on for the past two years. The wives not only lighting Khaneka candles for their husbands out in battle, but the wives who have been juggling their three jobs, taking care of the children and going shopping and their and teaching and working and being their lawyers and their doctors and and also taking care of the house and everything really on them says Rabbi Zra understands Gana that the wife can take care of this because it's not just about the physical structure of the house but it's one's existential connection to the home. So while a guest may not even own the dwelling he stays in, he still isically bound to participate in the mitzvah of Kanuka. So Abizer provides the paradigm that says what we do today is a single student living away from home but you have a home you're still obligated. He fulfills this by contributing to the host's oil or by paying rent basically creating a form of aic partnership in the lighting. But once married, his wife becomes his basically the Shalia in their own home with her lighting. And that covers his obligation, teaching us that this isn't just tying it to an individual action, but it's about belonging. It's about representation. It's about participation in this is what a Jewish household is all about. And here we find that the garra is framing not just kanuka, but I think it's framing marriage in a beautiful, beautiful way. teaching us that once one gets married their identity right becomes connected to to the home to the family that that's the new we'll call it definitely for Kaneka that's the center of gravity that's what's in the spotlight the home becomes the spiritual domain not only a place where one's obligations are fulfilled again relationally but actually even transactionally and I will discuss this even more as we quickly go through as I'm looking at the Just a few more teaching us as the round says that because you may have thought that is like anyone who doesn't have a home doesn't have the mitzvah of putting up a muza. You would think that says Zan you may think like like Rashi that if I don't have a home I'm but actually he says I don't have even if I don't have a home he believes you're still near you're still in the councils like toast the notice how the phrases these the basic mitzvah What's interesting about the phraseiology he doesn't say but rather every that's what it means every should have one candle but the bay is a noun isn't it he basically is saying it's every family right it's every it's every structure almost as if the bay is a dynamic being and therefore also in he says he'll explain that similarly with regard to Msuza. So now we're going to sum up the first part. Don't worry, the next part we'll do very quickly. We'll sum up the first part with trying to understand why why is the GRA basically quoting the brighta with such an interesting phrasiology. Why is I understand we brought the carbon pes into our bay. We couldn't leave the bay. But what does the bayet have to do with kanuka? explains a beautiful midrashim and the time of the wrote their whole goal was the process of helenization right gradually gradually let's create different values activities distractions and slowly but surely what will happen to the Jewish people they'll give up on on their god they'll give up on their beliefs So how do you literally create a new culture? Well, you have to break down the previous culture. So at this we're familiar with I think we learned this when we were in kindergarten. They said no more Brit, right? That's disgusting. The body is perfect. No more Brit for you. Gore le whoever circumcises their child or whoever creates a threshold for their home. Anyone ever hear this midrash? A threshold for your home. This seems to be one of the first gazer roads of the solucid Greeks. You cannot have a threshold of your home but rather it has to be what does that mean? If you don't have a threshold open >> no door again it has to be open. Basically what did the Greeks believe in? They believed in a polus, right? Basically in the city that we're all we're all supposed to work together. Again, really I'm going to say they were the the fathers of socialism, right? Basically a metropolis. Let's all exist together and everyone contributes together and there's no no individual by it. Everything is open. Nothing is private. Again, everyone gets to see what's going on in each other's lives. Again, one could also say this is the prelude to social media. Basically, no such thing as a bay. Get rid of what really defines the bay, the threshold, which by the way, we see in the as well, right? You put the how do you define your bay? Make sure that there's blood on the doorpost and then you close the doorpost. You don't go out. That's your bay. That's how you have to define yourselves. What theim were doing? We're basically destroying the foundations of >> a family of the value of the bayet. And therefore again whoever has this this threshold so that they wouldn't have their own domain. So they wouldn't have that self-respect again then there's no dignity there's no privacy and therefore anyone can go in anyone can go out and any time of day and when they saw that otherwise they were going to be killed what did they do they took off their doors And that was it. That was the end of family life. Husbands and wives couldn't continue to live together anymore. And therefore, what do we do every Kanuka? >> We glorify the house. >> We glorify the house. We build the house. We bring light inside and outside the house. We focus on the house. The house, the home, the family becomes the center. And therefore the tells us even again we have to make sure that there's always yes whoever is in the house light candles. Generally we say yes anything that a young child did doesn't count. Again he doesn't have but if he already came to then it's okay he can. Why? because now there's light in the house because he did add something and he understands what he did and that's going to be significant as well. The fat therefore tells us that in fact he says he heard we know that the windows of the mikdash were wider inside that people that people could basically see from the inside but that we wouldn't see the outside. And this way if the windows were wide on the inside the light would go out to the whole world. He says that's why I heard and that's exactly it. When the lucid Greeks came and they defiled the mikdash, what came basically the darkness. There is no longer light coming from the B mikdash. And then said if there isn't light coming from the mdash, we also can't have light. And that's why as we know and therefore Hashem said now I want to make sure you have light not just in my but in your which brings us to the end of our shir. And don't worry I see that I made