Mesechtas Shabbos 21A

Transcript

About. Tilot u'shminim. Tilot u'shminim. Ah, I'm trying my best to wait for you. Im shavru chachamim, ein madlikin בהם בשבת. The same tilot u'shminim that the chachamim said not to use on Shabbat, ein madlikin בהם בחנוכה. You don't use them for Chanukah either. You don't use them for Chanukah. Says the Gemara further, Chanukah is ben b'Shabbat, ben b'chol. Chanukah has nothing to do with Shabbat, because you would come and say maybe Shabbos means Shabbos Chanukah, right? So he says no, it has nothing to do with Shabbat Chanukah. It has to do with Chanukah, ben b'Shabbat, ben b'chol. Amar Rava, mai taima d'Rav Huna? Kisavar kafta zakuk lah, because he learns kafta, if it gets extinguished, zakuk lah. You have to fix it. Now, let's see Rashi. Kafta, says Rashi, ner Chanukah. Kafta, says Rashi, is ner Chanukah. Now let me ask you a question. Lafuke what? I mean, does Rashi think we go back on ner Shabbat? What exactly did he mean over here? Kafta, says Rashi, ner Chanukah. What's kafta? Says Rashi, ner Chanukah. What does Rashi want with the ner Chanukah? So we'll soon see. Maybe we'll have a pshat in this Rashi. Al kol panim, what does he say? Zakuk lah. Litakna. Sakukla means to fix it. Hilkach, therefore, tzarich lechatchila la'asot yafeh. Therefore, lechatchila you have to make it nice. Dilma pasha v'lo metaken lah, because maybe you'll be poshea and you won't be metaken. Maybe you'll be poshea. He's adding here. If what turned off? If what turned off? Now what? No. Sakukla, you have to relight it, no? And since you have to relight it, we're afraid maybe you won't. And since maybe you won't, what happens? Therefore, lechatchila you shouldn't use it in the first place. I don't really understand the rules, huh? I don't know. Dilma pashi, he says maybe you'll be poshea and you won't do it. Because you have a chiyuv. Since you have a chiyuv hadlakas neiros, so therefore we're afraid, kavta, you won't relight it. And since kavta, zakuk lah, therefore the halacha is, you'll do lechatchila. I don't understand one thing. You won't relight it. What's the only reason you can't use it? Because you might not relight it. Only this. Chanukah, but what else? I mean, it's only Chanukah, no? Right, because since it doesn't light well, these petilim that you now use for Shabbat, because it doesn't light well, you shouldn't use for Chanukah since it doesn't light well. Why? Because in case it doesn't light well, it's going to become extinguished. If it becomes extinguished, what's going to happen? You're not going to want to. And this is because he's sick. That's the problem. You don't want to sit next to me, come. Because they're afraid they could get sick. And since you have to be zakuk lah, since you have to relight it, and we're afraid dilma pashi, you won't relight it, therefore you're not using it in the first place. Can I ask you a question? I don't see what's going on here. Pashut, I don't understand. Why should we think you'd be pasha? Why should a person be pasha, as if the chiyuv is to relight it, you relight it? You know, maybe dilma pash, you won't light in the first place. No, maybe since it doesn't light well. Right. And therefore, anyway, from the beginning when you lit it, it wasn't... now it's going to turn off, you won't light it anyway. Right, so why should you think that? Just say, chiyuv to relight it again. If the halacha is kafta zakuk lah, so teach everybody kafta zakuk lah. Therefore what? If it's a candle that doesn't light well anyway, it's an act, it's okay, it doesn't light. That's not what it means. Okay, since—listen to the case. The case is very simple. Oils and things that don't light well, you can't use for Shabbat. Finished. Now, says the Gemara, the same thing is a Chanukah, nothing to do with Shabbat, even Chanukah regular. Says the Gemara, why? The Gemara comes with a cheshbon. Since we hold kafta zakuk lah, then you can't just light it and walk away. You have to make sure that it's lit, meaning in case it gets extinguished, you have to relight it. So we're afraid that you won't relight it, and since you won't relight it, therefore what's going to happen is, in the beginning...

I don't know what is supposed to do with the other. I don't see. ... You know, since it's a type of candle that will not light, right? We're afraid and come to that. We're afraid and we're going to light it. Why should we be afraid then? Why should we be afraid? Since it's not a good candle. So therefore you will light it. You won't relight it, because you're going to say, Ah, it's okay. It doesn't light anyway, so you won't relight it. Stop. ... What are you saying? That means ... because you won't relight, so it's a bad candle. But you know that it's no good, so why it's Chanukah? Because it's Shabbos. No. It's Shabbos, you're stuck. You can't relight it because you'll be stuck because of Shabbos. Why should you relight? Because it didn't light well. You didn't do the oneg Shabbos, whatever, the chiyuv of candles. What forgot? No, it says ... it says ... What does the word ...? ... means if it gets extinguished, you have to relight it. So why should you think the guy won't relight it? I don't understand what that... Why? Because it's wrong. What do you mean? It doesn't make sense. Since a person sees, from the ... the ... doesn't light well anyway, so I'm not going to light it, because it's not good. So I light something else. What do you mean? So I'll light some different candle. The guy's ... not interested in their Chanukah, this guy. I don't know what you're saying, then. I don't see, if you're afraid the guy doesn't care about Ner Chanukah, so you know what? So drop the whole Ner Chanukah. It's unbelievable. I'm telling you, this guy is unbelievable. I'm telling you, you don't even realize. You realize that every time you talk, he talks ליניאר. I can't get over it. Simply leave סעיף ב' and keep it in the back of your mind. We'll soon see, okay? I'm asking you very simple. I don't understand what you want. You're talking about a halacha, כפתה זקוק לה, because a person has to relight it. That's not a reason to say ממילא דלמא פשע. It's two different questions. It's not דלמא פשע. Maybe the guy's not going to relight it. I mean, how are you putting the two halachas together here? There's halacha, I'm not alight with this. Why am I not alight with this? Because we hold כפתה זקוק לה, and what's going to end up happening is דלמא פשע. Where do you see the דלמא פשע? Where did that come from? Where did the דלמא פשע come into the sugya, huh? Maybe he won't want to relight it. So if he won't want to relight it, so he's a problem. I don't know, there's something wrong with the guy. I mean, what does this have to do with what you're being melamed now? We're talking about ... Who are we talking about? We're talking about Rishon. What's the דלמא פשע? What is the דלמא פשע? Maybe he's not going to relight it. So what? So stam the guy's over aveiros. What do you want? What is the דלמא פשע? Okay, so let's see a little bit further. No, we'll get to it. Says the Gemara. We'll get to it. We're not holding it yet. You should understand that for some reason, we forbid you to light with this because כפתה זקוק לה, and we're afraid דלמא פשע on the כפתה זקוק לה. I mean, what does it have to do with lighting? Let's see. He's a meshugener. What do you want from the story? What do you want from the story? Teach people, kapt a zakh, finished. I mean, what, a guy's gonna make a mistake. What are you saying already? Okay, let's see further. Says the Gemara, you hear? Mutar lishtamesh l'orah, and you're allowed to use l'orah. Therefore, hilkach b'Shabbos asur, shema yatil l'tzorech tashmish. And therefore, for Shabbos it's asur, because what? Maybe you might come to fix it on Shabbat, because since you're allowed to be mishtamesh l'orah, and it's not good, so therefore we're afraid shema yatil. We'll soon see here. And therefore, that's why on Shabbos it's asur. No, no, no. On Shabbos is— on Chanukah it's asur because kapt a zakuk lah, and shema yifsha v'lo yadlik tov. Mashenkein on Shabbat it's asur because mutar lishtamesh l'orah on Shabbat. What? Who? Yeah, but that's what she's trying to say.

