האם יחגגו את חנוכה תשעה ימים כשיבוא משיח?

00:00 Welcome to another share in Hilchos HaMashiach. Before we get to the title of the share, which is whether we'll celebrate Hanukkah for nine days when Mashiach comes, we first have to address the question whether we're going to celebrate Hanukkah in general when Mashiach comes. Because we find the Rambam famously writes in Hilchos Megillah, Hanukkah, Perek Beit, Halacha Yitches, that all the Sifrei Neviim, Neksuvim, Masidin Libatal, the Mes Mashiach, and he goes on. The Rambam says also that anything that's to commemorate tzaris that happened to the Yidden will also be batal, except for the days of Purim, lo yibatal. She'namara, like it says, v'me'a Purim ha'elul lo ya'avru matei ha'yehudim, sifri ne'oz v'nezara. And as some point out, that the Rambam only mentions Purim. He doesn't mention Hanukkah. However, we find in the Teres Kenim, which is a pirush on the Shulchan Aruch. So he writes, it was written by a Talmud of the Bach. So he writes, he's bringing it from a Midrash. We don't have the Midrash, but he brings it from a Midrash, that she'kol ha'me'od is yubetalem chutz ve'Hanukkah Purim. That he says that it's going to be except for Hanukkah and Purim. So we have that Hanukkah also won't be batal. And there's a question about where the source of this Midrash is, but he's not the only one who brings it. We also find it in the Sefer Achayim from a brother of the Maharal of Prague. And it's also actually in the Magid Mesharyim, which the Magid Mesharyim is

01:36 a sefer from the Rav Yesus Cairo, what he heard from the Magid. The Magid is the name of the malach that he would learn with him. So it also told him that Hanukkah and Purim, eim mateim le'elam. So we see that it's brought that Hanukkah, just like Purim, won't be batal and we'll celebrate Hanukkah even when Mashiach comes, unlike the other Yom Tovim, which it says that they'll be batal. What it means Yom Tovim will be batal when Mashiach comes is a separate discussion. We'll leave it for a different time. But be as it may be, it definitely says about Hanukkah that Hanukkah won't be batal. Having said that, we come to a famous Menchas Chinuch. The Menchas Chinuch and Mitzvah Shin Alef, Eis Vav. So he says, he's going on about the different Yom Tovim and that we do two days. We have two days Yom Tov because Tzeweka de Yema. We don't know what day is the real day of Yom Tov. So he says this thing that we do, Tzeweka de Yema, we're doing nowadays, even nowadays in Zman Azer. We do two days. So we only do two days for things for Yom Tovim that were or are Meder Aisa. But something that's Meder Abanan like Hanukkah. So even though now we don't do two days, we don't do an extra day. But for sure, the Menchas Chinuch writes that in the time they were Mekadesh Alpiri'a, they would have witnesses coming to testify that they saw the new moon and

03:05 so on. Then they would send out Shluchim. So we find the Gemara says that they would send out Shluchim. The Gemara in Rosh Hashanah, Yitches Samid Alef writes that they would send out Shluchim in Kislev for Hanukkah. So if they would send out Shluchim for Hanukkah, so seemingly it implies that in places that the Shluchim did not reach there, so they would do nine days of Hanukkah, even though it's a Sefik Din Abanan. Nevertheless, in the time they were Mekadesh Alpiri'a, they did nine days of Hanukkah. Why? Because it's a Sefik. Maybe the first day is not Hanukkah, maybe it is Hanukkah. Same thing, we have a Sefik on the ninth day. Maybe it is Hanukkah, maybe it's not Hanukkah. And since we have a Sefik, even though it's a Sefik Din Abanan, if we're going to say Sefik Din Abanan Lakula, so then you have to chop off both days because both days, both the first day and the last day would be our Sefik Din Abanan. So you're taking off both days, but for sure one of those days is Hanukkah. In other words, if the first day is not, so then the last day would be, and vice versa. So therefore, one of them must have been Hanukkah. And therefore, we can't chop off any days and we can't say Sefik Din Abanan Lakula. And therefore, they would have to have nine days of Hanukkah. And therefore, he goes on and he says, so even though nowadays we do eight days because

