Shabbos 25b and 23b: Hadlakas Ner Shabbos, Chovah Versus Mitzvah, and Shalom Bayis

Transcript

Make kvod haShabbat. Mishmol says, ... with itrans. Rashi: psulta dzifta. Why? Lifnei kvod Shabbat. What's wrong? Reicha ra. Very bad smell, reicha ra. So lifnei kvod Shabbat, you can't do this. So says the Gemara, mai taima? What's the reason? Says the Gemara, mitoch shereicho ra, it has a bad smell, shema yanichenu veyetze. I don't understand. Afraid that maybe he'll go out, he'll leave and he'll go out. Now, what's wrong if the Mishnah would have just said simple, lifnei kvod haShabbat, that that's what's wrong? Listen, the guy has a smell. You need kvod Shabbat. The guy's gonna bring in a garbage pail, he's gonna bring in a toilet, and that becomes kvod Shabbat? That's kvod Shabbat. Can you imagine at a wedding, you're gonna go and start taking things that smell bad? What are you gonna come and say, it's not the... The whole idea is kvod Shabbat. It's got to smell. Why does the Gemara have to come... Beautiful, that's what you said. The Mishnah says, kvod haShabbat. So, kvod haShabbat. The Mishnah. Who? Why not? You tell me. Reicho ra is not... lifnei kvod haShabbat, I would understand that. You don't want your house... no good on Shabbos. What's the shaylah? Don't say not good smell. It says reicho ra. You see, you know, Silkus medayik, like it says in the pasuk, Lo tov heyos ha'ish levado. Ezer lo ezer kenegdo. Don't say ra; it's lo tov. Tzadik that he makes. Lo tov or lo ra? Adam lihyos levado. Lo tov. Don't say ra. It says lo tov v'lo ra. That's so bad. That's good? It's not so bad. Why does the Gemara, why does the Gemara have to come with a svara? He might come to leave. Why couldn't it simply, it's not kavod Shabbos? Okay, let's see, we'll get back. No, you think it's understood by itself because of kavod Shabbos. So the Gemara says, why does the Gemara have to add the sevara, shema yehei necheneh vayeitzei? Okay, we'll soon see. Amar Abaye. Says Abaye, vayeitzei? Let him go out. Vayeitzei. Says Rashi, Mai ichpas lon? Mai, what does Rashi... Mai ichpas lon? Why do we care if he goes out? What's the shaylah? As long as he did maaseh, that's right. Mai ichpas lon? Who cares if he goes out? He already did something. Yeah, I agree with you. So what does Rashi want? What's wrong with... why? What's bothering Rashi in the kasha? The kasha is... he already did something. He already did something that... I like what they're saying. You see, notice it's starting to work. I understood Rashi saying, Mai ichpas lon? Mai ichpas lon? Shesof sof naset mashu. It's not pshat vayeitzei biglal ein afkamina shehu yoser v'lo yeitzei. Is there a difference between shehu yotzei and shelo yotzei? Right? So then you would come and say, Mai nafkamina? When he didn't go out. L'mai nafkamina? Aval mai ichpas lon, peirush... Im hu kvar kiyem, az ma ichpesh hu yotzei. So this is a different—I'm saying this: there's a different language between the mai nafka mina u'lemai ichpis li. There's a very big difference. L'mai nafka mina is there's no nafka mina if shem ken yetzei, ken yetzei, lo yetzei, zoto davar. Peirush, etzem hayetziah lo nigarei hashulchan aruch. All nakit, peirush is it can begarea. I hear what you're asking, but I don't care. Let it be megarea b'chol zot, because see the difference? So very good. Brian, very good. You know, like this: when the Gemara asks a question, teyetzei, what's the Gemara's question? Now, I don't know if you appreciate this. We very dry on the Gemara. We gribble on every word. What is Rashi wants? What is the Gemara wants? We learn how to read. We read.

So the first thing we have to know is, what is Rashi? I mean, it's understood, she's there. What is Rashi? The truth is like this. Even the Gemara is trying to say is, Lo megarea shum davar k'sheyotzei. Lo megarea. Peirush, yotzei v'lo yotzei, that's a davar. Meaning, I can understand that in hilchos hadlakas neiros, what's the difference where he is? Sheyeh daluk, dalakti. V'lo megarea, nothing changes. Nothing is bad if you leave. V'haya kanah, v'haya kanah. She's a ken megarea. It's takke no good. Meaning, it's a bit—the etzem ha-yetziah is no good, aval ma'achsheveslo shehu megarea. Who cares that he's doing something that's no good? Why? Because it was already done, maybe. The kiyum is there already. If this diraon that he's doing isn't ruining the mitzvah. Either means, and nafkamina. Being and not being is the same thing. What? The wasn't lies? In other words, if the Gemara has a question, sheyotzei, you know what the Gemara should say? So? Let him go out. The Gemara is saying differently. No, I hear the problem, sheyotzei, but I don't care that he's yotzei. I hear it. I hear yotzei is a problem, aval ma'achsheveslo sheyotzei. It doesn't make a difference to me that he's yotzei. What's the nafkamina? So what's the nafkamina? Either you learn that first we have to know what hadlakas neiros is. If you learn hadlakas neiros is for the seudah, so then I can come and say, you know something? Ichpis li. It makes a big difference to me if you're yotzei or not. Rashi, Tosafos, we still see, it makes a difference. But if you learn that it's al kavod Shabbos... So the yeshiva really makes no nafka mina. You have to know what the takanah is. If the takanah is, like we spoke, because of the seudah, then the word is ichpis li. But the Gemara's kasha could have been— the Gemara's kasha could have been what? What was the Gemara's kasha? Tosefos, he was mekayem the mitzvah. According to Rabba, you could say the reason is because you have to have makom seudah. We'll get to that soon. We're not holding. In other words, from the Gemara's lashon, we can even learn that going out doesn't make a difference, which means this staying and going is— there's no reason to be next to the light, so to speak. Well, the Gemara's kasha is there is a big difference, but l'maaseh, who cares? Because could be you yotzei the mitzvah already. And we'll soon see in the המשך of the Gemara. Says the Gemara, Vayeiter, mai ichpas li? Who cares? Says the Gemara, Amalei, שאני אומר, I say hadlakas ner b'Shabbos chovah. I feel hadlakas ner Shabbos is chovah. Now what's the teretz of the Gemara? Hadlakas ner Shabbos chovah. That's the teretz to yotzei, not yotzei. It could still be a chovah, it could still be yotzei. I mean, in the word chovah— who is saying that? Is it the Rabba or Abaye? Rabba. Rabba. Rabba is saying— tell me, who cares? I'm not holding again. We're not holding again. But the point, I wonder what the answer is. שאני אומר שזה חובה. Okay, it's a chovah. Okay, you're right, it's a chovah. So what? We're in the word chovah, does nafka mina between yotzei and not yotzei? How do these words answer this kasha? So let's see Rashi. Comes along Rashi, and Rashi says, Chovah, כבוד שבת סוכה. The kavod of Shabbos. What's the kavod of Shabbos? Rashi: she'ein seudah chashuvah ela b'makom or. Now, notice that Rashi didn't come and say there's a problem with the hadlakah, but rather there's a problem with the seudah. Missing the point. Rashi never came and said the hadlakah is no good because hadlakah was in a place where you're going to go out. Rashi's saying the seudah is no good without candles. The kavod Shabbos, b'etzem, is not so much here. It's not so much as a chiyuv to make it that I should enjoy. In other words, the seudah, if it's not going to be with or, it's not a seudah. Not the pshat the hadlakah, if it's not going to be with the seudah, it's not a hadlakah. What's hadlakah? Good hadlakah. The seudah is not a seudah. You see the lashon? Chovah, says Rashi, kavod Shabbos. Notice Rashi, you want to ... it's an unbelievable deal. Rashi says clearly. Rashi should have said chovah; lemai, I'm not mekayem anymore. What does Rashi say? No, chovah. Chovah is what? Chovah means it's a chovah mitzad the seudah. A chiyuv seudah, and the seudah — it's not a seudah if there's no or. Oh, so one second, one second, one second, we're not holding yet. One second, let's go back. So let's go back, one second. Mitzad the seudah, the — notice the hadlakah is not the...

