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    The Holiday of Lights

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    The summary provides the key points about lighting for Shabbat and Chanukah from the document in 3 sentences: The document discusses Rambam's rulings that lighting for both Shabbat and Chanukah is obligatory, and one must beg or sell possessions if needed to purchase oil. If one cannot afford to light for both, Rambam rules they should light for Shabbat in order to bring peace to the home, though Chanukah lighting celebrates the survival of the Jewish home. The essence of Chanukah lighting is accomplished by having one lamp per household at the entrance, while Shabbat lighting introduces internal peace, so it overrides the family-oriented lighting of Chanukah.

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    The Holiday of Lights

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    outdash2
    26 views2 pages
    The summary provides the key points about lighting for Shabbat and Chanukah from the document in 3 sentences: The document discusses Rambam's rulings that lighting for both Shabbat and Chanukah is obligatory, and one must beg or sell possessions if needed to purchase oil. If one cannot afford to light for both, Rambam rules they should light for Shabbat in order to bring peace to the home, though Chanukah lighting celebrates the survival of the Jewish home. The essence of Chanukah lighting is accomplished by having one lamp per household at the entrance, while Shabbat lighting introduces internal peace, so it overrides the family-oriented lighting of Chanukah.

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    The summary provides the key points about lighting for Shabbat and Chanukah from the document in 3 sentences: The document discusses Rambam's rulings that lighting for both Shabbat and Chanukah is obligatory, and one must beg or sell possessions if needed to purchase oil. If one cannot afford to light for both, Rambam rules they should light for Shabbat in order to bring peace to the home, though Chanukah lighting celebrates the survival of the Jewish home. The essence of Chanukah lighting is accomplished by having one lamp per household at the entrance, while Shabbat lighting introduces internal peace, so it overrides the family-oriented lighting of Chanukah.

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    © All Rights Reserved
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    Download as pdf or txt
    26 views2 pages

    The Holiday of Lights

    Uploaded by

    outdash2
    The summary provides the key points about lighting for Shabbat and Chanukah from the document in 3 sentences: The document discusses Rambam's rulings that lighting for both Shabbat and Chanukah is obligatory, and one must beg or sell possessions if needed to purchase oil. If one cannot afford to light for both, Rambam rules they should light for Shabbat in order to bring peace to the home, though Chanukah lighting celebrates the survival of the Jewish home. The essence of Chanukah lighting is accomplished by having one lamp per household at the entrance, while Shabbat lighting introduces internal peace, so it overrides the family-oriented lighting of Chanukah.

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    Parshat Vayeshev

    24 Kislev, 5777/December 24, 2016

    Vol. 8 Num. 16

    Toronto Torah is dedicated by Mervyn and Joyce Fried and Family


    in honour of Dr. Albert and Janice Kirshen, on the occasion of their anniversary. Mazal tov!

    The Holiday of Lights


    Regarding Shabbat, Rambam rules,
    Lighting for Shabbat is not optional
    Even one who has nothing to eat must
    beg at peoples doors, buy oil and
    light. (Mishneh Torah, Hilchot
    Shabbat 5:1) Regarding Chanukah,
    Rambam rules, Lighting lamps for
    Chanukah is a most beloved mitzvah,
    and one must be very careful with it
    Even if one has nothing to eat other
    than from tzedakah, he must beg, or
    sell his clothing, and buy oil and
    light. (Mishneh Torah, Hilchot
    Megilah vChanukah 4:12)
    What should one do if he cannot afford
    to purchase fuel to light for both
    Shabbat and Chanukah? Rambam
    (Hilchot Megilah vChanukah 4:13)
    rules that one should light for
    Shabbat. This seems odd, though, as

    Yaron Perez
    Rambam himself stresses the beloved
    character of lighting for Chanukah.
    Rambam even says that one must sell
    his clothing in order to afford to light for
    Chanukah, which he did not say
    regarding lighting for Shabbat!
    Rambam justifies his prioritization of
    Shabbat not by saying that the mitzvah
    of Shabbat is more important, but
    rather because of peace in the home.
    The light provided by the lamp brings
    peace to the family members, who
    would otherwise be sitting, depressed
    and suffering, in the dark.
    The essence of lighting for Chanukah is
    accomplished by placing the Chanukiah
    at the entrance of the home, for the
    essence of the holiday is the survival of
    the Jewish home. On Chanukah, the
    values of the Jewish home were saved