04:27 of Din Abanan, but when the Beit HaMikdash will be rebuilt and will start being Mekadesh Alpiri'a again, so then those places that the Shluchim won't reach, and certainly the Shluchim will go everywhere because it says, the Siddei Yisrael Dishvach et Bechol Ha'aretz, their soul will be everywhere. So for sure, they're going to do nine days of Hanukkah in those places the Shluchim wouldn't have been able to reach. That is what the Menchas Chinuch famously says. And we seemingly, it seems similar to what we find in the Abu Durham. The Abu Durham brings from the Sefer Itim. The Sefer Itim was written in the times of, it was written by Rabbi Yehudah ben Bar Ziloi. It was written around the times of the Rif. It's a very early Rishon. And he also, he asks, why don't we do nine days of Hanukkah from a Sefik, just like we do on Sukkot, we have nine days. So why don't we do for Hanukkah nine days? So he said, so Hanukkah, since it's Midir Abanan, so the Chacham said to do eight days because they did it on the Cheshvan of the Mildas. In other words, when they established it based on the calendar that we would know what the calendar is, and therefore it's only Midir Abanan. They were Meikel, and therefore they did it eight days. And the same thing we actually find also from the Turi Evan. The Turi Evan is written as a pirush from the Shagas Ari on Rosh Hashanah. And he also

05:55 says that we should do, that seemingly we should do Hanukkah for nine days. And he actually, although he's a little bit different than the Menchas Chinuch, because the Menchas Chinuch says that for Purim we would still do one day. Um, one of the reasons why Purim you would still do one day, um, even, even, even when the mekadesh al piryei is, 'cause one of-- he brings a few reasons, but one of the reasons is he brings from the Taz that because really if you read-- we find that you could read the Megillah on a different day also. We have different days that you're yotza m-the mitzvah of Kriyat Megillah. So therefore, they weren't so particular there has to be a yud dalet. Even if the yud dalet is, is, it's a safek, but you still would be yotza the mitzvah anyway. So therefore, they wouldn't be mesaken to be-- to make Purim two days, uh, as opposed to Hanukkah, which you would have to have Hanukkah for an extra day. But the She'agas Aryeh says no, that even Purim, Purim would have to be when, when, when mekadesh al piryei. So you're gonna have to have Purim for two days, and Hanukkah is gonna be for nine days. So we have a number of mefarshim that say that when Mashiach comes, Hanukkah is seemingly gonna be for nine days. On the other hand, many, many ask on this because there's, there's-- you know, there's, there's two questions. There's q- uh, question number one, why don't--

07:22 aren't we-- why were they never as-- why did they never establish Hanukkah to be for nine days? Now they say, what's gonna be when Mashiach comes? So in the Sefer Merev Misada, which is, uh, a pirsh from the Netiv on, on Rosh Hashanah, daf yud ches. So he explains that Hanukkah, you, you, you technically you can't make it. You-- what are you gonna do? How is it gonna work? You're gonna make an extra day for zman kedei iama, right? If you have each day, it's a safek. Maybe it's the first day, maybe it's the second day, right? Then you have the second day. Maybe it's, may-may-maybe, may-maybe it's the third day, maybe it's the second day. So what are you gonna do? You're gonna light on the, on the, on the second day. So you have a safek if it's the second day or if it's the first day. So what are you gonna light? You're gonna light one candle plus two candles. So if you light one candle plus two candles, that's three candles. So it's gonna look like that's your, your, your, your lighting three candles. It's the third day. It is-- it's just not gonna work. And therefore, they-- the cha- the chachamim when they established Hanukkah, they were samech on the erev. And how it comes out, you know, there's even though the mekadesh al piryei, but they know how it is, uh, al piryei, whether Cheshvan is a, a malei or a chaser in Kislev and so on. And therefore,