The problem, the yesod is the problem. Rashi says it clearly. It's chovah mitzad the yesod, and if there's no lie, there's no yesod. Now I understand what the Gemara answers of yeitzei. If you learn that the shakla v'tarya is, is the hadlakah chovah, not chovah, yechov, then the pshat is you don't see in the teretz of chovah going out, not going out. I mean, what's this? But if you learn, if you learn that it's the yesod, that's what it means, chovah. The translation of the word chovah means it's chovah mitzad yesod. So therefore, vayeitzei is a problem. Right. Rashi learns, what does the word chovah? It doesn't mean it's a chovah mitzad atzmo; it's a chovah because the yesod is a chovah. Meaning it's one of the chovos ha-sudah. It's a chelek of the seudah. But if it's mitzad atzmo, then what? If it's not... the Gemara... it's chovah. Who said you can go out? Mitzad atzmo, ... What, what? I know, I know, I understand. I just want to go into... I know, it's like, why actually, we're in the Gemara's teretz. We're in the Gemara's teretz. Do you see going out, not going out? Chovah, okay, chovah is what? Can you... I mean, where do you see yes going out, not going out? If the lo chovah, ... if the chovah, I mean, where do you see that? Let's see, have to light candles. Who says you can't go out? See, the way we're learning the sugya is that there's a chisaron by going out. The question is so what? Where do you see? I don't know. That's what you see from the Gemara that it is. That's the question. That's our question, right? That's obviously our question, right? And the answer is, the answer is that the word chovah doesn't go back on hadlakas ner. Chayav means it's a chiyuv of the seudah. The word chiyuv doesn't mean chiyuves hadlakas neiros. It's one of the details of the seudah. Aaron, Aaron, doesn't pay to run away. Beautiful, we can have. It says that the word chiyuv doesn't mean hadlakas neiros. Chiyuv means it's the chiyuv of seudah. If it's chiyuves of seudah, then I understand why the yetzer is a problem. That's the whole svara. The whole svara is I have to eat a meal, and I need light to enjoy that meal. If I leave, I didn't enjoy my meal. That's the second question already. Once they already answered it, then it becomes asur. Then it becomes assur shem. Now we spoke already kil here. Once something is pasul, it's pasul for shem. Okay. Amar Rav Nachman bar Zavda, ami lo amar Rav Nachman bar Rava, אמר רב: הדלקת נר בשבת, הדלקת נר בשבת. Now notice it doesn't say hadlakas ner Shabbos, or hadlakas ner l'Shabbos. It's hadlakas ner b'Shabbos. Interesting lashon. Hadlakas ner b'Shabbos. It should say hadlakas ner l'Shabbos, or hadlakas ner Shabbos. We make a bracha: Baruch atah... l'hadlik ner shel... or shel Shabbos, or l'Shabbos, or b'Shabbos. Shel Shabbos, right? What's b'Shabbos? Hadlakas ner b'Shabbos. This is stam hashlachah to what we spoke, that there's two chiyuvim. There's one chiyuv hadlakas ner Shabbos, and there's one ner daluk b'Shabbos. Hadlakas ner b'Shabbos. She has daluk b'Shabbos. למה צריכים לשבור את הביצה? ... פשוטה. ... כן, ... What? We spoke yesterday, the Ramban, machlokes Tosafos. Why do we make the bracha? For that reason, Ashkenazim don't care to make the bracha. We spoke about it. Okay, whatever it is, the lashon, hadlakas ner b'Shabbos. Okay. Says the Gemara, hadlakas ner b'Shabbos chovah. Yeah? It's a chovah. ... והגליים, דחמין, ... רשות.

Says, Rav, arvit l'eil Shabbos. Why? Feet, hands, this is walking. What other day was feet? Maybe Shabbos too. Vani oimer, and I say mitzvah. I say mitzvah. I say it's a mitzvah. Now what are they arguing in? So obviously we see from the Gemara there's three leshonos. Something called mitzvah, something called reshus, something called chovah. You see? He says reshus, he says mitzvah, and [unclear] says Shabbos is chovah. So what's the chiluk between these three leshonos? But chovah is going on nerot, not... And I say, but the maaseh is telling you, what do we see? That they're arguing about three leshonos. There's a category called reshus, there's a category called mitzvah, there's a category called chovah. So the Rambam explains to me the three categories. Says the Rambam like this: Hadlakas ner b'Shabbos, eino reshus. Perek, chamishi, halachah aleph. It's not a reshus, v'lo mitzvah, but a chovah. What's the chiluk between mitzvah, reshus, and chovah? Reshus is im ratzah madlik, im ratzah eino madlik. Reshus means if you want. Optional. That's the word reshus. Optional. If you want, good. You don't want, don't have to. What's mitzvah? Mitzvah is, that he's chayiv livdois acharav ad sheyasen. Kegon, eruv vechatzeiros and netilas yadayim l'achilah. Livdois acharav ad sheyasen. Kegon, eruv vechatzeiros and netilas yadayim l'achilah. Washing the front pair, l'achilah. He has to wash for eating. Ela ze chovah; rather, it's called a chovah. Now what's the chiluk between mitzvah and chovah? That's clear here. Bisam reshus — the Rambam says what's reshus, optional. Mitzvah, says the Rambam, and he has to be ... acharav ad sheyasen. So what's chovah? Chovah is you have no choice. No choice. How do you do it? What does he mean? ... Can you read lashon of chovah? Tell me. ... Chovah maybe. No, Rambam explains the mitzvah. ... in the mitzvah maybe, Rebbe. What he means, the same thing. No, because mitzvah also ... So what's the Rambam? Tell me the thing. What's he saying? I can read the Rambam. Read. Doesn't flow. Not a mitzvah. Peirush, mitzvah means you have to run till you do it. And what's chovah? You also have to run till you do it. There's gam chovah. Ma ... chovah mitzvah? ... ad sheyasen. Basically Tosafos over here. Tosafos is like this. Huh? Tosafos. Let's go Tosafos. We learn. Okay, the Rambam, I don't know. It's a kashya. We'll get back to it. Okay, so what's the ...? Regarding netilas yadayim b'chamim, kari lei chovah, right? We have to fix down — we have to fix the daled over here. Here. Here. When something is not such a big mitzvah, then we call it chovah. What about ma'im acharonim? Yeah, kenegdo we call it. It's not a big mitzvah, so something compares, then we call... What about ma'im acharonim? ... The Rav explains differently. I said it differently. What? Okay, let's see. He brings ma'im acharonim. U'ma'im acharonim, kari lei chovah mishum sakana d'melach Sedomis, yeah? Shehorga nefesh, v'chamiru tfei min harishonim. Meaning like this: there's something called ma'im acharonim. Ma'im acharonim, we know, is ma'im acharonim chovah. Everybody says, you ever see the end of a meal, what do you say? ... It's a mitzvah d'chiyuv, right? And it's chovah could be only in a place of a danger, that you have to do because it's a danger. Would that be it? ... Why? His wife will beat him up. Thank you. ... Maybe. ... The Tosafos wants to give us a little bit of insight, though. When something is not such a big mitzvah, when something is not such a big mitzvah, it's called what?

It's called a mitzvah. And something which is a real big mitzvah, called a chovah. It says, l'gabei rechitzas yadayim b'chamim, kari lei chovah; lo hava kol kach mitzvah. It's called a mitzvah, no? No, it's not called... something that's not called... it's called a mitzvah. That's not called... it's called a mitzvah, right? Lo hava kol kach mitzvah, right? But lo hava kol kach mitzvah. What's called a mitzvah? These things are called a mitzvah. Even though... What about mayim acharonim? He says because sakanah we call a chovah, but a chadam is not a mitzvah. Now, Agav, I just want to tell you that there's a big machlokes rishonim if mayim acharonim is a mitzvah, or mayim acharonim is because of sakanah. There's a shitas haRosh, which brings down from the Sifri, is kadista v'yisam kedoshim, eilu mayim rishonim, eilu mayim acharonim, mitzvah. The mitzvah to wash mayim acharonim. Many shitos hold, the Rosh, for example, to make a bracha. Mayim acharonim, make a bracha. My grandfather used to make a bracha, mayim acharonim. ... He brings it down in Yoreh. You can make a bracha. Asher kidshanu b'mitzvosav v'tzivanu al netilas kapayim. Kapayim. It's a mevuar b'shulchan Aruch. Why? Asher kidshanu b'mitzvosav v'tzivanu. ... Why? Because the same way we make a mayim rishonim, we make a mayim acharonim. It's not do melsa; it has to do with clean hands for prayer. The same way I wash for prayer, the same way I wash for birchas hamazon before I eat bread, so too I wash before I bench. ... It's just like you make a bracha. Asher kidshanu b'mitzvosav v'tzivanu al netilas kapayim. The only thing is, he says it's ... shelo ... ... Start the Shem ... ... Not here. ... I mean, it's a famous ... No, I don't know. He doesn't write that. He just writes that he doesn't see why we go k'neged ... Gemara. It's to the end of the six or seven perakim brachos. But the Gemara says that the mayim rishonim is mitzvah, yes, and mayim acharonim is chovah. It means better, no? Says the Rashi, explains, because it's chovah because it's sakanah also, but it doesn't take away from the mitzvah. Al kol panim, al kol panim, many shitos hold it's only for melach d'Sedomis. So today we don't have melach d'Sedomis. If you look at the Aruch HaShulchan, the Gra, the ... who says you don't have melach d'Sedomis today. We don't. No, the Taz says we don't have melach d'Sedomis. It's not true. ... He says he doesn't understand. Go to Stam and Gemara, he says. How are you, tzaddik? How you feeling? I'm telling you, whenever a Tosafos can be argued on the Gemara. I mean, the way Rav Rambam is making it, the Tosafos says it's not a mitzvah, you don't have to run after it. Rather not true. So what if Tosafos says something that's not a mitzvah, but it's chovah? Why? Because of sakanah. That's why it's a chovah. Yeah, but what about havlas neiros? Havlas neiros is called chovah. What, what, what, what? And who says havlas neiros is d'Oraisa? Right. Now, let's see further. What do we have over here? V'yesh omrim, the yesh omrim, d'ein levarech hadlakas ner. D'kari lei chovah, because... Some say mitzvah, some say because of sakanah. I'm telling you, grada, Tosafos here seems to say that the reason—grada means l'maaseh, happens to be, happens to be—l'maaseh, the Tosafos seems to want to say that the reason why by Havdalah, by ma'amar acharonim, it's called a chovah even though it's not a mitzvah kol kach, so since it's sakanah, they made it into a chovah. They gave it a strong language, that people should be more careful. It's dangerous. Pashut danger. Now, I ask you a question, simple: how do you read this Tosafos? It's not such a big mitzvah, it's called a mitzvah. When it is a bigger mitzvah, then it's called a chovah. Bigger mitzvah, smaller mitzvah. Can I try something? Good, is that true? I mean, I think—try, what this is, a shooting gallery? Either you get it or you don't? All right, try it. Go ahead. Take a look at the next lashon of Tosafos: v'yesh omrim, d'ein levarech hadlakas ner. There's a shita that holds that we don't make a bracha on hadlakas ner Shabbos, d'kari lei chovah, because we call it a chovah.

