41 – Hanukah: The Greek Agenda – HaGaon Rabbi Yaakov Hillel – Straight from the Heart
לוח זמני תפלה לחורף תשפ״א
מוצאי שבת | ערבית | שקיעה | מנחה שבת | סוף זמן קריאת שמע | הדלקת נרות | מנחה וקבלת שבת | תאריך | שבת פרשת |
Shabbat Ends | Arbit | Sunset | Minha | Shema before | Candle Lighting | Minha & Kabbalat Shabbat | Date | Parasha |
PM | PM | PM | PM | AM | PM | PM |
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4:50 | 4:45 | 3:49 | 3:15 | 10:14 | 3:35 | 3:35 | 18/19 Dec | מקץ |
Q & A on Parashat Miketz
- What did the fat cows being eaten symbolize?
41:4 – That all the joy of the plentiful years would be forgotten. (Not that the good years would provide food for the bad years.) - How did Pharaoh's recollection of his dream differ from Nevuchadnetzar's recollection of his dream?
41:8 – Pharaoh remembered the contents of his dream but didn't know its meaning. Nevuchadnetzar forgot even the contents of his dream. - What was significant about the fact that Pharaoh dreamed repeatedly?
41:32 – It showed that the seven good years would start immediately. - What does “Tsafnat Panayach” mean?
41:45 – He who explains things that are hidden and obscure. - What happened to the Egyptians' grain that was stored in anticipation of the famine?
41:55 – It rotted. - What did Yosef require the Egyptians to do before he would sell them grain?
41:55 – Become circumcised. - Did Yaakov and his family still have food when he sent his sons to Egypt? If yes, why did he send them?
42:1 – Yes, but he sent them because he did not want to cause envy in the eyes of those who did not have food. - What prophetic significance lay in Yaakov's choice of the word “redu” — “descend” (and not “lechu” — “go”)?
42:2 – It hinted to the 210 years that the Jewish people would be in Egypt: The word “redu” has the numerical value of 210. - Why does the verse say “Yosef's brothers” went down to Egypt (and not “Yaakov's sons”)?
42:3 – Because they regretted selling Yosef and planned to act as brothers by trying to find him and ransom him at any cost. - When did Yosef know that his dreams were being fulfilled?
42:9 – When his brothers bowed to him. - Under what pretext did Yosef accuse his brothers of being spies?
42:12 – They entered the city through 10 gates rather than through one gate. - Why did the brothers enter the city through different gates?
42:13 – To search for Yosef throughout the city. - Who was the interpreter between Yosef and his brothers?
42:23 – His son Menashe. - Why did Yosef specifically choose Shimon to put in prison?
42:24 – Because he was the one who cast Yosef into the pit and the one who said, “Here comes the dreamer.” Alternatively, to separate him from Levi, as together they posed a danger to him. - How does the verse indicate that Shimon was released from prison after his brothers left?
42:24 – The verse says Shimon was bound “in front of their eyes,” implying that he was bound only while in their sight. - What was Yaakov implying when he said to his sons: “I am the one whom you bereaved”?
42:36 – That he suspected them of having slain or sold Shimon, and that they may have done the same to Yosef. - How did Reuven try to persuade Yaakov to send Binyamin to Egypt?
42:37 – He said, “Kill my two sons if I fail to bring back Binyamin.” - How long did it take for Yaakov and family to eat all the food that the brothers brought back from Egypt? Give the answer in terms of travel time.
43:2,10 – Twice the travel time to and from Egypt. - How much more money did the brothers bring on their second journey than they brought on the first journey? Why?
43:12 – Three times as much, in order to repay the money they found in their sacks and to buy more even if the price had doubled. - How did the brothers defend themselves against the accusation of theft?
44:8 – They said, “We returned the money we found in our sacks; can it be that we would steal?”
השמן
והפתילות הנותרים
שאלה: האם מותר לזרוק את השמן הנותר מהדלקת נרות חנוכה?
תשובה: השמן או נרות השעווה, המיועדים להדלקת נרות חנוכה, אין להשתמש בהם בשימוש אחר,
כגון לצורך אכילה, או להדלקת נרות שבת. והוא מפני שהשמן הוקצה למצוותו, כלומר,
מיוחד הוא אותו השמן למצות הדלקת נרות חנוכה, ולכן אין להשתמש בו שימוש אחר, אלא
עושה לו מדורה ושורפו. (כלומר שורף את השמן שלא לשום צורך).