If it would be mutar l'shtamesh l'or, so anyway, we have no problem. If you're allowed to use the Chanukah candles, right, so there's no Shabbos, right? You're allowed to use the or of the candles for havanah. If not, there would be no problem of shema yateh, there would be an issur, it would be mutar. And the reason is because it's mutar l'shtamesh l'or. Okay, let's go further. Rav Chizda amar, Rav Chizda says, Ein matlikin bein bein b'chol, aval lo b'Shabbos. And obviously, because what does he hold? B'chol, kavta, right? Because on the chol, right, it'll be mutar, because kavta ein zakuk lah, so therefore you have no problem, right? Hilkach b'chol shari. U'mutar l'shtamesh l'orah, therefore b'Shabbos asur. You hear? He says it's mutar, he just said, aval b'lo b'Shabbos, b'chol it's mutar, b'chol Chanukah is mutar, and Shabbos Chanukah is asur because it's mutar l'shtamesh l'orah. Okay. But lo b'Shabbos, you might take— Shema yateh, not use it, you might fix it. Since you're allowed to use it, so shema yateh, you might fix. V'amar Rav Zeira amar Rav, ptilot u'shemanim she'amru chachamim ein madlikin בהם b'Shabbos, madlikin בהם b'Chanukah. You're allowed to use b'Chanukah, bein b'chol bein b'Shabbos. Obviously, what does he hold? The third shita, that what? Amar b'yemai ta'ama d'Rav? K'savar kavta ein zakuk lah, v'asur l'shtamesh l'orah. Right, and therefore Shabbos mutar and Chanukah is mutar. Yeah? V'asur lishtamesh l'ora, says Rashi, shehei nikar shehu ner mitzvah. You have to be nikar that it's ner mitzvah, v'leka l'meichesh l'atiyah, and therefore you have no problem of atiyah. Therefore you have no problem of Shabbos. Shabbos also not a problem. No, there's no shema yateh; you're not standing there. So therefore Shabbos is mutar. So therefore you're not going to fix on Shabbos, right? Says the Gemara: Amru Rabbanan kamei d'Abaye, mishmei d'Rabbi Yirmiyah, v'lo kiblu. You hear? They didn't accept it. Lo kiblu. They didn't accept it. This halacha, this halacha, this halacha that he came and said that it's mutar b'meshabbat, and the reason is because of ksavar kaftei ein zakuk lah, so amruha. He said it kamei d'Abaye, mishmei d'Rabbi Yirmiyah, v'lo kibla. Abaye didn't accept it just because Rabbi Yirmiyah said it. Ki asa Ravin, amru Rabbanan kamei d'Abaye mishmei d'Rabbi Yochanan — oh, that's something else — v'kibla, and he would accept. Amar, he said, אי זכיתי, kamitu lishmaitza me'ikara. I would have learned it the first time when they said over the name of Rabbi Yirmiyah. Had I been zocheh to understand, I would have been zocheh to hear this already, what, when they told me in the name of Rabbi Yirmiyah. Says, what's the difference? Maisiv, hagomra. Maisiv, who cares when you learned it, right? Who cares? What's the difference? The bottom line is, now you know it. You go to Shamayim, you have it, so what's the problem? Says the Gemara, nafka mina l'girsa d'ankusa. What's the negeiah? The negeiah to girsa d'yankusa. When you learn something when you're younger, you understand it better. Remember it. You remember it better. From Rav Yirmiyah, he heard it a long time ago. A long time. There was a difference. Had I been zoche, I would have heard it before. Yeah? Says the Gemara, vayter. V'lo kiblah, shelo chash lismoch al barov. He didn't feel that he should be somech on Reb Yirmiyah's words. Izakai, ilu hayisi zoche lilmod, hayisi goresa k'shamti rishon. I would have been zoche to learn it the first time when I heard it, b'shem Reb Yirmiyah. Girsa d'yankusa miskayem yoser mishel zekenusa. He didn't want to listen. He held that's wrong. Reb Yirmiyah enough. It's not negeiah. But then when he heard it later, b'shem Reb Yochanan, he was mekabel it. Had he been mekabel it earlier, he says I would have had it more in my memory. It would have been better in my memory. Hanach nami, you're right. Says the Gemara like this. Asking, kaftei zakukla, ivraminu mitzvaso mishetishka chama shetichleh regel min hashuk. So we see clearly that there's a mitzvah, half hour, tichleh regel min hashuk, as long as people are walking, so don't say Kaddish. So you see that you have to relight it. Says the Gemara, no. Gemara, no. Mai lav kafsa, hada madlik lah, lo.

Doesn't mean that if it's kavta, you're still allowed to relight as long as people are walking, but rather, d'lo adlik madlik. That's the time. That's how long you have to light. That's how long it has to be lit. That's how long you have to light. But ein hachi nami, even a minute is good enough. Inami l'shiur, inami how much oil you have to put in. How much oil do you have to put in? As much that it could light ad shetichleh regel min ha'shuk. But ein hachi nami, how long does it have to light l'maaseh? One second. Even one second is good enough, okay? No, I say, so that's what you're trying to say, that's the question. So hachi ka'amar, say, kavta ein zakuk lah, you see it has to be lit a half hour. This, the Gemara says, no, no. Kavta ein zakuk lah. This, you said, we're talking about a half hour? That's how much time you have to light. Not how long it has to light, right? Not pshat how long it has to light, but how long you have to light. Inami l'shiur, how much oil you have to put in, okay? So this is the sugya. So how do we pasken? It's mashma we pasken, kavta ein zakuk lah, right? That's how we pasken. So let's see. How much oil do you have to put in? So you have to put enough for a half hour, but ein hachi nami, if it lights for one minute, it's good enough. Oh, so that's what we say. So from the Gemara it's mashma we pasken, kavta ein zakuk lah. Ein zakuk, I'm saying this Gemara. Okay, so let's see. Let's see the halacha l'maaseh. Everybody take out the Shulchan Aruch. Mishnah Berurah, yeah? Shulchan Aruch, taf reish ayin gimmel. Ein zakuk lah. Comes along Maran Beit Yosef, and he says a very interesting halacha here. Hadlakah oseh mitzvah, lefikach... se'if bet, taf reish ayin gimmel. Rabbi, you can see this Ein Zokuklah from the first halacha also. It says, kol hashmanim u'ptilos k'sherim. But then you have to cheshben out. But here he says clearly. Here he says clearly, hadlakah oseh mitzvah, u'lefikach, im kavtah, ein zakuk lah. In tof-reish ayin hei, same thing. Tof-reish ayin hei. Also he paskens sif hei, the same thing: kavtah, ein zakuk lah. What happened? They're missing a few pages here, no? Missing a few pages. No, tof-reish ayin hei. It doesn't have hei. It doesn't have hei, Rabbi. Who doesn't have hei? Tof-reish ayin hei doesn't have hei. There's one problem here with the Maran Beit Yosef. Come, come, rabosai, come, let's take it serious. Come, it's Chanukah tonight, huh? Kavsah, koim sheba zmanah, ein zakuk lah. So we pasken what? Kavtah, ein zakuk lah. Good, good. Now, the kashya is, why does Maran Beit Yosef say, hadlakah oseh mitzvah u'lefikach im kavtah? He ties it up to the sugya of—what does this have to do with hadlakah oseh mitzvah? Where did he get it from? I don't know. So let's see the Taz. The Taz says—let's read it here. Hadlakah—who, you like Taz, no? You like Taz. Let him read. Tzarich iyun. You have a Taz over there? You have, Yeshivah? So let him read the Taz here. U'lefikach im kavtah... Okay, read the Tos. I'm trying to crack. There's a sugya later that we're going to learn: hadlakah oseh mitzvah or hanachah oseh mitzvah. Is it the hadlakah or is it the hanachah? Then there's another question: kafta or not kafta? That's our Gemara. The way the Bityosef brings it is like one halachah: hadlakah oseh mitzvah, and therefore—says the Tos, wait, because it's two different Gemaras, two different sugyos. Because hadlakah oseh mitzvah, therefore kafta ein zakuk lah. Since it's not already—burning, not alive—he wants to burn. Since the lighting was seconds now. That's why he wants to say mitzvah chiddush. Where do you get it from? You could say even though hadlakah oseh mitzvah, he wanted to burn for— That's right. So what? You did the mitzvah. That's right. That's right. Because you could learn hanachah oseh mitzvah. What's the difference? I'm saying you could learn hanachah oseh mitzvah, and you could still learn kafta zakuk lah.

The Gemara, hevi harbeh hochachos, v'lo kaima lan hanachah osa mitzvah. V'hamai lo hochiach mimena d'kaima lan k'vat, kafta ein zakuk lah. Prove this from the kafta, because, right, the Gemara wants to know, just very simple. Say, you know what? Kafta zakuk, so meileh we see clearly hadlakah oseh mitzvah. Why don't we prove it from the sugya of kafta? Yeah. Because kafta ein zakuk. You see, hadlachah oseh mitzvah, hadlakah oseh mitzvah. But he says— But he says over here, the Gemara hevi harbeh hochachos, v'lo kaima lan. Right. Hadlakah. Let's prove from kafta. Right. If kafta ein zakuk, it has to be hadlakah oseh mitzvah. Ah. Like, like, bal hafukei. Ela hachi kaamar. So in other words, it's wrong. Basically it's wrong, says the Taz, yeah? Ela hachi kaamar: kivan shehidlik, kayam hamitzvah. Al korchach, im kafta, ein zakuk lah. He's just using the words of the Gemara. It has nothing to do with that sugya. That's what he says. That really hadlakah, you can learn hadlachah oseh mitzvah, and still kafta ein zakuk lah. But he's just saying because since l'maaseh you mekayem the mitzvah with hadlakah, but it has nothing to do with that sugya. Meaning one second. It's enough. The mitzvah is already made. But he doesn't answer the question. You don't need kafta zakuk. You don't need what? What don't you need? Not true. What do you mean? Because one second. That's right, we pass... That's right. No, hadlakah doesn't mean one second. Hadlakah means where you light it, not where you put it down. So he's trying to say that we're borrowing the lashon from that sugya, but it's not באמת the sugya. How is it when it's hadlachah oseh mitzvah, how is it kafta ein zakuk lah? Who? He says even if it's hadlachah oseh mitzvah, kafta ein zakuk lah. That's right. It's on the place. It's on the place, it's there. Finish. As long as it's in the right place. It's in the right place. But he says the hadlakah, like according to... So what's the whole... One second. One second. Una sekunda. Ask me, say bet. Ask me, derech pirsumei nisa. That's your kasha. So the Biur Halacha asks your kasha. No, Rebbe, he says here. I saw Biur Halacha. He says, veda od. Veda od, read it. Veda od. Dema she'amru eino zakuk lahainu afilu kavu kula, v'lo ba'inan pirsumei nisa rak b'eis hadlakah. Oh, because pirsumei nisa is only one second. One second. Biur Halacha. No, which one? Im kavta, v'lo... Pirsumei nisa? Nisa rak b'eis hadlakah. Yes. No, what's... An argument nothing. Says the Taz very simple. Comes along the Taz and he says that it's just a borrowed lashon, you hear? Really, hanachah... Really, hanachah... That's right, that's the Gemara. But once you put it, it's good enough. So what is he commanding? Really, hanacha... Really, really what he said is right, what he said in the beginning is right. No, it's a different sugya. It's not do hanacha. This sugya is not do hanacha, hadlakah is a mitzvah. It's possible it could be also hanacha is a mitzvah. That's right, and still hold... and still... So he just uses the lashon. He's just borrowing. He's just borrowing the words. The Ramban himself is just borrowing the lashon of hadlakah is a mitzvah, because... This is the peleh. To me it's a peleh that a Shulchan Aruch, yeah, a Shulchan Aruch that's posek halachah has to come and start borrowing leshonos from other Rishonim. What is he saying over here? What's he saying? What is he doing? If you learn that it's a shailah in halachah, the two sugyas go together, so he's being posek. Lefichach, lefichach, psak halachah. You know, this Taz is unbelievable. He caught the Beis Yosef by the neck and he doesn't let him go. Caught him by the neck. What the... tookach. He explains it. Mishnah Berurah. The Taz? No, he explains how... It could go with the Taz. The kashya of what the Taz said. The Taz comes along and says... It's peleh, a peledike Taz. It's one of the most famous kashas on the Ramban Yosef. He puts the two sugyas together, nothing to do with each other. Yes.