Meaning, there's one shita, there's one shita — that's what we spoke yesterday — there's one shita that learns that the word chayav means I'm mechuyav to do it. That's not a mitzvah. So that's actually... Yesh ra'ayos. One man d'amar in Tosfos. If, since it's not called mitzvah, but rather it's called chovah, whenever it's called a chovah, you don't make a bracha. I'm telling you that. That's what I'm asking you: how could Tosfos start off saying chovah, not chovah, bigger mitzvah, smaller mitzvah, so then Tosfos, the Yesh ra'ayos, he follows with somebody who wants to say that you're not mechuyav at all because of chovah, yeah? No, but he's saying chovah is a halachah here. Okay? The Gemara says chovah; halachah says a chovah. What is a chovah? Because l'gabei chitzi d'ayra glayim, it's still called a chovah because it's a bigger mitzvah. These are smaller mitzvos. It's not as much, and therefore it's not called a chovah, and this is called a chovah. So once you say it's a bigger mitzvah, how does the Yesh ra'ayos come in? What happens? How does it flow? The Yesh ra'ayos, they want to say that what? That chovah means it's not a mitzvah. I have to say like this, pashut pshat in Tosfos. Why is my machlokes called a chovah? What's the... Remember I asked you in the Gemara, so it's a chovah, so what? Why can't I go out? The answer is chovah doesn't mean — when a person has a mitzvah, it's not a chovah. You don't owe anything; you're mitzuvah to do something. So it's a chiyuv Torah. When you have a seudah, there could be a chovah in the seudah, how to do the seudah. Let's say you... then becomes a chovah to wash mayim acharonim. You see? In itself, that's the chiyuv. You can have a mitzvah, but it depends what the mitzvah is. Is it a mitzvah mitzad atzmoi, or is the chiyuv mitzad something else? My acharonim is a chiyuv because of melachah. You ate, and you have a melachah, so therefore you're chayav now to take care of the melachah that you don't make. Also too by the ner Shabbos, it's the same svara. It's a chiyuv only because of the seudah. If you look in the Taz, what does the Taz say? פירוש, הדלקת נר בשבת חייבה, פירוש, במקום סעודה, yeah? The chiyuv הוא שיהיה במקום הנר משום עונג. אבל בהדלקת נר גופה לא הוה פורת, חביה דפשיטא דחייבה היא. Regular hadlakas ner is peshita d'chayav. That's not al gimel aveiros nashim meisos; אף על פי כן הזהירו בהדלקת הנר. What is put by in Taz? It says the words, chiyuva. He's saying about mitzvah. Huh? He's saying about mitzvah. Who? Now Taz is explaining about mitzvah. This Taz wants to know, what's the pshat, שאני אומר, I say hadlakas ner — I mean, even if there's a kashya... The good is that it doesn't become a chiyuv bifnei atzmo. There's no chiyuv by itself, there's no mitzvah to do this. With the seudah, therefore I am chayav to go be madlik neiros. With the seudah I am chayav to go make ma'achalim. So therefore I don't make a bracha. Where the thing is a mitzvah by itself, ashekitzono b'mitzvosav, liyot tzivanu, I wouldn't have to eat a seudah. I wouldn't have to light the candles. That's what Tosfos is trying to say. So you can't come and say mitzvahanu l'hadlik ner because it's not a mitzvah, it's mitzvahanu le'echol seudah. And grada, once it's a seudah, it's a chiyuv de'hadlakas ner Shabbos. Why don't make al tevilas yadayim? Without netilas yadayim. Why do make al netilas yadayim the first one? You're only washing for the seudah, not washing... or it's just... it doesn't... Yeah, what? I can't hear, what? Hadlakas ner — where does Tosfos say this? No, that's what Tosfos is trying to say. Tosfos is trying to say the regular hadlakas ner, grada there's a regular din of hadlakas ner. That din of hadlakas ner, I don't have a shaylah of a chiyuv. I don't need tani omer. I don't need a chiddush that there's a chiyuv hadlakah. Like, ilu Abaye is arguing. Abaye is arguing. There's nothing to argue about. But keriches, he's not arguing on the regular din of hadlakah.

There's a din of hadlakas ner. We've got two dinim. And the tzad ... the yetzer. What is the two dinim of hadlakah? What does Tosafos say? Tosafos has two hadlakos here, right? Yeah, dolikah umadlik. That's how it's ... We said yesterday, there's one din hadlakas ner Shabbos, the chovas Shabbos, that everybody holds you have to be madlik. But on this, we don't have the yetzer. There was never a sugya of the yetzer in that. You can go out for that. That's not a shaylah. ... The Gemara says, ... hadlakas ner b'Shabbos chovah. That's the sugya. Hadlakas ner l'Shabbos, that's al gemul aveiros ... That's the regular halacha of hadlakas ner l'Shabbos, says the Gemara, the yetzer. So let him go out. That halacha is good. The Gemara says, ... hadlakas ner b'Shabbos. That's the chiddush. Look at Tosafos. Tosafos says two hadlakos, no? It's not. It's b'Shabbos. You need it on Shabbos. You need to be burning on Shabbos. You need a candle on Shabbos. It's not lit, it's beir. Burning light on Shabbos. That's right, beir. You see the difference in Tosafos again. Read the Tosafos. You have to see Tosafos. You need the Tosafos. Look at the Tosafos. Once you see there's two hadlakos, read the Tosafos. Hadlakas ner b'Shabbos chovah, פירוש, what does that mean? B'makom seudah d'chayvu sheyisa, like Rashi. Says Tosafos, why am I saying פירוש? Why? I mean, chiyuv madlik neres on Shabbos. Says Tosafos, that's pashut, you have to be chayav hadlakas ner Shabbos. I never spoke about hadlakas ner Shabbos. That's nobody. Abaye and Rava are arguing if you have to light candles on Shabbos. There's a machlokes Abaye and Rava are arguing. Abaye אומר, I say you have to light candles. What, Abaye didn't light candles? Rava didn't light candles? Arguing for what? Do you light the candles? Exactly. No, the Gemara was saying this: I discussed hadlakas ner. We knew there was hadlakas ner, but the chiyuv... You have ... there was what? Not to do. You'd be there, because ... there was four Shabbos, ... Shabbos, it was ... Shabbos. Now Rashi makes ... according to Abaye. Because he already did. He already did what? ... Now he's saying that about ... on ... right? Rava. What, what, what? Rava said ... ... Rava says, ani omer, it's not enough to light candles for Shabbos. ... needs the candles. The seudah needs the candles. He agreed that you need for mitzvah also. Of course. We're discussing that. Seudah needs ... The seudah needs the candles. It's the same thing. ... It's oneg. The makor in seudah, the chiyuv hu sheyesh b'makom haneir. It's a chiyuv, the seudah ... Yeah, but the seudah is ... No, that's right. That's why you light candles, because ... That's what we mean. It means the Shabbos to be enjoyed. ... You have to light candles. No, you light candles for Yom Kippur. ... That's right, that's why you light candles, because ... ... even without the seudah. You see from here, even without the seudah, you light candles for Shabbos, Yom Kippur. ... I'm telling you, you see from here clearly that you light candles not to do eating. There's a ... It's a different thing. Everybody agrees ... ... Finish. The question is chovah. What is chovah for this? The sugya then is a chiyuv. Comes along the Baalei HaTosafos, say like this: when something is not a mitzvah kol kach, you hear, it's called a mitzvah. But when something is a real mitzvah, it's called a what? A chiyuv. So I ask, so what's the... how does it follow into the next? The teretz is like this. It's very good, because Tosafos is saying this difference inside now. True, it's a mitzvah, but the whole mitzvah is not mitzad atzm, but rather mitzad the seudah. Therefore there's not... you can't make a bracha on that. It's not shehakol... And grabbing the seudah is a chiyuv to make... When is a mitzvah or...? A chiyuv is what, a mitzvah or a little mitzvah? That's what he's saying. The word chiyuv means, since I have to do this, I have a chiyuv to do that. So this that you have to do, is it a mitzvah or it's a little mitzvah? It's charav... it's a mitzvah, but it's not on a level. On level it's the highest mitzvah. It is the highest? It's not. You're saying it's a mitzvah, yeah, yeah, you get...

