אלא מה תלמוד לומר אין בו מים? Why does it say אין בו מים? Because it was tacke to tell you it was empty only of water, not that it was empty completely. מים אין בו, it didn't have water, אבל נחשים ועקרבים יש בו, but it had snakes and scorpions. Here we have the famous טייטש, all the ספרים טייטש, מים goes on Torah, and automatically if you don't have Torah in your mind, automatically snakes and scorpions creep in and sting someone. אמר רב יהודה אמר רב אסי אמר רב, רב says in the name of רב, אסור להרצות מעות כנגד נר חנוכה. You're not allowed to count money in front of נר חנוכה. It means you're not allowed to use the light of the candles to to do something. כי אמריתה קמיה דשמואל, when I said it to שמואל, אמר לי, he said to me, וכי נר קדושה יש בה? What, the candle has is a holiness that you can't use it? מתקיף לה רב יוסף, רב יוסף asked him back, וכי דם קדושה יש בה? Blood has a holiness? And the תניא it says, ושפך וכסה, it says ושפך means when you spill the blood, when you שחט an animal, וכסה you have to cover it, כסוי הדם. ודרשינן במה ששפך יכסה, the same thing the same way you שחט it, the same way you cover it, but שלא יכסנו ברגל, don't cover it with your feet, שלא יהיו מצות בזויות עליו, the mitzvah should not be like a בוזה, like this contemptible. A what? Contemptible. I don't know what that means. Not respected. Not respected. So mimela not because the blood has is, you שחט a בהמה the blood is holy, but you can't use it in a way which is בזיון. והכא נמי שלא יהיו מצות בזויות עליו. The reason you can't have hana'ah from the candles because you're doing it for the mitzvah, now you're going to what, use it for your own personal use? כמו ששבת candles the whole purpose is for your for use. You should see, it's to bring the light into the house, so why not you could use it. But here, that's what we mean for the mitzvah of lighting the Chanukah, and mimela if you're going to use it, it's going to be a בזיון. Why use the example of counting money particularly? That's what you really do by the candle, you really want to make sure that you see properly. So it's a longer process, maybe something Longer, something that people usually do by candles. That's something that you have to make sure you don't do it. If we tell you don't learn by the candle, you won't learn. No big nisayon. But here don't count the money? So he has to tell you don't count the money. זאגט די Gemara ווייטער, Especially especially Chanukah gelt? Ah, whatever, for Chanukah gelt. You get your Chanukah gelt, don't count it by the by the If you have a shamash, you could count. That's why we have a shamash. If you have a shamash, and that's we that's the reason we have a שמש. They come out you should never count. make up, take in the ברכה, that should be increased, doesn't say If you count it, it's not doesn't have If I have to pay you a loan, I want to give you $100. Hey, don't count it. Okay, now I won't count it. If you got to give it, you count it. זאגט די גמרא, מיתיבי, רב ששת, רב ששת asked a question,

מחוץ לפרוכת העדות יערך, says that the מנורה should be put on the other side of the פרוכת, that's where you put the candle. Question is, וכי לאורה הוא צריך? It seems from here that you put it in a place for the for the light. So is the Eibershter needs light? I mean in his 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. The Eibershter gave light, now we have to give light to him, the candles? That's no 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 שכינה rests amongst the yidden. So the reason the light is the מנורה is there to prove. מאי עדות? How does this how could you make a מנורה show that the Eibershter, the שכינה is there? אמר רב, so רב says, זו נר מערבי. This is the נר מערבי, שנותן בה שמן כמדת חברותיה, there's one candle which is called נר מערבי. There's a מחלוקת around Rambam, Rashi, whatever, which one it is, but 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 kept burned, ובאה, so you would use that to light the others. ובה היה מסיים, and this was the last one and he would extinguish it and light this one itself. But this was a nes, this is mamash a nes. You put in enough that should last for a certain amount of hours and it lasted longer. So we think Chanukah is a nes that it lasted longer. Okay, it lasted for eight days. But here also, this one always lasted. That was a nes, a constant nes. So this was a proof for the velt that the שכינה is there. Do they make connection between the nissim by Chanukah and by the מנורה, by the נר מערבי? Probably, yeah. Yeah.

