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