It's a mitzvah. But you can't make a bracha on such a mitzvah. Why? Because it's not... it's not... Chovah is also a mitzvah, you're trying to say. You're trying to say the chovah is mitzvah, but it's for something. It's for something. That's what Tosafos... But I don't understand. They should have... What? You can't... No, it's one. The shailah is what the ikar takanah is. Is the ikar takanah the ... Shabbos, or is the ikar takanah the seudah? That's where the shailah is. Definitely there's both. That's what Tosafos says in the first... The question is, what's the ikar takanah? If the ikar takanah is the seudah, then meileh ein mevarech, don't make a bracha. First sheetah is never to make a bracha on havdalah after Shabbos. No, he holds that it's not ikar takanah. This comes with Shabbos. The ikar was this. Huh? You make a bracha when you build a sukkah? You make a bracha when you build a sukkah? ... It's a mitzvah, not after. It's a mitzvah. No, what does that have to do with? With isha? No, she becomes tahor. Yeah, he's saying right. If you want to do the mitzvah, you have to go to the mikveh. You don't want to get mad. You have to make a kiddushin. The Rambam speaks about it. The Rambam says it's the only way, the only way to make kiddushin, which is a mitzvah. Therefore, we make a bracha. The ... at that time, it's a ... Then you have a ... But it's a mitzvah, though. Here it's a chov. Maybe it has to do with this. Maybe the sheeta holds you make on a ... maybe. Right. No. Maybe the sheeta ... maybe. Why not? But just because for something else, you can ... Why not? Maybe the ... holds it. If it's a ... I mean, it's for this, so what? I might have to do it to make a bracha. What does the ... hold? Can you read it now? It says, Ein ta'anim brachos. Amar Rabbeinu Tam — here, let's do the second sheetah now. Amar Rabbeinu Tam, de-shibush hu. It's a very, very big mistake. Lo dami l'ma'amar acharonim. Shibush is a mistake. Very, very big mistake. Lo dami l'ma'amar acharonim. Now, my question is, whoever said we're comparing to ma'amar acharonim? The first ... they compare it. That's the whole point. No, I understand. I'm saying, in which nekudah are we comparing to ma'amar acharonim? Chovah. Why is it chovah? I told you, ma'acher is not mitzvah. We just started with that, right? So how are you comparing a chovah to ma'acher in this nekudah? The whole ma'acher is only for disease. The whole ma'acher is only for something else, so therefore you don't make a bracha. And this Tosafos says it's still lo dami. Why? Because not only— I don't understand. Tosafos. First you have to compare it to ma'acher, right? What's the comparison to ma'acher? The teretz is because just like ma'acher is not a mitzvah by itself, but rather if I eat, I have to make ma'acherim, so too over here. If I want to eat and make sholom bayis, so therefore I have to have— How? So comes Tosafos and says you don't make a bracha. Second shita says the second shita, shibush, that's a mistake. Why is it a mistake? Lo dami l'ma'acherim, l'havi ela hatzalah b'alma. Aval blakus nehi chovah shel mitzvas oneg Shabbos. Yeah? Tosafos tries to say that hatzalah is not a mitzvah, and oneg Shabbos is a mitzvah. That way he tries— It's very strange, no? The wording of Tosafos is mashma, right, from the wording of Tosafos mashma it's only hatzalah. This mitzvah of oneg Shabbos, so this is not called a mitzvah; this is called a mitzvah. Why? Everybody in one shot, you ready? For it to be a mitzvah, it has to go on some hechsher. Ma'acherim is not hatzalah; ma'acherim is for hatzalah. Hachachaks nehi Shabbos is called oneg Shabbos. It has the shem oneg Shabbos. If you want to know what you're doing, you're doing a ma'aseh mitzvas oneg Shabbos. Here it is. Ma'acherim, you're not saying you're doing— Right. When a person goes and makes ma'acher, does he make a—? No. ... mitzvas hatzalah? No. Hey, got your beeper. Tefillah, tefillah, ... Okay, you could ...

No, no, no, no. What mitzvah? Divrei Torah was a mitzvah. It's a mitzvah. It's not ... It's not ... It's not how to keep a nice ... No, no. Not a maaseh mitzvah. I do this in order I should have pay. Okay, this is called doing a maaseh ... That's for what? That's for what? Make a bracha. And this is, they want to say reason not to make a bracha, because we see that halacha is in case it was lit already, what do you have to do? You have to relight it. V'loy l'hadlik — one sec — v'loy ... so you don't have to redo it. V'loy l'hadlik acheres. If there'd be a mitzvah to light, I should extinguish? I should extinguish? Let's say, let's say the mitzvah should be lighting. You mean Shabbos, Shabbos. Let's say Erev Shabbos the candles are going already. Should I undo it and light it again? They bring a raya that there's no chiyuv, like a light or whatever the chiyuv, right? There's no chiyuv. Why is there no chiyuv? You see a sevara that there's no mitzvah. You see there's no mitzvah. Because if there'd be a mitzvah, then you have to go and do it, huh? No, this is ... all week. No, till Friday, then she relit it. They say that it was miShabbos to Shabbos, erev Shabbos, so she can be mekayem mitzvas havdalah after Shabbos. They say by the challah also. Why? So you can be mekayem mitzvas challah. Okay, it was from Friday to Friday, that Friday she made new ones. Why is it called a chovah according to Tosafos? Tosafos says it's a mitzvah more, it's a serious mitzvah. Everything's a mitzvah. You have to put on tefillin, ... it's a mitzvah. Are you going to compare it to putting on tefillin in the morning once a day? What's the pshat? No, it's a raya that got put on tefillin. Rav Shteinberg used to wear tefillin. So a guy in yeshiva once went and put on his tefillin in the middle of yeshiva. So the father went to complain to Rav Shteinberg. My son's walking around tefillin all day. So Rav Shteinberg calls him in. Don't forget, you talk about a person ... What's wrong with you? Be normal! Be normal! I'm sure the bachur ... Shut ... The Gemara says a person should first take care of his ... and then take care of others. I'm going to the ... They say over a very nice story. I'll tell you a nice story. There was once a rebbetzin ... I call them early onim. But you have to understand the joke. It's very sharp, but understand it. So what happened? So there was a p'sochas that's not doing the same thing, not sleeping, and sleeping on the floor, sleeping on the shul, you know, the mamash doing the same like the Rebbe was doing. So the father came to complain to the Rebbe. That's crazy. We had an embarrassment. So the Rebbe says, What do you mean? I don't understand what you mean. So the father says, Ken, I'm mechaven b'tinukos. He takes it serious. You do it because you're a Rebbe, you know what I mean? Father of the rabbanus, father of the shul, you know. He's taking it serious. Very sharp joke, but there's some truth to it. You have to understand, where I come from is Radin. My grandfather was from Radin. Nothing. We're not allowed to see anything on the outside. Ein chabeses... My grandfather used to say, apart from the custom, there's a certain tznius. You shouldn't see anything on the person. You shouldn't see anything on the... on the person. I'm telling you, I'm not... there's different shitos. There's different shitos. Even in Radin, sometimes they go from long coats, sometimes wore a short jacket and a little cap, sometimes wore just a cap.

Wore a posed cap, looked like a farmer. Why are you shaking? He always needs a beard. He always looks like he has a beard. Ben Torah has a beard. Ein cha b'seiser. I'll tell you a very nice story. Very nice story. They say over—I heard this from my grandfather. The main yeshiva, famous story. The Meisha Pirah, l'chatzadik livrachah, he came to Radin. Came to Radin. Meisha Pirah. What happened was that a rebbe, you know, he davens loud, singing and clapping, and you know the rebbe davens big to-do. Someone walked over to Meisha Pirah and said—I think his son walked over—I think his son walked over to Meisha Pirah to tell me something. You're in the beis medrash with the Chofetz Chaim, right? Walked away, the Chofetz Chaim davens quietly. Believe shematzagot, believe shema... Everything is simple, quiet. Why do you have to make so much noise? You know what he answered? He answered unbelievable. Now, unbelievable pshat. He said, You ever take a guy, throw him into the water. If he knows how to swim, quiet. If he doesn't know how to swim, he's banging with his hands and his legs, and the water splashes all over the place. He said the Chofetz Chaim knew how to swim. ... I'm not baki... I'm not baki... It's like a guy who's drowning, you know, you're banging the water. You ever see a guy who's drowning? I'm banging the water. You know what I'm saying? The guy doesn't know how to swim. He's making splashing, and the guy who's a good swimmer goes back and forth around here. Amazing. ... was gevaldik. What makes noise, more or less makes noise. Kishkes. Okay, Baruch Hashem. He said, I'll come to Shamayim, the last ... Rabbeinu Tam, ... Rabbeinu Tam. His tefillin, he starts with... Who, my father? My ready? Ready used to wear maribah, that was something else. Something else? Don't ask cashes on my... I still wear, and I still wear a few pairs for the day. It's a different story. No, the rebbe used to... Yeah, I know, because of Shabbos I want to be yotzei. I used to be in the afternoon. I do in the afternoon. Still do in the afternoon. I have time. Okay, it's not... Bottom line here, the guy once walked in, he needed a pair of tefillin. He's looking, he's looking, he picks up a pair of tefillin, so they tell him, the Trebenu tam tefillin. He says, okay, when he comes, I'll give it to him. He says, I want to come, I'll give it to him. Amares, bur, amares, ... Okay, so Taisis says like this. It says Taisis, yeah. So you have to watch, go be matbil it again. If it's a mitzvah, then you would have to be matbil it again, yeah. Says Taisis, ein nirah. D'gabei kisui hadam, im kisah ruach patur milechasoso. If the ruach made the kisui hadam, what's the halacha? It's good. Good enough. Afilu hachi, kishemechaser tzarich levarech. And still we see that when you go back and you yourself do it, you still make a bracha. If the whole point is that you're not mechuyav to undo it, by kisui dam you're not mechuyav to undo it either, yeah? So is this a raya to this kashya? Let me hear if you're giving me a raya. What's the teretz? What do the other Rishonim hold? It's machlokes. The raya from kisui dam is not a raya from kisui dam. One sheetah holds, look, you don't have to rely on it; the mitzvah's not a mitzvah. Over here, you don't even need to do a maaseh; it was lit the whole time. This is the mitzvah. This is the mitzvah. It didn't make it. The question is, just like over there, I don't have to go back and redo it, and I still make a bracha, so how could there be a raya from hadlakas ner Shabbos? I don't have to go back and redo it, and I don't have to make a bracha. I should still make a bracha, just like by kisui hadam. What I hold, I hold that the argument in big yisod we're spoke till now: is the mitzvah to be doilek or is the mitzvah sheyehei daluk? If the mitzvah is sheyehei daluk, you're gonna have to go back and say bracha. Meaning, meaning, I'll explain to you. Because kisuy hadam, what's the taam? Kisuy hadam is, it's not pshat שאני חסר; יהיה מחוסר. Yeah. Don't chiyuv to be mechaseh, but the maaseh wants to take the hand and be mechaseh. The only way you have to do it is by your hand. By your hand, you're mechaseh; על ידי מחוסר. That's from...

