From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
Placing Fulfills the Mitzvah: An Imprint That Lasts
Every mitzvah is fulfilled in the doing. Why, then, would the Gemara consider that the Chanukah mitzvah lies in placing the lamp, when at that moment one is no longer engaged in it? And why does it say the Sages “fixed” the days of Chanukah?
Name a tzaddik: tap for who he wasTitle a sefer
Shabbos 22b
אִיבַּעְיָא לְהוּ: הַדְלָקָה עוֹשָׂה מִצְוָה, אוֹ הַנָּחָה עוֹשָׂה מִצְוָה?
It was asked of them: Does the kindling fulfill the mitzvah, or does the placing fulfill the mitzvah?
1“It was asked of them: Does the kindling fulfill the mitzvah, or does the placing fulfill the mitzvah?”1 What could be the reason to say that the placing fulfills the mitzvah? Why should this be different from every other mitzvah, which is fulfilled at the time one does the act of the mitzvah? Why say that the heart of the mitzvah lies not in the kindling but in the act of placing the lamp, when at that moment one is no longer engaged in the mitzvah?
אִבַּעְיָא לְהוּ הַדְלָקָה עוֹשָׂה מִצְוָוה אוֹ הַנָּחָה עוֹשָׂה מִצְוָוה (שבת כב, ב). יֵשׁ לְהָבִין מַהוּ הַצַּד לוֹמַר שֶׁהַנָּחָה עוֹשָׂה מִצְוָוה, דְּלִכְאוֹרָה מַאי שְׁנָא מִכָּל שְׁאָר הַמִּצְוֹות, שֶׁקִּיּוּם הַמִּצְוָוה הוּא בְּשָׁעָה שֶׁעוֹשֶׂה מַעֲשֵׂה הַמִּצְוָוה, וּמַדּוּעַ לוֹמַר שֶׁעִיקַּר הַמִּצְוָוה אֵינוֹ תָּלוּי בַּהַדְלָקָה, אֶלָּא בְּמַעֲשֵׂה הַהַנָּחָה שֶׁאָז אֵינֶנּוּ עוֹסֵק בְּמִצְוָוה.
- That is: is the essential act of the mitzvah lighting the lamp, or setting the lit lamp down in its proper place? ↩
Sources here
In shortEvery mitzvah is fulfilled in the doing; why would the Chanukah mitzvah lie in placing the lamp rather than kindling it?
2Let us also cite the Gemara's words: “The following year they established them, keva'um, and made them festive days, with Hallel and thanksgiving.”2 Why does it use the word keva'um?
וְנַקְדִּים עוֹד, דְּהִנֵּה אִיתָא בַּגְּמָרָא (שם כא, ב) לְשָׁנָה אַחֶרֶת קְבָעוּם וַעֲשָׂאוּם יָמִים טוֹבִים בְּהַלֵּל וְהוֹדָאָה. וְיֵשׁ לְדַקְדֵּק, מַהוּ הַלָּשׁוֹן ׳קְבָעוּם׳.
- Shabbos 21b. ↩
In shortWhy does the Gemara use the word keva'um, “they established them,” for the founding of Chanukah?
3We can explain it this way. We know that when a Jew does one of Hashem's mitzvos, he should see to it that the mitzvah leaves an imprint of holiness in him. While he is doing the mitzvah he must surely do it with holy fire, and then he certainly feels its holiness within him. But besides this, he must see to it that the impression of holiness stays with him afterward too, so that even some time later he will feel the holiness within him, and long and burn for the mitzvah. My holy great-grandfather of Biala, zt"l, wrote this in the holy sefer 3 on the words “and after Your mitzvos may my soul pursue.”4 He explains that even after the mitzvos have been completed, “after Your mitzvos,” a person should still be in the state of “may my soul pursue”: the soul should still pursue the mitzvos of Hashem and long for them. This is the meaning of the words we say before every mitzvah, “Who has sanctified us with His mitzvos.” By the power of the mitzvah, holiness is imprinted on the person himself, so that the fervor and holy fire for the mitzvah stay planted in his heart, and an imprint of holiness remains from the mitzvah even some time later.