והכוונה
במה שאמרנו שאין להשתמש בשמן הנותר לשימוש של חול, אינה לשמן הנשאר בבקבוק, אלא אך
ורק לשמן הנשאר בבזיכים של מנורת החנוכה, שאין להשתמש בו אחר כך לשימוש של חול, או
להשליכו לאשפה. וכן נרות הנותרים בקופסת הנרות, לא הוקצו כולם למצות הדלקת נרות
חנוכה, ורק שארית הנר שנותרה מן ההדלקה, אין להשתמש בה לשימוש אחר.
יש
אומרים שאין לאסור להשתמש בשמן הנותר, אלא כאשר כבו הנרות בתוך חצי שעה מזמן
הדלקתן, שלמשך חצי שעה הוקצו למצותן. אבל אם דלקו הנרות כבר יותר מחצי שעה ואחר כך
כבו, אין עוד קדושה בשמן הנותר, ומותר להשתמש בו לכל שימוש. וכן דעת מרן הבית יוסף.
אולם
יש חולקים ואומרים שגם אם עברה חצי שעה, עדיין יש קדושה בשמן ובפתילות הנותרים.
ולכן כדי שלא להכנס למחלוקת הפוסקים בזה, נכון לעשות “תנאי” לפני ימי
החנוכה (או באמצע ימי החנוכה, שהתנאי שיועיל מכאן ולהבא, לימים הנותרים), ולומר
בפיו, שאינו מקצה את השמן והפתילות למצותן. (כלומר, יאמר: אני מתנה בזה, שאיני
מקצה את השמן והפתילות והנרות הנותרים מהדלקת נרות חנוכה למצותן). ואז לכל הדעות
יוכל להשתמש בהם לכל דבר. (חזון עובדיה חנוכה עמוד קס. תורת המועדים חנוכה עמוד
קכו.
ולסיכום: נכון להתנות לפני חנוכה, או אפילו בתוך ימי החנוכה, שאין בכוונתו להקצות את
השמן והפתילות לשם מצוה. ואז לא תחול קדושה על שאריות השמן והפתילות, ויוכל לעשות
בהן מה שירצה.
The Laws of the Remaining Oil and Wicks used for Lighting Chanukah Candles
Question: May
one dispose of the remaining oil used for lighting Chanukah candles?
Answer: One should not use
the oil (or wax candles) designated for lighting Chanukah candles for any other
purpose, such as for eating or lighting Shabbat candles, since this oil has
already been designated for the Mitzvah of lighting Chanukah candles; thus, one
must not use it for any other purpose. Rather, one must burn the remaining oil
on its own, with this burning serving no alternate purpose.
When
we say that one may not use the leftover oil for a mundane purpose, this does
not refer to the oil remaining in the bottle; rather, this refers to the oil
that remains in the glass cups of the Chanukah Menorah. Only this oil should
not be used for a mundane purpose or disposed of. Similarly, those candles
remaining in the box have not become designated for the Mitzvah of lighting
Chanukah candles; only those candles which were actually lit as Chanukah
candles should not be used for any other purpose.
Some
say that it is only prohibited to make use of the remaining oil when the
candles were extinguished within a half-hour of being lit, for they were designated
for their Mitzvah for a timespan of a half-hour. However, if the candles stayed
lit for more than a half-hour and then went out, no sanctity rests on the
remaining oil and one may use it for whatever he pleases. This is indeed the
opinion of Maran Ha’Bet Yosef.
Nevertheless,
some disagree and write that even if the candles stayed lit for more than
half-an-hour, sanctity still rests on the remaining oil and wicks. Thus, one
should make a “condition” before the onset of Chanukah and delineate clearly by
mouth that he is not designating the oil and wicks for their Mitzvah. In this
way, one may use the remaining oil and wicks for whatever he pleases according
to all opinions (See Chazon Ovadia-Chanukah, page 160 and Torat Ha’Moadim-
Chanukah, page 126).
Summary: It is
proper to make a condition before Chanukah or even during the days of Chanukah
that one does not intend to designate the oil and wicks for the sake of the
Mitzvah. In this way, no sanctity will rest on the remaining oil and wicks and
one will be able to use them for whatever one wishes.
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