Okay, but what's the point of being mechaseh? ... The mitzvah is al yedei ma'aseh, but that's the mitzvah, not sheyehei lechasot. I'll bring you a proof. Baruch atah Hashem... When do we say le and when do we say al? It's the same ... Where the mitzvah is ... al. Where the mitzvah is to do, it's le. ... The mitzvahs to be ... So why don't we say al hadlakas ner? Why don't we say? Because the mitzvah to do ... No, but according to one ... it should be lighting. So why don't we say al hadlakas ner? We should, right? But this is what the machlokes is. They're arguing about this. One says mitzvah or hechsher mitzvah. It's a hechsher mitzvah. ... The ... to do it. ... You didn't? You writing? No. What are you writing? It's a ... It's a ... says, is the mitzvah to tie, or the mitzvah should be on your hands? What's the nafkamina? Lehaniach. Very famous, very famous. Where the mitzvah is, the maaseh can go to somebody else to do it. If the mitzvah is, שיהא מונח על היד שלי, so how can I help if somebody else does it? So why don't we say להניח, על המנחות תפילין? Okay, you can't bother me now, because that's that big Rambam. You bother me now. Don't do the Rambam ... where and who and ... it's all ... okay, now. Good. Now let's go back. Okay, let's move on. So this is the machlokes. Like, כי ידם, what is it? שיהא מכוסה. אז מכיוון שכיסוי הרוח ... like don't make a bracha. I have ... there what? ... according to one of the ... to go light. They want you to go light. You're with me or you're dreaming already? Come on, let's go. Let's be right. ... Really hidden? Either ... is ... We learn like this: either the mitzvah is לדליק נרות, or the mitzvah is שיהא נרות דלוק. And yesterday we said the nafkamina is the kavana on Shabbos. If it's al kavod Shabbos, the mitzvah is what? To be dolik. If the mitzvah is what? ... Shabbos, שיהא דלוק. But ... the ... the mitzvah is not ... and b'chol zot we make a bracha. So what does the other man d'amar learn? The other man d'amar learns because he says that hadlakas neiros is the same thing. Hadlakas neiros, שיהא דלוק. So why is it the same? One says it's a raya, one says it's not a raya. The one that says it's a raya holds because hechsher is the ... So too. Which ...? So the sheet of Tosafos that holds that you should make a bracha even though it goes out, because he learns it's just like kisuy dam. Just like kisuy dam she'ein mechuseh gam pachos sheyad lug, you make a bracha. The other shitos don't. Okay, now let's see the next few lines, and then we'll see ... and then I'll tell you. Shalom aleichem. Here. Then it says like this: ... ika l'man d'amar ... Shmuel ... b'sheloi ... hamal omer, they can make a bracha, right? So you see clearly that even though ... doesn't need a milah, means kisuy ha'ruach, means it's ... whatever was already done, you're not mechuyav. But you still have to do. Just like by milah. Just like by milah, you have to be ... you have to say bracha. Okay, so now if you want ... if you'd rather want ... there's a very famous shakla v'tarya by milah, because since the whole shailah is, first of all, is to do the milah or sheyimol. No big shailah. It's a big machlokes. I remember in one ...

They was telling this thing. Im kashyeh, mahu, o sheyeh la'asot et hamilah? Okay, let's move on. Aleph. ... You see that? I know this pshat. He says that's the chiyuv the father. The chiyuv is on the father. Too much something else. Asa milah, the pshat is it's a mitzvah milah or it's a mitzvah shemo? It looks like... okay, let's move on. It's telling the shailah. Good. Let's go on. U'v'seder of Amram, yesh hamaliknei b'shabes, u'vorech asher kitzanu. You make a bracha, asher kitzanu. V'oidiu Rabbeinu Tam. You see that you make a bracha. He's proving that you make a bracha. He's trying to prove, though, I disagree with the Maharam that says you don't make a bracha, and he says, I see in Seder of Amram that you make a bracha. Rabbeinu Tam is talking, I see that in Seder of Amram you make a bracha. Comes along Rabbeinu Tam and he says more. Hayah נער מוטלת ועומד, ... What? And a chinam, you have to go back and... Why? ... Like the Gemara says about a hu saba. What's this hu saba? This is Gemara Chaf-Gimmel, that an old man told the tanna that uvad shelo yachti. Make sure that you don't make it early. What do you see from this? You can't have the candle from early. You have to have what? ... What do you see from this? Tosafos shitas. Tosafos, once it's a mitzvah and you make a bracha, then b'hechrech the pshat is it's a ma'aseh mitzvah. Once it's a ma'aseh mitzvah, therefore I have to undo the old. Now, according to the Maharam, that's a kashya. That's a kashya. So there's two kashyas you have there. Yes, what's your kashya? Undo it. Undo it. Don't... Let's say you lit Shyachtin. You did it five hours before. Early in the morning you woke up and you lit candles. Point to shekiyah, that's because it's kolin the shemen. That's the shemen. If it's packed before, if you have to relight it. The first one, there's two questions. Question number one on this sugya: the Tiveiger paskens, u'levad shelo yatza is only a hachilah, but b'di'eved you can leave it lighting also. The Biur Halacha brings it down. And then what does Tosafos? Tosafos proves—Tosafos proves that what? That there's ma'aseh mitzvah. Where does he prove it from? From the fact that it's a u'levad shelo yatza, it's a hachilah anyway. And what's pakting the reason of u'levad shelo yatza? If this is... right, meaning hadlakah should... then it should be b'di'eved only. I can't do a hachilah. Tosafos says, you see clearly it's a mitzvas hadlakah there. It's no mitzvah. So it's a mitzvah. Now another question you have to ask also is: what's the reason shelo yatza? What's the reason you now be matir? That's Rashi says. Look at the Rashi. Rashi says, u'levad shelo yatza... Two words Rashi, the Rambam... It's not noticeable, says Rashi. Says it's noticeable. That is where I got my whole Torah from. Where did I get my whole shit I told you yesterday from? I got it from Rashi. If you learn a special mitzvah, Rashi says, why can't you make it early? Rashi... brings the Gemara. You can't make it early, which means that if it comes the time, have to extinguish it and relight it. Says Rashi, why? Because it has to be minker. You saw the Rashi... minker. Look at this, it's... because it's not minker for Shabbos, therefore it's no good. What's wrong if it's not minker for Shabbos? So when is that mitzvah? The mitzvah is the shitah of what? If it's for oinik Shabbos, it's not a separate mitzvah. It's lav davka. You can do whatever you want. Tosfos says oneg Shabbos. Who? Tosfos says oneg Shabbos. Tosfos is saying the second halacha. True, because Tosfos is talking about the second chovah. When it says hadlakas ner b'Shabbos chovah, that's for oinik Shabbos. But the etzem takanah of hadlakas ner is a separate takanah, not משום עונג שבת. That is what kavod Shabbos. And that's why there's a halacha that you have to what? Relight it, and that's the halacha of what? Minkrah. What does minkrah mean? It has to be noticeable to Shabbos. Why? As long as that light is good enough. The answer is, since the whole lighting is kavod Shabbos, that's the kavod of Shabbos. I light candles special for Shabbos. So the minute it's—