08:40 they will establish it al piryei. And therefore, we do just do eight days. And the same thing if we're gonna do, um, Purim, if we would have done-- if you do Purim two days, so you're gonna do-- you're gonna have that the people that are, that are the, the regular cities who are-- nowadays, right, we have Yud Dalet, and then those people who are Kaf and Chaima who have a wall do it on Tez Vav. And we find in the Megillah that they established that each one should have bizman nehem, each one should have their own times to do-- to read the Megillah. And as the Gemara goes on, the zman of this, the time for th- for these ones to pray with Purim is not the same time as the other ones. But if we're gonna say that we have two days because of zman kedei iama for Purim, so it's gonna come out that we have it the same day. It's not the time of this one, it's the time of the other one. And therefore, w- just 'cause of the technicality, we can't make Hanukkah to be nine days. We can't establish something because it's zman kedei iama just 'cause it's not-- it's 'cause it's-- so it's, it's not gonna work out. Additionally, we find in the, in the t'shuvus, uh, Shevet Beis, Beis Levi, not to be confused with Beis HaLevi. It's the, it's, uh, it's written by Levi Shapiro. Um, he's a Talmud-- he's a son of a Talmud of

10:02 Rab Kai in Volożiner. Um, so he asks that seemingly it's a Gemara, it's a clear Gemara that we own-- that they were nev- that they never established Hanukkah for eight-- for, for nine days. First, he brings, brings that, that he's-- he found in a safer that someone, that someone wrote, there's a famous question about Hanukkah, right? Why is-- why do we have Hanukkah for eight days? Really, the-- maybe it should be even seven days. We're, we're arguing for nine days, but really, maybe it should be for seven days because the, the nes was only for seven days. They had enough oil for one day. So, so, so one day it's not really a miracle. It's only a miracle for seven days. So Hanukkah should really be for seven days. Why did they establish it on eight days? Well, there's many, there's many, many answers for this. So somebody wanted an answer in the Sefer Kol Yehuda, who brings the name of a goy, doesn't say who, that he says, "What do you mean?" The, the answer is that because it's zman kedei iama. You're right, it really is supposed to be seven days. But because it's zman kedei iama, they made it eight days, and that solves everything. So we have already that we have zman kedei iama. We do, do something with zman kedei iama, and that is the eight days that we have. And he writes that we see a clear Gemara not like that, 'cause we find in the Gemara, in, it's

11:26 in, it's in Ta'anis chaf ches amek beis, and it's also in Erchin, uh, yud amek alef. It's-- so the Gemara over there counts how many days do we finish the halal. So it says, "Am rab Yehuda rab Shimon rab Shimon Yehudit Tzadok." So there's 18 days that the yachid, the, uh, individual finishes Chan-- does the whole halal, um, and it counts Hanukkah as one of-- the eight days of Hanukkah as one of those days. And then the Gemara continues on and says, "Ngoyla," meaning outside of Eretz Yisrael, it ends up to be 21 days. Right? Then it says nine days of, of Sukkos together with and eight days of Hanukkah. So from here you see, A, you see first that in Eretz Yisrael, even in the time they were mekadesh al piryei, because Rab Shimon Yehudit Tzadok lived in the time that they were still mekadesh al piryei. And he says that even in Eretz Yisrael, they had Ha- they had Hanukkah for eight days. So you can't answer that they established eight because of Zmanim, because we see even where, where they were Mekadesh Al Piryei HaIr, and there was no Zmanim, they did eight days. That's number one. And number two, we see clearly it says, UBeGeulah, meaning outside of Eretz Yisrael, meaning in a place that the shluchim didn't get to, they would do-- they would, they were mekadesh. They, they had Hanukkah for eight days, not nine days. So we see he argues that we see clearly that, that, that we

12:56 see-- we see clearly that even when they were mekadesh al piryei, Hanukkah was always for eight days, not nine days. We find also in the, in the Sefer Nefesh Chaya, which is from Rav, Rav Uvi Mangolius on, on, on, on Shulchan Aruch, on Siman, um, Eter. Siman Taf Resh Ayin, which is the same siman, the same place as the Eter Zkenim. I don't know if I mentioned where it is earlier. So he also asks, he says he doesn't understand the whole thing of the Michas Chinas question. He's saying about where the shluchim couldn't get to. 'Cause we say-- what do we say? We-- it says in the Gemara that the shluchim would go out on Kislev because of Hanukkah. But when, when is Hanukkah? Hanukkah is Chof He Kislev, meaning Hanukkah is all the way at the end of Kislev. And we find even regarding Tez Vav in the Cheydesh, right, which is the day of, of Sukkos, Pesach and Sukkos, the assumption is that's the one of the furthest places that, that the, that the shluchim could, could, could get to. And we assume the shluchim got to, to all these places. But Kislev, Hanukkah is even later than that. So the assumption is that the shluchim did get to everywhere that they would needed to get to. So we, we don't make another day because Zmanim. And if you're gonna say that we make a Zmanim because places that they couldn't even get to on Chof He Kislev, so then it's, it's a

