Shabbos 21b: Ner Chanukah, Pirsumei Nisa, and Hadlakah Oseh Mitzvah

Transcript

Yesh mi sheomer? What are you talking about? It's everybody. First of all, not only l'shiyurah; everybody holds that. Nobody disagrees with that. The Rosh wants to prove from here hadlakah is a mitzvah. So it's not yesh mi sheomer that this is the way it is; this is the way it is. The Rosh is, from here we see. This is explanation why you need—no, the explanation, not only l'shiyurah, is because of hadlakah is a mitzvah. So it's not yesh mi sheomer that you might need shemen b'shiur. You're saying it wrong. Now, let me tell you what's a negela maaseh. It's a negela maaseh. Hadlakah is a mitzvah or hanachah is a mitzvah. If you learn hanachah is a mitzvah, what's the whole mitzvah, the entire mitzvah? It can't be the maaseh of hadlakah. Why? Because there's no mitzvah to be madlik, right? A cheresh, shoteh, v'katan can be madlik. So is the taich, when I do hanachah is a mitzvah, it's like, zeh ma'aseh sheli, hinachti et zeh, zeh ha-mitzvah? Oh, ani oseh heichi timtza shel kiyum mitzvah. If we pasken hadlakah is a mitzvah, hanachah is—if you learn hanachah is a mitzvah, what's the mitzvah? The mitzvah is, L'haniach, she'avdecha bracha, asher kid'shanu b'mitzvosav v'tzivanu, l'haniach ner shel Chanukah. Would you make such a bracha? No. You know why? Because the hanachah is not the mitzvah; it's just al yedei zeh b'meila. Because of the hanachah, I have pirsumei nisa. So then it comes out that the mitzvah is what? The whole cheftz of the mitzvah is only the pirsumei nisa. Let's call the mitzvah, it's lefarsem et hanes. That's all it is. That's right. The hanacha is not even a ma'aseh. It's not called a ma'aseh mitzvah. It's a tnai. You want to know something? Last year, this time, you wouldn't know what I'm talking about. You see, actually, good, miyom liyom, michodesh lchodesh. Last year, if I would say this stuff, you'd think I'm crazy. It's a very pashut thing, is the hanacha — you can't say the hanacha. I don't believe, on the side of the Gemara, the Gemara of hanacha oseh mitzvah, that the bracha would be, Asher kideshanu... lhaniach ner shel Chanukah. I don't believe it's such a thing. What is it? Yes? It's another form. I understand that. I understand that. But let's say I was not lighting and I just did hanacha, I'd still be yotzei, according to the צד הגמרא, hanachos mitzvah. A cheresh sheוטה וקטן lit. If some guy — if a guy lit, yeah, and I took it and I put it on, maybe that won't be. I'm telling you, all I... a cheresh, shoteh v'katan. A cheresh, shoteh v'katan lit, yeah? You know, they used to say over, there's cheresh, shoteh v'katan, and then there's sheres, shoteh v'sot. Sheres, shoteh v'sot. Anyway, לא חשוב, yeah? They have this in Masechta Purim. They have the whole thing, it says Purim. Yeah. Yeah, they are, achari hashanim, masu... Masechta Purim. Tnan, cheresh, shoteh v'sot, and he's not... here. Here, so mekitza, mai אית לן? So if you have over here the hanacha, the ma'aseh of the hanacha is nothing, right? What is it? It's the pirsumei nisa. Now we can start asking the other way around: hatlaka oseh mitzvah. What is the mitzvah? Is the mitzvah the pirsumei nisa, or is the mitzvah the hatlaka? And just that, in other words, is the mitzvah l'hadlik, or the mitzvah is l'farsem ha-nes, b'hachanah, like Chanukah. We'll soon see. Let me see. Why? Because you always make a bracha on a ma'aseh mitzvah. Now this one I'll explain to you. Whenever, whenever there's a ma'aseh mitzvah involved, the brachos on the ma'aseh is on the chalos of the mitzvah. Whenever there's a ma'aseh mitzvah, right, so you never make—even though the ikur mitzvah is something else—you always make on the ma'aseh of the mitzvah. I'll bring you a proof, yeah? Why don't we say l'haniach? Because it's not k'shirah. The k'shirah—and, l'chanami, according to many Rishonim, it's not l'k'shar. The k'shirah is she'al yedei zeh yehei munach. The mitzvah is l'haniach. No, it's l'haniach. According to many Rishonim, they talk about this. By tefillin they talk about this. K'shirah is, in other words, there's a ma'aseh of the mitzvah, even though that's not the kiyum of the mitzvah. I'll give you the best example. We learned this from Chaim speaks about if you put up a mezuzah in somebody else's house, right, who makes the bracha?

I put up a mezuzah in your house, you make a bracha, I make a bracha. And so what do we see from over here? Ma'aseh mitzvah. You make the bracha on the ma'aseh mitzvah. It's pashut. Reb Chaim Brisker writes—it's not even, Reb Chaim here will say. The bracha always is the ma'aseh mitzvah, even though the kiyum ha-mitzvah is something else. Because you see how far it goes by mezuzah, I'm not even mekayem a mitzvah. I'm not even mekayem a mitzvah. If I put a mezuzah in your house, I don't get a mitzvah; you get a mitzvah. Halacha l'maaseh, you bring a gadol to put up a mezuzah in your house, right? But, ברוך אתה ה' ... לקבוע מזוזה. He has no shaychus to the mitzvah. Says Reb Chaim, what do we see from over here? Here, birchas mezuzah: האדם מברך מי שקובעה. The mevarech, mi shekovea. He fast with the geshmak, no? ... אחר שהאדם מקיים מצוה, וקיום המצוה תלוי במי שעליו חיוב המצוה. You're not mekayem any mitzvah; nothing. The guy's—it's the other guy's house. So why do you make the bracha? ... kiyum mitzvah. It's a ma'aseh sheyesh bo kiyum mitzvah, no? Ma'aseh mitzvah ... Every time you make a bracha, it's always on a ma'aseh mitzvah. Here, God, here, you're maskim? It's very simple. I put a mezuzah in your house and I make the bracha. How does that work? Ma'aseh. I always make a bracha on the ma'aseh, even though that's not the kiyum ha-mitzvah. Am I allowed to then make a bracha on nerot Chanukah on somebody else's house? Can I make a—if I light for you, no? I go, let's say, to my father-in-law's house and I light there to make a bracha for everybody. Am I allowed? Well, that's—anyway. I'm saying that's anyway. Any time you're being motzi somebody, you make a bracha. That's because I'm ... every time. Huh? It depends. I mean, if he's yotzei already, so all the balabayit, you know. Yeah, but that's not being motzi; that's something else. I'm saying whatever, you're being motzi, it's something else. This is not a question of motzi. I mean, motzi the other—it's not motzi. If that's motzi, it wouldn't work because I'm not mechuyiv at all. In motzi, it has to be I'm mechuyiv, and I can be motzi you. I'm not even mechuyiv by mezuzah. I'm not mechuyiv in your mezuzah. I'm not. Kiddush, because I'm still—because I'm mechuyiv in Kiddush. Yeah, but I'm a bar Kiddush. I'm not bar mezuzah in your house. I'm not bar mezuzah in your house. Yeah, I mean, I'm bar mechuyiv. It's likvaya; the mitzvah is likvaya. Okay, so there's old stories coming. I'm not going to learn Hilchos brachos now. We're not learning Hilchos brachos now. It's very simple. Famous ... Now listen carefully. Here comes out that when a person makes the bracha lehadlik, we could still ask: is the hadlakah the mitzvah, or the hadlakah is, you hear, heichi timtza for the pirsumei nisa? Nafka mina: how does the pirsumei nisa apply in hadlakah of the mitzvah and hanachah of the mitzvah? So I want everybody to do me a big favor here, to take a look at tof reish ayin aleph, se'if hei. Tof reish ayin aleph, se'if hei. Yep. No. Who's reading? Good. You have the Shulchan Aruch? Ner Chanukah, manicho al pesach hasamuch lireshus harabim. Oh, the right way to light candles is to do it on the door. Today, you have the frum, the tzaddikim, the yirei Shamayim, the briskers, they light by the door. Yeah. Yeah. Afraid of America, wants to be afraid of the door. Rav Savitsky for sure does by the door. Yeah, and he has a covering and then Brisker ma'ases. No, right? Yeah. I like it. Let me tell you something. I don't externally do anything different than everybody else. Internally, I have my chumros. Externally, I don't have chumros. That's the way it works. Because I grew up with my grandfather that was very makpid that a person should be more shalem inside than outside. Outside, you shouldn't show anything. You don't show. You're like everybody else. Like Sukkas David, like my father, my also, you go, you sit, you're normal. Inside, yeah, you can have chumros. But my grandfather was very makpid. I'm not saying there's different derech. Brisk is a different derech. I mean, גם אני, I'm a Brisker, but in this thing I couldn't. Are you a Brisker? I never heard.

