תלמוד לומר אין בו מים? Why did it say אין בו מים? Because the pasuk can tell you it was empty only of water. Not that it was empty completely. מים אין בו. It didn't have water in, אבל נחשים ועקרבים יש בו, but it had snakes and scorpions. Here we have the famous טייטש of the all the ספרים טייטש, מים goes on Torah and then automatically if you don't have Torah in your mind, automatically snakes and scorpions creep in and and sting someone. אמר רב יהודה אמר רב, אסור להרצות מעות כנגד נר חנוכה. You are not allowed to count money in front of נר חנוכה. It means you are not allowed to use the light of the candles to to do something. כדאמריתה קמיה דשמואל, when I said it to שמואל, אמר לי, he said to me, וכי נר קדושה יש בה? What, the candle has itself holiness that you can't use it? מותיב רב יוסף, Rav Yosef asked him back, וכי דם קדושה יש בו? Blood has holiness? And the תניא it says ושפך וכסה, it says, ושפך means when you spill the blood, when you shachat an animal וכסה, you have to cover it, כיסוי הדם. And we דרשן, במה ששפך יכסה, the same thing the same way you shachat it, in the same way you should cover it. But שלא יכסנו ברגל, don't cover it with your feet. שלא יהיו מצוות בזויות עליו. The mitzvah should not be like bizayon like this כְּבֵיסוֹ, like what? Contemptible, I mean. The what? Contemptible. I don't know what that means. Not respected. Not respected. Okay. So, mimela not because the blood has its holy. You shachat a בהמה, the blood is holy? But you can't use it in a way which is bizayon. והכא נמי שלא יהיו מצוות בזויות עליו. The reason you can't have hana'ah from the candles, because you're doing it for the mitzvah. And now, you're going to what, to use it for your own personal use? Shabbos candles, the whole purpose is for the for use. We should see and to bring the light into the house, so why not you could use it. But here that's only for the mitzvah of lighting the Chanukah, mimela, if you're going to use it, it's going to be a bizayon. Why are you using the example of counting money particularly? That's where you really do it by the candle, you really want to make sure you know to see it properly. It's so It's a longer process maybe, something Long? Something that people usually do it by candles. That's something that you have to make sure you don't do it. If I tell you don't learn by the candle, you won't learn. Big nisayon, but don't count the money? So, it has to tell you don't count the money. זאגט די גמרא ווייטער, They

gave us They gave us Chanukah gelt. Uh, whatever for Chanukah gelt. You get your Chanukah gelt, don't count it by the by the you have a shamash. You have a shamash, you're certainly allowed. That's why That's that's the we do have a shamash. So you never count. you're taking the bracha that should be increased, that you should say. If I had to pay your loan and I'm going to give you a $100 and don't count it. Okay, well now I won't count. If you got to give it, you count it. זאגט די Gemara ווייטער, Rav Sheshet Rav Sheshet asked a question מחוץ לפרוכת העדות יערך. It says that the menorah should be put on the other side of the פרוכת, that's where you put the candle. Question is, וכי לאורה הוא צריך? He says here that he put it in the place for the can for the light? So, the does the אייבערשטער need light? I mean there's room in the in the בית המקדש, he needs light? והלא כל ארבעים שנה שהלכו בני ישראל במדבר, all 40 years that the Yidden went in the מדבר, לא הלכו אלא לאורו, they went to His light. So the אייבערשטער gave light. Now, we have to give light to him, the candles? What's the light? אלא the reason we have the מנורה, אלא עדות הוא לבאי עולם, it's a testimony to all the creatures of the world, שהשכינה שורה בישראל, that the Shechinah rests amongst the Yidden. So, the reason the light is the menorah is there to prove. מאי עדות? How does this how could you make a menorah shows that the Shechinah is there?