But, no? Today, we're going to answer this Tosafos kashya, huh? He just wants to say that the yesod of hadlakas ha-mitzvah is true. That machlokes is on de'uchtis, but it's true over here. Hadlakah is a mitzvah, me'eilav kaftein zakuk. He's going into the lomdus of kaf, says—what's he stop telling you, lomdus over here? He became a bachur, what is he saying here? What's he saying? Okay, we'll soon see what he's saying. I'll soon show you exactly what he's saying. Now, so in the meantime we have two questions. We have question number one—actually three questions. What does Rashi mean, kafta ner Chanukah? What does he mean? Chiddush? What's the chiddush? I mean, it's pashut. And what else is he talking about? Pashut, we're talking about kafta. Shabbos is not zakuk, not zakuk. Shabbos is finished. What does he mean? Second—see, then it's not ner Shabbos. The sugya of ner Shabbos is kafta ein zakuk lah; it has nothing to do with Shabbos. B, what does Rashi mean, since it's zakuk, therefore you have to relight it? In shema pashut, where did all that come from? Where did all—what is kafta zakuk? Well, maybe you might mean, who said there's such a chashash bichlal? Okay. Now, what happens—what? How does the sugya go? Kafta zakuk lah, and therefore that's a reason why you're not going to use these shemenim in the first place. No, and there's a Taz. How did he make the sugya kafta zakuk lah with the sugya later, with hanachah, hadlakah, and so on? The second question is, the second question is, when a person lights Chanukah, he lit it, finished, okay. Now, what are we afraid? We're afraid, since the halachah is zakuk lah, he won't do it. We said then we're afraid of halachah because they won't listen to a zakuk lah. What does that have to do with that? I mean, what does that have to do with the first hadlakah? I mean, what does that have to do with the first hadlakah more than the second, or bichlal? Yeah. Since it's zakuk lah, so then you're choshesh, kai's not going to listen to the sugya of kafta zakuk lah. So then, so what do you want? Stam meshugeneh, what do you want? Okay. What happens, huh? Who can explain in the Tos? There's an interesting... Kafta ein zakuk lah, finished. So there's no best way. Why do you have to bring in a different sugya for kafta ein zakuk lah, finished, end of story. It's not even true. I mean, you make up halacha. And they say also kafta... It's the whole story. I know, and it's not even true, so you have to say it means lav davka. What do you want? There's another question that we asked, and that's I show you from the Biur Halacha. It says, the Biur Halacha, what do you mean, but you need pirsumei nisa. How can you pasken kafta ein zakuk lah, but you have to pirsumei nisa? So he says, b'shaas ma'... you need pirsumei nisa b'shaas ma'aseh. One second. On that one second you have pirsumei nisa. Maybe. Maybe. Biur Halacha... The whole... I'm telling you, but you need it should be able to have for half hour. It should be able to have hadlakah. So you're asking, why do you need that for if pirsumei nisa is one minute? That's what I don't understand. I don't understand... What do you mean, you have pirsumei nisa in one second? What does that mean exactly? So what does it mean? What's the pshat? Honestly, I didn't prepare for this. It's from last year, Rabbi. Mr. Brewer, now, if you look—I didn't change it. Now, if you look at the bihalacha, he says even, even if all of them extinguished, kapta ein zakala. Mashma, if one or two, you don't, and kol shekein if all, right? Yes. Even. In other words, one or two extinguished, you virtually don't have to, and even if all of them, the Sfat Emet, aderaba. Sfat Emet says aderaba. He says in Masechet Shabbat, if two or three get extinguished, you have to relight. Why? Hatayim—the people who look at it will be taught. Okay. He says that also.

No, he says even if all of them go out. The mashal ... is like, so, afilu, afilu, afilu kavu kula. Mashma if one or two, you don't have to, and afilu all of them, you don't have to. It's a chiddush. Because if you only wanted to a lighting, then you have people look and say it's the second night of Chanukah. So I think it's the second day of Chanukah when it's the fourth day of Chanukah. So that's what we're going to talk about, right, this second. If you light on the second night, the second night how many candles do you have to light? What happens? Everybody, wait. You hear Kabbul? You don't look like you're in a good mood today. I don't know, Chanukah's coming. Huh? No, but he's from the northern alliance. The second night, he only has enough for two candles. Meaning, meaning, he can't light—what? The first night he lights one. The second night he lights two. Let's say he only has enough for one, so he lights one. The third night he has enough for two. So the Mishnah Berurah says he should light one. Why do you light one? Because if you light two, you'll make people make a mistake. Shach and the Sefer Navi Ezra vehemently argues with this Mishnah Berurah. He also shouldn't light two? He shouldn't light anything. No, he should light two. Two? Why? Because you said this last year. Why? יש לחושיף, as kol ma she'ani yachol lhosif, ani mosif. It's not night. Tonight's not the first night, so ani mosif at least another one. Okay, but people will make mistakes. There's no... There's halacha, lhosif. Lhosif, as much as I could. Tali in this shaila, no? If you learn that the problem is that people are going to make a ta'ut, so then over here too you should what? According to the Mishnah Berurah, stand. Very big... I told lishitascha, you shouldn't light because people are going to make a ta'ut, yes, if a few of them got extinguished, you should... zakuk lo. As many as you can. Even if it's the fifth day and you only have two. Let's say it's the third night and you only have two. Mishnah Berurah says don't light two because people think it's the second night. And it's not, it's the third night. So why don't you light one? It doesn't make a difference when we see in the Bnei Bayit. Whoever it is, whoever looks at the menorah should say, Oh, one second, we'll take off his shoes. Tonight's the first night, the second night, can't count. Even if you only light one of them, it's going to be... No, so one, at least... I light the ner Chanukah. Famous, famous Avies. He comes along to Avies, he's chelek on the Mishnah Berurah, he's... It's wrong. Should light, light two. Light two. That's the whole thing, l'maaseh, ma'aseh. And if one is going to be any better, let's say it's one, they can think, what, tonight's the first night of Chanukah? But it's not the third night of Chanukah. If you say there's such a thing, ... even one they can be... I'm telling you, and the halacha is you should light one. The question is not one, the question is should light two or three. So that's what he's saying. Once you light one, there's halacha to be mosif because it's not the first night, so at least put on another one. You have to show it's not the first night, so show at least you put two. I have to light a third one? You're not even... What could you do? You don't have. Third night, what does Mishnah Berurah say? You're going to make a mistake. So if two got... What's the case? I do Chanukah would come would be nice and smooth. Chochmah, Chochmah. Menorah represents chochmah tonight. Let's be careful. If let's say I only have two candles on the third night, Mishnah Berurah says not to light two. Light one, and that's it, because if you light two, people will say it's the second night, not the third. Rav Shach says no. L'maaseh, what's the two, one and two? One is also, it's not the first night, it's the third night. ... because ... Chanukah, ... add. ... I only, shlishi, only ones. What should I do? If you light two, it's not two also. You were kind of ...