Okay, so welcome. Shalom Aleichem, my name, and I am, and how are you? Now listen further. Now, here. Now, this is not for now. Not for now, not right now, here. Now, so the normal way to light is to light mibachutz, here. Now, if there's a petach chatzer... If there's a courtyard, the... If there's a courtyard, and if there's a courtyard, and if there's no petach... What happens if it's b'shaas sakanah? B'shaas sakanah, she'ein reshus l'kayem hamitzvah, al shulchano. He puts it inside of the finished. Now, let's say it's shelo b'shaas sakanah. Could you be yotzei by putting it inside? Machlokes Rishonim. Let's see how the Mishnah Berurah explains. Now, let's see halacha l'maaseh. No, sakanah means the goyim are going to come and shoot us. Child, child. That's not the Gemara's sakanah. That's stam a problem. That's a technical problem. You want to know about a technical problem. Shaas sakanah means it was a takanah. The Rishonim explain that there's a new takanah called hadlakas ner Chanukah bifnim. Go ahead, read, read, read, read. Don't waste my time. Read. Nu. See that whole se'if, bifnim. Why does it say bifnim? Let's say shelo b'shaas sakanah. Could you light inside? Which is really what I'm talking about. Let's say today, the briskers feel if it's shelo b'shaas sakanah, you're not yotzei if you do it inside. Not yotzei. Nah, what's a kanah? What's a kanah? Please, Arabim, please. What are you talking about? They say they themselves make Chanukah. They light, they themselves make Chanukah today. ... They made a bracha, Asher kidshanu b'mitzvosav, ... shel Chanukah. ... מה ש... ... מה רצית? ... מהגויים. They make a bracha today. Asher kidshanu, l'hadlik ner shel Chanukah. They make the bracha. They did it by ground zero. They lit them in Eretz today, and then all the ... l'hadlik ner shel Chanukah. ... The goyim. No, that could be l'vad. That could be something else. I don't know which way. But anyways, not important here. So this is the shaylah: are you allowed, sh'loi b'shaas machlokes, it's a big story. Now, if you learn, if you learn — yeah, now listen good — if you learn that you're not allowed to light inside, sh'loi b'shaas hasakanah, what do you see from over here? That pirsumei nisa is the whole cheftza of the mitzvah, right? That's the mitzvah. Because bli tzrich pirsumei nisa is not the cheftza of the mitzvah, so I should be yotzei l'fachot b'di'eved, l'fachot I should be yotzei b'di'eved, right? So that's the question. I understand those, but ad kdei kach that I shouldn't be yotzei at all? That's what I'm trying to show. I'm just showing you from here. You see from here that even if we pasken the halachah is a mitzvah... And still, by Havla'as mitzvah, what? If you're madlik bifnim shelo b'shaas הסכנה, you're not yotzei. What do you see from over here? That even though we pasken Havla'as mitzvah, pirsumei nisa is a big yesod, part of the mitzvah. That's you see klar. Now I want to show you how far this goes. Let's take a look now in tof reish ayin aleph. You hear? Tof reish ayin aleph, se'if vav. ... mitzvah l'hanicha ... למעלה מג' טפחים. So it's mitzvah l'hanicha למעלה מג' and למטה מעשרה טפחים. If למעלה מעשרה טפחים, yatza. Now why are you not yotzei? Taz, ayin taz, the Bach, the Taz, the Pri Chadash — you can look it up — no pirsumei nisa. ... למעלה מעשרה, there's no pirsumei nisa. You don't see it. ... Oh, so that's something else. The Rema says a teshuva. So Rema says a teshuva: since there are people across from you — in other words, what is twenty? Twenty is from the ground, right? But if, let's say, there are people living...

Across from you in the binyanim. It doesn't make a difference who minister. It's not תל in Jews and goyim. It's not תל. There's no such thing, for miles. Here, but somebody from two blocks away could see it. Yeah, it's two blocks. L'maaseh, any building, that's Reb Moshe's teshuva. Reb Moshe himself lived in a building. Reb Moshe lived in an apartment building on the tenth floor. So what did he do? So he used to light, you see here, here's a teshuva. ... here, that in Terumas HaDeshen says that l'maalah me'asarah you're not yotzei. Comes along the Taz, you hear, why l'maalah me'esrim you're not yotzei? No. No, no. ... Oh, ... All right, so that's the way the Taz wants to mechalek where you light. Taz wants to mechalek where you light, because he wants to say, like by sukkah, if the walls go all the way up to the schach, it can be higher than twenty also, right? If let's say the schach is higher than twenty and the walls go up to the schach, since the walls go all the way up to the schach, it's mutar, even higher than twenty. So he wants to say same thing over here too. I'm saying since by the bayis, since inside, ... same way that if the sukkah higher than twenty is no good, that's only if the walls don't come up to the schach. But if the walls go all the way up to the schach, even higher than twenty is good, because the walls make a person look. If you have schach out in the open, the person doesn't look up. If he sees the wall, the wall makes his eyes go all the way up to the schach. Same thing, he is in the house. If it's in the house, it's no problem. Bachutz, if it's higher than twenty, bachutz higher than twenty. You know, I always taina this, people don't realize, they make the biggest menorah in the world, right? I mean, it's l'maalah me'esrim. No, it makes you to look. The menorah means like this Taz: ay we pasken it doesn't make a difference. Ay we pasken it doesn't make even by bayis it's no good. They don't make it to be yotzei. They don't make. They make. Lubavitchers make hadlakas ner Chanukah. Lubavitchers make a bracha l'hadlik ner shel Chanukah. Any menorah in the street they make l'hadlik ner shel Chanukah. I have news: you cannot yotzei anything in the street. There's no halacha of neros Chanukah in the street. Okay, so I'm telling you that they make a bracha. I heard them. I listen on the radios and this, you see, huh? They don't make on the light bulb. I don't—what, bracha? They say they make a bracha. Okay, let's go weiter. So what they do, Baruch Hashem. Now listen carefully. They don't make a bracha in the street. They make always wherever. They make the light, the candles, they make a bracha. What, menorahs in the street they don't make? Sitron, the chief rabbi, they made a whole thing in France. They made a bracha. Famous thing. Shloikh halachah, whole thing shloikh halachah. Okay, let's go weiter. Yeah, gro, you know the Gra says pshat over here in the Gemara. The Gemara says, Vabor reikein bo mayim. Aval nechashiv hakravim yesh bo. Masha ein po, what's here? Famous Gra, very famous from the Gaon. ... That's the pashut pshat. Pashut, how did they bring new stuff out? Agavurcha. This would be a raya to our yeshiva. You're holding in one sugya, agavurcha you bring in this, and agavurcha in that shaila, this and that, agavurcha. But al kol panim, the Gra says it has to do. Why? It says, Aval nechashiv hakravim yesh bo, right? Now, why couldn't they see that there was nechashiv hakravim? Why couldn't they see it? Because l'matah me'esrim. L'matah me'esrim. Lower than twenty, ... famous Gaon. Because there's ein mayim. There's no water there. There's a small amount of water. ... That's what the Torah is saying, ein mayim. That's what the Torah is saying. They didn't say anything. They just say the Torah says ein mayim. Aval nechashiv hakravim yesh bo. I didn't want to kill him, but they throw him in there, so they don't want to kill him. And the answer is, they didn't see. It doesn't say they didn't see there's no water. Torah says ein mayim. Yeah, they don't care there's water. Yeah, so. Nechashiv hakravim. Why'd they throw him into the scorpions? They didn't want to kill him. You know that the head of the talmid...

That's the talibah, the head of the alliance, the Northern Alliance. They were saying on the news if he was a normal guy or he's a meshugah. They're trying to figure out what he is. So one reporter said that he met him personally, and he wouldn't trust him for anything. Why? He says he would rather stay away from him, because while they were talking, he took out a scorpion out of his hand, out of his pocket, and he started playing. You heard it? You heard? He started playing with the scorpion. And he asked the reporter, Would you like to hold it? Who? Osama bin Laden? No, the head of the Northern Alliance. What's the name over there? He took it back. He took it back. So he got scared. So the guy said to him, Nah, I took the stinger out. You know what the guy said? It was a very brilliant thing the reporter said: Mother shach, I don't have anything to do with this guy. A, I don't trust him he took the stinger out. And even if he took the stinger out, what does it say about him? He found a scorpion on the floor, he took the stinger out, carrying it in his pocket. No, I'm saying, what is his pet scorpion. That shows you what type of guy he is. That was a very brilliant report. Mother shach, he says, A, I don't trust him he took the stinger out, meaning, you know, he knows he's a lowlife. But you see, on the side of the stinger, he played with a scorpion like nothing, playing with a scorpion. Yeah, I'm saying he's a... a bulvan, you know, he plays with scorpions, you know. In bet, you hear? Taf reish ayin bet. Yeah, because they couldn't see, the Gra says. Right, because why couldn't they see? How come he couldn't see the scorpions? It's lower than twenty. It makes a cheshbon, the Gra, it's lower than twenty. Twenty you can't see. Okay, now, famous Gra, it's very famous. Okay, now, taf reish ayin bet, you hear? Sif bet. Lo hizik, lo hidlik, ad shetichleh regel min hashuk. Shul kimo chatitzah. She'az ha'am ovrim v'shavim, v'ika pirsumei nisa. Hilkach tzarich liten laShemen kezayis shiur. Yeah? You need a half hour, and the reason why you need a half hour is because of what? Because of pirsumei nisa. Therefore, hilkach, therefore tzarich liten laShemen kezayis shiur. Kezayis shiur means only that—let's say I... whatever, that half hour. No, you need enough. Okay, so let's say in the middle of that half hour, so I have to put, for fifteen minutes, I have to put again half hour. For example, let's say the shiur of hadlakah is half hour, yeah? So let's say after fifteen minutes, let's say a person lights fifteen minutes. So how much oil should you put, for fifteen minutes or for half hour? What, if kaftah, zakuk lah? No, no, no. Let's say you have half an hour, right? No. You didn't put it from the beginning; you put it... So you're not going for that hadlakah in the first place. You have to start over again. That's the halachah, like naasa bah shiur keshemen. No, no, no, I'm saying like this: after fifteen minutes—let's say I put oil for half an hour, or you should put oil for fifteen minutes? Sure, for half hour. Ah, it's a half hour. That's inami lshiurei. Inami lshiurei means how much you have to put in, even if there's no regular minhag. If I light at six o'clock in the morning, that's the shiur. Okay, so we'll soon see. Let's see further, we'll soon see. Very good she'eilah. Now, here, so once that halachah, im naasa bah yoser, we put more, yachol l'haposik hadlakah shavah zeh hazman, v'chein yachol lishtamesh l'orah l'achar zeh hazman. So let's take a look here in the Mishnah Berurah. What does Mishnah Berurah say, seif katan yud aleph? Yud aleph? It says that... Right? Oh, stamkin in the... Oh. So what's the halacha here? Mechaber paskens, you hear? Very interesting. Now listen carefully. The Rambam paskens like this. The Rambam in perek hei paskens that if a person didn't light Tzlad zman of tichleh regel min hashuk, you don't light anymore. It's finished. Why? Because there's no pirsumei nisa. The Mechaber comes along and poskins that you can light even afterwards too. You can light even afterwards.