אמר רב, said רב, זו נר מערבי. This is the נר מערבי, שנותן בה שמן כמידת חברותיה, There's one candle which is called נר מערבי, there's מחלוקת around the Rambam, Rashi, whatever, which one it is, there was one candle that you put in every day the same amount of oil as the rest, וממנה היה מדליק, when he came in, it was still burning. All the other ones got extinguished, this continued burning. So, you would use that to light the others. ובה היה מסיים, this was the last one, and he would extinguish it, and then light this one itself. But this was a נס, it was ממש a נס. You put in enough that should last for a certain amount of hours, and it lasted longer. So, we think Chanukah is a נס that it lasted longer. Okay, it lasted for eight days. But here also, this one always lasted. That was a נס a constant נס. So this was a proof for the world that the Shechinah is there. Did they make connection between the two ניסים by Chanukah and by the menorah by the נר מערבי? Probably, yeah. Yeah. How does a goy allow to to go in to such a place? Huh? How could a goy go into such a place by הר הבית? The רבי asked a she'elah similar to what you asked, but not just how did the goy see. He says, if you're going to pick a נס, there are more than עשרה ניסים. And some of those עשרה ניסים happened in Yerushalayim. And this happened all the way there, and who could see it? Why is this more? So that's all אריכות that Light is the most רוחניות'דיק. When you want to show that there was a רוחניות'דיק ענין, so out of all the things in the גשמיות'דיק world, what's the most רוחניות'דיק? What symbolizes רוחניות is light. That's why a mitzvah, a נר מצוה ותורה אור, it says compared to light. So m'meila when we want to say that there is a עדות for the שכינה, it's in light. Anyway, there's whole אריכות in. They open the doors. A mole. I'm asking באי עולם means the גוים also. A גוי they was allowed to come. Was a גוי allowed to bring a קרבן? Was he allowed to get to a certain point? To a certain point. I don't know if he saw inside. No, that's not for sure. Remember by הקפות, remember you used to have these guys used to stand by the other end, used to have these binoculars? Huh? Yeah. You could see it. Yeah. Can be the idea, the idea to see it. I don't know. After the fact, the Gemara even says that if you see it, if you see a Chanukah light, you have to make a bracha. We don't make it because we light ourselves, but like this, it's a din of ראיה also. So this didn't last, this didn't last through the second Beis Hamikdash, did it? It did or not? The whole of the second Beis Hamikdash? אמר רב יהושע בן לוי, Rav Yehoshua ben Levi said, כל השמנים יפים לדיו, all oils are okay for ink. When you make ink, I guess you take certain plants or things and you mix it with oil. Maybe it's talking about when when they burn the oil and hold something above it, and they Okay, so they smoke. Smoke, and then they'd scrub it off and Yeah, that was the ink. And שמן זית מן המובחר, but the best oil to use for the ink is, the Gemara will explain in a second what it is, olive oil. איבעיא להו, they ask, לגבל, לגבל או לעשן? When we say oil, what do we mean? Is it like me or like you? That is, did they mean that the oil that is mixed into the mixture, when they made the mixture they put in oil, that's what they mean by stirring it, or it means what you said, that the oil that comes from the the smoke that comes from the oil and that is the best if it comes smoke from שמן זית, what do we mean? תא שמע, I'll answer you. דתני רב שמואל בר זוטרא, רב שמואל בר זוטרא said, כל השמנים יפים לדיו, all the oils is good for ink. שמן זית מן המובחר בין לגבל בין לעשן, both, for both is good, side the mixture, side לעשן. רב שמואל בר זוטרא מתני לה הכי, רב שמואל בר זוטרא learned it this way. כל העשנים יפים לדיו, all smoke is good for for ink. שמן זית מן המובחר, if you're talking about the smoke, שמן זית is the best. אמר רב הונא, רב הונא said, כל השרפים יפים לדיו, שרפים is the the the sap that's called in the tree, what's it? That's sap? Yeah, sap, fine, if that's the right word. So, all it's from all trees is good for for the ink, ושרף קטף יפה מכולם, the שרף, the sap of this קטף, this tree called קטף, it's balsam. Balsam tree. Blackthorn. What is it? Blackthorn? Okay. That Here it says balsam, is it the same thing? Oh, it says balsam. Also good. Zagt di