You maisif. Are you going to add? Now you're maisif. I the third, I don't have it. What should I do? Chametz l'shen. That's the machlokes, Shach and Mishnah Berurah. Famous machlokes, huh? That's what he said. That's Rav Shach. What should I do? Also, therefore the third one, I don't have the third one. What should I do? Now I'm asking you, what happens in the Mishnah Berurah's case, the Biur Halacha's case? Kavta, they got extinguished. What got extinguished? I'm telling you, according to the Mishnah Berurah, even if one got extinguished, which means on the third night it blew out one. Zakuk or ein zakuk? Biur Halacha says you don't have to. He says afilu all, meaning even if only one, right? So if kol shekein all, afilu, yeah? So sfas emes says no. If one gets extinguished, then zakuk lah. You know why? Because the people who look will say, since not the Biur Halacha, l'shitasei, according to Mishnah Berurah, he's always worried that people are going to make a mistake. It should be zakuk lah. Hadlakah oseh mitzvah, hanachah oseh mitzvah. Here we're starting answering the Tos, right? The Mechaber brings, the Rabbeinu Yosef puts it together. What are we talking about? That's exactly what we're going to talk about. ... Haya yafeh, yecholin l'tzaref kol hashitah, v'lo lomar kushya zu kushya. Habaayah lo osi mitzvah. Im bahalachah hayah מופיע שיש שתי הלכות, I'll be happy. It doesn't say it, though. According to one shita, and that's how we pasken, kavta, as long as you lit it, it's good enough. Okay, so let's see further. Hadlakah o hanachah oseh mitzvah, right? This is daf chaf-bet, the Gemara, right? The Gemara says like this. Where is it, Rebbe? What's the difference? Halachah l'maaseh, hadlakah oseh mitzvah or hanachah oseh mitzvah? ... shoteh v'katan oseh omer. One line. You see Tosafos, nafkamina, you have the bottom Tosafos? Nafkamina. Im avshei lazeh, hadlakah oseh mitzvah. Im hachei, matlikas is a ba'ayah gadol. Maaseh mitzvah, and lemaaseh mitzvah, and lemaaseh mitzvah. No, hanachah tanach. ... ata taniach. ... by matzah, hadlakah oseh mitzvah, afiyah oseh mitzvah, achilah oseh mitzvah. So v'chai shehitvakat, bake the matzah. No, goy, because you don't have lishmah; you have a katan. Okay, next. What's the nafkamina, says Tosfos? But the nafkamina is cheresh, shoteh, v'katan. Let's take a look at tof reish ayin hei. You hear? Siman tof reish ayin sif aleph in the Mechaber. Look at it yourself. Tof reish ayin hei? Yeah, in the Mechaber. Ayin hei, sif aleph. Hadlakah oseh mitzvah. V'lo hanachah. So he uses different nafkamina. Lifichach... no. Shehayta doleket kol hayom, shehidlika me'erev Shabbat lemitzvat Chanukah, u'motzaei Shabbat mechabeh u'madlikah l'shem mitzvah. Okay. U'mikol makom, tzarich sheyadlikena b'makom hanachatah, she'im yadlika bifnim v'hotziah lachutz, lo yatza, sheharo'eh omer, 'L'tzorko hu madlikah,' v'chein im madlikah v'ochzah b'yado, b'mkomah, lo yatza, sheharo'eh omer, 'L'tzorko hayah ochaz otah.' Comes along the Rambet yourself. You say like this: Tosfos says the nafkamina between hadlakah and hanachah is only a shaylah of what? Cheresh, shoteh, v'katan. They did it; they did hadlakah, it's mitzvahs.

If an afa doesn't know how to do mitzvahs, doesn't know mitzvahs, they lit it. But if you learn halachos of mitzvahs, so let them light and you fix it. What's that? I'm not sure. Let's see inside. So comes the Lubavitcher Rebbe, and he says, You want to know the chiluk between hadlakah and hanachah? I'll give you five different chilukim. And he gives five different chilukim. He lit it inside, he brought it out, he lit it lower and he put it higher, higher and lower, lower and higher. All the cases where, right, the kids, could you change your mind after you lit it? So all these are the nafka minas if hadlakah is a mitzvah or not. Okay. I'm saying if hadlakah... Now, do me a favor. Look at tof reish ayin aleph, se'if vav. Se'if vav. Okay, here. Menicho lemaalah mi-gimel tefachim, u'mitzvah lehanicho lematah me'asarah tefachim. So lechatchilah it should be what? Lemaalah, but lemaalah mi-gimel, over gimel under ten. If hanicho lemaalah me'asarah tefachim, yatza. But if it's higher than twenty, no good. Now what happens if a guy went and he took it... Higher than twenty, lower than twenty, and he put it higher than twenty. He lit it lower than twenty, and he put it higher than twenty. Let's see. If you learn halachos, ... let's see, Mr. Burah, sif katan lamed on this halacha. Sif katan lamed. Good, read the Mishnah Berurah. אבל אם הדליקה למטה מכ', ונתלה משם וניחה במקום אחר, תוך כ', יוצא. If he has it lower than twenty, you hear, and he put it to lower than twenty, what's that halacha? No, no, before higher. אבל אם הדליקה למטה מכ', ונתלה משם וניחה למטה מכ'. From under twenty to under twenty, no? Sif katan lamed. He's reading, he's reading. So what's the chiddush, Rebbe? דהא הוי הדלקה במקומו, ושני המקומות כשרים, because it becomes hadlakah bimkomah. Wait, I'm slowly, I'm just showing you. So says the Mishnah Berurah that if I lit it l'matah michaf and I put it in a place, another place, l'matah michaf, the halacha is I'm yotzei. Why? Because it's called hadlakah b'makom hara'ui. I lit it in the proper place. So according to this, if let's say I would light it under twenty, and I put it over twenty, then you should be yotzei. No, because the whole reason why you're yotzei before, if we're a posek, chaf saying ... so then how could there ever be a problem? All you need is one minute anyway. I don't understand the whole sugya. I don't understand. How did this whole sugya start? Tosfos comes and says, you know, the din of hadlakah, if a cheresh made the hadlakah, then we can come and say it's no good. If a cheresh made that, right? But if you hold hanachah is a mitzvah, then it's good. Fine. What's the case the Rambam brings down? The Mechaber, and they all bring down different cases. What are the different cases? Lighting twenty and lowing, and twenty and up and down. Here, right? I don't understand. What's the halachah of you lit it in a kosher place, and then you took it to a place which is not kosher? It should be kosher. Once you lit, it's over. It's finished. The Mishnah Berurah is talking about a different thing. It's not from the Mishnah Berurah, the whole reason why you're yotzei when you lit it less than twenty and you put it less than twenty, because it's in the same place. It's considered the same place as long as it's in the same... Right, but inside and outside? It should be no. It shouldn't be yotzei, right? It shouldn't be. Now, are you lit it in a kosher... So you're asking a side question. You should be yotzei, you say, because you lit less than twenty. I want you to read the Rambam also. Bring me... Yeah. Rambam what? Let's say a guy lit it under twenty, and he took it over twenty. Yotzei, right? No. How do you know? The Mishnah Berurah is saying, for the Mishnah Berurah's mashma, you're not yotzei, right? Because the whole... The Mishnah Berurah says that if a person lit under twenty and he put it to another place under twenty, then you're yotzei. But if you put it over twenty, you're not yotzei. So I mentioned, why aren't you yotzei? You did the hadlakah. You did a perfect hadlakah. What's the problem?

I'd like, I'd like l'maaseh. What's the problem? Under twenty. And under twenty is good. And hadlakah oseh mitzvah, so finish, end of story. You'll need one second. Why should this be different than kafta? You know what? This is a type of kafta. I took it over twenty; it's like kafta. If it's kafta, ein zakuk. If I took it over twenty, I'm not yotzei. What's the difference? Either way. What about hanachah? If hanachah is a mitzvah, you should be yotzei. What? If hanachah is a mitzvah, you should also be yotzei. Yeah, yotzei, move the place, but you should be. If you have the ... online for you, right? In the bottom twenty, and you picked it up and put it up top, yeah, but since ... the mitzvah is there. Right. Right. Makes sense. Either way, either if it's ... or something. Questions like this: halachah l'maaseh, I'm going to give you now four mareh mekomos that I want you to look up right now yourselves. You know why? Because then you become mevulbal, and you say, I didn't teach you and I don't know. It's very simple. I want you to look up siman taf reish ayin hei se'if aleph, that asks if we pasken hadlakah oseh mitzvah or hanachah oseh mitzvah, right? Hadlakah oseh mitzvah. So what do we pasken? We pasken? Hadlakah oseh mitzvah. V'lo hanachah. So therefore what? If you were madlik it where? In a no good place, and then you moved it to a good place, it's no good because hadlakah oseh mitzvah, right? I understand, but l'maaseh, hadlakah oseh mitzvah. But keep on going, gives you more cases. ... shehaita doleket kol hayom, shehidlikah me'erev Shabbat l'mitzvah Chanukah ... shehi madlikah bifnim ... Now, ... ro'eh omer l'tzorko, l'tzorko hu madlikah, because there's no ... here. There is. What's the person, because why is he emphasizing on the ro'eh? What's ...? Oh, that's something else. Now you're saying good. This is what I wanted to point out. So the truth is, there's many Rishonim that learn that the cases that he brings aren't cases of hadlakah and hanachah; it's different sugyas. It's cases where you don't even have to ... in the first hadlakah, because the raya says that he didn't do it l'shem mitzvas Chanukah. That's why I asked you not to do this. I asked you to let them learn everything inside first. So could we all do this? Could everybody take out a Mishnah Berurah and read tof-reish ayin hei? Mishnah Berurah, or mechaber. Do Mishnah Berurah yourself. Read tof-reish ayin hei. Read it. No, everyone has it. ... Me'erev Shabbos, ... l'mitzvas Chanukah, l'motzaei Shabbos. ... Mechaber madlikah l'shem mitzvah. Because of makom, makom. Why is it? Because makom. Makom tzarich l'shem ... Why? ... Lo yatza, he says. ... hitlikah bifnim v'hotziah l'chutz, lo yatza because of the raya, because you have a problem with the raya. Also madlikah v'hechsher is a problem because of the raya. In every case there's a raya. So I'm saying, so why do we pasken hadlakah oseh mitzvah? Because hadlakah oseh mitzvah l'gabei the chaburah. From here we see like this: hadlakah oseh mitzvah, and there's a nafka mina. You know what the nafka mina is? When a person picks up—when a person wants to relight the ner shashis, just relight it, don't pick it up anymore. That's good enough. That's what the Mishnah Berurah says. Then he brings you cases where you're not allowed to light inside and take it outside, and that's because when you lit it l'chatchilah, people didn't see the ... They would say you did it l'tzarko. What? It's a teretz, because even when it was little l'chatchila, people didn't see that it was l'shem mitzvah. No, but you need pirsumei nisa also. Because once you relight, you have the pirsumei nisa. Hadlakah has to be with pirsumei nisa. Comes along the Shulchan Aruch.