Meaning, it's for Shabbos. It's not kavod Shabbos. What's the mitzvah of hadlakah? The mitzvah of hadlakah. That's what the mitzvah is. If it's מוצאי Shabbos, is it a mitzvah משום עצמו? No, and that's what this Tosafos is saying. If it's... ...yotzei. ...yotzei. Yeah, anyway, ...yotzei, as long as it's there, who cares? Who cares when I lit it? What's the difference? Friday night, when you're going to be sitting by the... you have light, who cares? You're fine. That's hadlakah ... b'Shabbos. That's hadlakah ... b'Shabbos. That's what Tosafos means, ... Shabbos. And ... I don't say a bracha because it's not a special... That's the whole shakla v'tarya in Tosafos. No, because Tosafos says that's not the ikur of the takanah. That's the ikur. But ... is in your ... Shabbos too. Tosafos argues ... That's why then you don't have to say bracha. What's the ikur takanah? Ikur takanah: kavod Shabbos, ikur takanah ... See, there's a machlokes, a chisaron. That's Tosafos. And the other shitos, the yesh omrim, that don't make the bracha because the ikur is ... That's just peshat. ... Rabbeinu Tam is saying about oneg Shabbos, not kavod Shabbos. He's talking about oneg Shabbos. One word in the previous Tosafos. Tosafos says the words—now listen to Rabbeinu, listen, because if you're not reading the Rishonim, you're not reading. Tosafos in the beginning says, when it says hadlakas ner b'Shabbos chovah, Tosafos says, pashut, that says pirush. That Gemara is talking about oneg Shabbos and seudah. But avadah is a chiyuv hadlakah anyway. That's how gimel ... aveiros ... Here's the word of aveirah, see? That's called an aveirah. There's a chiyuv, there's a mitzvah, you didn't do it, so gimel... Comes along Tosafos, and Tosafos now asks, what's the main takanah? Is the main takanah the oneg Shabbos, or is the main takanah the kavod Shabbos, the mitzvas lav? Yesh mi she'omer you don't make a bracha, the p'shat is what? And which is only for the seudah anyway, so there's no chiyuv to make a bracha. There's no chiyuv to make a bracha; it's only for the seudah. Why can't you say a bracha? So he proves that. So he proves that anything that's for something else, you don't make a bracha. No, ikar. They both agree that there's two mitzvos. The Shailah is what's the ikar takanah. Since it's only for seudah, so it's not ikar. He proves that anything that's for something else, you don't make a bracha. No, ikar. Tosafos is saying, he keeps on proving that there's a mitzvah. Soif soif there's a mitzvah, and the raya that he brings is from a machlokes Erev Shabbos. What's the raya from a machlokes Erev Shabbos? Kavod Shabbos, nikra. That's why Tosafos brings a raya from machlokes Erev Shabbos. The raya from machlokes Erev Shabbos is because that's— The first sheetah holds ikar is oneg Shabbos. That's the ikar takanah. Rather, we machmir for kavod, but that's not the main reason. Second sheetah holds for kavod. The main thing is kavod Shabbos. Rather, al seudah chayiv. Rather, al seudah chayiv. And that's why I think where the nafka mina comes through. If the pshat is it's for the seudah, do we look at it that rather now there's a new chiyuv oneg or not? Meaning right now when you're mevarech, that's also machlokes. And what's that תלוי on? Because since it's not ikar mitzvah anyway, so Shailah is what do we do now that you have to have it for oneg? So we'll say it's for the seudah, or we say no, there's a new mitzvah. Question: what is this new second tikkun? Do we look at this new thing, einik, or do we look at this new thing as einik, and says the sudah anyway? It's nothing for itself, and that's within the sak of the Taryag tois. The ikur is the kovea, the ikur is hatlachas ner b'Erev Shabbos. Now there's a chiyuv also hatlakah מצד the seudah. Now the question is, do we look... or it's not even a mitzvah, it's a seudah. That's within the taryag. In other words, this nekudah, this nekudah of Rabbeinu Tam, the shakla v'tarya of Tosafos is one thing within another. First of all, Tosafos before tells me there's two hatlakas neiros, right? That's clear, that's the top Tosafos. There's one which is hatlakas ner chovah, and there's one which is hatlakas ner for Shabbos. There's nothing two different sugyos. So I explained to you what is the chiluk: b'stiras kavanas Rabbeinu Tam.

Then I come and I tell you the next Tosafos. What's the next Tosafos arguing on? The next Tosafos wants to know first of all, what's the ikar takanah? The ikar takanah is maybe erev Shabbos. Why? He proves it from a machlokes near of erev Shabbos. He proves it from the chiyuv to relight once it's lit, to relight once it's lit, for which halachah? For miktzah, for Shabbos. That's only kavod Shabbos, right? So that's the whole—Tosafos is proving from there that the mitzvah is a mitzvah of kavod Shabbos. Slowly, slowly. Now, the shakla v'tarya within the Tosafos till he gets to there is, let's say it's a mitzvah l'hadlik Shabbos, so what do we look at? That it's the seudah and the me'aleh the neiros, or now the neiros stand by itself? You're right, it's for the seudah, but is the neiros a thing for itself? That's the shakla v'tarya before this. That's the two shitos within. That's the yesh omrim. The yesh omrim is saying, l'maaseh there's no hadlakas neiros Shabbos now, right? Right now it's a mitzvah of hadlakas neiros Shabbos for oneg Shabbos. Who cares it's for the seudah? But the acharonim, at least, things are only what? Only for the seudah. Meaning, first of all he tries to prove that even oneg Shabbos stands for the mitzvah by itself, and then he tries to say, and even that I could come and say even one step further, because I have a tashmish kisei adam, and in terms of even kisei adam it's not a raya. You know why? Because by kisei adam it's l'meilah. Masha'enkin here it's the gadol. What's the pshat l'gadol? By kisei adam it's just l'meilah to have. But the chiddush in oneg and kavod, to take on the ma'aseh. That's the chiddush, right? One is just to have. The tosfa, and this is just in ... the maaseh, you gotta do it. So once he talks about Kisei Adam, that's where he switches over to the mitzvahs of kavod. It's not even oinig anymore. First he starts with the mitzvah of the oinig. Compare Kisei Adam to the two points. Listen to me. Repeat after me this thing. First, the first Tosafos is trying to prove that there's two haklas neros. There's one haklas neros which is seudah, oinig Shabbos, and there's one haklas neros which is anyway haklas neros, which is not ... it's anyway, it's a mitzvah to be madlik neiros. I explained this to you with the Brisker Rav. There's a kavod in oinig Shabbos, two haklas neros. Fine. The next part of Tosafos is like this. Let's say it's oinig Shabbos, what is it? Is it an oinig Shabbos meaning it's just a din in the seudah and it doesn't take on a haklas neros by itself? It's gerad only agav the seudah, sheyeh simchah v'sheyeh or baseudah? The first man d'amar says yes. It's nothing. There's no haklas neros. There's no mitzvah like that. It's only the seudah. So Tosafos tries to prove, no. Even if it's for oinig Shabbos because of the seudah, but now, now it becomes a mitzvah of oinig Shabbos. It takes on a mitzvah by itself, different than hatzalah, different than ma'aseh. By ma'aseh it's not a mitzvah by itself. Wait. That's till Kisei Adam, that oinig Shabbos is a mitzvah by itself also. Then Tosafos starts to revolve into Kisei Adam, meaning even if you're going to come and say that the mitzvah is not the oinig, the mitzvah is the kavod, there's a chiluk, a very big chiluk, between Kisei Adam and here, because Kisei is what? Sheyhei mechuseh. Mashenkein over here the mitzvah is l'hadlik. Why is the mitzvah l'hadlik, not rak Kisei Adam? Because the ikar mitzvah is not anymore the oinig. If it's al oinig, if it's al oinig, then what's the ikar? Kisei Adam. L'hadlik, because that's a mitzvah of kavod. It's a kavod. Therefore he starts to prove it from the Gemara of Erev Shabbos. What's the sugya of Erev Shabbos? The sugya of Erev Shabbos is that I cannot keep it going from the morning, right? My ... What's my ...? Kavod Shabbos. But it's mashma that Kisei Adam and oinig Shabbos are the same thing. It's mashma that Kisei Adam and oinig Shabbos are the same thing. If it would be, if I would compare it to Kisei Adam, then it would be the same. No, because if the pshat is ... That's cool. No, I don't think the whole thing is different here anyway. The mitzvah is ... l'hadlik, and pshat l'hadlik is because it's a mitzvah ... Where does that come from? Because that's because of kavod Shabbos. ... The Eiger learns that even the din is only ... anyway. I want to say, what's the pshat in the Pri Megadim? The Eiger learns there's no mitzvah ... The mitzvah is ... There's an Indian called mikra l'Shabbos. ... as long as it goes. The teretz is it's only l'chatchilah, not b'diavad. As long as lit, it's good enough. ... just seconds before ... comes from the Mishnah Berurah, not even like the Pri Megadim. Why? Because what's the point of extinguishing it, ... anyway? What's the point of extinguishing? You're ruining the first bracha. Let's say a guy lit it in the morning, at five o'clock he lit, four o'clock he lit, at two o'clock ...