Gemara vayter, מאי מברך? What berachah do you make when you light the Shabbos candles, I mean the Chanukah candles? Mevarech, you make the ברכה אשר קדשנו במצותיו וצונו להדליק נר של חנוכה. Saying ברוך אתה ה' אלקינו, thanking ה' for making us holy with His mitzvot, and He commanded us to light this Chanukah candles. פרעגט די גמרא, והיכא צונו? Where did the Eibershter tell us to light Chanukah candles? Where does it say in the Torah we have to light Chanukah candles? So, Rav Avya אמר, Rav Avya says, מלא תסור, there's a pasuk that says do not turn away from whatever the chachamim tell you. So, it's the Eibershter who told us to listen to the chachamim. Rav Nechemiah zagt, אמר שאל אביך ויגדך, the pasuk says, ask your fathers, they'll tell you, זקניך, your elders, ויאמרו לך, and they'll tell you. So the way the Rambam puts it, he taytsh'es it very interesting, that the taytsh of the berachah is like this: ברוך אתה, we thank ה', ה' אשר קדשנו במצותיו, You made us holy with Your mitzvot, and You commanded us to listen to the chachamim who commanded us להדליק נר חנוכה. So like there's a gap in between it of what he meant, and that's how he's answering the Gemara. It's not really a direct commandment. That's why, yeah, that's what he taytsh'es, it's not direct. Direct is He commanded us לא תסור, He commanded us to listen to the chachamim who commanded us to like Chanukah, and so you go straight. Which is direct. Which it's not direct, it's indirect, but l'foal turned out that the bottom line is this is רצון עליון, right? Okay, so we've got it there, so

it's רצון עליון. Zagt di Gemara vayter, תניא, it says in a ברייתא, אמר רבי שמעון, רבי שמעון said, בשביל ארבעה דברים אמרה תורה להניח פאה בסוף שדהו. For four reasons the Torah said that when you leave over פאה, when you cut in your field, you have to leave over פאה for the poor people has to be at the end of the field. Lichora, a person can טענה, I have to leave over something, so I'll leave over the middle. Like what's that, why is that, why does that need to be the end of? For four reasons: מפני גזל עניים, you shouldn't come to steal, the Gemara will taytsh it, steal from the poor, ומפני ביטול עניים, not to waste the the the poor people's their time, ומפני חשד, people shouldn't suspect, ומפני משום בל תכלה, because the pasuk says: do not finish off, so you have to. The Gemara asks: מפני גזל עניים, what are we afraid? It'll be in the middle, he might steal from an עני, why? שלא יראה בעל הבית שעה פנויה, if you have to leave it over, you can leave it wherever you want, so he's going to wait for a specific time, when he'll see it's a specific time, and there is nobody else, no עניים around, ויאמר לקרוביו, and he'll tell his relatives, the poor men, \"הרי זו פאה\", that's פאה. Like this, you can't just decide to make פאה whenever you want, it's when you're holding by the end, that's when you leave פאה. Mimela, so otherwise he'll be stealing from the other people. מפני ביטול עניים, not to waste from the עניים, שלא יהיו עניים יושבין ומשמרין. If they're not going to be a specific place where he leaves פאה, they're going to wait the whole day. 4 hours a day they'll be sitting and waiting, \"עכשיו מניח פאה בעל הבית.\" The בעל הבית say: \"Oh, now he's leaving פאה, now he's leaving פאה.\" You'll sit there all day waiting for it, like this they know that he's still in the beginning of the field, so they know he's got another day left, so tomorrow they'll come at the end, they'll come. ומפני חשד, and people shouldn't suspect. What shouldn't they suspect? שלא יהיו עוברין ושבין אומרין, people who pass by, and they will not see פאה is far in the middle, they pass by, they don't see that you left anything over, what will they? אומרין, they'll say: תבוא מארה על אדם שלא הניח פאה בשדהו, a curse to the guy. Curse be this guy who didn't leave פאה. But if it's at the end, they can see it. And then, the third thing משום בל תכלה, it says do not finish, do not end off cutting your field without leaving. So, it's not allowed. פרעגט די גמרא: What do you mean? הא תו כולהו למה לי, משום בל