וְאֶפְשָׁר לְפָרֵשׁ, דְּהִנֵּה יָדוּעַ דְּבִזְמַן שֶׁאִישׁ יִשְׂרָאֵל עוֹשֶׂה מִצְוָוה מִמִּצְוֹות הַשֵּׁם יִתְבָּרַךְ, יֵשׁ לוֹ לִרְאוֹת שֶׁהַמִּצְוָוה תַּעֲשֶׂה בּוֹ רְשִׁימָא דִּקְדוּשָּׁה, דְּהַיְינוּ שֶׁמִּלְּבַד מַה שֶׁבִּזְמַן שֶׁעוֹשֶׂה הַמִּצְוָוה, אֲשֶׁר אָז וַדַּאי צָרִיךְ לַעֲסוֹק בָּהּ בְּאֵשׁ קוֹדֶשׁ, אֲזַי וַדַּאי מַרְגִּישׁ אָז בְּנַפְשׁוֹ קְדוּשַּׁת הַמִּצְוָוה, מִלְּבַד זֶה צָרִיךְ לִרְאוֹת שֶׁיִּשָּׁאֵר בּוֹ רוֹשֶׁם הַקְּדוּשָּׁה אַף לְאַחַר מִכֵּן, שֶׁגַּם לְאַחַר זְמַן יַרְגִּישׁ הַקְּדוּשָּׁה בְּנַפְשׁוֹ וְיַחְשׁוֹק וְיִתְלַהֵב לַמִּצְוָוה. וּכְמוֹ שֶׁכָּתַב זְקֵנִי מביאלא זצללה״ה בְּסֵפֶר הַקָּדוֹשׁ דִּבְרֵי בִּינָה (פרשת בשלח ד״ה ויסע) ׳וְאַחֲרֵי מִצְוֹותֶיךָ תִּרְדּוֹף נַפְשִׁי׳, שֶׁגַּם לְאַחַר גְּמַר קִיּוּם הַמִּצְוֹות ׳וְאַחֲרֵי מִצְוֹותֶיךָ׳, גַּם יִהְיֶה בִּבְחִינַת ׳תִּרְדּוֹף נַפְשִׁי׳ שֶׁעֲדַיִין תִּרְדּוֹף וְתִשְׁתּוֹקֵק הַנֶּפֶשׁ לְמִצְוֹות הַשֵּׁם יִתְבָּרַךְ. וְזֶה שֶׁאָנוּ אוֹמְרִים קוֹדֶם כָּל מִצְוָוה ׳אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹותָיו׳, הַיְינוּ שֶׁבְּכֹחַ הַמִּצְוָוה נִרְשַׁם הַקְּדוּשָּׁה בָּאָדָם עַצְמוֹ, שֶׁיִּשָּׁאֵר תָּקוּעַ בְּלִבּוֹ הַהִתְלַהֲבוּת וְאֵשׁ קוֹדֶשׁ לְהַמִּצְוָוה, וְנִשְׁאַר מִן הַמִּצְוָוה רְשִׁימָא דִּקְדוּשָּׁה גַּם לְאַחַר זְמַן.
- Divrei Binah, Beshalach, s.v. Vayisa. The first Biala Rebbe, author of Divrei Binah, the Rebbe's great-grandfather. ↩
- From the prayer Elokai Netzor at the end of the Shemoneh Esrei. ↩
In shortA mitzvah should leave a lasting imprint of holy fire, so that “after Your mitzvos” the soul still pursues them.
4So it was with the miracle of Chanukah. Through the holiness and the lights that flowed into their hearts at the time of the miracle, an imprint of holiness remained in them, so that their hearts would burn for avodas Hashem, the service of Hashem, even some time later. This is what Chazal meant by keva'um, “they fixed them.” Through the miracle of Chanukah and the holy lights that shone on them, Bnei Yisrael were privileged to have an imprint of holiness from the miracle's lights fixed and planted in their hearts even some time later. By this power they were privileged to make these days festivals for all generations.
וְכֵן הָיָה בְּעִנְיַן הַנֵּס שֶׁל חֲנוּכָּה, שֶׁמִּכֹּחַ הַקְּדוּשָּׁה וְהָאוֹרוֹת שֶׁנִּשְׁפְּעוּ בְּלִבָּם בִּשְׁעַת הַנֵּס, נִשְׁאַר בָּהֶם רְשִׁימוּ דִּקְדוּשָּׁה שֶׁיִּתְלַהֵב לִבָּם לַעֲבוֹדַת הַשֵּׁם גַּם לְאַחַר זְמַן. וְזֶהוּ כַּוָּונַת אוֹמְרָם ז״ל ׳קְבָעוּם׳, הַיְינוּ שֶׁמִּכֹּחַ נֵס חֲנוּכָּה וְהָאוֹרוֹת הַקְּדוֹשִׁים שֶׁהוֹפִיעוּ עֲלֵיהֶם, זָכוּ בְּנֵי יִשְׂרָאֵל שֶׁיִּהְיֶה קָבוּעַ וְתָקוּעַ בְּלִבָּם גַּם לְאַחַר זְמַן רְשִׁימָא דִּקְדוּשָּׁה מֵאוֹרוֹת הַנֵּס, וּבְכֹחַ זֶה זָכוּ לַעֲשׂוֹתָם יָמִים טוֹבִים לְדוֹרוֹת.
