Yankel, I’m gonna try to continue this interesting Torah discussion while ignoring all the rhetoric.
Yours truly argues that hanuka lighting is a modified takana.
So does Rav Aronson.
So does O’N.
So do all poskim.
Besides menachem [and his infallible rebbi ?]
He still argues that hanuka is a non modified takana.
How does he explain relevant gemarot ? no problem whatsoever.
A) When did I ever argue that it’s not a modified takana? I only argued with coming up with that logic on your own. Again, I myself light menorah indoors (see Casual’s summary for more details).
B) Why do you accept what Rav Ahronson wrote about modification, but not what he wrote at the end – and maskana – of his kovetz, about how terrible it is for one to consider his rebbe a טועה?
C) Where does Oz Nidberu write that the mitzvah was modified? To the best of my understanding, he refutes all the svaros to allow lighting indoors, and insists that one is obligated to light outdoors.
D) Where do “all poskim” write this modification idea? The only one who I saw that wrote this svara is Rav Ahronson. And I think also the Minchas Yitzchak (whom Oz Nidberu has entire teshuvos refuting).
What I did see in the poskim was various other reasons why it’s accepted to light indoors: fear of thieves, the bitter cold and winds, fear of mockery, etc.
Bnei Yissaschar writes that today we aren’t on the spiritual level to spread the light of Torah to the outside.
Ner Yisroel (Koznitzer Maggid) writes that in previous generations they had to go outdoors to light it up. But now we’re in עולמות התחתונים and everything is like the שוק, so we can even make light straight from inside our houses.
Why isn’t Yankel insisting that one may only light menorah indoors in these specific circumstances, but it is absolutely forbidden to make it into a minhag?
Why isn’t he mocking the Bnei Yissaschar and Koznitzer Maggid for connecting it to spiritual reasons?
Why isn’t he attacking Rav Ahronson for considering Gedolei Yisroel “infallible”?
Casual wants us to believe that none of the svarot from rama trumat hadeshen taz levush etc make any sense ……..
A) Where did any of these four poskim mention that one may light indoors when it’s not a time of sakanah?
B) If you show me where they did, where did they say the reasoning was because of modification?
[I am not arguing. Just curious as to the source.]