Shabbos 21b–23a: Ner Chanukah, Mehadrin Min HaMehadrin, Pirsumei Nisa, and Birchos HaRo’eh

Transcript

Why should it be mehader? Who? Why should it be mehader? What's the point of doing it? What's the point of lighting seven? He doesn't have a shiur. What is it? That's the first question. The second question is, the second question is, Mishnah Berurah himself is posek that on the second night you light two, and the third night, if you only have two, don't light two, but light one. What's the problem? Take the second one and divide it in half. Take the second one and divide it in half. Huh? Slow, slow, slow. We're not holding there. You give me a minute. Let me tell it. Maybe. Comes along the Aviasri. Aviasri says very simple: who says that the second night and the third night, you're adding extra candles? Add. Add. No matter how much you add, you're called adding. So the truth is, when you read it at first, it's mind-boggling what the Aviasri is saying. What do you mean, add? But you don't know what Chanukah is. What's the point of adding? Mishnah Berurah is right. You're giving people in the street the wrong impression. The truth is, what would the Aviasri mean, add? That's the question. What does it mean, add? Let's say it's two days. Three days. The third night. So the question is, Mishnah Berurah is right, but people don't know what day it is. The teretz is, obviously what the Aviasri is learning, that there's no in the mehadrin halacha of what to light. Meaning, now listen to me carefully. Either you could say like this, that's what we're trying to say, that there's no halacha of pirsumei nisa. In the mehadrin candles, there's no halacha of pirsumei nisa. Right? Why are we saying this? So the Pri Megadim comes along and says, because the two terutzim of the Gemara you could play. How do we play the two terutzim of the Gemara? The Gemara's teretz l'shiur, that there's halacha of pirsumei nisa in the candle. That's for the ikar. But basically, the first teretz in the Gemara, l'gabei the mehadrin. When you read the Pri Megadim, he says, What are you talking about? That's how a Pri Megadim learns the Gemara, that you can take the teretz that we don't hold of and say we do hold of it b'di'eved. What are you saying? We don't pasken like this teretz בכלל. And I'm showing you how far we don't pasken like this teretz. How far is it? That l'uytzur you want to light after tichleh regel min ha-shuk. We light. It's only the Rambam that uses the first teretz in the Gemara. So then the pshat's like this: you have, let's say, a certain amount of candles. Only on certain nights you'll be able to light all the mehadrin, and on certain nights you can't. Yes, yes. So the question is like this: should I say like this? The first night I light one, the second night I light two, the third night I light three, the fourth night I light four, and then from here on I light one, one, one? Because... that's what he wants to say. So what you should do is you should calculate one, one, one, one, and then start six and five. That's what the Sfas Emes says. Beautiful. Achi nir... who wants to read? You see the brilliance, see? That's what I'm saying, because if you learn k'neged yamim hayotzim, so go in order: one, two, three, four, and then the fifth day, oy vey, what could you do? Who says you have to make such cheshbonos, though? Who says? I'm a choleh. So at least for today, what's limiting day one? But if ma'alin, they'll have to make the cheshbon; otherwise I come out that I'm not reading. That's gevaldik, no? It's gevaldik. Achi nir, go ahead, the last piece. Of course you better have a. The question is, how do you calculate it? Should you do the mahadrin at the end of the holiday? That's right. Should you do the mahadrin at the end or the beginning? So if you learn that's connected to ... so what's the difference when you do it? What's the difference if the third night I do it right or the seventh night I do it right? But if you learn ... by kaddish, you better make sure that the later ones are more. So you shouldn't be ... you shouldn't go down. Yeah. Let me get it. What's mehadrin exactly? You light day one, two? Yes. Right? Yes. Mahadrin says you light four. So on the fourth night you light four? No, but that's not mehadrin, that's mehadris. I'm saying, so the fourth night you light four? But on the fifth night you don't have four, five, so you have to light one now. Right. So once a cheshbon, you have no choice. So it's better to light five on the fifth night than to light four on the fourth night and one later, because...

Ma'alah bakodesh. You'll end up going downwards later, so better go, better start one, one, one, one, and then go two, three, whatever. You saw? Ma'alah bakodesh, you better calculate that you shouldn't go downwards, instead of going upwards. You don't know how beautiful. You should know. If you say the reason is... it's like candy. This is candy. You have to bring in something. It's brilliant. And let's say if he has ten candles, yeah? So first day lights one, one, one, one, and then at the end— And he lights five and six. Whatever, I don't know. Don't make me nervous with numbers. Okay, now. Yes. He better make sure that the brachos are later. But if not, you do it in order: one, one, two, three, one, two, three, the next night four, and then you go one, one, one the next day, fifth day do one, sixth day do one, the seventh day do one. If you don't have, you're not yotzei, because you do, so you don't have, so what should you do? So what should you do? It's either you do it on the fifth night or you do it on the first or the third night. What's the difference? Do it on the third night, because what night you do it. One of the nights you can't do it. Do it on the third night. And he says an interesting point. Do you remember the machloikes, the Rambam and the Shulchan Aruch, who lights? Either the Bnei Habayit light, or the father of the baal habayit. So the Shulchan Aruch paskens like the Tosafos, and the Rama paskens like the Rama, that everybody lights. So he says it'll be talui in these two sevaros of the Gemara. No, it's talui in the sevara. If you learn that the sevara is that you have to do kneged yom hayotzim, right? It's going to confuse people. So you could confuse the people. You don't have. Kneged yom hayotzim, you don't have people. People are going to go look, they'll see who knows how many candles are here. You don't have the kneged yom hayotzim. If you learn that it's ma'alin bakodesh, the more the better. This is what Tosafos says, רבי, that the person will not know what day is today. So he says it's talui in these two sevaros. In other words, if we pasken Beis Hillel because of kneged yom hayotzim, Tosafos is right. And if we pasken that it's nothing to do with kneged yom hayotzim, it has to do with ma'alin bakodesh, then the Rama is right. That's what the Gra says. The Rama is saying only one candle? The Rama says everybody lights, everybody in the house lights. Comes along Tosfos and says, Yeah, but then I don't even know what day it is. You come to a house, you see fifty candles, you don't know what day it is. Go to the Chassidishe house, right? You have 150 candles on the first night, right? Why do you make halachah like this? Each window. Go to Beladin's house, right? Beladin... I'm not... l'vrachah, but zechrono livrachah, right? The father had 57 children. Imagine if you want to light Chanukah licht on the fourth night, the fifth night. There'd be badureh, the whole house. Why can I make halachah? Each window. Unless it's be the eighth day, because that's not the halachah. The halachah is not... Even the Rama. Even the Rama, you don't gain anything. No, but you don't gain anything then, because each window people will say he's lighting this window for chashad. It's a halachah of chashad, to light in every window anyway. There's halachah, let's say you have a house like this, right? Corner house. So people on this side, if you don't light on this window, won't see, and the people from this side won't see if you don't light in this, you have to light in both windows. B'nei chashad, you have to light in both windows. Comes along the Gra and he says, Gavaldik. Very good, that the nafka mina. So what do we see from here? That the two...