תכלה, you know? All these three, other three is because of this pasuk, no? This pasuk is the din. We had a question, why is the din like this? So, what do you mean that like the reason why the din is because it says in Torah? We're giving four reasons why, one of the reasons because that's the din. Who will curse him, the poor people? No, anyone that passes by and knows he's supposed to leave peah and he sees the guy doesn't leave, so he'll curse him. But that's three reasons, then we have the fourth reason, because the Torah says you have to leave over at the end. It's the reason. What kind of a reason is that? We ask the question, why is the din that you have to leave over at the end? So, we give one reason, second, and the fourth reason because the Torah says so. Yeah, that's the reason. That's not a reason. That's that's the The cause. No, no, no. The question is why did the Torah say to leave at the end? So, then we say three reasons why the Torah does the end, then because the Torah says so, well that makes sense? So, the גמרא, אמר רבא, it's like a first, this is not not the fourth, this is not the fourth reason, that's the din. מפני הרמאין, the fourth reason is because of the people who trick. People will say, \"I left it,\" and they didn't. Like this, when you have a specific place, you can't guess and anybody will see it. I left it over there, come over there. I left it over there. You can leave over Like a shul, you know? You have two shuln, I daven in the other shul. There's only one shul, you know that that's you're either not there, you know you didn't come to shul. I could leave it there, I could go to this shul, I go to this shul. In other words, the poor people knew when the harvest would be over. Therefore, they would wait for that time, there, and and it should have been at that time, that's all. Yeah, so you come. In that corner. Why should they come to that field, if he this guy's starting to cut? They know that it takes 3 days. Okay, so if anyone is going to curse him, it would be the poor person. Why should anyone curse him? Why should a regular person pass by? He's doing an aveirah. That's why you curse him? Anyone having a You say when you see a guy מחלל שבת, \"Oh, this guy, wow, cursed.\" No, but a poor person could curse him because he that belongs to him. No, that's that's the first thing, so poor person's straight waste is time for a person and get, that's the first one. Here's another thing, that anybody Not even the cursing, he means that people will be choshed you that you didn't do the mitzvah. That's the חשד. What's the lashon? מפני חשד. Suspicion. So it's, the Gemara even says, not only they'll be choshed, they'll even curse him. He'll get a, azoy, aza gute bracha. אמר רב הונא, רב הונא said: הרגיל בנר, anybody who has who is careful with the mitzvah of candles, The first one, he could tell his relatives to come at a certain time. In the beginning, there would be other עניים there, too. Here, the point is he'll see a time when there's nobody there, and then he'll then he'll shlepp them in. הרגיל בנר, anybody anybody who is careful in the mitzvah of candles, הרגיל בנר. Mhm. So, here's the That's צריכים. Sometimes it's a diyuk, and but הוויין ליה בנין תלמידי חכמים. In zechut of being extra careful with candles, you'll have sons talmidei chachamim. It's Chanukah neirot we're talking about? No, because Chanukah is in parentheses. It's not like Chanukah, Shabbos candles also. הזהיר במזוזה, if you're very careful in the mezuzah, here it actually says the word הזהיר, זוכה לדירה נאה. You'll get a nice house. Because everything is middah keneged middah. So why would you have to children talmidei chachamim? Because נר מצוה ותורה אור. Torah is is a light, so if you're careful with light, you'll get that you'll get Torah, which is light. If you're careful with mezuzah on the door of your house, you get a nice house. הזהיר בציצית, if you're careful בציצית, זוכה לטלית נאה, you get a nice בגד, a garment. הזהיר בקידוש היום, if you're very careful with Kiddush, זוכה וממלא גרבי יין, you'll fill up your jars of wine, in other words, you have a lot of wine. רב הונא הוה רגיל דהוה חליף ותני אפיתחא דבית רב אבין, רב אבין נגרא.