    Lives of Israels Rabbis: Rabbi Aryeh Stern

    from all of the Greek decrees, including


    attempts to eliminate privacy by
    removing the doors of Jewish homes,
    prohibiting immersion in the mikvah,
    and abusing newlywed brides. (Otzar
    Midrashim, Midrash Maaseh
    C h an uk ah ) Th u s, th e h a l a ch i c
    minimum for lighting is one lamp per
    household. And since lighting for
    Shabbat introduces internal peace for
    the family, it certainly overrides the
    family-oriented lighting of Chanukah.
    When we can light both together, this
    brings about complete peace. To cite
    Rashi (Shabbat 23b), It is written, The
    lamp is a mitzvah, and Torah is light
    (Mishlei 6) Via the mitzvah lamp of
    Shabbat and Chanukah, the light of
    Torah comes.
    yperez@torontotorah.com

    Rabbi Jonathan Ziring

    Rabbi Aryeh Stern


    b. 1944 Tel Aviv
    Chief Ashkenazi Rabbi of Jerusalem, 2014-present

    the Rishonim (early commentators), and then provide the


    final ruling of the Rambam. The goal is to unify the study of
    Talmud with practical halachah.

    Rabbi Stern was born in Tel Aviv to a Chassidic Zionist


    family. He studied in Yeshivat Yishuv HeChadash, Chevron,
    and Mercaz HaRav. He studied dayanut [to become a
    rabbinical judge] and was a soldier in the Six Day War and
    the Yom Kippur War. He has been a Rosh Yeshiva or Ram in
    several Yeshivot, as well as a Community Rabbi in Katamon.

    In 2014, Rabbi Stern was appointed the Chief Ashkenazi


    Rabbi of Jerusalem, with wide support from both the Dati
    Leumi and Charedi communities. He declared his desire to
    be the Rabbi for all denominations living in the city, and has
    endorsed the establishment of joint events for religious and
    secular Jews.

    He is most known for having established the Halacha Brura


    and
    Berur
    Halacha
    Institute
    (http://
    www.halachabrura.org/), which publishes clear in-depth
    analysis of halachic issues, progressing from the original
    sources through the practical law. Their Vilna-based edition
    of the Talmud includes two levels of commentary that are
    unique. The first is Halacha Brura written by Rabbi Tzvi
    Yehuda Kook (who chose Rabbi Stern to spearhead this
    project). It provides a concise halachic perspective by citing
    the Rambam, Shulchan, Aruch, and some notes from Rabbi
    Kook. Second, in the back of each volume they summarize

    Rabbi Stern opposes establishing physical communities that


    are unique to specific denominations, encouraging religious
    and secular Jews to live together. He has endeavored to
    improve the level of kashrut supervision, although he has
    not yet succeeded. He has encouraged expanding the
    womens section in synagogues and at the Kotel to
    encourage women to pray, and he has allowed a Sefer Torah
    to be placed in the womens section for dancing on Simchat
    Torah. He has pushed for religious studies to be removed
    from the national Bagrut matriculation curriculum.
    jziring@torontotorah.com

    OUR BEIT MIDRASH

    ROSH BEIT MIDRASH


    RABBI MORDECHAI TORCZYNER
    SGAN ROSH BEIT MIDRASH
    RABBI JONATHAN ZIRING
    AVREICHIM
    ADAM FRIEDMANN, YARON PEREZ
    CHAVERIM
    EZER DIENA, URI FRISCHMAN, NADAV GASNER, BJ KOROBKIN, RONI
    PEREZ, JOSH PHILLIP, MORDECHAI ROTH, EZRA SCHWARTZ, DAVID SUTTNER
    WOMENS BEIT MIDRASH
    MRS. ORA ZIRING, MRS. ELLIEZRA PEREZ
    CHAVEROT YAKIRA BEGUN, NOA BORDAN, MAYTAL CUPERFAIN, MIRA GOLDSTEIN,
    KAYLA HALBERSTADT, LEORA KARON, RIVKA SAVAGE, KAYLA SHIELDS, ARIELA
    SNOWBELL, SARAH WAPNER

    Find our upcoming classes on-line at


    www.torontotorah.com

    We are grateful to
    Continental Press 905-660-0311

    The 613 Mitzvot: #291, 559: Preventing Procreation


    The first Divine commandment to humanity recorded in the
    Torah is Bear fruit and multiply (Bereishit 1:28); this is
    the first biblical affirmation that G-ds creations are
    worthwhile, and that Life is objectively good. Per Sefer
    haChinuch, it is the Torahs first mitzvah.
    Along the same lines, the Torah explicitly prohibits
    permanently neutering any bird, animal or human being,
    saying, You shall not perform this in your land. (Vayikra
    22:24) Sefer haChinuch records this as the Torahs 291 st
    mitzvah. There is some dispute in rabbinic literature
    regarding the application of this law for women:

    The Vilna Gaon (Biur HaGra Even haEzer 5:25) said it


    is biblically prohibited

    The Taz (Even haEzer 5:6) felt it is prohibited under a


    separate prohibition against causing pain;

    The Beit Yehudah (2:47) ruled that it is rabbinically


    prohibited.