In shortThe miracle fixed a lasting imprint of holiness in Israel's hearts, hence keva'um, and by its power the days became festivals forever.
5We may suggest that this is the hint in “the placing fulfills the mitzvah”: the mitzvah makes a “placing,” a deposit within the person, for later as well. The mitzvah gives holiness and holy fire not only at the moment of kindling, while it is being fulfilled; it also leaves behind its fervor and holy fire for the time afterward.
וְיֵשׁ לִרְמוֹז שֶׁזֶּהוּ הַכַּוָּונָה ׳הַנָּחָה עוֹשָׂה מִצְוָוה׳, שֶׁמְּרוּמָּז בָּזֶה שֶׁה׳מִצְוָוה׳ עוֹשֶׂה בְּחִינַת ׳הַנָּחָה׳ גַּם בִּשְׁבִיל לְאַחַר זְמַן, שֶׁהַמִּצְוָוה תַּשְׁפִּיעַ קְדוּשָּׁה וְאֵשׁ קוֹדֶשׁ לֹא רַק בְּעֵת הַהַדְלָקָה בִּשְׁעַת קִיּוּם הַמִּצְוָוה, אֶלָּא שֶׁתַּנִּיחַ הַהִתְלַהֲבוּת וְהָאֵשׁ קוֹדֶשׁ שֶׁל הַמִּצְוָוה גַּם אַלְאַחַר זְמַן.
In short“The placing fulfills the mitzvah” hints that a mitzvah places a deposit of holy fire in us that outlasts the kindling.
6aThe holy sefer asks:5 why was the miracle of the cruse of oil needed at all? The rule is that “one who is forced, the Merciful One exempts him.”6 Since they had no pure oil, there could be no greater compulsion, and they were exempt from the mitzvah. So what need was there for the miracle? He answers that the miracle the Creator did with the lamps of the Menorah was a sign of special affection from the Omnipresent, blessed be He, for Israel. As is well known, Bnei Yisrael of that generation gave their lives like burnt offerings and peace offerings for the sake of Hashem's mitzvos, as we find with Chanah and her seven sons, who died rather than bow to an idol. And the Holy One, blessed be He, deals with us measure for measure, as in the well-known teaching of , zt"l, on the verse “Hashem is your shadow.”7 So when Hashem saw the mesirus nefesh, the readiness to give one's life, with which the Jewish people of that generation kept His mitzvos, He showed them special affection when they could not fulfill the mitzvah of lighting the Menorah. He performed a miracle for them only so that they could fulfill His mitzvah, since the mitzvos were so dear to them. Those are his holy words.
וְהִנֵּה בְּסֵפֶר הַקָּדוֹשׁ קְדוּשַּׁת לֵוִי (קדושה חמישית ד״ה יש) הִקְשָׁה, לָמָּה הָיוּ צְרִיכִים כְּלָל לְנֵס פַּךְ הַשֶּׁמֶן, הֲרֵי הַכְּלָל הוּא שֶׁאוֹנֶס רַחֲמָנָא פַּטְרֵיהּ (בבא קמא כח, ב), וְכֵיוָן שֶׁלֹּא הָיָה לָהֶם שֶׁמֶן טָהוֹר אֵין לְךָ אוֹנֶס גָּדוֹל מִזֶּה, וְהָיוּ פְּטוּרִים מֵהַמִּצְוָוה, וּמֶה הָיָה צוֹרֶךְ לְהַנֵּס. וְתֵירֵץ, כִּי מַה שֶׁעָשָׂה הַבּוֹרֵא יִתְבָּרַךְ הַנֵּס בַּנֵּרוֹת וּבַמְּנוֹרָה, הוּא חִיבָּה יְתֵירָה מֵהַמָּקוֹם ב״ה לְיִשְׂרָאֵל, דְּכֵיוָן שֶׁכַּיָּדוּעַ, בְּנֵי יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר מָסְרוּ נַפְשָׁם כְּמוֹ עוֹלוֹת וּשְׁלָמִים לְמַעַן מִצְוַות הַשֵּׁם יִתְבָּרַךְ, וּכְמוֹ שֶׁמָּצִינוּ בְּחַנָּה וְשִׁבְעַת בָּנֶיהָ, וְהִנֵּה דֶּרֶךְ הקב״ה שֶׁהוּא מִתְנַהֵג עִמָּנוּ מִידָּה בְּמִידָּה, וְכַיָּדוּעַ מַאֲמַר הבעש״ט זצללה״ה עַל פָּסוּק ״ה׳ צִלְּךָ״ (תהלים קכא, ה), לָכֵן כַּאֲשֶׁר רָאָה הקב״ה אֶת הַמְּסִירוֹת נֶפֶשׁ שֶׁל עַם יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר לְקַיֵּים מִצְוֹותָיו, אֲזַי כְּשֶׁלֹּא יָכְלוּ לְקַיֵּים מִצְוַות הַדְלָקַת הַמְּנוֹרָה, הֶרְאָה לָהֶם הקב״ה חִיבָּה יְתֵירָה, וְעָשָׂה לָהֶם נֵס רַק בִּכְדֵי שֶׁיּוּכְלוּ לְקַיֵּים אֶת מִצְוֹות ה׳, מִכֵּיוָן שֶׁהָיוּ מִצְוֹות חֲבִיבוֹת עֲלֵיהֶם, עכד״ק.