Rav Huna used to go by the door of Rav Avin Nagra, there was a different Rav Avin, this is Rav Avin Nagra, Rav Avin the carpenter. חזא דהוה רגיל דמשראגא טובא, so he saw he's very careful with candles and with, Shabbos, he put up a lot of candles here. אמר, he said, תרי גברי רברבי נפקי מהכא, two great chachamim will come out from here, two great people, talmidei chachamim. What does it mean to put on many? First of all, on Chanukah, you only had put on the Not Chanukah, Shabbos, it's a Shabbos. Yeah, but we don't consider it a hidur? It is. Yeah? Yeah, even in other mitzvot. No, it's two, אחד כנגד זכור ואחד כנגד שמור. Just for light, if they didn't have light bulbs, they needed more, you know, the lighter It wasn't for light. Probably could be more, but the more you put in, the lighter it is, the better it is. Wasn't that the whole thing for shalom bayit? Yeah. So, so it's a mitzvah. So you wouldn't bang into each other. Not into each other, you shouldn't come into the house and trip over and fall. And who are you going to blame? Your wife, that's for sure. That's what it says, you'll blame your wife, right, that's why, make sure you don't, because that's for shalom bayit. שלא יכשל בעץ ובאבן, you shouldn't trip over a piece of wood or stones, and then it'll be ruined shalom bayit. So is the first one saying that the men has a responsibility that to make sure the candles are lit because it's the woman's That's That's a Gemara separately. But right before the zman, obligation of the husband is to ask his wife, did you prepare the candles? And the minhag is that the husband prepare. Some even have a minhag that he even lights it first and extinguishes it. The reason is so that it's easier to light. But I don't know if that's minhag Chabad. I used to do that, but then till the Reshimot it says that the Rebbe didn't do it. Yeah? So I stopped doing it. Nobody asked him for, there was no letter concerning it? Even though he didn't do it, the Rebbe didn't do it. No, he writes from the Frierdiker Rebbe, I don't know. Does that mean you have to stop? You can continue if you, no no aveirah. You didn't need a No. מתן נדר? Hatarat nedarim? No, if you did it more than three times, somebody who did it three times, so no, for that asking he, does that mean you have to stop doing it? Oh. I said, you don't have to stop doing it. Okay, you can continue, yeah. Take קידוש היום, is uh Huh? If you make Kiddush on wine by day, but by night, why is it called קידוש היום? No, it doesn't mean by day and not by night. קידוש של שבת, קידוש היום. Shabbos, Yom Tov, that's that's called קידוש היום. What were you saying? If you stop, what if he saw that you should, is that considered that you're leaving a hidur? No. You did it always, so I thought you're going to do it always. Yeah, but who says it's a hidur? It could be a hidur. But if it would be, the Rebbe would do it, no? It's not a hidur that he's doing. Okay. I don't think you have to stop. So you keep, we continue? You can continue, yeah. Anyway, so he said two people will come, two great people will come out, that's Rav Idi bar Avin and Rav Chiya bar Avin. Because this was Rav Avin that did this, so his two sons, Rav Idi and Rav Chiya. רב חסדא הוה רגיל דהוה חליף ותני אפיתחא דבי נשא דרב שיזבי. Huh? Yeah, but when you say Rav Avin it's not Rav Idi bar Avin is not the son of the regular Rav Avin, it's Rav Avin Nagra. We're talking about Rav Idi bar Avin. When it says Rav Idi bar

Avin, it's not the son of Rav Avin that we always know. Rav Idi bar Avin didn't have the epithet of Rav Avin Nagra because he Because it was Yeah. The father was called Avin, they're both called Avin. He is the son of of an otherwise unknown Unknown otherwise, only because he's, so here we see that the men did prepare the, they didn't actually light the candles, we don't, we don't know, but sure he lit. Doesn't mean him, could mean his wife, the house, the house, they were careful. So רב חסדא הוה רגיל דהוה חליף ותני אפיתחא דבי נשא דרב שיזבי, he was he passed by, used to pass by the house of the father or the shver of Rav Shizbi. חזא דהוה רגיל במשראגא טובא, he saw that he's very careful with the candles. אמר, he said, גברא רבא נפיק מהכא, a great person will come out from here. נפק מינייהו רב שיזבי, and Rav Shizbi came out. So Rashi said it was the father of Rav Shizbi or the shver of Rav Shizbi, but what's nogea? If it's the shver it means that the mother was So if you're careful, so the children come out. He considered him like his son. Kulei, a leader is like a father.