14:23 never-ending thing because even when you get to the next month, you say they never got to, so then maybe you have to make three days of, of, of, of, on a, on a, on, on three days of Zmanim on, on Sukkos, in, in Tishrei and in Pesach, you have to have three days because you're, you're, you're, you're, you're calculating and you're taking consideration for places that really, really far places they really, really couldn't get to. So we don't say that. So therefore, Hanukkah, which is on Chof He, so the assumption the shluchim did get to there, and therefore-- and even if they didn't, we make, it was-- we, we make, we make, we make eight days. And he goes on further and he says, "Ah, you're gonna say that there were places maybe that they couldn't get to," but nowadays, in other words, when he wrote this, the-- he said there's already telegraphs, uh, where, you know, where everybody could get the message that Beis Din already is gonna be mekadesh or mekadesh of the, uh, the, the new month. And if you're gonna say that they can mess up the telegraph, so he goes on and he says there's a new thing. There's, there's a, a radio, concept of a radio that goes from, from one end of the earth to the other. And so we'll, we'll, we'll know when, we'll, we'll know when, when, when it-- when they were mekadesh the new year, when they were mekadesh the new month. I mean, as

15:40 he goes on, he says, "Who knows? There's new inventions being made all the time. Who knows what we'll come up with later that we'll be able to let everybody know." And all of this is similar to what we find the Rebbe in, in Toras Menachem, um, the Sicha of Simchas Torah Taf Shin Mem Tes. It's in Toras Menachem, uh, Taf Shin Mem Tes, page, uh, two seventy-seven. So the Rebbe's over there going on about, about Simchas Torah, that this day of Simchas Torah is a day for itself in, in Chutz La'aretz. Not-- but it's essentially because of Zmanim. That's why we have the separate day of Simchas Torah. So the Rebbe goes on and he says that because the Yidden were nagu, they had the minhag many, many generations to have a separate Yom Tov on Simchas Torah. So there's Yesh, Yesh Makom L'imar, the Rebbe ends off in a Tzarich Iyun, but Yesh Makom L'imar that even later when Moshiach comes, when we will be mekadesh al piryei, nevertheless, um, and then, then even though there won't be a-- and but there'll be mekadesh al piryei, but-- and there won't be a Zmanim because we'll be able to know because of the new technology. So we'll be able to know when they were mekadesh the new month. So that won't be a problem. So seemingly, you don't have really a reason why to have an extra day of Yom Tov. Nevertheless, you will still have an extra day of Yom Tov similarly-- similar to

17:04 what we find by Shavuos, that Shavuos, the extra day of Shavuos is not because of Zmanim, right? Because Shavuos is fifty days from Pesach. By then we already know. By the time Shavuos comes along, we already know when was really the real day of Pesach. So Shavuos is not because of Zmanim, and therefore, inci-incidentally, that's why some people say, some Sefer brings that, that, holds that in some ways Shavuos is actually more Chomer. The second day of Yom Tov is more Chomer because it's not because of a safek, it's because of a minhag. So the Rebbe says same t-thing, same with the other days of, of second day of Yom Tov, Yesh, Yesh Makom L'imar. The Rebbe ends off that the, the Yesh L'ayin calls it, and he leaves it for in the-- for the Kinos Torah that's gonna be in Yitziach. But Yesh Makom L'imar that they're gonna continue to have a Yom Tov on that, on that day as well. But seemingly for sure, days if the Hanukkah, which is just the opposite, that we were only noyeig eight days during the time of Galus, so certainly when Moshiach comes, we'll also only be noyeig eight days of Hanukkah, maybe Taka Bizechira to the coming of the Geulah, to light the Hanukkah Menorah in the Beis Hamikdash Hashlishi.