Now, the shailah is — you say the bracha? Once it's a ...? Shailah is the bracha. Oh, eid is no pirsumei nisa. That's why you don't say bracha. Comes along the Mishnah Berurah, because it's ... tichleh hamesh. Oh, comes along the Mishnah Berurah, he says, ... b'nei bayis. There's a special halacha of b'nei bayis. Since there's a pirsumei nisa of b'nei bayis also, so you have over here the pirsumei nisa with the b'nei bayis. Do what? And therefore, if there's ... you say without a bracha, because there's no pirsumei nisa. So what do you see? Interesting chiddush. And even on the side of the Gemara, you hear? Even on the side that you light even after tichleh regel min hashuk, it has to be a ... it has to be on a way that it's pirsumei nisa. If you take look, the Sha'ar HaTziyun brings down a machlokes that some say no. He brings shitos from the Rishonim, from Chachmei Moshe, and earlier than that, that if a person ... has no b'nei bayis — when does he have no b'nei bayis? Halachically, he lights with a bracha. Now take a look. Go read. No, read, read, read. ... Moshe, you hear? Two or three people in his house, and unless he can't wake them up, ... he does the ma'aseh mitzvah, so you don't need pirsumei nisa. No, Mishnah Berurah is saying l'chatchilah there's a way it should be done. L'chatchilah it should be done. So we see clearly, we see clearly that it's a machlokes if you need pirsumei nisa. Now we're talking. Now we're getting to the heart of the sugya. Of course you need pirsumei nisa. If you learn that the whole cheftza of the mitzvah is hadar pirsumei nisa, so there's no pirsumei nisa. You're doing the ma'aseh mitzvah. I say, k'dei ika is that lock. For what? And if ika is the hadlakah, so just you need, lefachot, sheyeh b'oifen sheshayach sheyachol, aval im ein, ein. What can you do? There's nothing you can do. And now will be the shailah if you should make a bracha or not. So you see the two shitos? Obviously not, because then there would be never a svara of waking up people. Pirsumei nisa is, I know. I know. You see, because I know there's a nes. You see, I have to say, I know. Pirsumei is lefarsem, lehodia. You don't show it to yourself. Declaration is to yourself. You don't show it to yourself. The word pirsum means anything more than yourself. I'll tell you what: if a person wants to be mefarsem himself, when he comes to lefachot sheani yodea, I never heard a person come and say, I need to say pirsum. Hapirsum of v'ani b'atzmi zeh kvar maspik. Pirsumei. No, bichlal, lemaaseh hadlakah, matzui. If it's a lo l'pirsumei nisa, I mean, to be maskir the nes, for you. Yeah, but the Torah is not ... like, how do you do? But that's not pirsumei. The word pirsum — you're missing the word pirsum. Lefarsem means to somebody else, other than me. It has to be an act of pirsum. If not, it's stam laskir את הנס. There's no halachah of pirsumei matzis. There's halachos for me, and therefore I eat the matzahs. Masechki, chalek is halacha, pirsumei nisa, and if there's halacha of pirsumei nisa, so... Now you're going to another problem, you know, it's some mitzvah. Okay, so good. So we have over here an interesting machlokes between two shitos, halacha l'maaseh: do you got to wake up the kids or you don't have to wake up the kids? Mishnah Berurah says—the Rambam is the most simple. The Rambam says that tichle regel min hashuk is a shiur in hadlakah, right? He holds pirsumei nisa, that really there is, right? But you have to wake up the kids. Now, is this mechaber against the Gemara? Now that's what I want to clarify about. The Rosh comes along and tells me that the first teretz of the Gemara doesn't exist anyway. Inami l'shiur, so maybe you can say the Mechaber is going with the shita of the Rosh. How do we know the Mechaber is going with the shita of the Rosh? He grows quoting the Rosh straight through Hilchos Chanukah. I don't know if you're aware of that. I mean, it's the Rosh. That's all the Rosh, different than the Rambam. It's very interesting. The Mechaber usually—and people don't know this, by the way—people don't know, usually holds like the Rambam. Yeah. They bring a few cases where the Mechaber paskens like the Rosh. One of them is for the brachos by the kiddush. According to the Rambam, Pesach night you have to make a bracha on every kos. Oh yeah? And according—

It's the Rosh, only. And then you guys do the opposite, right? Yeah, we do like first and third. Because you do like the Rosh. The Mechaber paskens like the Rosh, and the Ashkenazim pasken like the Rambam in Pesach night, and that's the famous example. In Chanukah also. They don't know this. They don't know this. People don't know this. And you know why they don't know this? Because they don't learn, and if they would learn, they would know. Chanukah, we pasken the Mechaber paskens like the Rosh. Everything's the Rosh. Yesh mi she'omer, that's the whole thing comes from the Rosh. Over here too it's the Rosh, because the Rosh is coming to say that the Rambam holds you can't light after tichleh regel min ha'shuk; it's finished. No, it's finished. The Rambam holds it's not. You can't light. The first teretz of the Gemara, the Rambam paskens like that. The Rambam paskens you don't light, finished. After regel min ha'shuk you don't light. It's only according to the Rosh, because he holds the first teretz is eina nami, it doesn't exist. But in these days, the halacha doesn't apply at all. But he doesn't hold like that. What do you mean? The Rambam paskens there's pirsumei nisa for the people in the street. Rambam, very fair. That's—there's no halacha bifnim, no. In these days there's no halacha. Who? Because till one o'clock at night people outside. I don't know if that's true. Once there's a takanah, there's a takanah. Maybe, I don't know. You have to know. Once a hilchos Shabbos, right, if the seudah is batel, right. Okay, now let me show halacha l'maaseh. Here. So, halacha l'maaseh, very famous Rambam. Here it is. Rambam, very famous Rambam. Here it is. Rambam, perek daled, halacha... here it is. Ein madlikin neiros Chanukah kodem shetishka hachamah, ela im shki'as ha'tach. Lo me'acheriv v'lo makdimim. Shachach o hezid v'lo hidlik im shki'as hachamah, madlik v'holech ad shetichleh regel min ha'shuk. How much is that? Zman k'mo chatzi shaah yoser, aval zman ze eino madlik. ... Nothing, it's a Rambam. This is a Rambam. Comes along the Mechaber and he says you should light till the morning, right? And the Mishnah Berurah says, good, till the morning. That's the Rosh. That's the shita of the Rosh, because the Rosh held that you shouldn't pay attention to the first teretz of the Gemara. The only thing is, that's the kasha: if you don't pay attention to the first teretz of the Gemara, what's the pshat don't pay attention to the first teretz of the Gemara? Is the pshat because we hold there's also bnei bayis, and there's pirsumei nisa for them? Or we don't pay attention to the first teretz of the Gemara is because bichlal it has nothing to do with pirsumei nisa. That's right. That's how two ways how to learn the Gemara. What's the nafka mina? This Mechaber. If you learn that it's because of pirsumei nisa, says the Mishnah Berurah, you have to wake up the people in the house. But if you learn the pshat is because there's no inyan of pirsumei nisa, then light it even though there's nobody there. That's the shakla v'tarya. And how would pasken the Rebbe? Huh? I don't know. It's a shaila. It's a shaila. L'chatchila. L'chumra, l'chatchila. You leave yourself... make a bracha. Chemed Moshe says the Mishnah Berurah brings it down according to many shitos you make a bracha. You leave yourself, nobody's there. Make a bracha. You make a bracha. Read it again. I think I'm making this stuff up. Read it again. I think Rav Ovadia says you shouldn't, but if you did, ... Because this is what it is. That's what he's trying to say. He doesn't know how do you work out the pshara between two poskim. That's the pshara between two poskim. The longest of how you learn hadlakah. If the pshat is the pirsumei nisa chelek of hadlakah, fine. But if you learn the pirsumei nisa is not nogea to the etzem mitzvah of hadlakah, it's lighting without pirsumei nisa. Now, what do I have from all this? Yeah, you... Now, let's talk. We're going to talk about it. Ready? From what? Mechaber brings down halacha that even... that's clear that you light, you keep on lighting. No? What would you get? Tough reish. What, what, what? We just read. We... I know. About what? Shacharis. The... heh. He liked till the morning, no? Yeah, you just learned. He liked till the morning. Comes along the sebor, wake up the kids. Comes along the chacham Moshe, אפילו without the kids. What's the shakla v'tarya? We don't pasken like the Rambam. The Rambam paskens that the first teretz of the Gemara is l'ikuva. Ra says don't pay attention.