Two terutzim, ... two terutzim. You see that the Gra learned it's not all one teretz that's keneged yamim hayotzim and malin bakodesh. You see it's two different answers. And he says that's where the machlokes comes from in the first place. Okay. So now, if this is the case, let's start clarifying. Let's start asking shailas. Everybody agrees the mehadrin is a mehadrin in what? In the ner Chanukah. What is the pirsumei nisa? Is the pirsumei nisa to show the days, or is the pirsumei nisa just to add? If you learn like the Gra, that malin bakodesh is a separate answer than keneged yamim hayotzim, it's not the same answer, right? And therefore, even if you don't know how many days, malin bakodesh as long as you add it. So there's no shiur anymore. That means you don't care how many people look and how many what they see. It all depends if you learn it's one teretz or two terutzim. If you learn that keneged yamim hayotzim and malin bakodesh is all one answer, so the keneged yamim hayotzim is very important. Without the keneged yamim hayotzim, you don't have anything. So if, let's say, on the second night I light, on the third night I light two, says the Mishnah Berurah, what do you have for the mehadrin? Because the whole mehadrin is keneged yamim hayotzim. The whole halachah of mehadrin is keneged yamim hayotzim. But if you learn it has nothing to do with keneged yamim hayotzim, and even where people in the street won't know the difference, like Tosafos says, l'maaseh it's malin bakodesh. So you see that even when it's not keneged yamim hayotzim, where you don't have the keneged, you don't see the days, as long as you ma'aleh, you add, and you don't subtract, that's already a ma'alah. So you're saying Mishnah Berurah holding like it's one? Even if you understand what pirsumei nisa is, then you can explain the machlokes. Exactly. What? So you want to know what's the adding. So I'll tell you like this. So let me tell you what we were taught in yeshiva. Again, if you learn that it's all one answer, so pshat is you need keneged yamim hayotzim, and how do you do keneged yamim hayotzim? How do you do the days? Maalin v'lo moridin. You have to do shur each one. And that's what the Sfas Emes is not sure: is it one answer or is it two answers? I show you from the Gra. The days. You need the days. You clearly need the days, and the days. You gotta know the days, no? Not days. You gotta know the days, right? The ma'alin is how you do the knowing of the days. You shouldn't do like Beis Shammai, but rather do like Beis Hillel. Instead of pochet v'olech, mosif v'olech, fine. But here you learn it's two different answers, which means that the teretz of ma'alin doesn't need that keneged yamim hayotzim. It's two different answers in the Gemara. And that's why the Gra learns that according to the Rama, which is the shitas hamechaber — Meran Beit Yosef, no, the opposite — the Rama, which is shitas haRambam, sorry, Rambam, that the whole inyan is not keneged yamim hayotzim, because that you don't have in the Rama's homes. Any guy who looks, he sees fifteen candles. What's going on over here? Right? What's the answer? Because ma'alin bakodesh. There's an inyan of what? To add. So therefore you see that's two different terutzim, and you can have ma'alin bakodesh without keneged yamim hayotzim. And that's the pshat in this machlokes. The Mishnah Berurah was learning you still need the yom hamnachnas. So since you need the yom hamnachnas, and what happens? Yom hayotzim. On the third night, don't light two. Don't light two. Why? Because you don't have the keneged yom hayotzim. You're missing the pirsumei nisa in that. Not holding yet, not holding yet. Ma she'ein kein, the Arizal is learning ma'aseh hahiluch. What's the difference? As long as you add. Ma'alin. That's what the Gra explains. As long as you add. But can Rabbi explain the—what's the point of adding? Can you see the—if you—what's pirsumei nisa? What is the pirsumei nisa? Is the pirsumei nisa—what? It means adding on to the first candle. Right. The point is, you got to always be marbeh; you got to add. You got to add more candles, marbeh, add more, more. So if I can only add two, I add two. I have to add two. What can I do? I can only add two. Now, what's the pirsumei—so now what's the shaylah? What the pirsumei nisa is? Is the pirsumei nisa what day, how many days was Chanukah? Or, rabosai, there's a different pirsumei nisa. This is the way they learn in Brisk and all these yeshivas they learn. See? What's the pirsumei nisa? What was the nes exactly?

Another Beis Yosef's kasha. The Beis Yosef says the first day wasn't a nes. Should be seven days. Seven days, seven days. The first day they had. So there's so many different answers, a hundred answers. You can mamish... that they found the oil was a nes. The war is the nes. Famous terutz, right? Simply, you know, there's a hundred terutzim in the Beis Yosef. A hundred and one answers. Good. But kitzur, what's the geulah ma'aseh? There's a teretz, a beautiful teretz from the Pnei Yehoshua. Beautiful teretz from the Pnei Yehoshua, yeah? Pnei Yehoshua says he doesn't understand why the nes was there in the first place. He doesn't understand why. Tumah hutrah b'tzibur. Go like the tumah. What's the... Who? Rabbi asked this question years ago. Pnei's kasha: tumah hutrah b'tzibur. You don't need it. So Hashem should make a nes when you don't need it? Gives a very nice teretz. Since it was Chanukas Habayis, since they were coming to redo the mitzvahs, the Ribbono Shel Olam said, you know, you wanted to do it b'solto u'mishamno, the best of the best, I'll help you. Come, let's do it b'taharah. Let's do it l'chatchilah instead of b'di'eved. That's why by Chanukah you find in the Mahadrin, says the Pnei Yehoshua. What's the point of the mehadrin? To show that the whole nes was to be done b'hiddur. We didn't need the hiddur. L'chatchilah could have been done b'tumah, b'di'eved. So the nes was that it was done b'hiddur l'chatchilah. That's what you need. That's the point of ma'aseh haneros. It's just to show hiddur, just to show more. The thing is not the yomim, because if it's like the Beis Yosef's kasha, that you don't have yomim, only have seven days. So what's the lighting? The teretz is, it's the ma'alah. It's showing that the Ribono Shel Olam gave an extra hiddur to it, an extra, hosafnu al hamitzvah. So therefore we light with a hiddur. So what is the hiddur? Anything. Anything. So that's the pirsumei nisa. The question is, what's the pirsumei nisa? Is the pirsumei nisa the days, k'neged yom hayotzim? The second teretz of the Gemara is, if it's not together with yom hayotzim, then what is the pirsumei nisa? Ma'alah hakodesh. Ma'alah, kodesh, more, extra, lhosif. I make it קטן, I make it bigger. Beautiful. He just makes so many questions. Ah, he answers everything. What you... it's not understood. What's the... I know what you're saying, but the truth is it's a very famous pnei Yehoshua, and the Pnei Yehoshua never spoke drush. It's a famous—bring me the Pnei Yehoshua, let him read it. It's a famous Pnei Yehoshua. On what? On Shabbos. He asks the kasha. I told רבי... It sounds like drush, and b'derech כלל I wouldn't do this. It's a famous Pnei Yehoshua. Pnei Yehoshua is very famous. Can I say it again? Chutz lahuchu, berkoidem adamo tumah hutrah l'chatchilah. So what do they need it for? No question about it. Go ahead. He wants to say it could be for the menachos, yeah? He wants to say it's only by the menachos and not by the menorah. This that we commonly say that you can do tumah b'diavad, that's only by the menachos, masha'enkein, because it's korbanos. Masha'enkein menorah is not korbanos; it's avodah. Avodah, you don't have a din of hutrah. Go ahead. Lashirim mitzvos. Famous, famous, famous place. Keep on going. Clearly tumah hutrah is even by Chanukah. No, gevaldik, gevaldik, gevaldik, gevaldik. Right, the boy should never saw any psul in the korbanos to show that I love Klal Yisroel, which means that you bring a korban, I'll make sure it's kosher. I'll make sure it's... Go ahead.

Hey, stop. Over here. You hear? Famous, you have to do it. Everybody's mechuyiv, you hear? I don't want that you should know this pnei Yeshua. Every yeshiva guy in the world, that ever walked through a yeshiva knows this pnei Yeshua, so you better know it. The whole thing from the beginning to the end, with the famous—this is pnei Yeshua saying a maidige yesod. Since the whole thing was anyway a heter, what was the nes? That was a heter. The whole thing was a heter. Therefore, mehadrin, to show pirsumei nisa, he needs to show the pirsumei nisa to be mehadrin. That's all. The hadrin—how come? And you ask, how come by Chanukah there's inyan of mehadrin, hadrin min hamehadrin, since the whole nes was mehadrin min hamehadrin. It was only the chatchila anyway, therefore. So therefore, baalama kedushah. Now let's talk. So lefi zeh, I understand already what's going on. If you learn it's just rak l'hosif, so therefore there's no din of leshiur anymore, because the din of shiur is in which halachah of pirsumei nisa, of the keneged yam hayotzei. Right. That's only in the first candle. In the first candle there's halachah—you gotta know today is the first night, the second night, and there's a pirsumei nisa tonight, tonight of Chanukah. So there's a din of pirsumei nisa, klapi that, for particular regel in the shuk. Mashen kein, the pirsumei nisa of the mehadrin have nothing to do with the people in the street. It's just you have to be mehader, maalin bakodesh, even if you're a little bit. So that's how you understand the Pri Megadim right now? That's pshat in the Magen Avraham. But the problem is—what? That's how you understand the Pri Megadim? Maybe. I'm not mechuyev to learn how the Pri Megadim learned the Gemara, but whatever it is, that's a teretz over here. You also have to be mosif because people have to see that you are— That's the Mishnah Berurah. The Mishnah Berurah is learning that the keneged, that the people and the ktichlei regel min hashuk and the yam hayotzei is all part of the mehadrin. We're learning no, just l'hosif. You have to show. You have to do the ner Chanukah in a way that you show that you're being mosif. But if you cut down, it's supposed to split it. Maybe. I don't have a teretz to steer the Mishnah Berurah. I can't answer. It's open stirah. It's קשה here. The teretz is only if there's being mosif, that's all. Huh? There is no teretz. Unless you learn—unless, I'm saying— Maybe you learn in two stadim? No, unless you learn that the maalin bakodesh can't be a stirah to the yam hayotzei. Well, even if there's an inyan of ma'aleh bakodesh, which means to add, but not where it's going to contradict the actual yom hayotz v'yom hachnasah. You can add. Fine, I don't mind if you add. Yeah, because the pshat is, the ikar p'shat is that. Even if you're going to hold there's an inyan of ma'aleh bakodesh, it's like a contradiction. You're making a contradiction. That's מסתבר what the Mishnah Berurah held, right? Okay, yeah, nu. Don't make me third night. I don't know. I don't know. Please, not—please, don't do this to me now. It's going to be another half-hour conversation about the third night and the fourth night. Please, please. The Biur Halacha, taf reish ayin aleph, how he explains, how he explains kneged yom hayotzim. Very interesting Mishnah Berurah. Kneged yom hayotzim—no, Mishnah Berurah. Kneged yom hayotzim, Mishnah Berurah. Which one? Which siman? Taf reish ayin aleph. He brings p'shutim. Kneged yom hayotzim, halacha l'Moshe miSinai. Matanah nes. Matanah nes. See, the Mishnah Berurah was learning always that the Mahadrin is l'hadr even to know kama yamim yatzu. Even in the Mahadrin. So he argues. That's what I tell you. It's all one thing, and since it's all one thing, you can't light on the third night too. The Mahadrin can't tell me to light on the third night. You see clearly, you saw what he explains? That they see with the Mahadrin that also kneged how many days went by. Huh? He learns it's one thing. It could be. I'm going to talk about it. It could be. Maybe he learns the Mahadrin, huh? He learns it's one thing. He learns ma'alin, and the Mahadrin—no, he learns ma'alin is the ikar is the kneged yom hayotzim. But that—

