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20

You may discard it. The gemara (Megillah 26b) states: תנו רבנן: תשמישי מצוה - נזרקין, תשמישי קדושה - נגנזין. ואלו הן תשמישי מצוה: סוכה, לולב, שופר, ציצית. ואלו הן תשמישי קדושה: דלוסקמי ספרים, תפילין ומזוזות, ותיק של ספר תורה, ונרתיק של תפילין ורצועותיהן Our Rabbis taught: ‘Accessories of religious observances [when disused] are to be thrown away; ...


16

It's amazing what you can find on Hebrewbooks!... In Sifsei Chachamim, by R' Avraham Abba Hertzel (Bratislava, 1899), he says that this is based on the Gemara's statement (Megillah 15b, top) that "that wicked man had all of his treasures engraved on his chest" (evidently meaning that he wore a medallion, or something similar, that had all of his possessions ...


15

Mishna B'rura to 21:1 says that once a thing used for a mitzva is no longer usable for the mitzva, it can be discarded, but should not be discarded in a degrading manner or used for a degrading purpose. He considers deliberately throwing it onto the garbage heap as an example of discarding it in a degrading manner. [I've heard recommended that such an object ...


15

There are two explanations provided for the eight day delay in getting new ritually pure oil. One opinion is that the oil was produced in a region that was a four day journey from Jerusalem. This is the explanation of the Ran on Shabbos 21b. The Meiri identifies the oil producing region as Tekoa. The other opinion is that the delay was because they were ...


14

Megillas Antiochus lists five sons of Matisyahu: Yehudah, Shimon, Yochanan, Yonasan, and Elazar. I Maccabees has the same names, but in rearranged order: Yochanan, Shimon, Yehudah, Elazar, and Yonasan. (It also gives their respective nicknames or cognomens: respectively, Gaddi, Thassi, Maccabeus, Avaran and Apphus.) Rashi (to Deut. 33:11) mentions "twelve ...


14

Don't know the earliest attestation of menorah for what we light on Chanukah, but it is mentioned parenthetically in Shulchan Aruch, Orach Chaim 671:7 (and from there in Aruch Hashulchan 671:25), where it's talking about how to set up the menorah in shul. All of the rest of their references to the Chanukah lights indeed use the term נר(ות) חנוכה. I'd guess ...


14

As with most issues of nusach, the proper one for you is whichever one your parents or teachers taught you. Shulchan Aruch (Orach Chaim 676:1) has it without של, but Mishnah Berurah there comments that the Gemara and Poskim include this word, and Maharshal argues that the correct version is שלחנוכה (as one word). There is a good summary of the various ...


12

The Emes Layackov on Shulchan Aruch on Siman 670 Reb Yackov says that Giving gifts on Chanukah is not Chukas Hagoyim it is a Jewish Minhag and they took it from us,The reason is they sent with the children a gift to the Rebbeim and the children got too because they were the shluchim. A much earlier Sefer Chanukas Hatorah a sefer the Magen Avrahom Quotes in ...


12

Shemiras Shabbas Kehilchasah (16:32) says that "it is best to refrain" from playing games on Shabbos in which there is something to be gained or lost, and includes dreidel-playing in that category. In the notes to the Hebrew edition, he references Rema's notes to Shulchan Aruch, Orach Chaim 338:5 (where indeed he prohibits games involving winning something ...


12

The primary source for the events that took place in the time of Chanuka is Sefer haMakabim (Maccabees I) (English Translation). This book was originally written in Hebrew by a religious Jewish soldier. It's quite fascinating, and I recommend that you read it. (Unfortunately, the original Hebrew has been lost.) Here are all the relevant verses for the ...


12

I'm not sure this completly answers your question but it is mentioned in Talmud, Soferim 20:6. http://www.virtualjerusalem.com/holidays/chanukah/maozhan.htm


11

Minchas Chinuch argues that indeed, when the Sanhedrin was functioning and we used an observation-based calendar, Chanukah in outlying places would have had to have been celebrated for nine days. "When the Beis Hamikdash is rebuilt, speedily in our days," he says, "and we go back to sanctifying the months based on observation - then faraway places (for Eretz ...


10

There is a talk by the Lubavitcher Rebbe o.b.m. (in Likkutei Sichos, vol. 25, pp. 235ff, and adapted into English here) about this. The gist of his answer is that there was a more "physical" miracle (the military victory) and a more "spiritual" one (the Menorah's lights burning for eight days), and the latter in a sense overshadows the former, since the war ...


10

We only add an extra day for a D’oraisa like the ‘Sholosh Regalim’. Chanukah is a D’Rabbanan. (See Taamei Minhagim 864 in the name of the Avudraham) In addition as Chanuka starts on the 25th day of the Hebrew month we can presume that the Sheluchei Beis Din would have arrived and everyone would know when it actually began.