That's right. The whole sugya of the Gemara. It's not clear how to learn the Gemara. Mimeila will also be talui in the other she'eilah also that we started with, right? What did I ask you? Could you light bifnim, right? Shelo b'shaas sakanah, could you light bifnim? It's talui in this she'eilah. If you learn that you need pirsumei nisa, the question is, does the children give you pirsumei nisa? Yeah, sure. It gives you pirsumei nisa. Sure. Because that's what we're learning, the pirsumei nisa for the Bnei Habayis. That's the whole yesod. But if you learn that it has nothing to do with pirsumei nisa, so what's the halachah of not lighting bifnim? Because there was no takanah to light bifnim. So then it wouldn't help you even the pirsumei nisa. That's the she'eilah in the olam hayeshivos: if could you light bizman hazeh? No, because it's not pirsumei nisa. It was Bnei Habayis. It's like waking up the children. What's wrong with waking— I'm telling you, I'm telling you, b'kimi not yotzei, l'maaseh you are yotzei. That's the famous kashya: why can't I light bifnim? You have pirsumei nisa for Bnei Habayis. The teretz is very pashut. Who says pirsumei nisa is the yesod? The yesod is ma'aseh hadlakah, and this was not having a mesaken hadlakah, ner Chanukah. And if it's pirsumei nisa, then technically it should be good. I have pirsumei nisa on the inside. If you learn the chesaron— No, but that's the truth. This is not halachah l'maaseh. That's what the she'eilah is. The she'eilah is now, bizman hazeh, can I light inside? The teretz is, it depends how you learn up the Gemara. It all depends on this Gemara. Is the mitzvah, is hadlakah, nothing to do with pirsumei nisa? So then what's the chiluk between bizman hasakanah shelo b'shaas sakanah? Very simple: there was no chiyuv hadlakah bifnim. So therefore it wouldn't help you of the Bnei Habayis. But if you learn that bifnim is a chesaron because it's not like pirsumei nisa, you have pirsumei nisa with the Bnei Habayis. Okay, today we pasken ikar pirsumei nisa in the Bnei Habayis. Okay, now, let's take a look at the next. I should, but I'm tired lately. Okay, tofrei shagin hei, seif aleph. Go ahead, who's reading? You have it? Tofrei shagin hei. Hadlaka oseh mitzvah. Oh. ... shelo l'shem mitzvas Chanukah, madlikah sham, v'ein tzarich l'hanichah l'shem mitzvas Chanukah. ... Lefikach, hashlishi shehayah dolek kol hayom, shehadlika erev Shabbat, l'mitzvas Chanukah, mechaber madlikah ... hadlaka oseh mitzvah ... sheharei omer tzarich ... What's the problem? Why mikom makom? If hadlaka oseh mitzvah, why ...? Yeah, because, so we explained, either because harei omer, we spoke about this, no? Or because, or because you don't have pirsumei nisa, right? Because you don't have pirsumei nisa. You see, klal, on the tzad of hadlaka oseh mitzvah, if it's done in a way where there's no pirsumei nisa, then you're not yotzei. ... where there is pirsumei nisa. Then you can say bracha, right? Well, it's Shabbat. Well, let's Shabbat. ... shehayah dolek me'erev Shabbat ... u'motzei Shabbat madlik l'shem mitzvah because he was never lit l'shem mitzvah. So it's lost its ... Who cares? Leave it lit and just put it somewhere. Don't undo it, because you don't have to light as long as it's maniach. But if you hold hatlacha is a mitzvah, you have to relight it, ner shel mitzvah. Yeah? So what do you see from here? You see a vaiter, an interesting halacha, that a person that has hadlakas neiros, but as long as haro'eh, the person that sees it, won't see it, you're not yotzei. What does that have to do with me? I was madlik neiros. I was mechaven l'shem mitzvas ha... I'm a big, I'm a big rebbe. I made, Asher kidshanu b'mitzvosav... Yeah? V'tzivanu l'hadlik ner shel Chanukah, and I made all the yichudim, yeah? And I'm yotzei with all the brachos, with everything. I made a bracha, yeah? And I put it in my hand. Am I yotzei? Why not? What do you mean? You see the guy, yeah? Sheharo'eh, any guy in the street, yeah? Some guy is walking by in the street, he looks and he says, I don't see the ner Chanukah. I didn't hear him make the bracha. You could have been screaming the bracha, you hear? And everybody's screaming, almost like the Rebbes, right? It doesn't make a difference. Why? Because the ro'eh, the guy in the street who doesn't see the business, right? He doesn't care. He just sees it's in the hand. So you see how far פסלתא דהדלקה that you have.

Here, ... you ... fargos. Lamashal, you would ... because there's no p'sumei nisa. You would ... The pshat is, one, the guy who peers by is not clear; that already ruins the halachos ner Chanukah, because a ra'ayah. Okay, so let's see further. Taf reish ayin ches, se'if aleph. Nu, taf reish ayin ches, se'if aleph. Mi she'ein... ... maseges liknot ner Chanukah... ... bnei Shalom bayis. ... ul'yayin l'kiddush hayom yikneh... What we learned yesterday, right, Rav Chatzkohu, why? Mishum? You see that what? Pirsumei nisa. Now, if you learn that the pirsumei nisa is not a ch... so l'chorah you could come and say from here it's not a raya, because could be there's a ma'alah of pirsumei nisa; it doesn't have to be the cheftza of the mitzvah. Could be, could be there's a ma'alah. Everybody agrees there's a ma'alah of pirsumei nisa. It doesn't mean that's... L'chatchilah, shailah is, would a l'chatchilah be goyrim an ikuv of which mitzvahs I should do. It's interesting, you know what I'm saying? Let's say ... nishtatli l'kuvah. So, af al pi ken, there's a ma'aleh that it can come, it comes before Ner Shabbos. I'm not sure; I wasn't sure about this. What are you talking about? If you learn that the halacha is that Ner Shabbos and Ner Chanukah, which one comes first? Ner Chanukah. Shabbos because of shalom bayis. But if not, ... Shabbos v'ein לו Ner Chanukah, l'kiddush hayom. So what do you do? Forget about Kiddush hayom, and what do you do? Ner Chanukah. Why? Because pirsumei nisa. So I'm asking, if pirsumei nisa is not the etzem mitzvah, it's only an inyan in the mitzvah, it's like a hiddur mitzvah, so who says a hiddur in the mitzvah will change and say, Oh, if you don't have to do it for Kiddush? Okay, Kiddush should come first. No, but you can do it on the bread. Huh? You can do it on the bread. Oh, so this is what I want to tell you. There's a very famous Brisker Torahs. Why don't you say ...? So I don't want to get into it right now. Okay, but really, the Kiddush you can make it on the bread. That's why he says you should buy the Chanukah candles and not the wine. So I'm asking you a question: but if there's no halacha, pirsumei nisa li'kuvah, it's not a chelek in the mitzvah, it's just a ... bracha, so unless you say it is. Esrog is prei etz hadar, so didn't exerts a kasuv. That's something else. Over there by esrog is a halacha in, watch, recall. It's halacha in esrog. Now you want to know by Shabbos. So I want to tell you, there's a Brisker Torah about this. Oh, so I want to tell you. That's something else already too. That's by yavesh, it's pasul, it's worse. That's a famous Rashi, because Rashi says it's the psul of zakein mamrei. Yeah, but they all ask from that Rashi. Okay, so let me tell you, let me tell you over this Torah. There's a very famous shaila why the Sefardim and Ashkenazim argue about mehadrin. For example, what's mehadrin? It's machlokes in Tosafos and the Rambam, right? What's the mehadrin? The mehadrin is—each one, each one. Maybe Sharei Teshuva says only place in Torah that we pasken like Tosafos and the Ashkenazim like Rambam. Good. Now, so what happens? That the Rambam paskens, right? So what do the Sefardim do? Sefardim make one for the whole house, and Ashkenazim make for each one. What's the machlokes? The machlokes is, does it go to the first minute? Does it go back to the—? Brisker Rav says like this. Brisker Rav says a very interesting Torah. This is a very nice thing. The halacha is by Shabbos, if a person has a bris milah by Shabbos, yeah, chozerin al tzitzin hama'akvin, v'ein chozerin al tzitzin she'einan me'akvin. What does that mean? There are different pieces of skin which you have to take off, that otherwise the bris milah is not a real full bris milah. And then there's pieces of skin which is basof, it's not me'akev. Says the Gemara, b'derech klal, chozerin al tzitzin she'einan me'akvin b'chol, aval lo b'Shabbos. Now that's for sure the question. Question: right now, during the bris, they did it. Now the question is, should they finish? Should they finish? It depends. So if it's me'akev, you go back on Shabbos. If it's she'eino me'akev, you go back in the weekdays also. But if it's on Shabbos, you don't go back. What's the pshat? Says the Brisker Rav.