Meaning that's how you're meikil. And that—how do you do it? You do it with ma'aleh b'kodesh. But the ikur is k'neged Yom HaYotzei, k'dei sheyaskiru, that people should know what it is. That's what the halacha. Meaning, how are you meikil b'kodesh? If you do k'neged—however you want to say, or you do it like that, or you say that—no, you should really say better, that the way to do, to show what the days are, is not like Beis Shammai, rather Beis Hillel, because of ma'aleh b'kodesh. The reason why Beis Hillel doesn't like Beis Shammai's method is because he holds ma'aleh b'kodesh. Like the Sfat Emet said. No, but he also says—he doesn't say ma'aleh b'kodesh. He says ma'aleh b'kodesh, right? I'm telling you, so the reason is that the ma'aleh b'kodesh is to do k'neged Yom Yotzei, adding. So that's what he's saying. He learns that ma'aleh b'kodesh means k'neged Yom Yotzei. Yeah, but it explains you how to do it. Right, right. Meaning the ma'aleh is the taich in the— Good. Now, everybody take a look at top reish ayin hei, you hear? סעיף א'. What does everyone want to learn from the Biur Halacha? So you see how he explains the heter mitzvah. The heter is sheyihu kama yamim b'hidur. That's the hiddur, that the nes was more and more and more, and that how many days were more. הדלקה עושה מצוה. Okay? We pasken, hadlakah is a mitzvah. So therefore, what would you comment there? Says the Mechaber, no. Here, continue. שמא יתעמו אחד במקומה, שלא לשם מצוה חנוכה מדליקים. ושם, ואין צריך להניחה לשם מצוה חנוכה. לפיכך, אששית שהיתה דולקת כל היום, מדליקה בערב שבת. ומכל מקום, שיהא דלקנה במקום הנחתה. Says the Mechaber here that even though we pasken hadlakah is a mitzvah, still a— Yeah, still. Says the Mishnah Berurah, says the Mishnah Berurah, se'if katan daled. Hey, se'if katan daled. Ha... daled. Svira lei. Sorry, I'm sorry. Mikol makom, tzarich, רוצה לומר, דלא תימא דלא איכפת לה בהנחת... You shouldn't say because hatlakas neros, we don't care about the hanachah at all, but we care a little. איזה ענין שהתליק יצא. Finish. ובאיזה ענין... קמשמע לן, קמשמע לן, hanachah is a mitzvah, right? Daled. We're saying whatever it is, you have to be makpid on hanachah. Whatever it is, hatlakah is a mitzvah, but you have to be makpid on hanachah also. We're saying there's still a kiyum of hanachah. Now let me ask you a kashya. What? Between hatlakah is a mitzvah and hanachah is a mitzvah. Yesterday we spoke about sefarim. If you learn hatlakah is a mitzvah, what's the actual mitzvah? Hatlakah. If you learn hanachah is a mitzvah, then the actual mitzvah is pirsumei nisa, the whole mitzvah, right? Hanachah is the pirsumei nisa, right? So what happens by hashashis? Yeah, what? I wanted to say that hanachah is k'neged... is ma'aseh b'kodesh, and hatlakah is k'neged... Right? So now we explained yesterday that the ikur is the mais, right? You have to be madlik neiros. This, that it becomes nitparsem or lo nitparsem, that's already mimeila, right? But the ikur is to be madlik the neiros. So we said like this: if the pshat is that there's a shiur, why do you need a shiur for? For pirsumei nisa, right? If you need—what do you need for pirsumei nisa? So I told you, because—so what do you need a shiur for? It's only—it's for the pirsumei nisa, right? The whole shiur is only the pirsumei nisa, right? Huh? I mean, we said yes, hadlakas neiros is the ikur, that you have to be madlik the neir. There's a nekudah in hadlakas neiros that we want pirsumei nisa. So the—

The reason for what? It's for the pirsumei nisa, right? In the pirsumei nisa, it's not the ikar mitzvah. If you learn halachos a mitzvah, we said that the whole mitzvah is what? Just the pirsumei nisa, right? Could be that's what the Mishnah Berurah means. Mishnah Berurah is saying like this: L'maaseh, the hadlakah is a mitzvah, and since hadlakah is a mitzvah, so you don't have to put it in a place which there'll be pirsumei nisa. Who cares? Who cares? Because l'maaseh, yotza. Bad luck. The main thing is bad luck, right? And that's what we said yesterday with kafsah, ein kafsah, right? That if, let's say, it becomes extinguished later, you don't need— that's the whole point. That's not the ikar of the mitzvah. The ikar mitzvah is to be madlik neiros. Now, we want that with this hadlakahs neiros, there should be a pirsumei nisa, right? Therefore, I mean, technically, technically you could light it and put it somewhere else. I mean, that's not halachah, right? That's the Gemara. Why can you light it and put it—? You could. The Gemara says you could. That's something else. That means even the lighting wasn't there. But if you lit it, and now you want to put it somewhere else, that's only ifanachah. That's only ifanachah. But I'm saying once— but you're allowed to put it there. That's not halachah. No. The opposite. If hadlakah is a mitzvah, you're madlik it and that's all, finished. Don't touch. Where is the halachah that there's a din of hanachah, that you have to light it—? B'makom hadachasa, that's only b'diavad, right? That's only l'chatchila d'halachah. So it comes out that the havdlakah and the hanachah is two separate halachos, right? Which means that the pirsumei nisa and the ma'aseh hadlakah really have nothing to do with each other, right? I mean, that's the cheshbon, right? That hadlakah and the pirsumei nisa have nothing to do with each other. There's geder hadlakah, and there's geder also an inyan called pirsumei nisa. So what's the machlokes now in the Gemara? If you hold k'neged yom ha-yotzim, so then the pshat is, they held that the ikar, in other words, in the k'neged yom ha-yotzim, that the ikar of the mitzvah is the— no, is the pirsumei nisa. If you need k'neged yom ha-yotzim, no, you need to show how many days. That's the pirsum. In pirsum, then the first shittah must have learned, or hanachah or al kapanim, the hadlakah was l'gabei pirsumei nisa. Mashenkin, the second teretz learned that it has nothing to do with pirsumei nisa. There's no pirsumei nisa in the second teretz, right? It's a different type of pirsumei nisa. I mean, it's not pirsumei nisa that people should know how many days it is al kapanim, right? And I want to say it could be not even pirsumei nisa at all. Could be not even pirsumei nisa at all. Why it's one every day is enough. That's why one every day is enough. That's right. That's— so the pshat in the ma'amar koish is it didn't have light. It's not a pirsum. You write and you. Look at tofresh ayin aleph, you hear? Sif daled. Tofresh ayin aleph, sif daled. Mi lekaira. Mi lekarah shemen vikifah ptilos, im kafa aleha keli. Okay, you filled up a whole thing of oil. Go ahead. Vikifah ptilos, and he surrounded the ptilos. Im kafa aleha keli, if you put on top of a kli, right? Kol ptilah olah bishvil ner echad. Everyone has one wick. Each ptil is one wick. Lo kafa aleha kli, afilu lener echad, נעשית מדורה, ולפיכך מכמדורה. ולכן, יש להיזהר להעמיד הנרות בשורה שווה ולא בעיגול. Why is he occupies one wick? Dahavi kimdurah. So each candle counts. If not, it becomes a מדורה, it becomes a flame. It's a practical thing. If you don't have a candle, the whole thing becomes a flame, like a Havdalah candle.

