Reb Eliezer

שבת כד,א

Time to mention my ruling, when the Rav was there, by Rosh Chodash Chanukah where the shliach tzibur forget to say Yaleh Vayovo by mincha and remembered after saying al hanisim. He goes back to say Yaleh Vayovo, does he have to repeat al hanisim? Tosfas emphasis that al hanisim is to publicize the neis. Therefore as the shliach tzibur who did publicize the neis once, does not have to repeat al hanisim again as it is a tircha detziburei, a hardship on the tzibur, but if this happens to the individual he should repeat it. If it happens in the morning, he does not repeat Yaleh Vayovo either because of hardship as he will daven musaf where Rosh Chodesh is mentioned.

שבת כב,ב

The above should be under this daf.

The Har Tzvi O’CH (2,114) questions the Jerusalem custom of lighting outside in a container and closing the door after lighting as maybe the wind would put it out? How were you able to light it when it was open? We don’t figure that the wind increased when you closed it.

שבת כג,א

We don’t make a brocho על הדלקת הנר but the להדליק indicating that the lighting is the mitzva. We make בימים ההם בזמן הזה and not בזמן ההוא to emphasize what the Derashes Horan says that Nissan will be the time of redemption because it was the time of redemption and we will reawaken now the strength that is hidden in it.
Similarly, we can reawaken now the miracle that happened at the time of Chanukah.
The Chasan Sofer explains the custom that women don’t work when the candles are burning. They commemorate the biblical eight days of Yomim Tovim where the women light candles. So the men commemorate the miracle of the oil and the women abstain from work to commemorate the Yomim Tovim.

שבת כג,ב

Tosfas explains that if a mitzva is constant and the other is publicized, if it is question of precedence, which is first, the constant comes first. However when it is a question of doing one or another but not both then the one that publicizes the neis is done. On Yom Tov falling on Shabbos we say a Yom Tov shmonei esrei with Shabbos in it and not a Shabbos shmonei esrei with Yom Tov in it.

מזוזה בימין נר חנוכה בשמאל Mezuzah placed on the right and Chanukah menorah on the left. Explains the Rav of Beer Shmuel Rav Yonah Horowitz in his Sefer Chagveh Haselah that the purpose of the mezuzah is to teach how to behave in the inside whereas the Chanukah menorah is for the outside. The left from the inside is the right from the outside.

The neis of Chanukah according to the Taz 670,1 for the first day that oil was left over on which the neis was able to fall for the next days as you need something on which the blessing should materialize. This is what we say in Maoz Tzur ומנותר קנקנים נעשה נס לשושנים from the left over pitcher the neis materialized for eight days.

The Netziv Maeishiv Davar (2,80) explains that printed pages of seforim that are faulty have no kedusha on them as they are printed to be holy only if usable so they have to be sanctified for permanence when they become part of a sefer. According to this photocopies of seforim can be recycled in a separate bag. The don’t need genizah.

שבת כב,א

The lighting is the mitzva and not the resting. That is why we make a brocho להדליק and not על הדלקת הנרות. Some say להדליק נר חנוכה. Asks the Har Tzvi how can they light in Jerusalem outside and then close the door? If there is a wind it will blow it out. Maybe we rely on the fact that it did not go out when it was lit, so it wont go out afterwards. We say בימים ההם בזמן הזה we should have said בזמן ההוא? The Ran explains that Nissan is a time of the redemption, so we will be redeemed in Nissan as there is a koach hidden in Nissan which we are reawakening. Similarly, we are reawakening now the neis that this day has experienced before.

The Rivash explains that currently we light inside so we publicize the neis by lighting in the shul with a brocho even though the sefardim don’t make brocho on a custom like Halel.
There is a custom to light in the morning in shul without a brocho. This is based on the Rambam who says that whenever the menorah is cleaned, it is also relit, so in the morning it was prepared for the afternoon and was lit. The Rashba holds that it was only cleaned but not lit. The question is what is the use of lighting it when you can’t really see the light in the sunlight? My answer is that this is a commemoration of the Mikdash and not for publicity and therefore it does not have to be seen.

שבת כב,ב

Tosfas explains that if you have two items on is constant and the other for publicity, if it is question of precedence then the constant comes first whereas if it is question of one or another but not both then publicity comes first. Therefore on Yom Tov we say a Yom Tov shmonei esrei with Shabbos in it and not a Shabbos shmonei esrei with Yom Tov in it.

The liighting of Chanukah lights forwards or backwards is dependent according to the Pnei Yehoshua on how the neis occured. The Beis Yosef asks the question why light for eight days when there was oil for one day? He answers that they divided the oil for eight days using everyday an 1/8 of the oil. The neis was not realized in the menorah as it could be that it could be the whole oil of the pitcher was used. Rather, it was recognized through the pitcher where the oil was day by day duminished. The first day 8/8, second day 7/8 and so on. This is the view of the Beis Shanai. However, the Beis Hilel says that they used the first day the whole pitcher oil and it increased every day, so the neis also increased every day. Rav Chaim asks, how can you use the additional oil as it is oil of a neis? He answers that oil did not physically incrrease but the same oil was able to burn longer.
The Chasam Sofer says that as they lit in the open yard, it used more oil so there was a neis even the first day. The Shaltis interprets the gemora that even for one day there waa not enough oil. When there is exact pitcher of oil, some is left in the pitcher when it is poured in the menorah.

שבת כא,א

The Tosfas Yeshonim on the side says that lighting on shabbos with bad lights we are worried that it might go out and he cannot relight it and he will disturb his shalom bayis.

שבת כא,ב

The Taz in O’CH 673,9 brings the Trumas Hadeshen that even if we light earlier on shabbos, if it goes out we don’t have to relight the candles otherwise how can we light with bad lights maybe they will go out and he will not be able to relight it when he was not yet yotzei the mitzva when he lit. The Ramban says that we don’t worry about the light going out on shabbos as it is not possible to relight therefore the chazal considered it an onas and never instituted a prohibition for that. The Rif brings a proof that כבתה אין זקוק לה from the fact that we can light on shabbos and uses a double expression that we don’t relight. Explains the Ksav Sofer that the Tur says that we don’t care that it might go out and he will relight it again on shabbos as we don’t have to relight it. He got the idea from the Rif’s words. He holds that from the weekday is no proof as being negligent to relight we don’t worry and to forget is an onas as follows.
Rashi says that on a week day he will be negligent and not relight it, why doesn’t he say that he might forget? The Pnei Yeshuah says that would be an onas as we mentioned by tefila SA O’CH 108 he can say two shmonei esreis if we procrastinated to daven mincha and then he forgot. Tosfas might hold that to forget is not an onas.