Siman tof reish ayin, ayin aleph, se'if vav. Go ahead, read now, nu. You have it? You have it? The what? The what happened? I'm sorry, what does the Mechaber say again? If he did it high, he's still yotzei, yeah. Now read the Rama. Let's say he took it from higher than twenty and he put it on the neis, no good, because hadlakah oseh mitzvah. Go ahead. Says the Mishnah Berurah, se'if katan lamed, brings case. What about under twenty, higher than twenty? No good, right? Where does he say this? Easy case. The Rama says over twenty, bring it down. Mishnah Berurah says twenty to twenty is good. What about twenty higher than twenty? You're saying the Mishnah Berurah, I just want to know where. Because that's one of the cases. So pasut place. But you did, you put your hadlakah. Higher than twenty is no good, because hadlakah oseh mitzvah, right? I did it here and I took it there. I did the mitzvah here. So what's the halachah? Why does Mishnah Berurah need that if it has to be in the twenty, even if it's over twenty, who cares? He says clearly, it has to be within the twenty. My problem is, Rama, when he says, ve'afilu... kach daluk. Daluk means he lit it. Over twenty. He was carrying it. It was already lit. Not by itself. He lit it and he took it. Why is he so terrible? That's the kasha. That's the kasha. This question bothered me for years. Years. What was the kasha? How could it be that if a guy put it—he lit it under twenty, and if he brings it higher than twenty, he's not yotzei? It should be no different than kaftzah zuklah. It should be the same halachah than kaftah. I lit it good. I lit it. I lit it. It's finished. Mitzvah's done. Finished. Over. So once the mitzvah's done... maybe it looks like... So this is what I wanted to say. Could be, could be, there's a difference between kaftah me'atzmah and ani machbia it. There could be a very big difference. And I'll tell you where I got this from. Because—I'll tell you, because kaftah means the wind blew it out. But if I take it l'maalah me'esrim, I root it. I myself am rooting it. Just like you—I'll tell you, so could be, so could be. Where did I get this from? A, first of all, the lashon of the Rishonim in Hilchos is mashma that, and there's also pri megadim, that it's only if it's shogeg, kaftah by shogeg, but pashut, if I went and I opened the window, and because of that the wind blew out the candles, there's no din of kaftah. You have to relight. The pri megadim, it's the first thing in Taf Reish Ayin Aleph. Yesterday we were discussing at the table by the Malav Malka that if a guy wants to light candles, you hear? Wants to light candles, and he has to run out. It's five minutes before Shabbos and he has to run out. Like a lot of people have, that they light the candles and they go away. You're not allowed to, Rabbi. You have to stay there. Who said you're not to stay there? Makeer din? It's shemais. Bava shemais. Nothing, not one. No, no. What do you get? Rebbes. What do you want from Rebbes? Rebbes? Huh?

Halacha l'maaseh, I can light the candles and run away and finish. L'maaseh, l'maaseh. L'maaseh, if I leave the window, it also says, ... So that's not halacha. What do you want from my life? I don't have to be there. Only rebbes have to be there. Only you and the rebbes. Regular people don't have to be. Now, what happens if I leave? I'm afraid to leave the menorah. I'm afraid. I'm afraid to leave fire. Somebody asked this question about the soldiers. So you're allowed to go and extinguish the thing. They did this in the ... They used to light the thing and extinguish it. It depends on the sugya. If you learn kavtas ein zakuk lah is only when it's somebody else, but me myself, to be mechabed won't be mutar. It depends what kav... Is kavta shogeg that it happened? Kavta me'atzmah. ... is not yotzei. ... is not mechuyav to take care of it. But if that's kavta by itself, I can't extinguish it. You're saying it's just a knas. Whatever it is, but on the side of kavta, it's fit. Oh, so that's what I'm asking. My question is, I don't understand the sugya. Why don't I understand the sugya? How does my extinguishing it... There's a whole change between shogeg and meizid. Meaning, make a cheshbon. If it happened by itself, no problem. But if I did it, then it's a problem. What's the difference? How does it change in the two? Yeah, in both cases it was lit and finished. What's the difference? Huh? That's called chisaron. I'm not interested. When you get older, when you get older, you learn that that's... Can I be sharp a little bit? You don't mind. You have no right to say that. I'm not playing to you. Halacha stands. The gedarim stand. The whys and ifs and whens and sevaros, these are all baba maases. Halacha is halacha. Was I madlik? Was the hadlakas neiros there? Was it between kavah b'meizid or kavah by somebody else? You want to know why? Because a Chanukah I have to have sevaros. That's nothing. What happens if a guy... What happens l'maaseh, a guy lit a Chanukah and he was thinking about his thousand-dollar bills. Is he yotzei? The answer is yes. If a guy lit Chanukah and he was thinking about his Jaguar, is he yotzei? That's l'maaseh. Pasuk mitzvah answer is come on. So what? Maaseh lit. The mitzvah is that she lighted, and I lit it, finished. All the mitzvahs... All the mitzvahs ein tzrichos kavanah? How about shofar? Somebody blows shofar, plays around. That's because it's not only not kavanah, that's l'shir. I didn't have kavanah for the maaseh. If I was playing with matches and it grabbed the lid... Rebbi, l'maaseh, if I lit it and put it... It's higher than twenty. The answer is, because I ruined it. I went with my own hands and I put it hard. But if I go lighted and then I ruined it, that's the question. Why is it if I go and I ruin it, it's no good, and why if it gets ruined by itself, it's okay? What's the difference? What's a knas, like the ...? No, it's not mashma. Knas? But why are you supposed to put oil ...? Ah, I remember. So we asked this, one of the questions we asked before. So we asked, we asked. So that's we asked. So what's the difference between by itself and not by itself? Okay, one more nekudah, and then we wrap it up. Okay, you ready? One more nekudah and then we wrap it up, huh? Let's do a lashon. Let me see what you see over here. Shma mina, kavta ein zakuk lah. What does it mean, kavta ein zakuk lah? It means, lachzor lhadlik. Yeah? Yeah. What was Rashi's lashon? Litaknah. Remember, see the lashon of the Rashi? Kavta ein zakuk lah. So what does Rashi say? To fix it. And he says, lachzor lhadlik, to relight. Now keep that in mind. V'nishal haRashba zal, im lachash yadlik bah, litaknah, v'kavah otah b'shogeg. He was trying to fix it, you hear? And l'maaseh it got extinguished. Im chayav lachzor lhadlik, v'im mevarech paam shenit. Should you go and make another bracha? You went to fix it. A lot of times it happens, you try to fix it. No, I'm saying, no.

Well, you did fix it. You tried to fix it. ... Well, you fixed it, shlomazel, you made it worse, right? What happened? It got extinguished. So, A, do I have to take care of it? And B, do I have to make a bracha? The heishiv sa'al, mistaber she'eino chayav l'hadlikah, d'hava k'kavta she'ein ze kuklah. You see, he makes a difference between you extinguishing it and getting extinguished by itself. You see? No, but he's trying to say that it's the same. In other words, the question was, is it the same? And the answer is, it is the same. You did it, then it happened by itself. That's the nekudah, since it was b'shogeg. So you see, first of all, what I'm trying to get at, that there's a difference between you doing it, right, and it happening by itself. Wait, wait, listen to the end. Why? So listen to his lashon. She'ein ze hatlakah oseh mitzvah, and here's the key, u'kvar hidlikah, v'im ba l'hadlikah eino mevarech aleha, de'mitzvas hadlakah kvar avrah. Wait, why you depart? No. That's what he's saying. He's answering. No, if it's b'meizid, you're probably mechuyav. No, that's what I'm answering you. So you see from here, I'm trying to show you that you see from here that if you do it, it's no good, and the question is, since it happened al yadoi b'shogeg, should we come and say that it's like kavta by itself? Yes, he says, and the sevara is—and what's the sevara? Listen to the sevara—because since the hadlakah was kvar avrah, it's kvar avrah. Slow, slow, slow. Let me tell you what I think about. Here's the halacha. What's the reason? What's the reason for kavta zakuk or eino zakuk? What's the reason? So he seems to say a big yesod here, the Rav. It's because the hadlakah is already kvar over, happened already. Therefore, you can't be mechayev him to redo it. Rabosai, let me tell you what I think the Ran is saying. Let's learn the lashon of the Gemara. You know, we always like to learn pshat. Pshat, pashut pshat. So, rabosai, let's learn pshat. Does it say in the Gemara, kavta eino yotze? No. Does the Gemara say, kavta chayav ladlik od pa'am? No. The mitzvah of hadlakah, he was yotze. Zakuk. But is he mechuyav to—what is the word zakuk? What's the—zakuk means hu od mezukak, hu od mekushar. What? No, no. What's la? Tied up to it. Zakuk la, shayach la. Hu od tzarich letapel bah. You see, the Gemara never asked, hidlikah yotza lo yatza, kavta yatza lo yatza, or kavta chayav or lo chayav. The Gemara's lashon is what? Zakuk lah. And that's why the Rishonim have a hard time to explain what the word zakuk lah means. Says Rashi, zakuk lah litaknah. What does that mean? I think the sugya of kavta zakuk lah is a question if the first hadlakah is never called a hadlakah because it never lasted. The question of the sugya is, when a person lights a candle and it doesn't last, is it called lit in the first place? For example, on Shabbat, any melachah which is not mitkayem is not called a melachah. What do you mean, I did it. The answer is, yeah, but that's not called zriah. You went through the act of zorea, but you weren't zorea because nothing happened, right? When you light a candle, the Gemara is asking the same she'eilah. When a person lights a candle and the candle gets extinguished, do we look at it that the candle was lit and it's over, or do we look at it that kol zman it doesn't last, I never lit the candle? What's called lighting a candle? Again, that's what I'm trying to explain to you. The sugya of the Gemara was not, am I yotzei with this hadlakah when it's kavta.