That is good, no? So each one is separate. It's like if fire doesn't come up together, it doesn't turn into havdalah candles. But even if it turns, mikar hadin, you are patur, yes? Patur is no good, no. No, no. It's not Chanukah candles. No, but I'm saying even lightly. Madurah. Because you can't use a torch. You have to use a candle, not a torch. What about the big menorot, Rabbi? Let's say you have very big menorot. He says, he told, it's the next case. Let's say you have big menorot, like, you know, very big ones. No. Each one is like a menorah. Why? It's stacked? Yeah, big like this. But it's like a menorah. ... אפילו בשעווה, שאין לדבקן ביחד להדליקן, דהוי כמדורה, אפילו בנרות של שבת ויום טוב, יזהרו שלא לעשות כן. Okay. Why? The case of mila shemen. The case of mila shemen. It's a very simple case, madur. Next. The case of mila shemen, yeah? To how many people is it good for? How many people can light with this mila shemen? He filled up a thing and he put a candle on top. How many people is it good for? ... No, how many people is it good for? ... Yeah. ... אין מתחברים על כל הפתילות יחד. Okay. ...which... ...What's... ...Here. ...Here. ...It helps for two people. Here, come, come. It helps for two people. ...Which seat? ...See if... How much oil? How much oil is in the candle? Here, you have one shiur. That's my kashya. Yeah, it's one shiur. Really kashya. You heard the kashya before? Who asked this kashya? Yeshivos. Briskers think a lot. This kashya bothered me for years. How do you explain this halacha? You have one candle here. It works for two people. How much is one shiur? One candle is one shiur. How can one shehechiyanu for two people? What? Teretz, listen carefully. You know what you see from this din? When we talk about shiurim, all right, the shiurim are not halachos. The shiur is not a halacha in Ner Chanukah. There's a shiur how long Ner Chanukah has to last. Meaning, you can have a Ner Chanukah, you hear, that doesn't have a shiur. It's not pshat is now Ner Chanukah needs a shiur. The pirsumei nisa that you need from Ner Chanukah has a shiur. It has to be ra'ui l'pirsumei nisa, and grada this is ra'ui l'pirsumei nisa.

It's going to last a half hour for both of them. No, it's one. Sure will. No, no. If it only lasts 15 minutes, there's only one tuk about. If it's 10 minutes, it's not. The both. Okay, so then it's pshita. See, you're missing the point. You have shemen for a half hour. Oh, half hour. So how can it be two candles? It can't be two people. Each kid, you have to eat a kezayis matzah. How can two people eat one kezayis matzah? Yeah, so this was the shaila. And the answer is, it's not the case. It's not the candle. Okay, it's not the candle. It's not that the candle needs a half hour. Your candle has to be roi to last a half hour. It's for the toitzah, not for the... So how can two people could light this candle? No, but... It won't be... It is... For each one... When you don't light... You know what? Before you light, if there's four, yeah, four people could light, as long as there's half an hour, four people could light. Don't make yourself crazy. It's so simple. Don't make yourself... It's so simple. There's a shiur in how much a ner Chanukah has to be. I have one candle here, not two candles. If there's no shiur how much a ner Chanukah has to be, but rather it's there for the purpose of being mefarsem the nes, so who cares? If technically it could be one for two and it has the same effect, who cares? Because I'm telling you, if that's true, then there's nothing to talk about, because then nobody would be yotzei. So that's where I'm getting to now. Now let's make a cheshbon. No, no, no, it doesn't say that. Now let's make a cheshbon. No, no, no. Even when it's half an hour, it has to be that it's a half an hour, otherwise what's there to talk about? No, the whole thing is going to last a half hour, not one hour. It's two petilos that are lasting a half hour. No, you have a half hour worth of one candle. The problem is you have the— if a candle of Chanukah— Correct, but the point is you don't have here two, you have one. The teretz is the shiur is not to make ner Chanukah. It's— you have two candles for a half hour, so it's going to be doche for a half hour. It's going to last. No, that's what I'm trying to tell you. I need to learn that's the case. It's going to last a half hour. They have here b'koach to last a half hour. Sure, because there's an ounce over here. There's no two ounces, but there's one ounce. That's not how it's going to work. Even if it will. Even if, since each one is raui, since each one is raui, let's have ... Block on such a shiur. That's it. Now it's not. Okay, the opposite. You have to do an adloka on such an amount of candle. So two people could do it, and ten people could do it on it, because למעשה, you did a pe'ulah on this amount. But then because ... I understand, maybe it's all I get confused. Candle needs a shiur, not a ... Okay, let me tell you what I want. Let me tell you what I want from you. You'll soon see what I want. Let me tell you what I want from this. You ready? Yeah, you ready? Let me tell you what I want. Kafta explained to you that there's always something called ma'aseh hadlakah. There's a mitzvah of hadlakas ner Chanukah. Then there's another thing called pirsumei nisa from the hadlakas ner Chanukah. Havad the Chazal were kovea certain ways how to light in order it should have pirsumei nisa. But luy itzur you have the hadlakah and, grada, you didn't have the pirsumei nisa, that's why kafta ein zakuk lah. That's how I explained to you yesterday. Because as long as you have that hadlakah, you got the business. Lemaaseh, these...

Two people, did they light a candle on a shiur? Yeah. I l'maaseh there won't be the pirsumei nisa here, who cares? You have a metzius where the hadlakah was done with the shiur. Ah, you don't have the pirsumei nisa. ... Somebody came. That's why. But why Shulchan Aruch says, ... If you take a look, Shulchan Aruch also, for what? For pirsumei nisa, ... Why is he saying that? ... See, Shulchan Aruch also on another siman, that we need anachah, for what? For pirsumei nisa. And now he's saying don't need pirsumei nisa? You know what he's asking? We just learned before, that ... that we need anachah. Shulchan Aruch says we need anachah, more what? For pirsumei nisa, we explained. Only pirsumei nisa. Only pirsumei nisa. The question is hadlakah oseh mitzvah. Hadlakah oseh mitzvah, there's ma'aseh hadlakah, and there's also pirsumei nisa. And you said here that if you just make a hadlakah and it didn't happen that you made pirsumei nisa, it's okay. Anachah is only b'diavad l'chatchilah. Only l'chatchilah, not b'diavad. L'chafta zakuk. It's only l'chatchilah. Why saying here b'diavad? Here also mashma b'diavad, only you made that hadlakah, not pirsumei nisa. It's mutar, l'chatchilah, that's it. Here it's two both. It's mutar, I'm not saying l'chatchilah, but it's mutar. That's what I'm trying to say. Hadlakah on the shiurim, we don't care what the l'maaseh is after this. Why? Because the word is, the word is, I don't care what happened l'maaseh, if it dispersed or not dispersed. As long as I made hadlock on a shear, then afterwards whatever happens is not negea. I'll give you another example. If a guy would light a candle next to a window, where you knew that it's going to blow out. Then he's not yotzei. Who said? Because he did purposely. We weren't sure about this. We said maybe, but then I can hear maybe not. Where does it say? The Gemara says. If he puts it next to a window and he knows that he's not yotzei, how's it going to be safek then? Because obviously he learned this. Because it was never called the first place. Compares it to meizid. No, understand what I'm trying to bring out. Where you made hadlakah and it was done in a way where it's not muchach it's going to get burnt out. You don't for sure that it's going to get burnt out. You have a hole under and the oil goes one wickle by wickle, and you know now it's enough, now it's enough, and it ended up that there wasn't enough. So that's already she'eilah b'tzius, though. So that already— No, it's not the same. You don't know that the wind will come here because surely it will trip out. Okay, let me tell you what I have. I want to get to the end. It's amazing. You did it in a way that for sure will blow out. Let me tell you what I want. If you do it in a way that you know for sure it's going to blow out, what's meizid? What should be like meizid? And you know, so as we said yesterday, let's go by yesterday. Okay, now let me tell you what I want. Let's get that one, Mike's. When the Gemara gives a teretz, let's have the mitzvah separate than the mitzvah, right? Let me ask you the Brisker up, right? This whole Torah. Is mehadrin in the ma'aseh mitzvah, or the mehadrin is a hiddur regardless of the ma'aseh, landu the ma'aseh mitzvah? It's a hiddur in the ma'aseh, or it's a hiddur to the mitzvah? If you learn that the pirsumei nisa is not a din in the mitzvah, there's a ma'aseh mitzvah called hadlakas ner Chanukah, and then there's a halacha called pirsumei nisa. So then we can come and say like this, that this—