דביתהו דרב יוסף הוה מאחרא ומדלקת, the wife of Rav Yosef used to wait till the last minute and then she would light candles. אמר רב יוסף לה, רב יוסף said to her, תנינא, it says, ולא ימיש עמוד הענן יומם ועמוד האש לילה. Says the עמוד הענן, the cloud, went didn't stayed there till the end, didn't leave before the עמוד האש came, and עמוד האש לילה didn't leave right away before the other came. מלמד שהעמוד ענן משלים לעמוד האש, עמוד האש משלים לעמוד הענן. Each one waited for the other to come. וממילא, what did he mean by that? That means that the the the right way to do that you come earlier. That means the עמוד האש came before the עמוד ענן was supposed to finish. עמוד ענן was supposed to finish at a certain time, but עמוד האש didn't come after the last second, it came a little bit before. So what do we see? That you shouldn't leave the last minute, you do it before. סברה לאקדומה, said oh, and before, so it's online before? So, she wanted to make it very early. אמר לה ההוא סבא, so one older guy said to her, תנינא, it says לגבי lighting candles, ובלבד שלא יקדים ובלבד שלא יאחר, don't make it too early and too late. In other words, you should not, do it normal, don't do it so 18 minutes before, before shkiah. I think you could do that 18 minutes before shkiah, you do before. All kinds of like innovations had no basis, what's 18 minutes? What's in halacha about 18 minutes before shkiah? Nothing. 18 before shkiah, well yeah. Gives us a chance. Yeah, they decided it's all always made-up thing. You learn. At one time. And people say, \"Wait, you חלל שבת?\" No, I came too early, everything is 40, they like 45 minutes earlier. Oh, you thought they lit candles, this is 18 minutes. But that's because it's, it's not and 18 I'm already used to like 15 minutes, in Satmar like 15 minutes. There is some sevara why they would have got the chiyuv of 18 minutes. There is one shita that bein hashmashot is 18 minutes before the shkiah. Yereim, Shitat HaYereim. We don't פסקן like that, but final there is a number 18 according to one shita before the shkiah. He says we know that that bein hashmashot is 18 minutes. So, we know it's from the shkiah 18 minutes, that's already, ספק יום, ספק לילה, and the Yereim holds it's 18 minutes before the shkiah. Okay, so that's where they snapped up the 18 minutes. It was, it's basically a new a new thing, I mean it's a Remember when I was went to Italy with the Satmar guys, so they lit, so they were lighting later so I said, \"You have 18 minutes.\" He said, \"Eh, it's it's an American minhag and we're in Europe now so [laughter] to do with it.\" But taking Shabbos early and lighting when it's light outside, I mean People do that. You can do that. Once after plag hamincha. After plag hamincha, right. As soon after, like, right 1 minute after is no problem. Yeah. As soon as plag hamincha you can light. It's an hour and a quarter before shkiah. Early, yeah. No, Chassidim don't really do it. Even Chassidim? No, not like, I mean lighting candles or or what you said taking Shabbos early? Lighting candles. Like yeah, now it's more or less accepted. Mendel Begun, Garelik was staying by me. Yeah, so he wrote up something in Russian, sent it in to the Rebbe. Lighting Shabbos licht and he put there 20 minutes, the Rebbe made a הערה, changed to 18, yeah, to 18. That's a But you see, there's a קונטרס I think it was on There is a קונטרס called קונטרס דינים that came out תש״י by Greenwald, really Green reprinted it lately. Greenwald wrote it together with the Rebbe. And there it says No, it came out after after histalkus. תש״י? Yeah. Before or after histalkus? After histalkus came out, but they wrote it before. Yeah, they wrote it they wrote it before, with Yeah, but it was printed then. There it says that licht bentchen should be between 18 and 24 minutes before shekiah. 24? Does it say that? So, what was the he'arah the Rebbe made with with him? I think he said that, in America it's already 18, it's established 18, and Everybody does 18. Rosh Hashanah. Why, he wanted to change all of it? He wrote 20 minutes. He wrote 20 minutes, right. Nobody, if everybody else usually light 18 minutes before, why you write 20 minutes?