Does a כהן גדול allowed to go into such a place? Huh? Does a כהן גדול allowed to go in such a place like whatever it is? The Rav asks a שאלה similar to what you asked, but not just how did the goy see. He says if you're going to pick a nes, there are morning עשרה נסים, and some of those עשרה נסים 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׳דיקע ענין, so out of all the things in the גשמיות׳דיקע world, what's the most רוחניות׳דיק, what symbolizes רוחניות, is light. Light. That's why a מצוה, נר מצוה ותורה אור, תורה is compared to light. So mimela when you want to say that there's a עדות for the Shechinah, it's in light. Anyway, there's a whole אריכות there. Amol. When it says באו עולם, it means the goyim also. A goy could have, they was allowed to come. Was a goy allowed to bring a korban? They're allowed to come in to a certain point. To a certain point. I don't know if he saw inside. Yeah, nowadays for sure. Like by the hakafot, remember he used to have this, a guy stood by the other end, had these binoculars. Binoculars. Ah? Yeah. You would see it. Yeah. Maybe the idea of seeing it. A vadai. How can it come, the Gemara even says that if you see it, if you see a חנוכה ליכט, you have to make a berachah. We don't make it because we light ourselves, and, but this, there's a din of ראיה also. So this didn't last, this didn't last through the second בית המקדש, just נר מערבי? I don't know, did it or not? The whole of the second בית המקדש... אמר רבי שמעון בן לוי, רבי שמעון בן לוי 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 they're talking about when when they burned the oil and hold something above it, and they... Okay, so the, in Yiddish, the smoke. The smoke. And then, and then they would scrub it off, and... 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, is olive oil. איבעיא להו, they asked, לגבל, לגבל או לעשן? When we say the oil, what do we mean? Is it like me or like you? That was, do they mean that the oil that they mixed into the mixture, when they made the mixture they put in oil, that's what they mean to stirring it, or it means what you said, that the oil that comes from this, the smoke that comes from the oil and that is the best if it comes smoke from שמן זית, what do we mean? So let's... 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 the ink. שמן זית מן המובחר, בין לגבל בין לעשן, both, for both is good, so in the mixture, so in the smoke. 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 the sap that's called in the trees, what's it? Sap, yeah, sap, whatever, that's the right word. So all this from all trees is good for for ink, ושרף קטף יפה מכולם. The שרף, the sap of this קטף, this tree called קטף, called balsam. Balsam, yeah, blackthorn. What is it? Blackthorn. Okay. That's, here it says balsam, is it the same thing? Oh, so it's balsam. Balsam wood. זאגט די Gemara ווייטער, 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. You say, ברוך אתה ה׳ אלקינו, thanking Hashem for making us holy with His mitzvos, and He commanded us to light this Chanukah candles. פרעגט די Gemara, והיכא צונו? Where did the Eibishter tell us to light Chanukah candles? Where does it say in the Torah you have to light Chanukah candles? So רב אויא אמר, רב אויא says, מלא תסור. There's a pasuk that says do not turn away from whatever the chachamim tell you. So the Eibishter told us to listen to the chachamim. רב נחמיה זאגט, אמר, שאל אביך ויגדך, the pasuk says ask your fathers and they'll tell you, זקניך ויאמרו לך, your elders and they'll tell you. So the way the Rambam puts it, he explains it very interesting, that the taytsh of the berachah is like this: ברוך אתה, we thank ה׳, אשר קדשנו במצותיו, you made us holy with your mitzvos, 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 a mitzvah, that's what he's asking in the Gemara. It's not really direct commandment. That's right, yeah, that's what he teaches us, like a direct is you commanded us לא תסור, you commanded us to listen to the chachamim who commanded us to light Chanukah, and so you go straight, which is direct, which it's not direct, it's indirect, but lefo'al it turns out that the bottom line is this is רצון עליון. Okay. So we got it there, so רצון עליון. זאגט די Gemara ווייטער,