Same way, there's pirsumei nisa on the first candle, there's pirsumei nisa on the other candles too. But if you learn that the pirsumei nisa is in the ma'aseh, so then you only know where do you have pirsumei nisa? Where the ma'aseh is there, and your pirsumei nisa is in the ma'aseh. Where it's over, where the ma'aseh is over already, you would never be able to have a din of pirsumei nisa. It wouldn't exist anymore. I know it's meikar. Only time of lighting. You did a ma'aseh, right? So there could be a hiddur in the ma'aseh. So then the pshat is, if you consider the hiddur a chelek of the ma'aseh, then you could say there's a hiddur in that. In other words, to learn that we're saying that pirsum is a davar tzdadi could only be if you learn that hiddur has nothing to do with the ma'aseh, right? Mashenkin if you learn that you can have a hiddur study, which means you don't need a hiddur in the ma'aseh itself. The ma'aseh stands for itself, and then there's a din of hiddur, so then you could come and learn in the mehadrin also there's halacha of pirsumei nisa. No. If, let's say, pirsumei nisa could always work, that I do the ma'aseh mitzvah, and in that ma'aseh ha-mitzvah there's halacha called mehadrin, meaning there's halacha called hiddur mitzvah. No. So the point is, it can only be in the ma'aseh. It can only be as much as whatever the ma'aseh is. It can't be, graded there's a ma'aseh mitzvah and graded there's an inyan called hiddur mitzvah. It has to be in the ma'aseh. So let's say now, when you have hiddur mitzvah, which is the mehadrin, the question is: what is that halacha of mehadrin? Is it a new mitzvah called mehadrin? It's a new part of a mitzvah called hadlakas neiros mehadrin, or it goes back to the old mitzvah? That's right. Just hit it right on the button. Good. You know you're good. You know you're good. You know you're good. Listen carefully. It's so beautiful. Listen to me, and I have a raya from halacha. Everything I tell you today is... Now listen good. Give me a Kallos number, I'm gonna tell you. Give me the write-it-down. Write it down. Write it down. It's ner Chanukah, okay? So yesterday I told you over a famous Torah that everybody knows, that the machlokes, the Rambam and Tosafos, is based: do we look at hiddur mitzvah in the ma'aseh, or hiddur mitzvah could be after the ma'aseh? So what does that mean? It means like this: you have a mitzvah called hadlakas ner Chanukah. You have a hiddur mitzvah in the hadlakas ner Chanukah. So then the pshat is, according to that Brisker Rav, the ma'aseh ha-mitzvah and the hiddur has to be the same thing. It means it's not the pshat I lit one and then I light another candle. I'm being mosif on the first candle always, so you don't need shiurim. That's exactly what I'm trying to tell you. That's why there's no halachos. That's what the Magen Avraham means. There's no shiurim on the other nights. But the pirsumei nisa needs a shiur. No. No. If you have a candle, you have a candle, and it's pursuing nisa, then there's a halacha called hiddur mitzvah b'makom kodesh, right? So automatically there's no din of shiur on the next candle, because the first candle was always—the pshat is hosafah. It's like I lit five candles together. I didn't light one, and then one and one and one and one. I lit five. So I have a shiur plus. Hashem—if you—yes. Who? Of course, because the first candle, pshat, that's the ner. Then I want to be, in this candle, I want to be mosif oil. So now the shaila is like this: shiurim, I don't need shiurim; I'm adding always to the first candle.

Every candle that I light today, I lit one, then I add to one, I add the second one. Today, I add a second, then I add a third. So I'm always adding to the first candle always, because otherwise it would be not halacha mehadrin ever. If you learn like this pshat, that the mehadrin always has to be to the original mitzvah, in the guf ha-mitzvah, so you have the shiur. Once you have the shiur, so you're adding to that shiur. That's what the Magen Avraham means: you can have pisos. Ma she'ein kein, if you learn that what? That each one is a separate mitzvah, and because mehadrin could be separate from the mitzvah, then why don't you need ner Chanukah? Each one should be a ner Chanukah. Each one has to have its own shiur. And that's why mila kaira is a ma'avida cheftza. You have one candle here, and between the two you have the shiur. So what was my kasha? My kasha was, you're missing the shiur. In this guf, when this guy lights and this guy lit, l'maaseh each guy lit what? On a shiur. Each guy lit on a shiur. No, that's what I'm saying. The same way, the same way that you don't care about the hiddur not having the shiur because it's always—it's there, l'maaseh in that cup it's there. That's mila kaira. Each cup, the shiur—who? The keli is even worse. This is even worse because it's in a separate cup. It's a separate cup and taf, half the shiur, and we look at it. It's a continuation of that. It's mechubar to that. It's even worse, and it still works. No, this is worse, and it still works. No, so I'm trying to explain to you that the same svara that once you're lighting, you're lighting on a shiur. So the pshat is each guy is lighting on a shiur. That's the svara, the guy lit on a shiur. How long it's going to last, who cares how long it's going to last after? Once you light on a shiur, we don't care how long it's going to last. That's why those little ones last a minute, who cares? So it's no raya that you don't need pirsumei nisa anymore. Really you need pirsumei nisa on what? On the other ones also. You need pirsumei nisa, but you have it, because it's—yeah, but it's true. The cheshbon is that it's true. It's being— in other words, each candle. This is not going to last a long time, yeah, but that's going to last a long time. The original one is going to last a long time. Yeah, but we said in—when you add on, you should always make sure that not one is candle, and one is oil, and the third one is flax. Tzarich, ma she'ata mosif, because of this reason. ... You missed it. You missed the punchline. You missed—I just hit a home run. No, go ahead. But ask me, listen to lashon. ... No? Why do you have to have that the other ones are the same as the...? You see why? Because like I explained to you, the Mahadrin always says hosafah on the first candle. The yesod of it is, it's not a separate candles; it's one, and then two, three, four, five. It's one, two, three, four, five. ... has to be the same candle. ... How do you explain Shus Yankiv? What does he say? Why can't I have one wax? Imagine a guy, you come to the guy's house, he has one wax, one oil, one ... shemen. ... ...

As I said, ... what's ...? So it's open. You can do wax, but you can do it. You do it ... because that's ... You do mitzvah, but ... which is the mitzvah ... So you ... everything. If I use wax, is this ...? The opposite. Why can't I do the opposite? You know what? The first one will be wax and the second one will be oil. Because it's already in the ... I'm saying, the ... The main one was wax. You can't do that and then the rest. Why not? You're joking yourself then, because then you're taking ... for the main mitzvah and you're ... Do the opposite. The first one is oil and the second one is wax. That's what I'm saying, so it has to be already ... Why? Why? ... one cup of oil left. ... once you started the first ... You see what I'm saying? Basically. Saying the same thing, that the ... it's a ... in the first candle. It's not. He's saying it's a ... It's connected, all one thing. ... Once you ... there's ... Hashem, and Hashem, that's not ... What's ... oil? So once you do ... oil, and now you want to even ... obviously you have to continue with oil, because that's ... something a little less. Because the matter doesn't want a case of ...; it just wants a case of ... So if I don't have, what's wrong if I ... I give less? For the main mitzvah I give this, and the ... I give less. Let me ask you a question. It says, ... That's what I'll tell you. It's because it's one candle. Don't you ... it has to be one ...? Yes. Yes. Why not? ... extra candle, what's wrong? I think it's as good as olive oil, but it's good. Why not? Here, Rebbe, u'mihu shemen zayit mitzvah min hamuvchar, ve'ein shemen zayit matzui, mitzvah b'shmonim she'orech zach v'naki. That's a muvchar. That's all, but it's a hiddur. V'nohagim b'medinos eilu lehadlik b'ner shel sha'ava. When you light two, it's really lighting one twice. You're adding to one. Therefore, those has to be done with the internet. Amar Reb Chiya bar Ashi, amar Rav: hamadlik ner shel Chanukah tzarich levarech. Somebody lights candles on Chanukah, he has to make a bracha. Lo hevanti, mah chidush b'zeh? Mah chidush b'zeh? Kol mitzvah, every mitzvah, mevarchin. Yeah, you have it, Reb Chiya, chav gimel amud aleph, the two dots. You have it? Amar Reb Chiya bar Ashi, amar Rav: hamadlik ner shel Chanukah tzarich levarech. What's the chidush? What's the chidush? So if you tell me, ma tzarich levarech, what's the bracha, so you tell me, okay, so then I hear. Why are you telling me what you're telling me? But stam lo, shetzarich levarech, peshita. Every mitzvah, every mitzvah, you make a bracha. Ner shel Chanukah tzarich levarech. Reb Yermiya says, Haro'eh ner shel Chanukah tzarich levarech. The one that sees has to make a bracha. So the chiddush here, chiddush haro'eh, agam shelo aseh ma'aseh, tzarich levarech. Maybe the machlokes is what's the mitzvah lighter? Ha'im lefi Reb Yermiya, ha'im lefi Reb Yermiya, the mevarech is not, the madlik is not mevarech? Chari zikha meik, right? I don't know. Otherwise, what's the argument, right? But it doesn't make sense to say that haro'eh, not a madlik. What's the diyun over here? What happens if you didn't see and you lit?