Beautiful. This is like this, huh? Also, listen what he wants to say. Now, it's obviously a hiddur mitzvah to make the bris complete, right? It's ... hiddur mitzvah. There's a machlokes what's called hiddur mitzvah. If you learn hiddur mitzvah, hiddur ba'mitzvah. Im ha'hiddur ba'mitzvah is a chelek ma'mitzvah or lo. Omer Brisker Rav, be'emes kulam maskimim she'hiddur mitzvah is a chelek ma'mitzvah. No way. Chelek ma'mitzvah. You should go and do it. You can only have a hiddur kol zman the ma'aseh is still there. B'shaas ma'aseh mitzvah. When I cut, I could be mehader in the cutting. Once I stop, it's over. You can't have a hiddur after the mitzvah is going. How could you be mehader? Kulam ada Brisker Rav lamdu she'zachah kirah. Hakirah hu ma zeh geder shel hiddur mitzvah. Hiddur mitzvah chelek ma'mitzvah, zeh tosefes la'mitzvah. ... Kulam maskim hiddur mitzvah chelek ma'mitzvah. So what's the machlokes? What's the machlokes? Why is it called hiddur mitzvah? Because he made a better, a better, a better bris. Cleaner. If you go do it, it's chelek. You yotzei without hiddur mitzvah. The shailah is, what is it? Is it a chelek in a mitzvah? If it's a chelek in a mitzvah, you should do it on Shabbos. If you go do it, are you going to be yotzei? Yes. You know what? If you say Kriyas Shema, if you daven five pieces of the davening, yotzei? You might say daven the whole davening. Because it's not ... It's not mashma. B'ma'aseh mitzvah, yesh inyan shel hiddur mitzvah, v'zeh rak b'shaas ma'aseh mitzvah. Kach omer. Im ha'mitzvah nigmeres, most of the mitzvah is over. Once you cut and you stop, it's over. Answered, yes. How will you be able to see if you're cutting? So you're not a mohel. If a person's a mohel, he sees he cut, he stopped, and then he looks. There's no more hiddur mitzvah. That's what he wants to say. It's only a hiddur in the ma'aseh. He's not—stop. He stopped. He stopped. That's it. That's the whole point. So therefore it can't become. It can only be a—once the sort of hiddur is a chelek, and a chelek can only be b'shaas ma'aseh mitzvah. So once the shaas ma'aseh mitzvah is over, so what you're doing is not a chelek. B'chalal it's a chelek, but what you're doing is not a chelek. Once you stop, you stop. Avada hiddur b'chalal is a chelek, but when you stop, you stop. Very famous Brisker. So he says, therefore, he says that's the machlokes if you're chozer for tzitzis ha'ma'akvin. It's machlokes, Ashkenazim and Sefardim, the Ramo and the Mechaber, if you're chozer for tzitzis ha'ma'akvin on Shabbos. The Mechaber paskens you're not chozer for tzitzis ha'ma'akvin. Not dangerous. Mashen kein the Ramo will pasken. Huh? It's not dangerous. So he says this is the same machlokes over here. Let's say one guy lights the candles, you hear? Let's say one guy lights the candles. What happens? Afterwards there's a hiddur mitzvah. This son should light, and this one should light, and that one should light. Once the father finished lighting, then the kid can be the mitzvah for somebody else to light, because his ma'aseh mitzvah is over. Once he finished lighting... that's what the whole thing, mehadrin min hamehadrin is in your hadlakah. What's mehadrin? You lit, and there's a mehadrin in your hadlakah that your son should light, and your brother should—everybody in the house should light. Says Bisker, but once you stop, you finished, right? That's why the poskim hold there can't be such a thing as everybody lighting. There's no such thing. You can't learn mehadrin min hamehadrin, everybody should light, because it's not a hiddur in the mitzvah anymore. In other words, the shittah that holds that you're not chozer for tzitzis... must hold that you also don't light after you finish, because they hold it's patur. They hold that you don't need b'shaas ma'aseh. They hold your... tzitzis she'eino... No, that's the... He says it in the Mechaber and the Rema, because that's how the Rema paskens. The Rema paskens, you go back with tzitzis... Yeah, stop. So the sefaradi, if everybody lights once, they can be yotzei the whole... No, so the question is, you could do it all together b'shaas ma'aseh lighting. I mean, while he's lighting, you could light. So, fakert, he learns that the whole Bnei habayis are there while he lights. That's the hiddur. What's the hiddur? B'shaas shehu madlik, kol Bnei habayis omdim sham. The hiddur is in his hadlakah. Okay. Meileh, therefore we have the shaylah over here too. If you learn pirsumei nisa is what? If you learn pirsumei nisa is the ikar of the mitzvah...

Then I understand why ner Chanukah comes before Kiddush. But if you learn peshut, he's not doing the mitzvah, it's just a davar tzdadi, like a hiddur mitzvah. Now we have to clarify what is hiddur mitzvah. If hiddur mitzvah, chelek of the mitzvah, then I understand why he takes care of Kiddush. But if you learn hiddur mitzvah not a chelek of the mitzvah, then my kashya is, why is it pushed off Kiddush? Teretz is like the Brisker Rav, because hiddur mitzvah is always a chelek of the mitzvah. And the she'eilah over there by tzitzin and everything is b'shaas ma'aseh of the mitzvah. But hiddur mitzvah is a chelek of the mitzvah. You ready for more? I can go on for hours. One second, I have one question. Should we go weiter? Aleph, se'if zayin. מצוה להניחו בפתח הסמוך לפתח משמאל. You're doing tofes ayin aleph, se'if zayin? Yes. מצוה להניחו בפתח הסמוך לפתח משמאל, כדי שתהא מזוזה מימין ונר חנוכה משמאל, ואם אין מזוזה בפתח מניחו מימין, ואם מניחו בתוך עצמו, יניחנו מחציו של כניסה לצד שמאל. Now there's a ramo, one, one. בית הכנסת מניחו בכותל דרום. Oh, the knesses you menicha b'kotel darom. Why? Because like the menorah. And there is a ramo. Okay. או בדרום המנורה, ומסדרים ממזרח למערב. Okay. ומדליקין ומברכין בבית הכנסת. You make even a bracha in the... ויש אומרים... What exactly, mishum pirsumei nisa, what is that? Says it's the beis kneset. Do you know who asks this very kashya? The Rav Bet Yosef asks this very question. He doesn't understand. What kind of hadlakah, what kind of hadlakah could be in the beis kneset? You learn a point. It's balabayit. What are you... He says an interesting pshat. If there are people just to hang around the beis kneset, you're not lighting for the people who live. You're lighting for the people who don't live. So today you might not have it. Could be today you don't have a whole beis... People sleep in the beis medrashs of Rav Bet Yosef, famous, famous Bet Yosef. So teretz is because the minhag became that you light anyway. That's the teretz. If you learn that there's a chiyuv hadlakah, chiyuv hadlakah, and you say I was madlik on yotzei, but if it's a chiyuv pirsumei nisa, it's not a mitzvah. The mitzvah is not to be matlik, and there's a condition, Baruch Hashem, I'm being mefaresem the nes. There's a chiyuv lefarsem ha-nes. So meileh, no matter how many times I can be mefaresem the nes, I should be matlik. No, but bracha, because I... Each pirsumei nisa is a... He says it's because of minhag. You understand, but where did the minhag come from? That we make a bracha. No, we make a bracha. Okay, make a bracha. So I'm going to—I'll go to three places. That's pashut to me. So unbelievable, this unbelievable yesod, Beis Knesses is an unbelievable kashya, famous, famous sugya. How do you write in Beis Knesses? The ... comes and says because it's like kiddush in the beis knesses, for the people that are eating there. Why in the old shuls they used to make kiddush? Okay, they don't make kiddush in the shuls. In the old days they make it. In Eretz Yisrael they make. Oh, in Eretz Yisrael they make, yeah. After the arvit, they make kiddush for the children in our shul too. The children, they just drink and that's it. The minhag, the original minhag, because people used to eat. Yeah, Maran Shlomo, he says, but he says to be batel also, to make it. So he says not to do it because... because kisuy makom seudah. No, he says, do minhag, they continue. My question is like this: what chiyuv is it to light? Whose chiyuv is it? What, I mean, what's the chiyuv exactly? I mean, also yotzei lakas ner Chanukah, so what's now? The teretz is, it's not maisat lakas ner Chanukah; there's a chiyuv lefarsem ha-nes. So, grade, you have a heichi timtza in a shul where you can be mefarsem ha-nes another time. You have a chance to be mefarsem ha-nes a second time. That's another chiyuv. It's not the pshat there's a chiyuv hatlakah in your house. Rather now you have a problem. What do you do with the business? Again, it's the same chiyuv. The chiyuv hatlakah always is pirsumei nisa.

You say, I make a bracha in my house, I make a bracha in beis haknesses. So you have to, al tzchad. Rambam, it comes back to be like Rambam again. Mechshad, you have to light both windows. Because those says, l'maaseh, it's not such a pirsumei. We need ma'aseh. ... משום שד. So if יש לו... huh? ... כל פעם צריך לעשות ברכה. אמרתי, כל פרסום זה ברכה. No. Ken, I was a baal teshuvah, chiyuv echad. Chiyuv echad, what? But what if they'd be yotzei? But they don't need it. That's the teretz de'archim. That's the Beis Yosef. That's the Beis Yosef's chiddush. Beis Yosef's chiddush is... We don't pasken because of orchim. He says משום פרסומי ניסא. That's the lashon. The lashon is not because of orchim. But ken, not because of orchim, משום פרסומי ניסא. Because the orchim, they have a chiyuv to light, it's a kiddush. משום פרסומי ניסא is an inyan of pirsumei nisa. What's the teretz? Because the whole mitzvah l'chatchilah is pirsumei nisa. That's the mitzvah. So now you have a new mitzvah now. You have another way how to mefares in the nes. Who? Yes, the vort is it's chiyuv on everybody. The teretz is it becomes a chiyuv on everybody. משום פרסומי ניסא. Okay, but it's going to do it in the house, Rabbi. So why would there be a chiyuv on anybody? Yes, the vort is it's chiyuv on everybody. The teretz is it becomes a chiyuv on everybody. משום פרסומי ניסא. Okay, but it's going to do it in the house, Rabbi. So why does it have a baalus? It's halacha that you need a baalus for it. It has to be attached to a beis knesses, to a baalus in the street. It's not a... it's a mefurashi Gemara. What? That's where the shailah is. What's the guy who made the shehecheyanu in the shul, can he come home and make a shehecheyanu at home? And I said this what's taluy in this shailah. If you learned beis knesses, special takanah, then, if you made a shehecheyanu in the shul, you should make another shehecheyanu. You should make another shehecheyanu. But if you learn it's the same matzav ner Chanukah, so once you made the shehecheyanu, you're finished. That's where the shailah. You do make a bracha, you mekayem another mitzvah, you have another chiyuv now for doing it in the house. Therefore you have another chiyuv. But not shehecheyanu. You did it once already. It's the first time you do it, not the second. Not a different chiyuv. It's another chiyuv, not a different chiyuv. Yeah, I understand, but shechiyanu makes shechiyanu. I mean, for the shechiyanu also you can be yotzei. It's a sugya by itself. So that l'chatchila, maybe you should make shechiyanu. Mishnah Berurah speaks about it. Mishnah Berurah speaks about it. You know what? Let's read it. He speaks about the shechiyanu. You know what he speaks about? Yeah, here, here. Shit. Listen good. No, no, but he speaks about avel. No, he speaks about shechiyanu also. The bracha. Also he speaks about the shechiyanu. It's a famous question. Okay, I think we're going to stop. I think I am getting tired. Zay. No, it's beautiful. Here it is. ... צריך לחזור ולהדליק בביתו. ויש חיוב על כל אחד להדליק בביתו. מכל מקום לא יחזיר לומר בביתו 'ברכת שהחיינו' אם לא שמדליק להוציא אשתו ובני ביתו. Because then he's being yotzei them. The thing is, there's a whole shaila when you make a bracha for somebody else, should you do it or should they say it? This Mishnah Berurah is mashma even if you do for them, you should say it, unless he understood that they are meratzeh, they didn't know. Could be in the old days they didn't know. They should know how to make shechiyanu. Today, for example, if you blow shofar for women, you know what they tell them? You make the bracha. Women, you make the bracha. You make, אשר קידשנו במצוותיו וציוונו לשמוע קול שופר, ... and we'll blow. It's not because they can't do, because they already, because they can't do it. It's a mitzvah. They can blow themselves. Yeah, but l'maaseh, they took on a minhag to blow, so the minhag is we tell them that they should do it. You can't say this to the man, why? Because if the man doesn't himself, why should somebody blow it for him? Therefore, you can't say the bracha himself as well. No, but he's being motzi, being motzi women. Being motzi women, right? So why can't make a bracha, like by Kiddush? And a lot of today say let the women make the Kiddush themselves, make it themselves. This is the shaylah here. You can make another shehecheyanu. From here it's...