תניא, it says in the 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 the field, you have to leave over פאה, פאה for the poor people has to be at the end of the field. Lichora, a person could טענה, I have to leave over something, so I'll leave over in the middle. Like what's that, why is that, it needs to be the end of? For four reasons. מפני גזל עניים, you shouldn't come to steal, the Gemara will טייטש it, steal from the poor. מפני ביטול עניים, not to waste the poor people, the the poor people's their time. מפני חשד, people shouldn't suspect. ומשום לא תכלה, because the pasuk says: Do not finish off. So it has The Gemara asks: מפני גזל עניים, what are we afraid? It will be in the middle, you might steal from עניים, why? שלא יראה בעל הבית שעה פנויה, if you have to leave it over, you could leave it over wherever you want, so he is going to wait for a specific time, when he'll see a time and there is nobody else, no עניים around, ויאמר לקרוביו, and he'll tell his relative, the poor man: \"Here is the 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. Four times a day they'll be sitting and waiting, עכשיו מניח פאה בעל הבית, בעל הבית say: \"Oh, now he's leaving פאה, now he's leaving פאה.\" You'll sit there a whole day waiting for it, like this they know that you're still at 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. מפני 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 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, they curse the guy, cursed is this guy who didn't leave פאה. But if it's at the end, they could see it. And then the third thing, משום לא תכלה, it says to not finish, to not end off cutting your field without leaving, so is that allowed? פרעגט די Gemara: What do you mean? אתו כולהו למה? משום לא תכלה, נו? All these three other three is because of this pasuk, נו? 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 a pasuk? We're giving four reasons why, one of the reasons because that's the din. Who will curse him, the poor people? No. Anyone who passes by knows he's supposed to leave פאה, 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. That's the reason. What kind of reason is that? We asked 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. That's the reason. That's not the reason, that's that's that's the The cause. No, no, no. The question the question is, why did the Torah say to leave it at the end? So then we say three reasons why the Torah does the end, and then because the Torah says so, it doesn't make sense. The גמרא, אמר רבא, like at 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, where you have a specific place, you know, anybody will see is: \"I left it over there,\" you 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's it, you're not there, you know you didn't come to shul. I could leave it there, I could I could go to this shul, I'll go to this shul. That would work. The poor people knew when the harvest would be over, therefore, they would wait for that time, and and then they should have been at that time, that's right. In that corner. Yeah, so why should they come to that field if this guy is starting to cut? They know that it takes three days. Okay, so if anyone is going to curse him, it will be the poor person. Why should anyone curse him? Why should a regular person pass by He's doing an aveirah. That's why he's cursing him? Yeah. Can say when you see a guy מחלל שבת: \"Oh, this guy, wow.\" But the poor person will curse him because that belongs to No, that's that's the first thing, so a poor person is waiting, wastes his time, poor person doesn't get, that's the first one. Here is another thing, that anybody, not even the cursing, means that people will be חושד you that you didn't do the mitzvah. That's what חשד, what's the lashon? מפני חשד. Suspicion. So the Gemara even says not only they'll be חושד, they'll even curse him. He didn't want they, also a good berachah.