    Rabbi Mordechai Torczyner

    Rabbi Moshe Feinstein (Igrot Moshe Even haEzer 3:13 and


    4:32-36) followed the view of the Vilna Gaon, recommending
    certain forms of contraception over such a surgery.
    Popular thought approves of neutering animals rather than
    allowing them to breed beyond their means, but this is also
    included in the Torahs prohibition. For more on this, see an
    article by Rabbi Howard Jachter at http://www.daat.ac.il/
    daat/english/halacha/jachter_1.htm.
    In a third mitzvah, the Torah (Devarim 23:2) prohibits males
    who have been manually neutered from marrying; Sefer
    haChinuch lists this as the Torahs 559th mitzvah. As Sefer
    haChinuch writes, this intensifies the barrier against such
    operations. There is some dispute regarding the status of a
    man who is neutered by disease. (Shulchan Aruch Even
    haEzer 5:10)
    torczyner@torontotorah.com

    Weekly Highlights: Dec. 24 Dec. 30 / 24 Kislev 1 Tevet

    Many of our shiurim are on break this week, but opportunities remain
    Time

    Speaker

    Topic

    Location

    Special Notes

    Adam Friedmann

    Parshah Analysis

    Clanton Park

    R Jonathan Ziring

    Daf Yomi

    BAYT

    R Mordechai Torczyner

    Gemara Avodah Zarah

    BAYT

    Simcha Suite

    Dec. 24
    After hashkamah
    Before minchah
    After minchah
    Sun. Dec. 25

    Chanukah Day 1

    8:45 AM

    R Jonathan Ziring

    Responsa

    BAYT

    Not this week

    9:15 AM

    R Shalom Krell

    Book of Shemuel

    Associated North

    Hebrew

    R Jonathan Ziring

    A Secular Zionist Chanukah

    Yaron Perez

    Yours is Greater than Theirs

    Adam Friedmann

    Fact-Checking Chanukah

    Shaarei Tefillah

    A Chanukah
    Marathon!

    R Mordechai Torczyner

    The Hallel of Chanukah

    9:30 AM to Noon

    Mon. Dec. 26

    Chanukah Day 2

    7:30 PM

    Adam Friedmann

    Arvei Pesachim in Depth

    Clanton Park

    Men

    8:30 PM

    Adam Friedmann

    Gemara Arvei Pesachim

    Clanton Park

    Men

    Ezra and Nechemiah

    Shaarei Shomayim

    Not this week

    Tue. Dec. 27
    1:30 PM
    Wed. Dec. 28

    Chanukah Day 3
    R Mordechai Torczyner
    Chanukah Day 4
    For location:

    2:30 PM

    R Jonathan Ziring

    Narratives of Vayikra

    8:00 PM

    Adam Friedmann

    Why do we do that?

    Shaarei Tefillah

    Book of Shoftim

    49 Michael Ct.

    Not this week

    Laws of Onaah

    Yeshivat Or Chaim

    Advanced

    Thu. Dec. 29
    1:30 PM
    Fri. Dec. 30
    10:30 AM

    carollesser@rogers.com

    Not this week

    Chanukah Day 5
    R Mordechai Torczyner
    Rosh Chodesh Tevet
    R Jonathan Ziring

    OUR MISSION: TO ENGAGE, INSPIRE AND EDUCATE THE JEWISH COMMUNITY OF THE GREATER TORONTO AREA. WE APPLY OUR
    TORAH HERITAGE TO THE DAILY LIVES OF MODERN JEWS, THROUGH CLASSES, DISCUSSIONS AND CHAVRUTOT IN OUR HOME BEIT
    MIDRASH AND OUR BNEI AKIVA SCHOOLS, AS WELL AS THE SYNAGOGUES, CAMPUSES AND WORKPLACES OF THE GTA.
    We are funded by the Toronto community. To support our work, please email info@torontotorah.com or go to
    http://www.torontotorah.com/support. Thank you for your continued partnership.

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