What's the teretz? Because it's taka the same hadlakah there and here. This was my raya. It's the same hadlakah. What do you mean? Teretz is it's mamash hadlakah. Okay. Should we go further, further? Yeah, let's go further. Come on, let's learn. That's it. Twelve. סעיף ב'. ... Again, he ties it into hadlakah oseh mitzvah. Go ahead, Nu. Listen carefully. What about the before Shabbos? Listen good, listen carefully, yeah? So first of all, let me ask you a question. If you learn that there's hadlakah p'sumei nisa, so if you lit for one second, where's the p'sumei nisa? So we asked this yesterday, remember we asked this? We said that second, the birchas hadlakah. What do you do with Erev Shabbos? You lit before the zman. You lit before the zman. He said it on the bottom, he explained. Yeah, but you lit before Shabbos. Shabbos didn't come yet. So how could you have p'sumei nisa? No p'sumei nisa, nothing happened. Yeah, it was nothing. Read, read, read the halachah. Read the Mechaber, Nu. זקוק לה. אפילו בערב שבת קודם קבלת שבת, שעדיין הוא מבעוד יום, אין זקוק לה. Comes along the Taz, and read the Rama. Read me the Rama a little bit. רמ״א: הגה, ואם רצה להחמיר על עצמו לחזור ולהדליק, אין לברך עליהם. Oh, you should make a bracha, yeah? If you want to be machmir on the chumra and you want to relight it, you don't make another bracha. Okay, before Shabbos קודם הזמן, Nu. קודם הזמן, mamash קודם הזמן. A guy lit before Shabbos comes in. It's finished. Comes along the Taz. What, what, what? No, Taz, Taz. So how can you be yotzei with this? Where was the p'shumi nisa? At least a second, something, something had to happen. Comes a taanis and he bombards this from Reb Chaber, go ahead. Shecholek al zeh b'daato. What are you talking about? That doesn't make sense. What are you saying? And he says, What are you talking about? Erev Shabbos, it's not Shabbos yet. Don't worry about it. What do you mean? Shabbos didn't come yet. Nothing. He didn't do anything. Therefore you need for half an hour maybe. Sure you have to. That's what we do. Erev Shabbos you got to put oil in it, it should last till ... Why? Why? You should put enough. Why? Because he says ... You always need ... No, k'shira half hour maybe, but who said you need shiur? Ad shetichleh, because here's ad shetichleh is longer. What do you mean? That's the shiur of ad shetichleh. Yeah. So you need ad shetichleh, regular ... Good, so ... You need enough oil ad shetichleh, because ad shetichleh is longer time. It's now an hour and twenty minutes now. That's ... the people ... That's the zman. No, but there's no second here. It's before the zman. What is ma? There's no pirsumei nisa. What pirsumei nisa? In the middle of the— a guy walks around lighting candles in the middle of the morning. He stands in the morning, lights menorah. There's no pirsumei nisa. There's no pirsumei nisa. So what does he mean? So that's my job. My job is just playing you the Taz. Let's— what's the problem? He's explaining the Maharam. He's explaining the shita of the Maharam, because since he started the heter, so there, halacha is, kavsei zakan applies always. Yeah, אבל you have to explain it. What does it mean? You want yotzei mitzvah. You could light it. Oh, oh, oh, say good, say good. Now listen here, say good. No, no, no.

If you listen to the Ma'aseh Adlocka, they pushed hadlakah earlier. It's finished, that story. But if it's because that's... Shabbos has ma'arev Shabbos; you can't light on Shabbos. You can't. Tiknu itzekaid. But if there's halachah, pursuing nisuin, you never had it. You never had the pursuing nisuin. You need the shiur... There you go. Kol zman, you don't have pursuing nisuin, because you don't need pursuing nisuin. Again, once you have the ma'aseh hadlakah, you have it. ... Because you don't even have it. ... and then I'll say goodbye to you. Again, another one. Biur halachah. Let's do a Biur Halachah. ... You want to know something? That's the yesod of the whole shiur today. Go ahead. ... Go ahead. So that's in ten people didn't come. It's Erev Shabbos. You know, people come from Mincha mamish when Shabbos already. So he says light without a bracha, Erev Shabbos. You hear? Bihalacha, continue. So it's בלי ברכה when it says to. בלי דעת, here, this is Maran HaChafetz Chaim. There's a zechus. Just to read the words of the Chafetz Chaim. Listen to the Chafetz Chaim, you hear? בלי דעת, here we go. Punchline. You know what the pella is? Very few people know this Bihalacha. You know why? Because it's hidden within Beis HaKnesses. It can ... What's it? They don't know this because they don't learn. Right? You don't need the etzem hadlakah that should be ma'aseh shel hadlakah shel pirsumei nisa. Ella, go ahead. ... פירסומי ניסא. ... דווקא כשיש ... הדלקה. ... Don't come and say how many people see it, how many don't see it, and start ten people inquiring the chakirahs. It's a ma'aseh shel—it's a ma'aseh of a pirsumei nisa. Whether or not we pasken that's not the— as long as it's a ma'aseh of pirsumei nisa. Oh my God. So therefore, even if they come later, who cares? ... So you know why? ... This is what I hold the teretz to the kasha. I want here we find the Mechaber, pirsumei nisa is a chelek of the mitzvah, and I want here we find that the ma'aseh hadlakah is the mitzvah without the pirsumei nisa. He means this Mishnah Berurah. That's what's going on here. The ma'aseh hadlakah...

You don't need the pirsum nisa. You don't need the pirsumei nisa. It's a way of both. This itself... I will... You know why it makes sense? You know why it makes sense? She'ir. Ein chiyuv shiur. Ani lo chayav lefarsem. Ani chayav la'asot ma'aseh sheyachol. Now, why, when you light in your house, why don't you need to tell people also? That's what he's saying. That's right. Today, again, we're going to work a little bit on the two terutzim of the Gemara, and then we're going to go to the next Gemara of Beit Shammai and Beit Hillel mosif v'holech, and we'll see a very big yesod over here in Hilchos Chanukah. So the Gemara says like this: אי כבתה אין זקוק לה, either there's a shiur. So the Gemara gives two terutzim, two answers. Right, we learned this. The first answer is, d'ilo adlik, madlik, that you can always still light again. Ve'inami, and also you could come and say, לשיעורי, how much oil you have to put in the first place, לשיעורי. Now, is the first answer and the second answer a contradiction? Which means, if you hold that the first answer, the second answer isn't true, or it's a ma'aseh v'halach type of answer. So pashut, you say it's a ma'aseh v'halach. You know, one answers to the other. This, inami this. So I showed yesterday the Rosh. Yeah. Before we continue, why does usually Gemara say inami? Because it's true, because it is inami, because it is true. It's true, inami, there's another answer. No, because the first answer is shver? Yes, usually, oh, it depends. It depends. If it's a question, then they'll have an inami, and the pshat is because there's something wrong with the first. If there's a question that we're coming to answer, and there's a teretz, the teretz is this or inami this, then the pshat is that there's something missing in the first teretz that we have to give the second teretz. But where it's a shaila in halacha, the inamis become halacha. There's really inamis are nafkaminas in halacha, so therefore it's not a raya that one's no good with the other. Hagam lefi the Rosh it is. The Rosh is saying inami, that we don't pasken like the first teretz, which means there's one teretz, adlik, madlik, and the second teretz is inami leshiurei. Meaning, if you hold to the first answer, you don't need shemen k'shir, is that a true statement? In other words, is there ever a hava amina? Is there ever a tzad to say that you don't need shemen k'shir? That's the shaila that you have to ask. And the reason why I'm asking is because the Pri Megadim speaks about it. But in this possible, could have a case where it is possible. That's the question. That's right, that's the question. The question is, yeah. Because ein hachi, the Gemara says not like that. The Gemara says, kafsu zakuk, right, and still inami leshiurei. I'm saying, in the first teretz maybe it's still a shiur also. That's what I'm saying. In other words, if you hold to the first teretz, the first teretz means takke— inami leshiurei means two terutzim which are both true. Or the pshat is either this is the answer: you don't yitaken on Shemen k'shir. You hear the question? When the Gemara says that you have to be madlik bizman, if you're not madlik bizman, then pshat is you're not yotzei. But ein hachanami, in the first teretz of the Gemara, there's a tzad to say you don't need enough oil shemen k'shir. Meaning, kavsa, ein zakuk lah. It's so true that you don't even have to start, as long as you're madlik. In other words, the shiur of lighting is just a time when to light. It's not a time of what, of how much to light. So we'll soon see the significance of this. If you take a look on your sheets, I bring you an interesting stirah in the Mishnah Berurah. It's actually Magen Avraham, and everybody speaks about it. In Mishnah Berurah, tof reish ayin aleph, se'if katan vav, he brings from the Magen Avraham that if a person doesn't have enough oil, doesn't have enough oil for the mehadrin— Mishnah Berurah? Yeah. For example, he has, for the first one, for the ikar, he has, and then he doesn't have enough oil for four other nights. Okay. So what does he—