It could be after. The problem is that he's undoing it. He's undoing his first bracha only for l'chatchila, says the Biur Halacha. Look at the Biur Halacha inside. Two shitos: one holds l'chatchila, one holds even. ... It's derech hachaim. The daled hei chet in the Mishnah Berurah, or you'll have anyway the nekudos. Daled hei chet, derech hachaim. This is the shakla v'tarya. Rabosai, listen to me carefully. Listen to me carefully. Today's shiur was pshat, Rishonim dik pshat, you hear? Rambi got me pretty much more. Two havanos: kavod and ... Then Tosafos continues, even if it's ... Shabbos, right? What's the pshat? Someone wants to make a bracha. What's the pshat? It's only on ... outside the seudah, so there's no mitzvah. It's only the seudah. It's only to enjoy the seudah. So it doesn't take on a mitzvah by itself. On this Tosafos says no. It's different than by ... It does take on a mitzvah by itself. By ... it doesn't take on a mitzvah by itself. But here, the whole mitzvah is only ... And then Tosafos says, I'll prove to you that by ... the ... here, it's mechutza. ... over here, it's more, it's lehadlik. What's the chiluk? The chiluk is this: if you went out ... Shabbos, ... lehadlik going out kavod Shabbos, and that's what he proves from the Gemara of relighting. ... it's only l'chatchila anyway, pshat. So ... ... l'chatchila, only l'chatchila. The main ... is ... That's how ... Okay, good? ... Okay, all right, good? There's a ... Okay. ... It's pashut to me, neir beiso v'ner Chanukah, ner beiso adif. ... Why? Mishum—what is ner beiso? At the end of the shiur, we will see it's a big machlokes Rishonim what it means, but simply, yeah, and people don't know this, but simply ner beiso means ner Shabbos. Comes along the Gemara, right? Rashi says it's Shabbos. Ner beiso adif, mishum shalom beiso. Bai Rava, ner Chanukah v'kiddush hayom, mahu? Kiddush hayom adif. Why? Because tadir, o dilma ner Chanukah adif mishum pirsumei nisa. Right, usually tadir is kodem. Chanukah is something very special. It's pirsumei nisa. Pirsumei nisa could be d'Oraisa. There's a Chasam Sofer in Meseches Shabbos that tries to prove that pirsumei nisa is d'Oraisa. In general, all concepts of pirsumei nisa are d'Oraisa. Why? You can learn that from the Kavod Chomer. What's the kal vachomer? The Klal Yisrael said shirah, right? They said shirah. Ma amru shirah, mishibud l'geulah; kol shekein when it comes from dying to living. On Shabbos also, we call upon him kavod chomer, d'Oraisa, and since kavod chomer is d'Oraisa, pirsumei nisa is d'Oraisa, whatever it is. Teshuva needs is strong. So even though there's halacha of tadir, mishe'eino tadir, tadir kodem, teshuva needs takes precedence. Batei dibai hadar, pashta, ner Chanukah adif mishum pirsumei nisa. Okay. Why did he ask the question? Batei dibai means first he asked the question and then they came to a conclusion. So what do we have over here? That ner Shabbat, Rashi. Rashi says, What shat ner beito? He says, Rashi, ner beito, right? Where is Rashi here? Ner beito here. Ner shel Shabbat. One second. No, no, no, no. Where's the Rashi here? Here, ner beito. Ner beito v'ner Chanukah, ner beito biShabbat, biShabbat. Now notice we always make the chiluk. There's ner beito, there's biShabbat. That wouldn't be called ner beito. That's called kavod Shabbos. Ner for the tzorech of beito, that's for the tzorech, that's the oneg, and that's biShabbat. To have a ner on Shabbos, right? We spoke yesterday, there's candle lighting before Shabbos, and there's candle lighting on Shabbos, but since you can't do it on Shabbos, we do it erev Shabbos. One is lichvod haShabbat, likrat Shabbat, and one is biShabbat. So this is the only Shabbat of beito, the house. Okay. So it comes out that ner beito is adif because of shalom bayis. What?

Halacha l'maaseh is like this. If you look at the Mechaber, siman bet, reish samech gimmel. Halacha l'maaseh, halacha is as follows: echad ha'anashim, me'echad ha'nashim chayavim lihyot b'vateihem ner daluk b'Shabbat. Men, ladies, you have to have a ner daluk b'Shabbat. Afilu ein lo ma yochal. Yeah, a person has nothing what to eat. Sho'el al haפתחים, he has to go looking from door to door, loke'ach shemen u'madlik et haner, shezeh bichlal oneg Shabbat hu. This goes into what? Oneg Shalom bayit; it's also oneg. It doesn't say — that's not. Could be that's what it means, oneg Shabbos and shalom bayit. You're saying it's both. But either way, it's oneg Shabbos, and since it's oneg Shabbos, so therefore you have to be... Sho'el al haפתחים. Maybe, maybe. I know some are machmir that it's not. Okay. Now let's take a look at a very interesting Magen Avraham. Yes, Magen Avraham, se'if katan daled. ... Yeah, a person has to go banging on the doors. It's a big bizayon. For ner Shabbat, yeah, for ner Shabbat you have to go banging on the doors. Comes along the Magen Avraham, and he explains the halacha. Reish samech gimmel. Nothing what to eat, so what does he have to do? He has to be sho'el al haפתחים for nerot Shabbat. Peirush, b'tzarich liknot b'maot sheb'yado le'chol, bevadai achilato kodem l'ner Shabbat. I mean, you're talking about a person that doesn't have, ein lo ma yochal, he has nothing to eat, right? Mishnah Berurah uses Magen Avraham, right? If a person has nothing what to eat, so he sho'el al haפתחים. But one second, so what comes first? The food has to come first. Yeah, the betach, the food comes first. Says the Magen Avraham, פירוש, וצריך לקנות במעות שבידו לאכול, בוודאי אכילתו קודם עונג שבת. There's no question that Neir Shabbos is secondary to the seudas Shabbos, קודם לנר שבת. Now, understand, we don't mean that he's going to die from hunger, because then I don't need a Magen Avraham, right? I don't need a Magen Avraham to tell me if a guy is dying from hunger, Neir Shabbos doesn't take precedence. It means he has. Right, he has. But the question is, צריך סעודת שבת, סעודת שבת קודם. We'll soon see. ... פרק ערב פסח. Says the Magen Avraham, where do I know this from? Maybe not. Maybe Neir Shabbos comes before achilas Shabbos. Why? Let's learn pshat in the Magen Avraham. The Neir Shabbos is for oneg Shabbos, and the achilah is for oneg Shabbos. So who says which one? Who says which one machria over the other? That's the Magen Avraham's question, meaning like this: you're presented with a problem, and let me just explain to you the beauty of this Magen Avraham. There's a very famous story that a guy once came to Rav Chaim Brisker and he asked him a she'eilah if he could be yotzei a dollar kosot with milk. The question he asked: can you be yotzei a dollar kosot with milk? What happened? So Rav Chaim Brisker gave him money, not only for the dollar kosot, he gave him a lot more. So talmidim asked him, what's the pshat? So he said, if a guy is coming to ask about milk, obviously he has no meat either, right? So the answer is he has no meat, he has no wine. So he gave him money for the wine and the meat. This is the same thing over here too. When a guy comes, ein lo ma yochal, ... al hanerot Shabbos. There's two problems here. Ein li ma'achal, ein li ma'achol, mai me'ot Shabbos. So obviously, mai achilah. So the Gemara brings machria, achilah comes first. More important is the eating than the lighting. How do I know this? And he brings a very nice raya. How do you machria it? He brings a very nice raya. What? Ha d'maksa peshita d'ner odif miayin kiddush, d'efshar l'kadesh al hapas, v'lo ka meshani dashmirin b'makom she'ein lo pas, ner odif, ela vadai pas odif. V'chein mashma b'Gemara sham. Now, two things. The Gemara brings like this. The Gemara says, what happens if a person doesn't have wine and he doesn't have ner Shabbos, which is odif? So the Gemara answers, it's talking about he has pas, he has bread. So since he can make kiddush on bread, therefore the Gemara says the question is ner Shabbos better than kiddush. Mashma, but if he didn't have bread—beautiful—the whole Gemara is saying that the food comes first. In other words, like this: why does the Gemara only ask, if he has no—

Which comes first, ner, Shabbos or Kiddush? Says the Gemara, you know why the Gemara asks this? Because you can always make Kiddush on the bread. And what happens if he doesn't have bread? That the Gemara doesn't speak about. You know why? Because that's not a question. Because that's clear that the bread comes first. So the Shabbos comes before ner. Another raya. So the Gemara asks if he doesn't have Kiddush and he doesn't have ner. Says the Gemara, Kiddush I don't ask about. You know why? So then the Gemara doesn't speak about. The teretz is, you know why the Gemara doesn't ask that for a question? No, because the bread is—bread you have to have. There's no question of candles or bread, because bread is that—then bread comes first. There's no question if it's a question of bread and ner, that bread comes first. Peshita, so the Shabbos. The whole question was Kiddush only because you can always make on the bread. How is it mashma Kiddush? Right. No, he's trying to say that wouldn't be a question of Kiddush. That would be any way a problem. You see from the Gemara that the Gemara never asked, and now that you can make on bread, then still which one is more important. Why did the Gemara go to the next step? You don't know about Kiddush. What about bread? And you know what the Gemara's teretz should have been? The Gemara should say that Kiddush is more important, bread is more important. The answer is once he doesn't have bread, then there's nothing to talk about. There's not a shaylah anymore. Once there's no bread, once there's no seudas Shabbos, then there's nothing to talk about, and he has to go for the seudas Shabbos. Then he brings another raya. What's the other raya? V'chein mashma b'Gemara. Beautiful raya, beautiful raya. V'chein mashma b'Gemara, sham, daf kuf aleph: Lo hayah makpid Rabba al haner, rak al ha'achilah, l'ayin seif siman reish ayin gimmel. And he brings the raya from there. What's the raya? So the Machatzis HaShekel brings you the whole Gemara. The Gemara is like this: that Rabba used to make Kiddush in his house, make Kiddush after the shiur, used to make Kiddush, and he told the bachurim, Listen to me, you go make Kiddush and eat something. Why? Because if you're going to come back— And the candle will be extinguished. What's going to happen is you're not going to have Kiddush b'makom seudah, because you won't be able to eat, and you won't have Kiddush b'makom seudah. What? The what? No, you won't be able to make Kiddush. You won't be able to eat the seudah, so you won't have... like this you'll be yotzei. Where was the candle? There was a person lit a candle in his house. He went to yeshiva, so this is the rabbi, I think it is. Rabbi. Rabbi used to tell the talmidim, Listen to me. I'm making Kiddush over here in the shul. Eat something. Like this, the Kiddush is yotzei al Kiddush b'makom seudah, because in case you go back to the house and there's nothing and the candle will be extinguished, what's going to happen is you won't have not Kiddush b'makom seudah. Very famous Gemara. He says like this. He says, what was he makpid on? Rabba, lo haya makpid Rabba al haner rak al achilah. Why wasn't Rabba scared, you know what, run back home, like this you'll have a little bit of a candle? Why was Rabba more upset about this? If, let's say, you'll come and there won't be a candle, you won't have a seudah. Why wasn't he afraid if you come back home and there won't be a candle, you didn't have a candle? That's what we see from here. Comes along the Magen Avraham and he says, from here we could prove, yes. That's the Gemara there. So that's the Gemara. So says the Gemara, what was Rabba afraid of? Rabba was only afraid of the seudah, Kiddush b'makom seudah. You won't be able to, what, have your seudah Shabbos. Why was he worried about that? Why wasn't he worried about what? The candle. Send them home quickly, the candle, the candle, the candle. Here's the major kasha. I was like this: the Gemara there says that Rabbah said like this: sit, we're making Kiddush here, eat, and then run back home. What was the cheshbon of sit here and eat? He says, I'm afraid that by the time you come back home, you're going to end up having what? No candle to eat. And you won't have candle to eat, you're going to be missing Kiddush b'makom seudah. Yes, al tadesh b'choshech. Obviously, I mean, not because technically, maybe they didn't have the siddur. When we learned it, we didn't have understood why. But whatever it was, it's over. The seudah Shabbos is over. You're not going to be able to make Kiddush, you're not going to be able to eat. It's over. End of. So what's the question? The question is, why is he so worried about what? The seudah, and not worried about the etzem candles? You come home, there's no candles. B'ner kodem liksh mishama cholim.