Do you not make a bracha according to Rabbi Yirmiyah? They're not arguing on that. Somebody madliks. Of course they say you're supposed to. So then what's he said? Why is he arguing? What's his name? What's he arguing about? It's about how ro'eh. It's not an argument. He says it's not an argument then, so that's what I'm trying to tell you. It's a machlokes. The machlokes is what's the mitzvah, not whether. You know, let's slow down. Before we say Torah and tirutzim, first let's read. Let's see what it says here. The first Mishnah says, Ha'madlik tzarich levarech. So I ask you, every mitzvah is that way. So the teretz is, Ha'madlik v'lo ro'eh, right? That's what he's trying to say. So when Rabbi Yirmiyah comes and says, Ha'ro'eh tzarich levarech, does he mean ro'eh v'lo madlik, or afilu ro'eh, even a ro'eh? So you're going to come and say it's ro'eh, not madlik. It doesn't make sense. How could it be that a ro'eh makes a bracha and a madlik doesn't make a bracha? But the person lights also. Afterwards. But what about before? Ro'eh means, b'shusin Rashi, you see in the other guy's house. I don't know. Is that what Rabbi Yirmiyah is saying? Does Rabbi Yirmiyah say that a guy who lights candles doesn't make a bracha, only a ro'eh makes a bracha? Yet candle, and he walks in... You're right. But what about the fact that he lights afterwards? Does he make a bracha? No. So I'm asking you a kasha: what happens if he didn't see? Does he make a bracha? So that means they're not arguing, right? So that's why I asked you: are they arguing? Well, they're not arguing. There's two ways how to read the Gemara, right? Eliyahu has a klal. Can you tell me the way that they're not arguing? The way they're not arguing is like this: the first Mishnah says, Ha'madlik tzarich levarech, and the second Mishnah is trying to say is you should know, grad if ro'eh before madlik, he also makes a bracha. Of course a baal tzarich levarech. He walks in the street. They say over b'shem Reb Chaim, Hagaon Reb Chaim Brisker, when he came home from synagogue, he would keep his eyes down. Why? Because he was afraid that if he sees, he has to make the bracha, and he might not be able to make the bracha again. That's why he wasn't sure to be mekayem the shita. Right, so to be mekayem the shita, though, why put himself into a safek? Why put himself into that... like this, he's l'chatchila yotzei. He didn't see. So he would make his business not to look, not to look. Haro'eh. Very famous minhag, Reb Chaim Brisker used to be noheg kach. איינסן afterwards, not before you lit. After you light, then you can go look at everybody's menorah. Oh, look at that. Ooh, look at his. After, after you light. Nah, that's not our... it's not as telling. It's not like Sefiras HaOmer, that tells you how many times to light. You want to hear something interesting? My neighbor, they're Russian, they're Russian Ashkenaz, but they know nothing. Just nothing. They know nothing, mamash nothing. So I look that he lights candles, but not candles, he lights bulbs, chas v'shalom. And every night he lights one less. I'm serious. What I mean to say is— No, not bitshamai. No, Beis Hillel, but I'm saying the wrong night. Let's say tonight's four, let's say tonight. Tonight he lights seven. Yesterday he lit six. So I couldn't figure—he's one by—I couldn't figure out what's the pshat. Then I figured it out. He looks at the calendar. The calendar says today is the first day of Chanukah. He doesn't know the night before. I figured it out, like the third or fourth night. I go, What's the pshat? No, I figured it out. That's pashut pshat. That's pashut pshat. He looks at the calendar. He looks at the calendar. He says it's the first night. We go by night. Yeah. Shabbos, he lights candles. Let's go out a week. They know so little, it's unbelievable. No. He didn't light the first night. He doesn't do ten-ten. He doesn't chop ten-ten. That's right. He'll have it one day, Chanukah. Now, where he put a pot of wine also, Christmas also. What? Oh, you see by other people. What do you mean? No. I lied. I mean the whole Tichle Regel...

You see, it's an exclamation. Let's get to work, complex. We have a lot of work to do today. Comes along the Gemara, and he says like this: Amar Rav Yehuda. He likes, he likes, and watch, we'll call it anyway. He likes it anyway. Yom rishon, he had the first day, haro'eh mevarech bet u'madlik mevarech gimel. Mikan v'eilach madlik mevarech shtayim, v'ro'eh mevarech achat. Says the Gemara, mai mimai? The Gemara says, mai zman. V'nimat nami nes. So after the first day, you don't say shehecheyanu. V'nimat nami nes. Let's say also Shas Nisim taken away, only say Shas Nisim the first night. No, nes kol yoma isei. Nes was every day. Mai mevarech? ... ner shel Chanukah. Ah, heicha d'tzivanu, it's only derabbanan, lo isasur. Like it says, ... Okay. So let's see Rashi. What's the ro'eh that has to make the bracha? Says Rashi: Haro'eh mevarech shtayim. Sheharo'eh ha'over ba'shuk, he's going in the street, v'ro'eh b'echad ha'chatzeros דולק, and he saw in one of the chatzeiros that it's lit. Lit. He makes the bracha, menoros, he makes the bracha. Comes along a metzasi b'shem Rabbeinu Yitzchak ben Yehuda. What's the shaila? We'll still see. Maybe we have a pshat. We'll still see. U'matzasi b'shem Rabbeinu Yitzchak ben Yehuda, she'amar b'shem Rabbeinu Yaakov... Comes along Rashi. He brings down b'shem Rabbeinu Yitzchak ben Yehuda and the name of Rabbeinu Yaakov: Lo huska bracha zu ela mi shelo hidlik b'beiso adayin. Somebody who didn't light yet. Someone who didn't light yet has a problem of ro'eh. But once you lit, there's no din of ro'eh anymore. Finished. You don't have to make a bracha. But you see from that that somebody madlik, you don't have to say bracha at all. No. What do you say? Say haro'eh, and on him is a peleh bracha. Yeah, but it doesn't mean that he won't say ברכה afterwards. Don't say when. Don't say when. Your shemesh b'sfina is not going to light. However, here is the famous diyuk that you need a bayit. Therefore, if you're yoshev b'sfina, you don't light. It's not a bayit. Yoshev b'sfina doesn't light. All he does is make a bracha to ro'eh. Someone is saying the pshat is yoshev b'sfina doesn't have the light with him. But who said? He could light. Why? Teretz is not a bayit. That's the famous diyuk. From Rashi it's mashma that a yoshev b'sfina doesn't light. On train, that's a very famous thing. That's the shaila. Poskim, lo bracha mistama, no? He should make without a bracha. What does he say? He makes a bracha. It's not a bayit. It's a din of bayit. There, yeshuv bayit. Mistama, in this kind of case—let's say it's a trip for many days—so that's what they speak about. No, no, no. Mistama, in the case where he lives there, he should light. Okay. But saying bracha after that? You're saying what? Right, ro'eh makes before hadlakah, but that's only adayin lo hidlik b'beiso. Baal habayit, when you light the candle, you say bracha, after that you light. Okay. Oy v'la siyasos. Okay, now, let's take a look at the shitas Rishonim about this. Rashi learns that it's only made, the whole birchas hora'ah is only for what? Mi shadayin lo hudlak b'beiso. He still didn't light, o yoshev b'sfinah. So if you take a look on Yeshitz, I bring you the Gemara, Chaf Gimel amud Aleph: Haro'eh tzarich levarech. Rashi, mashma, afilu atid ladlik. For Rashi's mashma, even if he will light, right? Because Rashi doesn't say he's not going to light; he just didn't light yet. So according to Rashi, in case he is still going to light, he should still say. So what's yoshev b'sfinah? What's yoshev b'sfinah? That answers yoshev b'sfinah. Why? Yoshev b'sfinah doesn't mean he's not going to light at all. He didn't light yet because he's a yoshev b'sfinah. Beautiful. That's why. Only yoshev b'sfinah. The only problem is, why does Rashi need a second case? True, you make another bracha, no?