He divides, it says the Magen Avraham, a little bit for each night. A little bit for each night. So everybody take a look at Taf Reish Ayin Aleph. First candle you light because you have to light shiur, and then you don't have for the mehadrin four other nights. Let's say tonight, you wouldn't have for an extra three. So what does he do? He puts a little bit in each one. Taf Reish Ayin Aleph, se'if katan vav in the Mishnah Berurah. He brings the Magen Avraham. The first one needs kishiur, because we pasken like the Gemara, kishiur. The rest of them, what do you do? The first ayin aleph, it saves, right? Now the kashya is, if the first one, ikar, whatever the ikar one is, if you hold that the shemen of ner Chanukah needs a shiur, so then none of them—it's like you didn't light any of them. No, so the first one needs shiur. So what's the rest of them? No, the rest, hidur. So I'm telling you that means the ner Chanukah has a shiur. Yes. So it's not called ner Chanukah anymore. Why? Stam light. What do you do? What is it? One second, but the mitzvah is only one day. He needs oil for shiur. I don't understand. If a candle for Chanukah has a shiur, and if it doesn't have the shiur, it's not called candle Chanukah, it's nothing. Why is it now for the mehadrin? Ah, so why does it help? Why does it help for the mehadrin? Unless you're going to say that this oil is part of that oil. Slowly, slowly, slowly, slowly. Yes. Mishnah Berurah paskens an interesting halachah. From the shem, Mishnah Berurah is Taf Reish Ayin Aleph, se'if katan vav, b'shem the Magen Avraham. What happens? You have only enough what for one full one, and then you have a problem: what do I do with the mehadrin? So what's the halacha? You divide a little bit into each one, less than the shiur. What's the point of less than the shiur? It's not a ner Chanukah. What do you have from it? What's hasafah from that? What do you have from it? Mitzvah min ha'ma'aseh maybe, and not in shiur. Huh? Mitzvah to read, not to wait too long. Those candles, number three, number four, number five, are not ner Chanukah; they're not a shiur. No, but maybe it's because of pirsumei... We said pirsumei is because you need half an hour. I understand, but if you have one of them, the other ones are like... Yes, why? Candles. Can we call this shiur? Do you miss the shiur? First is for mitzvah, another one... In the mehadrin, what's mehadrin? To add ner Chanukah, right? So what's the stam? Stam made it up, the Magen Avraham made it up. Man d'amar... Oh, so what's that? Let's discuss. Yeah, obviously that's what the Magen Avraham is learning, but why? Man d'amar, if ner Chanukah is the pshat that it needs pirsumei nisa, and pirsumei nisa is a half hour, so whatever doesn't have a half hour isn't pirsumei nisa. No, that's what it says in the Gemara. I'll tell you what's even worse. You know what's even worse? Let's, let's, let's... If you take a look at the Mishnah Berurah in Taf-Reish Ayin Aleph, se'if katan hei. Famous Mishnah Berurah, we spoke about it yesterday, the machlokes Mishnah Berurah and the... Let's, Taf-Reish Ayin Aleph, se'if katan hei. No, who's reading the Mishnah Berurah? Mi koreh פה? No. Yet, nikbalel sheni, shtei nerot. Shtei nerot. Go ahead. V'im yesh lo asarah nerot. No. Af al pi kein lo yadlik b'lel sheni shtei. Oh, so what happens? He has what? He has ten. So b'lel sheini lo yadlik—he only is madlik what? Two. Two. And b'lel shlishi, what does he do? B'lel shlishi lo yadlik shtei. Shtei. Rak echad. Rak echad. I thought you said pasken shiur is good. What's wrong? I don't understand the case. Ah. Just divide it. What's he talking about? Yeah, he wants to divide it. No, I don't understand the case. Say again. What does— He has ten candles, right? For all... The third night he doesn't have enough for three, only enough for two, right? So take the second one and divide it in half. Yerin shiur. But in this case you have only one. He says you take the second one, you light the second, and you leave one. And the third one is a problem, so you know what? Don't light the second one also. Just leave it alone. The third night, light one. Why light one? Light three. Take one shiur, and the second one divide it in half. A tiny drop, you know, make it a tiny drop in light.

What's so difficult? On the third night, you only have two candles. So should you light two, or just one? We said one. Why? Because you don't have anyway the three. So why not take the second, divide it in half? You should light only one, not two. Take it with a little tiny drop. Whatever you have for the second, right? And you have two candles. It's a steira. It's almost... I always told... What do you do with this halacha here? This is very interesting Pri Megadim. So if everybody takes a look at the Eshl Avraham, yeah, Eshl Avraham, Pri Megadim, siman קנ״ו, he wants to say... But the candle's still... ...still with the candles. It's very simple, halacha l'maaseh, a pasken for me. Third night, two candles. What should you do? Three candles. Two candles the third night. What should you do? The Mishnah Berurah says light one, finished. One. Because you don't have for the third night. You don't have three, you only have two. So for the fourth night you light one. So anyway, out of the question. One, one from now on. Says Mishnah Berurah, but you can light two the third night. You can't, because then you don't have the pirsumei nisa. So I'm asking you, take the second, divide it in half. No, I understand. I'm just saying, the point is that you can light two because you have a his... Not really. Once there's no shiur to the issur, so there's no shiur to the issur in the candles. There's no shiur to the issur in how many candles. I know Shach's a bigger chiddush, I'm not saying. But there's no shiur anymore. Once there's no shiur, once it was how much you ma'is, as long as you're ma'is. Okay. Now, that's the question. Obviously that's the shaylah. That's the question that we're dealing with. That's what we're discussing. That's what we're going to have to figure out. That's the question. Now, so if you take a look, the Pri Megadim says an interesting Pri Megadim, very interesting. He says like this, that l'maaseh there's a first teretz in the Gemara, and the first teretz in the Gemara holds there is no shiur. Yes. So we'll make like a psharah between the two things. The ikar one is going to need l'shiurei, and l'maaseh yesh li'smoch, hateretz rishon l'gabei the mehadrin. Something like that. It's a real pashut. You know how pashut thinks? A pashut thinks it's called snif, snifim. Snif l'hakel. L'maaseh, Yisroel Katzko always talks like that: l'maaseh, l'maaseh, l'maaseh this, l'maaseh that. Or he doesn't talk at all. No, I'm saying, because he's thinking to himself, l'maaseh, yecholim פה, yecholim לצרף זה, yecholim לצרף... Pri Megadim says over here too, l'maaseh, who says we don't pasken like the first shitah, right? Hagam the Rishonim say we don't pasken. No, but l'maaseh you can be mitztaref the first shitah to the second shitah, meaning according to the first shitah there is no shiur. So l'gabi the ikar mitzvah, we'll say the second teretz is the ikar. I have no idea. You're asking me. You know I'm a big chosid of Pri Megadim. This one, I just don't... I can't understand what he's talking about. Yeah? It says Pri Megadim. Want to see it inside? I say it again. There's two terutzim in the Gemara. According to the first teretz in the Gemara, there is no din shiur, right? Which is really what I started the shiur with. I started to ask you this. I want to know, according to the first teretz, is the second teretz true, or that according to the first teretz there's taka no din shiur? Yeah? So he wants to say, taka according to the first teretz there is no din shiur. We don't pasken like the first teretz in the Gemara, because whenever there's a nami, we always pasken like the second teretz in the Gemara. But since l'maaseh there is such a teretz, so yecholim l'hakel for the mehadrin, for the extra ones that you don't need. Therefore there's no shiur. What do you mean l'hakel? The stira in the Mishnah Berurah is not going to help you. What do you mean l'hakel? According to the first teretz in the Gemara, you don't have a shiur. You don't have a chiyuv shiur. So we'll be somech on that for the mehadrin.