Says the Magen Avraham, chiddush halacha. So let's say it's true that the seudah is more important, but how much? It's not more important than the Bava Ganush, right? Meaning, lechem, it's more important to have lechem. Meaning, so once you have your two, your lechem mishneh and challah and a small piece, that's it, it's good enough. In other words, you don't have to worry about what? The big seudah. That's what he's trying to say. So even if seudah is kodem l'ner Shabbos, when we say seudah, it means not the breakfast that you guys eat here in the morning. It means the breakfast that we have in yeshivas, right? So this slice is not referring to a piece of bread, that's what he says. It's very simple. The huge breakfast. It's very simple. You'll soon see the significance to this Gemara. Again, the Gemara tells me ner bayis comes before ner Chanukah. Why? Shalom bayis. Now, when I read this Gemara, I medayek two things in the Gemara. The first thing I medayek in the Gemara is this: ner bayis, bayis is Shabbos? I don't know, the word bayis. Who says bayis? No one says bayis doesn't mean Shabbos necessarily. It could just mean Shabbos. That's the first thing you have to know, that Rashi learns ner shel Shabbos. Ner bayis is ner shel Shabbos. We're going to have to explain why is ner Shabbos called ner bayis. That's a good question. Maybe, we'll soon see. Again, tachlis of this shiur, honestly, is not to tell you chidushim atzumim, how to read the Gemara. When you see a statement like this, ner bayis is kodem l'ner Chanukah mishum shalom bayis, so the first thing you have to ask: what does the word bayis mean, since when is bayis miShabbos? Where in the word bayit do you see the word Shabbat? That's the first question. Comes along Rashi, he says it's Shabbos. Okay. At the end of the shiur I'll show you that it doesn't mean necessarily Shabbos; there are machlokes rishonim. And the reason why people don't know this is it's a hidur machlokes rishonim. I will show you from the Rach that it has nothing to do with Shabbos. And we'll get to it, we'll get to it. Don't look now. Don't look now. Follow through what I want. Not yet, not yet. Meir bayit, Meir shel Shabbos, says Rashi. Why, if it means Shabbos, doesn't it say Shabbos? Let it say Shabbos, Meir shel Shabbos, as we say Meir Chanukah. Why is Shabbos called bayit, and why is this called Chanukah? So you could say, like our yoshon said, because it's shalom bayit. Since the tachlis of it is shalom bayit, so we call it bayit. We call it bayit. What's the translation of shalom bayit? The pasuk you learn shalom bayit is husband and wife. Any person that walks and says, Shalom bayit, what do you say? Husband and wife. Tell me something, and if a guy is not married, there's no chiyuv to light candles on Shabbos? There's no shalom bayit? Bachur. When you read the Gemara, you didn't bother? Halachah mefurashes that a bachur and a avak has to light candles also. What is the word shalom bayit? Sure, everybody lights. One person lights. I'm saying that it can actually, where they eat, they light where they eat. Yeah, but you're yotzei with that. You're yotzei with it. I mean, ... halachos there, Shabbos. I, shalom bayit, what, with your friend? If you live with your friend, what's the shalom bayit? Even though you're living together. That's the shalom bayit. You have to get along with your next-door neighbor. He says shalom bayit, you have to buy the shalom. That's it. Okay. You know what bothers me even more? Not that he said it; you guys enjoyed it. Hey, he said it, all right. So it happened. Some of you enjoyed it. The kasha is, where in Shulchan Aruch, where in Shulchan Aruch do you see the nusach? You hear? The word bayit doesn't mean necessarily Sholom bayit. Yeah, you hear, Yisrael? Sholom bayit, lahalacha, doesn't mean husband and wife. Just let us Sholom bayit. I bring you like this: the Shulchan Aruch tells me an interesting halacha. A person has to be shoel al hapesachim for hadlakas ner Shabbos. This is Shulchan Aruch, from Rabbi Yosef. You have to be shoel al hapesachim. It's brought from the Rambam already. This is quoted in the Rambam. You have to be shoel al hapesachim. Comes along the Magen Avraham, and the Magen Avraham says like this, interestingly: when it says that yishael al hapesachim, it's mashma that he has nothing to eat and he goes for ner Shabbos. That's not true. First you go for the seudos Shabbos. The most important thing now is seudos Shabbos. Ay, the lashon is that he has nothing to eat and he shoel al hapesachim for ner Shabbos? It's lav davka mamash for that. There's an order. First comes achilas Shabbos, and then comes the ner Shabbos. Where do I know this? says Magen Avraham. Ay, the Shulchan Aruch is mashma, the Rambam is mashma not that way. He says it has to be for two reasons.

One is because the Gemara never asked about if I have no bread and I have Neir Shabbos, which should come first. The Gemara only asked Kiddush and Neir Shabbos, and the reason is because I can always make Kiddush on the bread. Mashma, but once I don't have bread, there was never a question of Neir Shabbos coming first. The next proof he brings, Rabba used to send home the talmid and say, Listen, you guys got to run back home quickly, yeah? But in case the candle comes out, what's going to happen is you're not going to be able to eat. You're not going to be able to eat. You're not going to have seudas Shabbos, kiddush, mokom seudah, the whole business. I'm making Kiddush, sit here an extra few minutes, eat a piece of cake, like this I send you home with a ready-finished seudah. Isn't it better to run home like this? Maybe you'll catch a little bit of the light. Says Magen Avraham, what do we see from here? That the seudah is more important than the light. Says Magen Avraham, but, but, don't get carried away. Once you have the seudah, meaning the bare essentials for the seudah, then the pshat is, then you become chayav in what? No, but once you have that, then you have to have for the rest of the Neir Shabbos. Once, yes. After. No, going on Shabbos. Everybody, this is going on Shabbos. This is going on Shabbos. Yeah, you have the Gemara. Bring me the Gemara, quickly, quickly, quickly, quickly, quickly, quickly, don't זמן. This story. As Tosfos asks an interesting question, yeah? Comes to Tosfos and he asks an interesting question. What is he worried about? He's all worried about the kiddush. You're not going to be able to make kiddush and seudas Shabbos. What happens to seudas Shabbos? That you're not eating. Why was he all nervous? What does the Gemara say? The Gemara says you won't have kiddush ela b'makom seudah; you won't have it, which means that the problem is the kiddush. And what about the problem that he doesn't have a seudas Shabbos? They're eating just a little bit. What happens to the seudas Shabbos, you hear? ... ki de'pirus b'kuntres, hainu mishum sheyuchal la'asos l'machar shalosh seudos. They could always eat the three seudos tomorrow. There's a chiyuv shalosh seudos b'Shabbos. ... But you cannot ... No, he says it's not ... I'm eating. It can't be ... after Shabbos. So that's it. ... Tomorrow morning, wakes up beautiful. Who told you? ... No, it's not like that. He made kiddush. He made kiddush in the rebbe's house. ... What's this problem? You might not have a candle, so you won't eat seudas Shabbos. You'll eat it tomorrow morning, you hear? ... Maybe you'll be able to go and eat in a place where you have ner, but you won't have the yayin. That's what he was worried about. Meaning, in your house you might have yayin, but you won't have a candle. So what you'll do is you go to another place. Where there's ner, there you'll eat, and there you might have yayin, so you might as well pater off the kiddush. That's what it means. You, you in your house, you probably have kiddush. Some of you have kiddush, right? But the Friz worried about. This is Tosafos. You think it's monkey business. Tosafos is trying to understand what exactly, what exactly was he worried about.