ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 23
(a) A guest is obligated to perform the Mitzvah of Ner Chanukah.
(b) He could fulfill his obligation by giving a small amount of money to
his host, to buy a portion in the oil or the candles.
(This consession will not help if the guest has his own doorway, in which
case he will be obligated to light himself - Rosh, Si'man 8.)
(c) A married guest does not need to light, He can rely on his wife
lighting the Menorah at home on his behalf.
(a) Sunflower oil burns longer than olive oil, but olive oil burns
(b) Abaye changed from sunflower oil to olive oil, when he heard, in the
name of Rebbi Yehoshua ben Levi, that olive oil is preferred.
(c) There are two opinions regarding for which process olive oil is
preferable: some say for both smoking and mixing, whereas others say only
for the smoking process.
(a) One recites a Berachah over seeing a lit Menorah if he has not yet lit
his own Menorah, or if he is not going to light (e.g. if he is in a boat).
(b) Someone who sees a Menorah on the subsequent nights of Chanukah recites
the one Berachah of 'she'Asah Nisim' etc.
(c) On the first night, he also recites 'Shehechiyanu'.
(d) He omits 'Zeman', because it is not applicable after the first night,
whereas 'Nes' applies through the eight days, because each day that the oil
burnt was an additional miracle (and we have already learnt that Chanukah
was instituted because of the miracle of the oil, not that of the victory -
which happened *only* on the twenty-fifth).
(a) Every Mitzvah, even a Mitzvah mi'de'Rabbanan, is Torah-based, because
the Torah has commanded us "Lo Sasur min ha'Davar Asher Yagidu Lecha Yemin
u'Semol" (Devarim); alternatively, from "She'al Avicha ve'Yagedcha,
Zekenecha ve'Yomru Lach." (Devarim).
(b) One is permitted to separate Demai naked, because Demai does not
require a Berachah. Why not?
Because, Abaye maintains, a *Safek de'Rabbanan* does not require a
Berachah, only a *Vaday* de'Rabbanan.
(c) The Rabbanan gave the second day of Yom-Tov the Din of a Vaday;
otherwise, they felt, people would come to treat Yom-Tov Sheni with
(d) According to Rava, one is required to recite a Berachah even over a
*Safek* mi'de'Rabbanan, and the reason that no Berachah is recited over
Demai, is because Demai is not even considered a Safek (meaning that it is
a weak institution). Why is that?
Because, the majority of Amei ha'Aretz Ma'asered properly. It was in spite
of the fact that it was only *a minority* who failed to Ma'aser properly,
that Yochanan Kohen Gadol decreed Demai on produce that one buys from them.
(a) A house with two doorways leading into the courtyard requires two
Menoros, provided they are on two different sides of the house (so that
people entering the courtyard on the one side who see no Menorah there will
think that the owner of that apartment did not light).
(b) We are only concerned about people who live in that town, but not
visitors from out of town, because if we worried about what *they* think,
we would have to worry about what they might think, even if the two
doorways were on *the same side* of the house, since they will not be
likely to know that *that* part of the house is *one* apartment, and not
(c) The four reason for the obligation to leave Pei'ah at the end of one's
1. 'Gezel Aniyim' - i.e. that the owner will wait for the moment that his
poor relatives arrive, and declare Pei'ah *then*, in order to ensure that
*they* receive the Pei'ah;
By having to leave Pei'ah *at the end* of the harvest, all of these
suspicions fall away.
2. 'Bitul Aniyim' - i.e. If he was permitted to leave Pei'ah at any stage
of the harvest, the poor, not knowing at which stage the owner intends to
leave Pei'ah, will be forced to hang around the field for the entire
duration of the harvest - an utter waste of time.
3. 'Chashad' - i.e. people, not knowing at which point the owner left
Pei'ah, people will accuse him of not leaving Pei'ah at all, and will go on
to curse the man who does give the poor what is due to them.