10

Somewhat related to Shalom's answer, the Lubavitcher Rebbe zt"l explains (Likkutei Sichos, vol. 25, pp. 235ff) that the miracle of the oil (a spiritual victory) overshadows the miracle of beating the Greek armies (a physical one) - because the latter was itself part of a larger spiritual war: they tried to make us "forget Your Torah and abandon the decrees ...


10

Another answer (Beis Yosef, Orach Chaim 670, s.v. והטעם) is that the actual pressing would indeed take a day, but that they first had to undergo seven days of purification (from tum'ah contracted by contact with corpses, of which there were plenty during the battles against the Syrian-Greeks) - since, after all, the whole point was that they needed oil that ...


10

The custom to recite Haneirois Halalu is kept by all but a few Yemenite communities and those following the custom of the Italian Jews (Siddur Rema). The first Source for its recitation is Maseches Sofrim (see article about its own author) Ch.20 Pr.36 in the Hager Edition. (This is apparently the version that was available to the earlier Poskim.) I quote the ...


9

One of the purposes of the shamash is to ensure that there is light in the vicinity of the menora other than that of the menora itself. That way, if someone reads near the menora, their reading won't be [exclusively] by the light of the menora's lights, so they won't be making mundane use of those lights, which is forbidden, since they're supposed to serve ...


9

The Aruch Hashulchan in Orach Chaim 671:2 notes this difficulty and explains that for mitzvos involving publicizing of a miracle (פרסומי ניסא), including Chanukah candles and the four cups of wine on Pesach (Orach Chaim 472:13), one must spend all of his money. Of course this just brings up another question: why should פרסומי ניסא cases be so strict?


9

Both contemporary historians and hasidic thinkers have suggested that an ox horn was used as a baby bottle. So "feed them this message from infancy!"


9

You are right as to the reason why we don't have two days of Yom Kippur is because it is dangerous and we don't decree on people decrees that they can't handle. As to the other two, see 9 Days of Chanukah?


9

About the events described in Maccabees, R. Yitzchak Isaac Halevi offers the following explanation (Doros Harishonim 1:340ff): These Jews hiding in the caves originally had no intention of waging war against the Greeks and their Jewish Hellenist allies, and no reason to think they'd be successful in doing so. But they figured that, while the Hellenists ...


9

At the start and end of hallel on Rosh Chodesh and the last days of Pesach some have the minhag to say the bracha for hallel.


9

The mitzvos of Purim and Chanuka definitely fit the bill for the violation of lo sosifu according to the Ramban (vaeschanan 4:2). More specifically, the Yerushalmi quotes a different pasuk- These are the mitzvos that Hashem commanded Moshe. Lo sosifu refers to adding in general, but the former pasuk forbids adding even through prophecy. Both the Bavli ...


9

I think an answer can be inferred from the Aruch Hashulchan's detailed discussion in 673:9-12. He sources the Tur, who says explicitly that there are two non-mitzva lights in addition to the official Chanuka lights. One is a "helper light" called the shamash and the other is an "extra" one. The shamash is used to light the other light(s). In practice this ...


8

As part of the Apocrypha, it's part of the Bible for Catholics, not Protestants. Try this lecture: http://www.yutorah.org/lectures/lecture.cfm/725302/Dr._Shnayer_Leiman/Inspiration_and_Canonicity:_The_Formation_of_the_Biblical_Text The simple answer is that Judaism regards the Age of Prophecy as having ended about 2400 years ago, with Israel as a vassal ...


8

The Shulchan Aruch in Orach Chayim 676:1 says that you should recite it on the second night after the regular two b'rachos. The same goes for any subsequent night if it is the first time you are lighting this year. But there are two exceptions to this rule: The first is if he knew on the first night that he was not going to light his own candles, and he ...


8

Quoting from נטעי גבריאל: הלכות והליכות בר מצוה והנחת תפילין, פרק כו הלכה ב נעשה בר מצוה בחנוכה רשאי להדליק נ"ח מבעו"י להנוהגים להדליק נ"ח תמיד לפני השקיעה, ונכון להדליק בבין השמשות [One who] became a bar mitzva on Chanuka may light the candles during the day [if he is among] those who always light before sunset, but it is correct to light ...


8

The eighth day of Chanukah contains the Torah reading including the sum total (Numbers 7:84) of all the tribes' leaders' dedication offerings. So the phrase used is "zos chanukas hamizbeach", this was the dedication/inauguration, and the eighth day of Chanukah is then known as "zos chanukah" or "this is chanukah." It has the longest Torah reading of all 8 ...


7

Josephus (Ant. XII:7:7) mentions that "from that time to this we celebrate this festival, and call it Lights." So this association between Chanukah and lights existed already in his times. In the Gemara, Shabbos 21b, we also find the schools of Hillel and Shammai - who were active from c. 30 BCE to c. 10 CE - debating the proper procedure when lighting more ...



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