Why? Because the Gemara could... That's right. Zakuk lah. I'm עדיין זקוק לה. I'm עדיין אני מקושר פה, כאילו... because it's not done. עוד לא נשלם פה המעשה הדלקה. That's the lashon, זקוק לה. That's a Rashi says, לתקנה. That's the lashon of Rashi. כל זמן it's not finished, maybe I still have to fix it. In order it should be called I lit it in the first place. You hear it? Again, when a person lights a candle... Before that, let's not run there yet. Let's read again. Kavta, it got extinguished. Did the Gemara ever come and say, Kavta, יצא, לא יצא? Did the Gemara ever say, Kavta חייב להדליק פעם שנייה, לא חייב להדליק? Zakuk lah. Which means, עדיין לא נשלם הדלקה ראשונה עד שאני זקוק לה, אני עוד חייב לה משהו. Here, when I go into the store and I pay seventy-five dollars, what's the answer? I still owe you twenty-five, right? I'm still zakuk לך. I still owe you, right? I still have to finish the... Of course we're talking about the mitzvah. The question is which mitzvah. The mitzvah because of the ma'aseh hadlakah. You did a mitzvah of hadlakas neiros, but it wasn't complete. You still owe something because it never lit. Right, that's if we pasken kavta ein zakuk lah. But the shailah of the Gemara, what's the question of the Gemara? Zakuk or ein zakuk, which means once I lit it... I'll give you an example. By korbanot, we learn a very interesting halacha, right? Right by menorah by the karbanos. What does it say over there? It says the lashon like this: Helo neroteha, ka'asher tzivah Hashem es Moshe. What's helo neroteha? Hayah madlik ad shetaleh ha'leh me'eileha. He wasn't allowed to just light it and go; he had to light it till it goes up. What's that? The question is, how much lighting did he have to light it? When you light a candle for Chanukah, is the pshat, I lit it and I walk away? Or, I'm zakuk lah; I have to make sure that it's lit in order for it to be called a hadlakah. That's what Rashi says, l'takno. That's what it means. It means, zakuk l'taken it, sheyihyeh k'ilu shehidlikti it. So is this shema pasha? Who? Slowly. Now listen carefully. If you pasken that I'm zakuk lah, and there's a sevara of shema pasha, right? So where is the chisaron now in the first hadlakah? If it's pshat I'm madlik and there's a new halachah I'm still mechuyav to be madlik a second time, so then what do you want with the first hadlakah? So shema pasha on the second time ruins the first time. And the answer is, on the shema pasha of l'taken, it was never lit. You never lit. That's the pshat. Huh? Why? It's beautiful. You want to know something? It's emes la'amito. Listen carefully. A guy went, you hear, and he lit a candle. Then the Gemara would say he might have to fix it because it's not—he still has to fix. Shema pasha, he won't fix it. So what does he have to do with the first hadlakah? Mai, you lit. What do you want? What do you want, like, ... over here? It's not ... You listen to the point. Since the whole hadlakah is not complete till you make sure that it's working, we're afraid you might not make sure it's working, so you would never light in the first place. It's not a pash on the second time; it's a pash already that the first thing was no good. But I'm telling you, we're afraid that the hadlakah never was in the first place. The kafta just means, kol zman shelo metaken, asani lo hadlakti. Now let's talk. Let's say a guy is mischabed by himself. There you go. Then you never madlik it. The guy lights it and blows it out. It does not matter; he was never madlik it. What does that mean? If it's by itself, so I can say, ani asiti. The kafta zakuk lah only goes back to my ma'aseh hadlakah. Did—were you madlik? The wind blew it out. Kafta ein zakuk lah. But if I blew it out, that means I was never madlik it. You know, guys are gonna come and say, Say I'm sorry. I'm sorry, but I'm not. Say I'm sorry. Yeah, I'm sorry, I'm not. Teshev.

I was yoshev, the kavod. Shafti? Ze lo yeshiva. Aval im ani yoshev, hakisei nishbar. Ani yashavti. What do you want? Right. So the ... right now, the maaseh, you have to ... Right. ... kavta. Does that ...? No, I don't know what I'm saying. So you're going to ... hold ... just like we do. He's going to agree with us that when it's by itself, I have no problem. Only zakuf only goes on ... How does he answer the Tosafos? The Tosafos is saying a major ... The Tosafos is trying to say the sugya of kavta is not a new sugya. It's back to the original sugya of hadlakah is a mitzvah. It's not, is there a new chiyuv to be madlik? The question was, was there ever hadlakah in the first place? What's that toli'in? Could I just be madlik and stop? If a person could just be madlik and leave it alone, means that as long as the hadlakah was there, we don't care that there's a constant hadlakah. So therefore, in our sugya, it would be ein zakuk lah. What's called lit, right? If you learn hadlakah oseh mitzvah, what do you say about hadlakah oseh mitzvah? You're saying a cheshbon that as long as it's lit, I don't care that there's where, when, how long, as long as the maaseh of lighting was there. The minute later it could be b'makom patur, but l'maaseh it was lit b'makom hakasher. So therefore, that's what he's trying, because he's trying to explain that it's not a new halachah of kavtar ein kavta. You're saying yesod. You're saying yesod of hadlakah oseh mitzvah. That's right. Once the maaseh is there, it's good enough. So let's say it's b'mezid or shogeg. So that's the shailah. If it's b'shogeg, that means the ma'aseh is there; just the Rabbanishom took it away. Where you did it, you get completely confused. Okay, rabosai, good, yeah? Kavta, you don't have to relight it. V'raminu, I'll ask you a question: mitzvatah mi'shetishkach hachamah ad shetichleh regel min hashuk. So we see the shiur, right? So we see clearly that there's a time of how long it has to be lit. So how can you say, Kavta ein zakuk lah, if it has to be ad shetichleh regel min hashuk? Says the Gemara, mai lav d'i kavta hada matlik lah? No, no, right, that's not the answer. It doesn't mean, when it says regel min hashuk, it doesn't mean kavtas hakuklah, but rather d'i lo adlik, madlik. But if you didn't light, you have to light. But if it—ein zakuk lah. If it got extinguished, you have no problem with it. Inami, another pshat: why we have to know the shiur of ad shetichleh regel min hashuk? Inami, l'shiurei. You have to know the shiur. You have to know how much oil you have to put in. So this is the two teirutzim of the Gemara. Teretz number one is the reason why you have to know the shiur of tichleh regel min hashuk is because i lo adlik, madlik, because if you didn't light, you still have to light. And the second teretz is, is l'shiurei. How much oil you have to put in. How much oil you have to put in? As much oil and as much candle that could last ad shetichleh regel min hashuk. Why? Because that is when the pirsumei nisa is. That's how long pirsumei nisa is. Enough oil ad shetichle regel min hashuk. It's not five hours; it's a half hour, the Gemara says. Because people today, there's light bulbs in the streets, so people are later. But in the times of the Gemara, it was a half hour, and then people would go, finished. That was the latest group of people to go home. Now, so no, but the teretz is the takanah is the takanah. Once it's already metukan, it's metukan. Now, if you take a look, if you take a look at the Gemara's first teretz, it implies, d'i lo adlik, madlik, that as long as it's not tichleh regel min hashuk, you should light. Mashma after that, you shouldn't light. So it's mashma, right? It's finished. We'll soon see there's a very big machlokes between the Rambam and the Mechaber. The shiur means how much oil are you supposed to put in. You should put in enough oil that it has ad shetichleh regel min hashuk. The first teretz of the Gemara, first teretz of the Gemara is d'i lo adlik, madlik, meaning after that you shouldn't light anymore. There's no reason to light. The Gemara says, right, which means that afterwards you don't have a chance to light, right? So if you don't have a chance to light, this is a machlokes, the Rambam...