Who said? Who said? The shasanisa maybe will suit. We're not sure yet what brachos, but one thing for sure: Rashi learns clearly that the ro'eh that makes a bracha is in one case, adayin lo hidlik, but he will be madlik. Why he needs tefillah? Oh, the shailah is why he needs tefillah. Now, tefillah, l'choira, has to be b'hechrech a case where you're not going to light at all. Now the kashya is, why aren't you going to light at all? Why aren't you going to light at all? I don't know. Either he's סכנה, or like I said, it's not a bayis, or whatever the reasons that the mefarshim say. Okay, so this is what we have. Rashi's shitah is clearly that adayin lo hidlik, but he's going to light. The Rashba and Ran argue on this. The Rashba and Ran learn dafka she'eino asid l'hadlik. It's only a ro'eh that's not going to light, which means that Reb Chaim's fear, according to the Ran, doesn't make sense. Again, again? No, the whole thing is if you're not going to light. Rashi doesn't even if you're going to light, because he says it, lo hidlik adayin. Rashi says clearly. So what about the second? The Rashba learns no, it's lo yadlik, he's not going to light. Right. If he's not going to light, then there's a ro'eh. But if he is going to light, says the Rashba and the Ran, there's no din of ro'eh. So let's take a look how the Tur and the Bach pasken. Yes. But they have some shitos, even though you light in your house, in the will house, and you still... so another house. After? No, after for sure not. The question is before. The question is before. But what's the before? According to Rashi, the before is you will light, but you didn't light yet. And according to Rashba and the Ran is you're not going to light. That's the case according to Rashba and the Ran. So let's see the Tur. Yeah, you brought me the Tur and the Bach, you brought it. שחרית ושל ניסים, ... בזמן בליל ראשון. The Rosh writes, ... בליל שני. Okay. הרואה נרות מברך בליל ראשון שתיים, ... מברך ... לבדו. Says the Tur, ודווקא שאינו עתיד להדליק, ואין מדליקין עליו, כגון שהולך בדרך, רואה הנרות בעיר, אבל בניין אחר אין צריך לברך. Which means the Rosh ben the Ran. So we have a machlokes Rashi, Rosh ben Ran in Tur. Says the Bach, מה שכתב, ודווקא שאינו עתיד להדליק, פירוש שאינו עושה להדליק בביתו בלילה, שאם דעתו להדליק בביתו בלילה, אין צריך לברך על הראייה, אלא מסדר כל שלושה בשעה שידליק, מידי דהוה אסוכה. דמסדר לכולהו כסא, כסא וגו'. מאי בינייהו? בשם רב שמחה, רב ייא. אבל באינו עתיד להדליק בביתו בלילה, צריך לברך על הראייה, אף על פי שמדליק בביתו בליל שני, לכל יומא ויומא מצוה בפני עצמה. וזה לשון רשי. Then he brings Rashi. בשם רבי יצחק בר יהודה, ברכות ... להדליק בביתו עדיין ... מה שאין לו יברך ברכה זו, אלא מי שהדליק כבר. אבל מי שהדליק בבית, אף על פי שדעתו להדליק בביתו בלילה, צריך לברך על הראייה, דהן לחמץ המצוה. ולא כמו שכתב רבינו ... בשם רב שמחה, רב ייא, the whole story. Mordechai brings lashon Rashi. Yeah, lashon Rashi: ... רבינו ורב שמחה ורב ייא, וזה לשונם: ... ברכה זו אלא מי שהדליק בביתו עדיין, ושאין דעתו להדליק. כי גואי אכסנאי שלא ישא ברכה, כמה מעשה... מדליקין מגוי ביתו, כל מקום צריך ליראות. הראוי... ...מדליקין... ...חסם פירושי ידינו. This is like both. Hevi lashon Rashi, and also he paskens like Rav Simcha Ravya, שלא הוזק ברכה זו אלא למי שלא הדליק בביתו. He didn't light in his house, adayin, משאין דעתו להדליק בעצמו. So that must be that, in other words, that even though he brings like Rashi, he paskens like who? Rabbeinu Simcha, that he's not going to light. But if he's going to light, then there's no story. Yeah, but even though he starts with Rashi's lashon. No, he uses the lashon of Rashi that says, למי שלא הדליק בביתו, but it means אין עושה להדליק. Same thing, no? Change the whole Rashi. It's not the same thing. He changes the Rashi. Rashi? You see? Rashi pshat in Rashi is, the way he explains.

The Bach says, it’s given to someone who has not. Yes. The ro’eh, you hear? The ro’eh makes a bracha. So Rashi says, when does the ro’eh make the bracha? Shelo hidlik b’veiso adayin. Mashma, he will light, but not adayin. It didn’t happen yet. Comes along the Rabbeinu Simcha, the Tur, the Rashba, it’s talking about that he’s not going to light. Rashi, Rashi is mashma that he is going to light; he didn’t light yet. Says the Bach, but interesting that the Mordechai brings the lashon Rashi and the lashon of the Ravya and the Rabbeinu Simcha, which means, shelo hidlik adayin b’beiso has to be shelo hidlik adayin v’eino atid l’hadlik, meaning the diyuk that we’re making in Rashi is lav davka. That’s what the Bach says, you see? The only thing is, you hear, that the lashon of Rashi is brought down, says the Bach, it’s mashma that it is davka. Okay? You with me? Now, so b’kitzur, we have over here machlokes, we have over here machlokes, what? Meaning that there’s no machlokes. It’s three stadim: either Rashi holds what he holds and the Rabbeinu Simcha holds what he holds, or Bach holds that they all hold the same thing. There’s no three stadim, okay? Good. Now, let’s take a look, the Rambam, perek gimmel, halacha daled, how he paskens the din of ro’eh. Big chiddush here, very big chiddush in the din of ro’eh. Good, let’s עפירא read it. Go ahead. Go ahead. Okay. Now, notice that the Shulchan Aruch, the Tur, brings two tenaim. What are the tenaim? He says, She'eino atid l'hadlik, v'ein madlikin alav. It has to be two things. One is that he's not lighting, and nobody at home is lighting for him. The Rambam takes out the v'ein madlikin alav. Af al pi shemadlikin alav. According to the Rambam, if you take a look, the Maggid Mishneh brings down here that for the Rambam is mashma that even if the madlik b'beiso, even if they're going to light in the house—here. The Tur makes sense. It makes sense. Ro'eh. If someone's ro'eh, it's because he doesn't have in the house. But if he has in the house, he doesn't have to do it. Yeah. How can he learn that nobody lights for him? Why not? You could even say when somebody does light for him. Here, he himself doesn't light. So he asks for a kashya. Says the Bach, he doesn't say what? I hear. So the Bach asks the kashya: why should it be that way? Says the Bach here, Bishlama the etzem hadlakah yotzei with the wife, but he don't. Why about the hiddur that he has to say? Beve. ... Kitzingos, through vaiter. Real. ... Let's just talk. Let's talk. That's what we're talking about. ... Once here, yotzei, yotzei. ... Comes along the Magen Mishnah, you hear? ... Usunzi, usunzi, yeah. Says the Rambam that—what says the Magen Mishnah? Varech. It's mashma from the Rambam, and that's that. ... like the Rambam, that even though they're lit in the house, he's still light. But he says the Rashba's cholek. VaRashba cholek al zeh. Lo hidlik. ... You need all three conditions, yes.

Each person. That Rambam said, if you, even though somebody's gonna light in your house, if you ... it's supposed to say bracha, no? You want to say that it's not chayav? That's what the Bach is asking. That's pretty much. And the Arasba, only if you're bito. You don't have to. Okay, okay, so we'll soon see. You're in the right direction. You're in the right... So kids, we have here two machlokes Rishonim. We have here Rashi and the Tur and Rashban Ran, that if it's will or won't, according to the Rashi, even if he will. Right? I'm being part of it. What do you mean? I'm being part. I'm the one who's being the... I'm tzad ha'sheni, so the pirsumei nisa. I love you very much, sochi, you don't know the ahavah I have for you. You hear how he said it? You hear how he said it? There's a shutaf. I mean, one lights and the other guy sees, no? We gotta be two parts to the deal. Pirsumei nisa works between two people. So I'm the other side of the deal, so I make the bracha. That's beautiful. So if I get that, like I'm not... How do you go to the other side? It's the pirsumei... No, the pirsumei. I'm mefarsem the nes. What do you mean? I'm doing the pirsumei nisa with this guy. Me and him are doing the pirsumei nisa. Goyis supposed to say bracha? Goyis? Why do you have to rule? Why do you have to rule? Why is saying this partner? Why? Is it that people—it's talking about with the people in the house lighting or without? The Rambam holds, even if it's madlikin al beito, haro'eh mevarech. While the Shulchan learns if it's matlikin olah bebeito, the ... and the tur and everybody. Okay, let's take a look now. The Rambam holds even if it's matlikin olah bebeito. Who holds if somebody lights, you don't, but one... Tur. Shenatam, the Tur, the Rashba, the Rishonim. Okay, now let me show you another interesting machlokes. You ready? Peldik machlokes. Look at that Got Maimoni here. HaGot Maimoni. Yeah, HaGot Maimoni here. I think it's אות א' there maybe. Make sense? He brings from Masechet Sofrim. Oh, you hear? Go ahead. Right. And what about the brachos? Okay, and the brachot. Yeah, he brings, I think it's דף ב'. You have אות ב' there? Yeah. Continue, continue. Continue, continue. Masechet Sofrim, no? להדליק נר של חנוכה you make before. You light, and then you make the bracha, ... nissim ... You bring that Got Maimoni. It's over here. I can't find it. The text of the sefer says like this. After the hadlakah, what do you do? You make like this. First one, here it is. First one where, what? After the ... After the hadlakah, you have to say this nusach: Haneros halalu kodesh. Shu'asan lisechah, v'al yisechah, v'al lotechah, kanecha, the whole business. Then you make Shehecheyanu, and then osa nissim. Okay. You hear? Wow. First you say Haneros halalu, then you make the Shehecheyanu, and then you make ... First you light ... Then you say Haneros halalu. Haneros halalu, you hear? Come. Simcha, here. Hagoys maimri. First you make a lhadlik ner shel Chanukah. You light the candle. Then you say Haneros halalu, anu madlikin, and then you make Shehecheyanu, and then you make ... Change the whole seder. First, what's the big deal? First we make all brachos, all three together. Oh, so that's the ...