4. 'Mipnei ha'Rama'im' - i.e. dishonest owners will get away with not
leaving Pei'ah at all. They will always be able to say, either that they
will leave Pei'ah later, or that they left it already.
(d) 'At the end of his field' means 'at the end of his harvest'.
(a) Yes! A lamp with two lamp-holders and two wicks may be used for two
people, according to the Mehadrin who light one light per person per night.
(See also b.)
(b) If one fills a dish with oil and surrounds it with wicks, as many
people as there are wicks can be Yotze the Mitzvah, provided one places a
cover on the dish, so that each wick can be seen to be a different entity;
otherwise, it has the Din of a bonfire, and even *one* person will not be
Yotze - since one can see the individual wicks drawing from the same
(a) First on the list of priorities is Shabbos lights, because Shalom Bayis
(a dark house is conducive to a bad relationship with one's wife) has
priority over oil for Ner Chanukah and wine for Kidush.
(b) "va'Tiznach mi'Shalom Nafshi" refers to the Shabbos lights.
(c) Ner Chanukah takes precedence over wine for Kidush, because of the
importance of Pirsumei Nisa, despite the fact that wine for Kidush is
'Tadir' (more common, and what is more common usually takes precedence).
(a) We learn from "Ki Ner Mitzvah ve'Torah Or," that someone who is careful
to fulfill the Mitzvah of Ner (Shabbos and Chanukah), will merit children
who are Talmidei-Chachamim (which is why women Daven for that, when
(b) For keeping ...
1. ... the Mitzvah of Mezuzah with extra care, one merits a nice house (for
the basic Mitzvah, one is rewarded in the World to Come, as Chazal have
taught 'There is no reward for [basic] Mitzvos in *this* world!);
(c) Rebbi Avin the carpenter merited to have two sons who were
Talmidei-Chachamim, because he would kindle many Shabbos-lights.
2. ... the Mitzvah of Tzitzis with extra care, one merits nice new clothes;
3. ... wine for Kidush with extra care, one merits barrels of wine.
The Meforshim also explain that the above are not a reward at all, but the
tools with which to perform the Mitzvah again, as Chazal have said 'One
Mitzvah leads to another'.
(a) Rav Yosef told his wife told his wife not to light at the last moment,
because the Torah teaches us how the Pillar of Fire used to come down early
and wait for the Pillar of Cloud to depart (and vice-versa) - so too,
should she light well before nightfall (or sunset).
(b) When, on the following Friday afternoon, she wanted to light very
early, that old man told her that just as it is not right to light too
late, so too, should one not light too early (before P'lag ha'Minchah),
because then, it is not evident that one is lighting li'Chevod Shabbos).
(c) Someone who ...
1. ...loves Talmidei-Chachamim will have sons who are themselves
2. ... honors Talmidei-Chachamim will have sons-in-law who are
3. ... respects (fears) Talmidei-Chachamim will himself become a
Talmid-Chacham. If he is does learn sufficiently for that, then he will
become a man with authority, to whom people listen, like (one ought to
listen to) a Talmid-Chacham. And the Mishnah in Pirkei Avos (Perek 6:1) -
that a true Talmid-Chacham merits many words.
(a) Chazal forbade one to burn Terumah oil which became Tamei by means of
the Shabbos lights for fear that in his eagerness to fulfill the Mitzvah of
burning Tamei Terumah, he will turn the wick higher, thereby transgressing
(b) Although this suspicion does not apply on Yom-Tov, Chazal nevertheless
decreed Yom-Tov because of Shabbos.
(c) It is forbidden to burn Shemen Sereifah on Yom-Tov, because the Torah
permits cooking only when it is for one's personal needs, as the Torah
writes in Sh'mos "Hu Levado Ye'aseh *Lachem*", from which Chazal have have
Darshened '"Lachem", for you, but not for Hashem'.
(d) The Seifa of our Mishnah is merely coming to explain the Reisha, as if
to say 'Why did the Reisha say that one may not with Shemen Sereifah on
Yom-Tov? Because it is forbidden to burn Kodshim on Yom-Tov.