אמר רב הונא, רב הונא said: הרגיל בנר, anybody who has who's careful with the mitzvah of candles, Like the first one, you think could tell his relative to come at a certain time. All right, but there'll be other עניים there, too. Here, the point is he'll see a time when there's nobody there, and then he'll schlep him in. הרגיל בנר, anybody anybody who's careful in the mitzvah of candles, That's true. It's not a chiddush, you can, but הוין ליה בנים תלמידי חכמים, in zechut of being extra careful with candles, you'll have sons talmidei chachamim. Chanukah candles he's talking about? No, because Chanukah in parentheses, it's not like it's Chanukah, Shabbos candles also. הזהיר במזוזה, if you're very careful in the mezuzah, here takeh it says the word זהיר. זוכה לדירה נאה, you get a nice house, because everything is midah keneged midah. So why would you have 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 ציצית, זוכה לטלית נאה, you get a nice beged, nice garment. הזהיר בקידוש היום, if you're very careful with קידוש, זוכה וממלא גרבי דחמרא, זוכה you'll have, you'll fill up your jars of wine. In other words, you'll have a lot of wine. דרב הונא הוה רגיל דהוה חליף ותני אפיתחא דבית רב אבין, דרב 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. חזייה דהוה רגיל דמשראגא טובא. So he saw he's very careful with candles. In other words, 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 put on the shamash? Not Chanukah, it's Shabbos. But we don't consider it an hidur. Yes, that is. Yeah? Yeah. אחד כנגד זכור, ואחד כנגד שמור. How much light? They didn't have light bulbs, so the more takeh wasn't the lights, but it probably could be as more, but the more you put in, the lighter it is, the better it is. So is the whole thing shalom bayis? Yeah. So, it's a mitzvah. So wouldn't bump 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, so that's why make sure, because that's shalom bayis. שלא יכשל בעץ ואבן. You shouldn't trip over a piece of wood or a stone, and then it'll be ruined shalom bayis. So is the first one saying that the men has a responsibility that to make sure the candles are lit because it's a woman's That's a that's a Gemara separately, but right before the zman obligation of the husband is to ask his wife, let's see, did you prepare the candles? And the minhag is that the husband takeh prepares. Some even have a minhag that he even lights it first and flushes it, blows it. The reason is so 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 the Rebbe, there was no letter concerning it? Even though he didn't, the Rebbe didn't do it. No, he writes on the Frierdiker Rebbe and on the Does that mean you have to stop? You could continue if you did, no no aveirah. He didn't need a No. No, he did it more than to each of us. Somebody did it to each of us. No, forgetting nothing. It doesn't mean you have to stop doing it. Oh, I thought you have to stop doing it. Okay, you can continue. If your קידוש היום is a Huh? to make kiddush on wine by day and not by night? But why is it called קידוש היום? No, it doesn't mean by day and not by night. קידוש של שבת, קידוש היום. שבת, יום טוב, that's what's called קידוש היום. What were you saying? No, I'm saying if you stop because you saw the Reshimos like, is that considered that you're being עוקר a minhag? No. Because you did it always, so I thought maybe you had to do it always. Yeah, but who says it's a hidur? Fine. It could be a hidur It is. But if it would be, the Rebbe would do it, no? It's not a hidur that he does. Oh, okay. I don't think you have to stop. So you can continue? You can continue. Okay. Anyway, so he said, two people will come, two great people will come out, 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, נשא דרב שיזבי. Huh? Yeah, by the way, 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. But Rav Idi bar Avin didn't have to

have said Rav Avin Nagra because he, because it was Rav Idi bar Avin. Yeah, he was a different Yeah, the father was called Avin, they were both called Avin. Son of an otherwise unknown Avin. Unknown otherwise, unless he did something else, so. So here we see that the man did prepare the They didn't actually light the candles. We don't, we don't know, but It doesn't mean him, could mean his wife, I mean the house, the house they were careful. Okay. So, רב חסדא הוה רגיל דהוה חליף ותני אפיתחא דבי נשא דרב שיזבי. He was, he passed by, used to come pass by the house of the father or the shver of Rav Shizvi. חזייה דהוה רגיל דמשראגא 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. So Rav Shizvi came out. So Rashi says, it was the father of Rav Shizvi or the shver of Rav Shizvi, but what's noge'a? If it's the shver, it means that the mother was, so if you're careful, so the children come out. So he treated him like his son. כל המלמד, like his father. דביתהו דרב יוסף הות מאחרא ומדלקא, so the

