The rabbis determine that placing and then lighting the chanukiah accomplishes the mitzva because one says the blessing* over lighting. If a lamp burns throughout Shabbat it must be extinguished, lifted, and then placed down again after the sun goes down before it is relit as a Chanukah light. Although a minor, a "deaf-mute" and an "imbecile" do not meet the obligation of lighting Chanukah lights. However, a woman does. Rabbi Yehoshua ben Levi points out that women are obligated to light the Chanukah light because we were included in the miracle of being saved from persecution. It is also note that guests must light the chanukiah.
The rabbis discuss which type of oil should be used for candle lighting. Olive oil is the highest quality and creates the clearest light, but sesame oil lasts longer. We learn that all oils make ink well, but that olive oil is best for mixing into ink and best creating smoke from soot to create ink.
We learn that three blessings are recited on the first night: To light the Chanukah light, Who performed miracles, and Who has given us life, sustained us, and brought us to this moment. and either one or the first two blessings are said on the second night. For the remainder of the nights only one blessing is recited. The rabbis attempt to find a source behind the mitzvah of lighting Chanuka lights. The statement found is from Deuteronomy (17:11), "You shall not turn aside from the sentence which they shall declare to you, to the right, nor to the left". The "they" is taken to mean our Sages. This text is used to prove that we should always follow our Sages interpretations, even if they are not at all based in Torah.
The rabbis speak to the second day (in the diaspora) of a Festival. The blessings are required on the second day are just as the first. Is this because we are not sure of the exact date of the festival in the diaspora? Or do we say the blessings to remind us about the sanctity of that second day? The rabbis suggest that we do not want people to hold the second day in contempt. Interesting. I think that many of us hold the second day in contempt, especially when it involves twice the cooking, even though we are commanded to say blessings.
We are told that Rav Yosef's wife kindled the Shabbat lights earlier than most because of the idea of G-d in a pillar of fire and in a pillar of cloud.
What should be done when a courtyard has more than one entrance? Both entrances should have a chanukiah placed ideally one handbreadth from the doorway. This is to be sure that people passing by see the chanukiah no matter in which direction they are walking. It is best, the rabbis say, to avoid suspicion of not doing a mitzvah.
The rabbis connect this with a conversation about mitzvat pe'a, the commandment of setting aside the corners of our fields for the poor and the stranger, to explain the importance of suspicion. The corners are chosen because of robbing the poor, causing the poor to be idle, suspicion, and the verse, "You shall not wholly reap the corner of your field" (Leviticus 23:22). People would be suspicious of one who left pe'a in the middle of a field because the pe'a would not be visible from the edges of the field. People might assume that one did not leave pe'a at all.
If there are two lights in one lamp, this counts as meeting the requirements of the mitzvah. Even many wicks in one lamp count for many people lighting, for from afar many lights will look like a single flame. But if one has only enough oil for one lamp, should the chanukiah be lit or should the oil be used for the Shabbat lights at home? The rabbis determine that peace at home is more important than the publicity of the Chanukah light, and so the oil is used for Shabbat. But if one can use oil for a chanukiah or wine for kiddush on Shabbat, the oil takes precedence because of the publicity of the miracle of Chanukah.
Rav Huna says that one who regularly lights Shabbat and Chanukah lights will have children who are Torah scholars, or children who disseminate the light of Torah. The rabbis go on to teach that those who perform different mitzvot go on to be rewarded appropriately. Notably, this conversation ends with those who look up to Torah Sages becoming Torah Sages - or, if they do not have the talent to be Torah Sages, their words will be respected as if they were Torah Sages. Another example of the rabbis promoting their own authority.
Oil from terumah is also called burnt oil. We cannot eat the oil nor can we burn it. Not on a festival because we are not permitted to light on Shabbat. Is the issue lighting a Shabbat lamp simply about potentially adjusting the wick? We also are not permitted to burn consecrated items on a festival.
* Baruch Ata HaShem Elokenu Melech ha'olam, asher kidshanu b'mitzvotav, v'tzivanu l'hadlik ner shel Chanukah, Blessed are You Lord of the World, Who has made us holy through his mitzvot and has commanded us to light the Chanukah light.
Posts
No comments:
Post a Comment