And the mechaber will soon see. Second teretz is not, l'choira is not. We'll soon see it's a machlokes rishonim how to learn the second teretz. We'll soon see. Says the Gemara, inami l'shiurei. What's l'shiurei? Says Rashi, sheheibo shemen keshiur hazeh. It has to have oil keshiur hazeh, u'mihu im kavta, ein zakuk lah. But if it got extinguished, you don't have to relight it. Now let me ask you a question. Why does Rashi speak this out? That's the Gemara. The Gemara says, really, kavta ein zakuk lah. I would have thought that it's not a pshat. I would have thought that both was not. Usually the way of the Gemara is when it has a certain proof and then the Gemara disproves it, then I wouldn't know either way. I wouldn't know. But the Gemara has to tell you that we still have— But the Gemara is trying to say this. Isn't that what the Gemara is trying to say, really, kavta ein zakuk lah? No, but sometimes when the Gemara pushes that off, what does the Gemara say? The Gemara says, kavta— I have a question. The Gemara says, really, kavta ein zakuk lah. The Gemara says that. Those are the words of the Gemara. Yes, it does. The Gemara says it clearly. You're not right. The Gemara says, really, kavta ein zakuk lah. No, the Gemara says that. The Gemara says, mai lav d'kavta hadlik madlik lah, right? No, the Gemara says, no, don't say that. D'i lo hadlik madlik lah. That's right. That's what it means. I'm trying to say maybe it's not a proof right now. Yeah, but how do you read the Gemara? The Gemara's talking nonsense. I mean, otherwise the Gemara doesn't read. The Gemara's saying like this: really, first maybe it's a proof of kavta zakuk lah. Says the Gemara, really it's kavta ein zakuk lah. Why does it say the zman? The zman is d'i adlik. If you didn't light, you should still light, and inami l'shiurei. So why does Rashi go back and say, u'mihu? What's the mihu? I mean, that's the Gemara. Isn't that the Gemara? The Gemara is trying to say, kafta ein zakuk lah, and that's it. That's the end of the story. And the Gemara is saying, why does it say shiur of tichla regel min hashuk? What? See, you understand the Rashi? You understand what's bothering me? I mean, that's... you don't understand what's bothering me? In the Gemara itself, in the Gemara itself, it's clear that if it's kafta ein zakuk lah, that's the Gemara's answer. Why do I need the half hour? The answer is how much oil you're supposed to put in. So the Rashi doesn't have to go back. But really, umihu, what's umihu? I mean, that's the Gemara. I mean, what's umihu? Because Rashi... but, and also, why does Rashi explain it over here in the leshiurei? Why doesn't Rashi explain it also in the first thing? I mean, unless you come and say that really Rashi doesn't mean on this one more than the other one, just there's no Rashi before, maybe. Oh, oh, oh, oh, it's more shver here, this one we'll talk about, yeah? Again, from the wording of the Rashi, you could come and say that really umihu is going back on both things. A, it means ilei adlik, madlik, umihu kafta ein zakuk lah, and also the reason why you need a half hour was leshiurei, umihu, and the mihu is going back on both. And the reason why he says it here is because there's no Rashi on the, right, on the ilei madlik, you see? That's, but really he means both. That's right. There's no way to say it. He would say on both, and that Rashi. Why should he say that? Since this was in the second answer, usually that's there for Rashi to say it on where it goes back. That's what we're saying. That's what we're saying. So maybe that's what Rashi means. Rashi maybe means mihu is taka going back on both, but there's no other place to put it, so he puts it over here, right? Okay. But eino chanami, we still have the ha'arah, the question why Rashi puts it in the first place. So now the truth is like this. I want to show you an unbelievable Rosh, an unbelievable Shulchan Aruch, and a question that everybody asks on the Shulchan Aruch. Comes along the Rosh in Siman Zayin, he says like this. So far we have a question on Rashi. Why does Rashi need to come and say, U'mihu, but? I mean, that's the point of the Gemara. The Gemara is trying to say that really, Kafta ein zakuk lah. What's the half hour? The half hour is the shiur. And then Rashi says, U'mihu, but. That's what the Gemara is, right? Obviously Rashi is trying to say that even after the teretz of the Gemara, of l'shiurah, something's still bothering him. Why is it Kafta ein zakuk lah? Meaning Rashi is still adding, after the Gemara and after the shakla v'tarya of the Gemara, something about inami l'shiurah which has to say, you know what, but still there's no contradiction to Kafta ein zakuk lah. Obviously that's how Rashi reads, right? Even though there's a din of l'shiurah that you need a half hour, but U'mihu there's no problem.

Kaf the zakuk lo. He's trying to stress that point, yes. And he explains like this. I wrote siman zayin, kuf yud gimmel. Listen to how. Could be, could be, could be, very possible. Listen, I'm a very tired person, and I sometimes write zayin instead of gimmel. Hold on a second. He says like this. He says that the nafkamina is, Ela d'i adlik matzi madlik, aval mikan v'eilach over hazman. Now, what's the ma'aseh? Hilkach, af al pi shemetares tirutz achar, even though the Gemara gives a second teretz, ra'ui lehachmir u'lehadlik ner Chanukah b'techilas halailah. You should what? Be madlik b'techilas halailah. So the teretz is, you see from the Rosh that it's very possible that the second teretz is the teretz and the first teretz is not a real teretz anyway. You see from the Rosh, in klalei hapsak, that could be there is no second—the first teretz. The first teretz doesn't exist anymore. Once we have inami, the inami becomes what? He pushes away the first teretz, and you put the second teretz. Then I understand why Rashi comes and says u'mihu in the second one, right? Because could be there's no mihu in the first one because it's not a real teretz, right? Doesn't really exist. So we'll soon see a little further. Helek ha'apishim ... tzarich ra'ui l'hachmir l'hadlik ner Chanukah b'tchilas halailah. V'nir'eh, d'l'didan, shemadlikin ner Chanukah bifnim, v'ein heker ela lifnei habayis, ein l'hakpid al zeh. You don't even have to be makpid on this either, because since the ikar heker is lifnei habayis, so the whole tichla regel min ha'shuk is very not nogea. So that second answer, it's like a shiur. You should have a shiur any time, but you should have a shiur. That's the whole halachah. Now, inami, l'shi'urah, sheyesh litein shemen b'ner sheyehei dolek k'shiur zeh. That you should put oil in this thing that should be dolek k'shiur hazeh. Inami, another teretz, im achar shedolka k'shiur hazeh, if after he taka lit this time, rotzeh l'chabesah. What happens if he wants to extinguish it? O l'hishtamesh l'orah, ha'reshus b'yado. When? Ad shetichleh regel min ha'shuk ad kamo. So Rabbi Yochanan says it's the people in the marketplace. This is the teretz of the Rosh that he adds, that he adds onto the Gemara's teretz, inami, that if a person wants to use it after this shiur, he could use it. He could extinguish it or use it. And my question is, why did the Gemara say this? If the Gemara says inami l'shiurei, so why could the Gemara say inami this also? I mean, I don't see the Rosh. Once the Gemara says l'shiur already, then you could think of the Gemara that way yourself. Why? Because once you have this shiur, that means if I would want to... That's not what l'shiur means. L'shiur means how much oil you have to put in. So let's say you have that shiur already, you could already think. So why is the Rosh making into an inami? It's the same thing, I thought, no? Slowly, slowly, slowly. Everything goes slowly, slowly. Now you're starting to chap what I want? Okay, carefully. Let's start again. What are you saying? Huh? Okay, again. So we have it like this. We have over here. Now you're chapping what I want? Shalom Aleichem. All of a sudden he wakes up. Shalom Aleichem. Okay, so again. I want the chap also to be. Okay, no problem. Eliezer, you with me? Yeah, it's pashut. It's called learning. It's called learning what it says. I'm not telling you more than what it says, but you gotta think. You gotta think and read it. What should I tell you? If you don't think, you don't read, you won't know. Again, in the Gemara's teretz, in the Gemara has two terutzim to the shiur. If kafta and zakuk lah, so there's no shiur. The teretz is there is a shiur. So what's the shiur for? When I should start lighting, or how much oil I have to put in? Comes along the Rosh and says—sorry—comes along Rashi. Let's start, we'll go with Rashi. And he says, l'shiur how much oil you have to put in, and he adds to Rashi, but im kafta, ein zakuk lah. You hear? If it gets extinguished, you don't have to relight. So I ask you, why does Rashi add on the mihu im kafta? What's the—