How does he do it? He says, Lehadlik ner shel Chanukah, then you sing Haneiros Halalu, and then Shehecheyanu, and then she'asah nisim la'avoseinu. Why should there be a difference? I'm saying, why? What's the difference? Why? It's me'akev if you have a... The shailah is, what happened? No, and then what happens? Then you make a Shehecheyanu, and then what happens? Okay, let's talk over here. I think I know why. Let's talk, let's talk. Let's have a conversation over here. Let's have a conversation over here. How does the Rama bring down—the Shitah, Shmuel Shoy—the Rama inside, the Rama brings down that you do everything over l'asiyasan, right? You have to make the Shehecheyanu over l'asiyasan, right? The Rama in Shulchan Aruch. You have it? Meaning before you start lighting. Before you start lighting. Mishnah Berurah. Tehader Mishnah Berurah, right? You have it? ... that you're supposed to say bracha after you light. Then Haneiros Halalu, and then the Shehecheyanu, and then she'asah nisim la'avoseinu. What's the hadlik? Two lights. Tof reish ayin. Here. Tosafos asks for lehadlik. Why? Over l'asiyasan. Good. But we're saying lehadlik anyway. Good, good. So the first one is for sure, but the other two—the question, what about the other two? Also over l'asiyasan. So we have here machlokes: Rama, Maharil, and the Gra's ma'aybedi, right? How do we make the three brachos? So we say all three brachos first. The Gra's ma'aybedi says, no, no, no, no. First you make lehadlik ner shel Chanukah, then you sing Haneiros Halalu, then you make Shehecheyanu, and then you make a bracha she'asah nisim la'avoseinu bayamim hahem bazman hazeh. What's all these three machlokes? And the teretz is very pashut. We have three machlokes, right? Rashi learns that if it's a dayin, meaning he will light but he didn't light yet, while the Rashba learns it's for what? Finakel it all. What you call learns, the Rashi learns also. I'm saying the Rishonim argue, right? If he was madlik b'beiso, not the Rambam holds, even if he's madlik b'beito, the wife lit for him, he still makes the bracha. What? How's four? It's three. The different machlokes. There's three different machlokes. Either it's talking about that he's going to light, he didn't light yet, or it's talking about that the wife lit, and some say even if the wife did. And over here the question is how we make the brachos, also machlokes. All this is one machlokes. Why is it one machlokes? The question over here is the bracha she'asah nisim la'avoseinu, what is it going on? What's the bracha she'asah nisim...? If you learn it's a birchas hamitzvos, if it's birchas hamitzvos on the ma'aseh mitzvah, so then there's nothing what to talk about. It has to do with hadlakas ner Chanukah. But if the pshat is it's a special bracha of hoda'ah on the nes, it's not to do with the hadlakah. So therefore even if you didn't light, haro'eh makes the bracha she'asah nisim, so there it could be even if what? Holech l'hadlik, even if madlikin alo b'beiso. L'maaseh there's an inyan, what does it—has nothing to do with the mitzvah. That's what the Bach is claiming. That's the pshat. That says you have to say shehecheyanu before you say everything. That's very pashut. So if you learn it has to do with mitzvos, the mitzvah of hadlakas ner Chanukah, that's why we do over la'asiyasan. Before you do the mitzvah, you have to make the brachot. We pasken all three brachos for the mitzvah of hadlakas ner Chanukah. So therefore it would have to be what? All three. Mashein kein, ... and all these other shitos, they were learning that the she'asah nisim has nothing to do with hadlakah. So it comes out a very big chiddush. You do it afterwards. First you light, you make haner talalu, and then you make a shehecheyanu. But why can't you say light, shehecheyanu, and then ...? I'm telling you, because ... Also, that's what we discussed. That's the next step. The first step is you have to know that the she'asah nisim is for which halachah. She'asah nisim is for halachah of pirsumei nisa. So if it's pirsumei nisa, it has nothing to do with lighting in the house. With this, I understand very much the lashon of the Rashi. What does Rashi mean, shelehuskekah brachah zu ela l'mi shelehidlik b'veiso adayin? What's huskekah? What does the word huskekah mean? Needed. For what? Needed. What does the needed mean? Because you already finished the maaseh hadlakah. So you need it. If you learn that this brachah has nothing to do with the mitzvah...

So it's a fair question: huska bracha zo, right? Meaning, meaning, let's say a person makes the shas ha-nisim with the hadlakas ner Chanukah. Let's say he makes the bracha with the hadlakas ner Chanukah. So it comes out that he had the pirsumei nisa, he had the shas ha-nisim with the ner Chanukah. But if he's not doing it now, he's lighting in two hours from now, and the pirsumei nisa is now. That's pshat. Huska kasa, Chazal said, listen, you better make the bracha. Since there's an inyan of pirsumei nisa right now when shkiah comes— One second. You're lighting. What? It's not mitzvah. It's not with hadlakas ner Chanukah. On what are you saying the bracha? I'm making a bracha when I see the candles mitparsem ha-nes. So what's the huska? Rashi was learning like this: be'emes, this al ha-nisa, this shas ha-nisim, yotzei when you light. What's the problem? This guy's not lighting now. He's not home now. Therefore, huska, Chazal forced this guy to make a different way how he does pirsumei nisa. And the answer is, he makes shas ha-nisa on somebody else's candles. When he lights himself, you're saying he makes a birchas ha-ra'uy on his own candles? No, he doesn't. That's the gois maim. The gois maim learns that he's making birchas ha-ro'eh on his candles. So there's two separate—one is to be... Okay, why? You see clearly that that's the yesod. One is one mitzvah called lighting candles, and then there's another mitzvah called pirsumei nisa. And the pirsumei nisa is, could be, a koi takleis maymini, after I finish lighting, one has nothing to do with the other. Before the bracha, before you tell me the bracha, before you tell me the bracha, tell me what's so good about what we're saying. How do you answer the Rashi? We spoke about it a whole week last week. It's exactly what we talked about. How do you answer the Rashi, Rebbe? It's pirsumei nisa, the whole mitzvah is hatlakas ner Chanukah, or it's a separate thing. Remember I asked you this? Right. A whole week last week I was drilling at you: is the whole mitzvah pirsumei nisa, or is the mitzvah hatlakas neiros regardless of pirsumei nisa? That goyis maymini, obviously, is learning that it's two different mitzvahs, it's two different things. There's a chiyuv hatlakas neiros. Asher kid'shanu b'mitzvosav l'hadlik ner shel Chanukah, neiros halalu... that's it, finished. It's a mitzvah, you madlik neiros. For what? Mitzvah for what? To maskir the nes. No, no, that's something else. Pirsumei nisa is something else. There's l'hazkir hanes, and then there's something called pirsumei nisa, and that pirsumei nisa is a separate halacha, kamah keima lon Chazal. Yeah, you with me? You have this? It's mefurash, it's klar, it's open in the Rishonim. You see klar in the Rishonim this thing. That's what, because Rashi's learning like—Rashi's learning that be'emes the sha'as hanisim has nothing to do with hatlakas ner Chanukah. The sha'as hanisim is a special halacha, pirsumei nisa. So even if you're going to be madlik in your house later, I don't care if you madlik later, who cares?