it easier. Notice that I skipped from source 23 all the way to source 35. So when you look at the end in fact we know that the mitzvah of kanuka is not just about the bay but particularly this is a mitzvah as Rabi Yeshua ble says even though you would think that women should be and they should be exempt from the mitzvah of because it's a timebound mitzvah nonetheless they're and rashi explains what does it mean yes they were part of the but they were also part of the victories we know that in fact the women Also they were defiled and it was through Anisha and many turned to the famous story of Yudit from the family of Kashmon who helped in assassinating Hel fornos in a very similar way as Yael by serving him milk foods the cheese and and the the milk and put him to sleep and killed him and decapitated him and obviously was part of the military victory. But there's also Madras Gadul that tells us actually and that she did something even greater that she was one of the women who was also meant to be defiled by a Greek officers before her wedding and this was going on for years by the Greeks and finally she stood up in front of her brothers the Kashmonaim in front of her father Matiu Kohhen Gadul and while they were throwing her basically you know her shabascala her pre-wedding and party which she knew would also be be preluded with her being raped by a Greek Greek officer. So she basically literally disroed her clothes in front of everyone and everyone was so embarrassed and her brothers wanted to kill her again. You're a bat cohain and this is how you're acting and she says you're willing to kill me for this kabud and so why aren't you willing to stop this already? And that's when they started the entire revolt to finally stop the daughters of Israel from being defiled. So yes, and toot says of course we were part of this as well. Take a look at and I always wonder I said isn't that interesting that most people are unfamiliar with this even though that's the basic reason in migillatan which is the earliest source for the story of Kanuka kind of for all these days that we don't fast that's the earliest source but what do we always learn what started the revolt. Matiu saw someone worshiping pig on the misb or because they ushered and shabas so and now we understand by the way they didn't say that it's user for a woman to go to the mikvah right women could always go to the mikvah now we understand from these sources what does it mean that they stop it means that >> they took off the doors there is no mishbah if you don't have a door on your home And what does it mean? What really started off the rebellion? The fact that getting disroed and says time for you to act on behalf of the of all of the Israel. And then I tell myself, why isn't that interesting that we didn't learn this in elementary school? And then I realized this is the the rated Rar version in fact. So now we take a look at Russell Levichek. He says, he says beautifully, he says with regard to women being because of that really when when we were were exempt, we were totally exempt. When Rabu says now we're obligated He says that becomes the intrinsic part of the mitzvah. We're not you can't disconnect it and obviously have to be he says but this is so interesting because again we have the of for the n and the mitzvah which basically is the object whether it's the N whether it's theot he says isn't that interesting though that the is only relevant for and he says as we know which you can say is also for again for the n he says no that's to remember the n when it comes to he says that was the actual nace again in other words what was the miracle the fact that there was oil that there was light and then continues to say and why should women because they really are part of it they really are the heroins and the irony he says is that you can't disconnect the bay from pursua you have to balance both of them and he says generally we know that women are not so involved with the pursuing nissa again with what goes on beyond the home and he says isn't that interesting that I've gota these three mitzvot which really are all about pursum honeys are all about publicizing c4 publicizing kaneka publicizing the story of pim that's when mid duff are going to have women involved he said yes because women were m they were part of the miracle themselves and if part of the miracle is connected to the bay then who better than women and therefore ga we see through the translation he says ga generally regarding kesha matzah even though yes they involve a commemoration of the of the miracle there's no independent there's no requirement or entity within the actual mitzvah and therefore it seems that that's why would not be required there but here this is part of the actual fulfillment of the mitzvah itself in which women were very much involved and certainly as we take a look at what Raban Ora vanguard says women are obligated in kanekalites even though it's a positive timebound commandment because they too were part of the miracle because the miracle came about through a The divine miracle cloaks human dedication and it is in our power to bring about its revelation. So one need not wait for the miracle of a respit from challenges to arrive. And I think about this especially now the women who are still waiting for their husbands to come home. For the women who have given up so much through this war that really what does Kaneka remind us of that it's not about sitting and waiting for the light to come. Being a giore or a gi means that you make miracles happen. And that's exactly what we mahim bas have the opportunity to do. Not to wait for all the gaz but instead for us to get up for us to continue to bring that light for us to get up and bring that gu. It's possible to create this illuminated space on our own wherever we desire. And therefore really are and no matter how one looks at it if she's an she's a widow and she knows how to light she has to light that's her and the mission says when the husband isn't at home then the woman lights yeah she lights for him as well and the raan explains and the truth is says the women are the best at lighting. Why we do this all the time every week again. And what a perfect way to enter into Shabbat again tomorrow. and just say she takes this very seriously because women who aren't careful with they can die a child birth the husband of course if he's home he'll also light but the women should light as well because we know how to light we know how to bring We know what it means to be part of a miracle. We know what it means to build a bayet. We know certainly through this war what it means to take care of both the home, the household, the mishbah and is not to stop but to continue to bring that light on our own.