Mihu, im kafta, what is—what's u'mihu im kafta if he got extinguished? I mean, that's the Gemara. That's what we— Rashi has to—I mean, that's pashut pshat in the Gemara. Rashi's not saying anything more than what it says in the Gemara, and it's more that the whole Gemara is coming to say that. So therefore Rashi says, u'mihu—mihu, it's like as if he's being mechadesh something. All right. Second of all, I want to know why Rashi, first of all, didn't even explain the first teretz, and if anything, the mihu is mashma it's going in the second teretz. Unless you learn the mihu really means going on both. Okay. So I come, I show you an interesting Rosh, that the Rosh comes along and says, you hear? First of all, according to the first teretz, you won't be able to light after a half hour. Says the Rosh, that's nothing. It's—it's—it's—don't pay attention to it. Why? Because the second teretz is the real teretz. Okay. Now that the second teretz is the real teretz, right, comes along the Rosh and he says, Inami a third teretz. What's the third teretz? The third teretz is if you're allowed to extinguish, if you're allowed to blow it out after you lit it for a half hour, and the answer is yes. Once you have the half hour, you're allowed to blow it out. So I ask you a question: why doesn't the Gemara say that? Why isn't—yeah, let me say, inami. I mean, if the Rosh thought of it, the Gemara can't think of it? What's inami, another teretz? So I'm telling you, mistama the inami, the Rosh really means to say is it's really a result of the first teretz. Inami l'shiura, when the Gemara gives a teretz l'shiura, you know what it means? There's two things which they gave l'shiura. It means he's being mefaresh the Gemara's l'shiura. L'shiura means, A, how much oil I have to put in, and B, once—there you go. Now you see the mihu in Rashi. What Rashi is trying to say is it's really the same thing, l'shiura, where they gave what? How much oil I have to put in l'chatchila, and once it's there already, how can I extinguish it? It's the same halachah l'shiur. It's the same halachah. The two terutzim of the Rosh, the two terutzim, the Rosh's second answer is really in the Gemara, the teretz l'shiur. Now you understand, right? You have that, then you're allowed to blow it out. That's what Rashi means, mihu. What Rashi is trying to say like this: if the whole halachah is to tell me not only how much oil I have to put in, but how long it has to light, so I would say, kafta zakuk lo, mihu ein kafta. Even in that— That's Rashi. And Rashi's going on l'shiur, you see? That's why Rashi says it over here. In the l'shiurah, in the shiur, I would come and say, listen, it has to light a certain amount. Not only I have to put in a certain amount of oil, it has to light a certain amount too. Yes. What do you see? You see a big yesod here, that as much as we say here that the mitzvah is just the hadlakah, is if it happened by itself. But if kafta, that you do it, then there's no... So I explained to you what's the pshat. If it's kafta by itself, ein zakuk lah. But if you were kovea it, then it's no good. The Pri Megadim that we learned yesterday, the Pri Megadim says that when a person, you were kovea it, it's כאילו there's no hadlakah. You uprooted your hadlakah. Or maybe, or maybe you can learn the second— So I'm saying, since you, so you uprooted it. But you can learn down that we don't say. So what's the pshat? So then I'm thinking like this. Or you can say, it—are you with me?—like the Pri Megadim yesterday. Or maybe there's a different taich here. Now listen here. We learned the Pri Megadim that a person can't undo it himself. If it happened by the wind, fine, but you can't undo it yourself. If you're going to undo it, you have to go back and— Yeah. Of course, you undid it. Okay. Now, the previous ... we learned yesterday, good. I believe this may be one more step further. Now listen carefully. Lamus. It won't be a lamdan. On one hand, hadlakah oseh mitzvah. On the other hand, we have a sugya called hanachah oseh mitzvah. That we spoke yesterday ... about, right? Two days ago. Placing. So the placing is definitely pursuing mitzvah, right? Because there's nothing else there. ... I love you very much. ... You were zoche that every time you open your mouth, you talk to the point. You don't realize about hadlakah oseh mitzvah. We have to—

To start asking, what part of the hadlakah is a mitzvah? The ma'aseh hadlakah, or the fact that it's lit? The toitzah, the ma'aseh. If you learn that it's the ma'aseh, so once I'm madlik, technically, if I undo it, I could say without the svara that we said yesterday, pri megadim, maybe you're madlik. But if the ikur is she'ein nidlak, so then what's—if you extinguish it, so then the tz... So then the pshat is like this. So then what happens if it gets extinguished by itself? Mitzad mi ani hidlakti? Mitzad mi is it nidlak? Achshav im yesh li chiyuv chadash, zeh mashu acher. Hidlakti v'zeh nidlak mitzidi. Achshav, mashu ba, eizeh ones ba. Ones rachmana patrei, zeh lo ani. Huh? No. When he does it himself, the taich is he's taking away the fact that it's nidlak. It's not enough to be madlik. It's not enough just to light it. You have to make sure that it's nidlak. Your din is, lo pshat madlikin ela sheyedaluk. Forget about the time, five, ten, whatever. Rather it has to be a half hour. Agavurcha, it has to be the zman is a half hour. Again, when we say either this hanachos a mitzvah, that's one thing. Then there's a question of hadlakah is a mitzvah. Now what's the taich of hadlakah is a mitzvah? Hadlakah is a mitzvah is either to light it, or that it should be lit. What's the neged? If it's to light, so even if I undid it, it was lit. The ma'aseh is there already. Okay, if it's to light, right. But if it's that it should be lit, so even if the ma'aseh is there, but it's not lit, I undid it. Because then the pshat is it's not me. It's ones, I b'tziddi. I did a ma'aseh hadlakah, and that's what the Gemara means l'shiur also. What does the Gemara mean, l'shiurah? As far as I'm concerned, I did a hadlakah that could last a half hour. Afilu shelo yaz. You see? Kol sheze yachol lihyot, ze mitzidi, ze doleg v'nidlak. Finished. Ze daluk v'nidlak. Ay, ma she'achar kach ba, ma she'oze ruach, that's ones, Rachmana patrei. Well, you shut it off. Yeah, you're losing the hadlakah. You're not doing the nidlak, you see? And this is a very important shailah: is mitzvas hadlakas neiros shehaniah dolek, that I should do it, or sheze yeh shenidlak? Meaning that it's daluk, that I have the fact that it's daluk is a mitzidi. Why am I telling you all this? Let me tell you something very interesting. Listen carefully. It's unbelievable Shulchan Aruch here. We're going to get into a prusumei nisa, so you got to give me a minute. Now, listen carefully. If you take a look here in siman tof reish ayin hei, se'if bet. Se'if bet. Yesh mi she'omer, yesh mi she'omer, d'keivan d'hadlakah oseh mitzvah, tzarich sheyiten shemen b'ner k'dei shiur kodem hadlakah. יש מי שאומר. There are those that say, יש מי שאומר. Kivan d'hadlakas... tomorrow, what do you mean? No, it brings from Rosh. Yeah, no, but it's a Gemara. יש מי שאומר, מחבר, סעיף ב'. יש מי שאומר, there are those that say, kivan d'hadlakas... mitzvah, tzarich ליתן שמן בנר, that you should put shemen b'ner. You want to know something? I think I was right about the siman zayin, by the way. No, it says Harosh. No, I'll show you what I'm saying. You'll soon see. Sure. Avadai, if I'm assuming hadlakas mitzvah or hanachos... that's where it is. Here it is. Here it is. Here it is. Kivan d'hadlakas mitzvah. I was right, it was siman zayin. Kivan d'hadlakas mitzvah, yeah, the Rosh is siman zayin. Kivan d'hadlakas mitzvah, tzarich sheyehei shemen b'ner k'dei shiur kodem hadlakah. Since we...

Hadlakah is a mitzvah. Says the Rosh, therefore you have to have enough oil, you hear, that the thing should last, because hadlakah is a mitzvah. Hadlakah does the mitzvah, so b'shaas hadlakah you need enough oil that it should last. That's what's mashma. If you hold hadlakah einah oseh mitzvah, but rather hanachah oseh mitzvah, so it wouldn't be enough l'shiurei. I guess you would have to have a half hour. It's only because hadlakah is a mitzvah, l'chatchilah, when you light, you need l'shiurei. Now, comes along the Mechaber, yeah, and he's posek: יש מי שאומר, דכיוון דהדלקה הוי מצוה, צריך שיהיה שמן בנר כדי שיעור קודם הדלקה. Comes along all the mefarshim, yeah, and they bombard the Mechaber: קבצם על המכריע. Why? יש מי שאומר. It's teretz in the Gemara, eina milsa l'shiurei. I mean, what's—how can it be יש מי שאומר? Unbelievable. יש מי שאומר? How can it be יש מי שאומר? Yeah, you have it? I mean, the Gemara, the Gemara says eina milsa l'shiurei. What's a יש מי שאומר? No, I'm saying— Why would he say that? No, I'm saying, you're saying יש מי שאומר, lomdus. I mean, you're talking about halachah l'maaseh. What's a יש מי שאומר? We pasken. Yeah, we pasken hadlakah is a mitzvah, and we pasken—because we pasken. We pasken kavteh zach. We pasken hadlakah is a mitzvah. We pasken also that you need shiurei. Where from? The Gemara that says—eina milsa l'shiurei is our Gemara. This Gemara that says hadlakah oseh mitzvah, that's later on. It says it in what? In the יש מי שאומר or what? No. The two opinions, and we pasken one way. That's what the Gemara says. He's not saying יש מי שאומר hadlakah oseh mitzvah. He's saying kivun d'hadlakah, the shiur. The shiur is eina milsa l'shiurei. No, but whatever it is, you have to say— No, is a יש מי שאומר that you need shiur, shiur k'shemen when you madlik? No, that's not a יש מי שאומר. Kivun doesn't make sense then. He's talking nonsense. I mean, יש מי שאומר, those that say—well, those that say what? That hadlakah oseh mitzvah, and therefore according to them you have to put— But you have to do it according to everybody. Eina milsa l'shiurei is a teretz to the Gemara according to everything and everybody. There nobody disagrees with the Gemara, eina milsa l'shiurei.