wife of רב יוסף used to wait till the last minute, and then she would light candles. אמר לה רב יוסף, so Rav Yosef said to her, תנינא, it says, \"לא ימיש עמוד הענן יומם ועמוד האש לילה\", it says the עמוד הענן, the clouds, 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 שעמוד הענן משלים לעמוד האש, ועמוד האש משלים לעמוד הענן, each one waited for the other to come. Umimela, what did he mean by that? That means that the the the right way to do is that you come earlier. That means the עמוד האש came before the עמוד הענן was supposed to finish. עמוד הענן was supposed to finish at a certain time, but the עמוד האש didn't come after the last seconds, they came a little bit before. So, what do we see? That you shouldn't leave to the last minute, you should do before. סברה לאקדומי, said, \"Oh, if before, so should I make it 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 18 minutes before before sheki'ah. Actually, we do 18 minutes before sheki'ah. You do before. All kinds of like this it has no base in this. It was 18 minutes. What in halachah is it 18 minutes before sheki'ah? No, 18 before sheki'ah, what? Yeah. Gives us a chance. They decided, it's all made up things. I learned that the hard way. You learned. Because you were That was one time. And people said, \"Where are you? חילול שבת!\" No, I came too early. They like 45 minutes earlier. I was waiting there. I'm thinking like it's 18 minutes. Oh, you thought they lit candles, so this is 18 minutes. But that's because it's angenumen, it's not which comes and 18, also used to light 15 minutes, like 15 minutes. So where where There is some sevara why they would have got a chiyuv of 18 minutes. There is one shita that bein hashmashot is 18 minutes before the sheki'ah. Yere'im, the shita is a Yere'im. We don't pasken like that. But anyway, there is a number 18 according to one shita before the sheki'ah. He says we know that that bein hashmashot is 18 minutes, so we know it's from the sheki'ah 18 minutes, that's a very, ספק יום ספק לילה, the Yere'im holds it's 18 minutes before the sheki'ah. Okay, so that's where they took the cheshbon of 18 minutes. It was it's basically a new thing, I mean it's I

remember when I went to Italy with the Satmar guys, so lights, so Friday night, they were lighting later, so I said, 18 minutes, said, \"Bah, it's a Amerikaner minhag, and we're in Europe now, so to do it.\" But like taking Shabbos early and lighting when it's light outside, I mean People do that. That's פלג המנחה. פלג המנחה, right? How soon after, like, right? One minute after, there's no problem. Yeah. As soon as פלג המנחה, you could light an hour and a quarter before sheki'ah. They do that in the whole world, 6:30, early, yeah. No, Chassidim don't really do it. The Litvishe? No, Chassidim. No, not like lighting candles or or what he said taking Shabbos early? Lighting candles. Yeah, now it's more or less accepted. Mendel Garelik is staying by me. Mendel? Yeah. So, he wrote up something in Russian, sent it in to the Rebbe about about lighting Shabbos licht, and he put there 20 minutes, the Rebbe made עגולה, yeah, 18. It's a אנגענומענע. אנגענומען in America. But you see, there's a קונטרס There's a קונטרס called Kuntres Dinim that came out תש״י by Greenglass. It's really reprinted it lately. Greenglass wrote it together with the Rebbe. And there it says Earlier? No, it came out after after תש״י? Yeah. Before or after histalkus? After histalkus it came out, but they wrote it before. Yeah, they wrote they wrote it before, but Yeah, but it was printed then. There it says that licht bentchen should be between 18 and 24 minutes before שקיעה. 24? It does say that? So, what was the הערה that the Rebbe made with with him? Because he said that in America it's just אנגענומען 18 and it's established 18, and But why did he put 18? in Russia. Why did you want 20? 20 minutes in Russia.