Since it's only chumra anyway, since the whole mahadrin is only chumra anyway, so we'll say like the first teretz in the Gemara, chayim l'hakel b'diavad, you don't need a shiur. That's how the Pri Megadim explains. So I don't know, I wrote in my sheet was pashut. Lagabei the ikar mitzvah, the first teretz in the Gemara is good. Lagabei the second, it's the second teretz in the Gemara. I mean, that's a... but we divide the Gemara's terutzim the way we like it. Since if you don't pasken the first, how can you say b'diavad? What is that? We don't pasken like the Rishonim. That's the whole thing. We pasken you do need a shiur. He's coming to say the first teretz holds you don't need a shiur. Bishlema if you learn like we learned that the first teretz holds you do need a shiur, so then the two terutzim are both true. But if you hold the first teretz, you don't need a shiur, says the Rosh clearly, and then Chamui, and that's why the Rishonim said yesterday you could light even after tichleh regel min ha'shuk, because we don't pasken like the first teretz. It's a chumra today. What? The first teretz is like a chumra today, that's all. It's nothing. It's a chumra, it's an inyan, that's all. We don't pasken like that. So the shaylah is, how does the Pri Megadim come along and put the two together? He makes a cholent out of it, puts them together, and he says, you know what, for this it's only chumra, we'll be somech on the first teretz, and for this we'll be somech on the second teretz. Peledike Pri Megadim. Now, esh lavram, se'if katan vav. Now, what's the—there's something in the footnote here? In yesod, it's really the same cheshbon. Once there's no shiurim and there's just halachos to be mosif... So he's being mechadesh, who says the halacha k'moisif is how much oil, even how many nights. In other words, if, b'shaas, you need hosafah, real hosafos ner Chanukah, oil, so then you would have shiurim of how much each one has to be, and how many have to be mosif. But if the hosafah anyways just a din to be mosif, there's no numbers and levels, and there's no chiyuv pirsumei nisa in it. By anything less than a half hour, is there pirsumei nisa in it? No. So how come I should be mosif even though there's less than a half hour? The teretz is just to be mosif. So the same thing, hu hadin, I should be mosif two even though it's the third night. Aye, the pirsumei nisa, people are going to make a mistake? So who cares? Who says the halacha is for pirsumei nisa? Why not? Can I see inside? Where is it? Let me tell you, I can't say a shiur. You keep on asking me, can I see it inside? Where is it? That's what Chazal is made for. That's exactly what we're going to talk about. That's exactly what we're going to talk about. This, the... in this shaila, we're going to talk about it. Now, the Gemara brings down... so now the shaila is, how do you explain all this? That's the question. We're in a mess over here that we have a very difficult time to explain. On one hand, the Pri Megadim tells me, what's the geder, the mehadrin, don't worry about the shiur. What's the geder, the ikar mitzvah, you have to worry about the shiur. On the other hand, on the other hand, l'choira there's stirah in the Mishnah Berurah itself. He splits the neiros, but at the same time, even though there's no pirsumei nisa, he says you can't have on the third night two. So split it, split it. Why kid you go and you split? Okay. So what's the teretz tol? So take a look, very interesting, the Gemara, the next piece of Gemara. The Gemara brings down a machlokes: Tana Rabbanan, mitzvos Chanukah ner ish u'beiso, v'hamehadrin ner l'chol echad v'echad, v'hamehadrin min hamehadrin, Beis Shammai omrim, yom rishon madlik shemoneh, mikan v'eilach pocheis v'holech. Beis Hillel says the opposite, that what you add, yom rishon madlik achas, mikan v'eilach mosif v'holech. In other words, Beis Shammai is pocheis v'holech, and Beis Hillel is mosif v'holech. What's the argument? Says the Gemara, they argue in this thing. Says the Gemara, pligi bah trei Amorai, b'Marava, רבי יוסי בר אבין ורבי יוסי בר זבידא. חד אמר, טעמא דבית שמאי כנגד ימים הנכנסין. According to the days that go, come in. V'ta'ama d'Beis Hillel כנגד ימים היוצאין, the days that go out. V'חד אמר, טעמא דבית שמאי כנגד פרי החג, because you would have less. V'ta'ama d'Beis Hillel, דמעלין בקודש ואין מורידין. So it comes out that Beis Shammai's two reasons would be כנגד ימים הנכנסין, and also because of פרי החג. What are the two reasons for Beis Hillel?

Either because of Yom HaYotzim and ma'alin bakodesh. Is there a difference? Yom HaYotzim? It left, no? First day left. There's inyan for Yom HaYotzim. Yeah. No, because Beis Shammai has a source because of pasuk. Why? You see, how many days? That's how we look at Chanukah, how many days left. Okay. Yom HaYotzim. How many days went? We celebrated one day, nine days, eight days to, seven days to go. We celebrate one day, six days to go. I mean, in Musaf there's a lot over here, but I'm not saying halacha, there's not much. Now, the shailah is only the two tirutzim. Good, good, I'm saying, you want to know why Beis Shammai and Beis Hillel argued in Yom hanichnas v'Yom hayotzei. In drush there's a lot here, in drush. Meaning, pshat there's no... not the Rishonim, Acharonim, there's no chiluk. It's in drush they discuss the concepts of Chanukah, Yom yotzei, Yom nichnasim. It's not for the moral, it's not for us. Here, the point is, what's the nigel l'maaseh? Is there a chiluk in halacha between the sevara of כנגד ימים היוצאים and מעלין בקודש? Is there a chiluk between כנגד ימים היוצאים and מעלין בקודש? So pashut you'd say, not really, it's just two different sevaros for beis Hillel. If you take a look, the Rishonim and Acharonim and everybody discusses differences between the two terutzim. For example, the Sfas Emes on the Gemara brings an interesting case. You want to bring the Sfas Emes? Sfas Emes here. על... ל״א ג׳. וקדימה. What happens if he went here and he lit the first night three? Shuv, kivan d'ei moridin. He lit three, now he has to light four the next night. It's crazy, man. Ah, so the next night should he go up? He says, Achari mira. He has to go. He says like this. Kitzi says that's ridiculous. Why? Because, b'emes, ein inyan layla echad l'chaverto lihyos nikra ma'aleh b'kodesh hameridin. V'su hichshil b'ni, ma'arin b'kodesh nikra, ha'poches v'holech. Okay, Rabbi, can I ask you a question? Kitzi, listen to what he wants to say. If he didn't have oil the first nights, only one, so he's lighting one, one, one, one. So the fifth night, what does he have to light? Two, because ma'alin b'kodesh. No. Ki ma'alin b'kodesh. For the reason of yamim yotzim, then you have to light like the days that go by. But according to the taam of ma'alin b'kodesh, there'd be enough l'haschil with just one more. Five? Can also? Every day have to be ma'alin, no? So it will be first, first, coming... Then he comes along and he says no. He wants to say that be'emes, it's a very Yiddish svara, it's a very geshmak way he grinds up the Gemara. Then he wants to say, could be no. The reason why—in other words, it's all one reason: keneged yom ha-yotzim, keneged yom ha-... But why does each one say what they say? Beis Hillel says, I can't say like Beis Shammai, keneged yom ha-yotzim, because of ... kodesh. It's a reason why I say keneged yom ha-yotzim. Why do I say you have to add? Because I don't like your style. Your style is not going to work out with ... kodesh. Kids, what's achi nira? So what's l'maaseh nafka mina he wants to say? Beis Shammai also holds ... kodesh, but in your case, that's going to apply. Yeah, that's right. I don't hold it, so here, again, I hold ... is a good enough reason. Okay. Achi nira d'nafka mina, ein lo lamid vav neiros lihyos mekayeim mitzvas ... b'chol ha-leilos. Here, he doesn't have enough to be ... all the nights. אי נמי טעם היכר הימים, so yaaseh l'kayem ha-mitzvah kol ma d'is lei, beis v'gimmel leilos, u'v'shaar ha-leilos.

Beautiful, very nice. This is what I want. But ma'alim bakodesh. No, this is what I want. Okay, you brought eight, seven, six. Huh? So that is seventeen. Okay, so let's... They used to bring the korbanos every day, it was one less. Started with seven, six, every day came less. Okay, thirteen, twelve. Went down. Seven, seven, right. Okay, now listen carefully, listen. Okay, get back into it. Ready? You should know, you should know. You want to know the greatness of Sfas Emes? You see it in this piece. This was the greatness of Sfas Emes. He ripped apart every line in the Gemara, every line. It was an iyun, see, iyun. You should know that the Chassidim, when the Sfas Emes passed away, the Chassidim didn't know what to do with this. This was—he was just printed. Sfas Emes was the Gerrer Rebbe. There was more migur. They didn't know what to do with it. They didn't know what to do. No, they didn't know what to do with the sefer. They weren't sure, because the Gerrer—big deal. He's the Gerrer Rebbe. Huh? He himself in his life didn't print because he was an anav. He held, you know, that's... But what's the problem? No, I'm just saying, a Rebbe should not ללמוד like this. This is unbelievable. It was unbelievable, because Rebbes usually—Chassidim... Chidushei Harim had chidushim on all of Shas. He brought it to the Kotzker Rebbe, and he showed it to him. The Kotzker Rebbe said, Yeshar koach... No, he took all his... not everything. He took all his notes. He burned them. But we have... No, we have a little bit leftover pieces that we found. He burned it. He went, he burned all his kedushah. And he made a bracha. He made a bracha, lishmoa mila chacham. ... lishmoa divrei chacham. He burned. Whatever. ... This is just a little bit what was left over. Can you imagine? He ... He burned. He took all his notes and he burned. He had like this ... shas. The father. That's what he did. But he burned. Kitzur, he made a bracha, lishmoa divrei chacham. Anyways, but kitzur, ... so they went, they brought the sefer to Reb Chaim, because it's mostly on Kodshim. There's two volumes on Moed and the rest is on Kodshim. Reb Chaim was Kodshim. That was his big thing. So they brought it to Reb Chaim because they weren't sure what to do with it. Reb Chaim, what are you asking questions? He read a few pages, he said, You print it right away, told. Don't waste a minute, he told. Print it right away. And it's known that Reb Chaim used to use this ... on Kodshim. He was unbelievable. Okay, so let's hear. Clear. You ready? Today you'll see the beauty. Huh? Who? Okay, ready? Let's go back. Okay, you ready? Let's start. Yeah? You with me? Good. We're coming to answer a pashta shaila. Pashta shaila in the Gemara. What's the shaila? On one hand, the Gemara gives a teretz: you don't need a shiur. The whole shiur is only l'gabei when you're supposed to light. Tichleh regel min ha'shuk, you light, and afterwards you shouldn't light. Then the Gemara says, nami l'shiurei, which means that the pirsumei nisa of tichleh regel min ha'shuk is only for how much oil you have to put in. Which means that if I put in less, I don't have pirsumei nisa. I don't have it. Comes along the Mishnah Berurah, brings a Magen Avraham. The Magen Avraham says, in case—