- Kedushas Levi, Kedushah 5 (on Chanukah), s.v. Yesh. ↩
- Bava Kamma 28b. ↩
- Tehillim 121:5. Just as a shadow follows a person's every movement, so Hashem deals with a person according to his own conduct. ↩
In shortWhy the miracle, when one who is forced is exempt? The Kedushas Levi: it was special affection, measure for measure, for a generation that gave its life for the mitzvos.
6bHow were the Jews of that generation privileged to attain mesirus nefesh? It follows from what we have explained. When they did the mitzvos, they did them in such a way that the fervor and desire to do the mitzvos would remain even some time later, in the spirit of “the placing fulfills the mitzvah.” By this power they were privileged to attain mesirus nefesh for the sake of the mitzvos. For their hearts held a fervor and a wondrous desire to keep Hashem's mitzvos more and more, in the spirit of “one mitzvah brings another in its wake.”8
וְהִנֵּה מִנַּיִן זָכוּ יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר לְהַגִּיעַ לִידֵי מְסִירוּת נֶפֶשׁ, הוּא עַל פִּי מַה שֶׁבֵּאַרְנוּ, דְּכֵיוָן שֶׁיִּשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר בְּעֵת שֶׁעָסְקוּ בַּמִּצְוֹות עָשׂוּ אֶת הַמִּצְוָוה בְּאוֹפֶן זֶה שֶׁהַהִתְלַהֲבוּת וְהַחֵשֶׁק לַעֲשׂוֹת הַמִּצְוֹות יִשָּׁאֵר גַּם לְאַחַר זְמַן, בִּבְחִינַת הַנָּחָה עוֹשָׂה מִצְוָוה, אֲזַי מִכֹּחַ זֶה זָכוּ לָבוֹא לִידֵי מְסִירוּת נֶפֶשׁ בַּעֲבוּר הַמִּצְוֹות, כִּי הָיָה בְּלִבָּם הִתְלַהֲבוּת וְחֵשֶׁק נִפְלָא לְקַיֵּים מִצְוֹות הַשֵּׁם יִתְבָּרַךְ יוֹתֵר וְיוֹתֵר, בִּבְחִינַת מִצְוָוה גּוֹרֶרֶת מִצְוָוה (אבות ד, ב).
- Avos 4:2. ↩
In shortThey reached mesirus nefesh because each mitzvah left its fervor behind, “the placing fulfills the mitzvah,” and one mitzvah drew the next.
7May Hashem grant that we be able to serve Him with wondrous desire, and that we be privileged to leave an imprint of holiness from the mitzvos, in the spirit of “the placing fulfills the mitzvah,” until the coming of the righteous Redeemer. Amen, may it be His will.
יִתֵּן ה׳ שֶׁנּוּכַל לַעֲבוֹד אוֹתוֹ יִתְבָּרַךְ בְּחֵשֶׁק נִפְלָא, וְנִזְכֶּה לְהַשְׁאִיר רְשִׁימוּ דִּקְדוּשָּׁה מִן הַמִּצְוֹות, בִּבְחִינַת הַנָּחָה עוֹשָׂה מִצְוָוה, עַד בִּיאַת גּוֹאֵל צֶדֶק, אָמֵן כֵּן יְהִי רָצוֹן:
In shortMay we serve Hashem with wondrous desire, and may our mitzvos leave an imprint of holiness until the Redeemer comes.
The Gemara asks whether the Chanukah mitzvah lies in kindling or in placing the lamp, and the Rebbe asks how placing could be the mitzvah, and why Chazal say keva’um, they “fixed” the days. A mitzvah, he explains, should leave an imprint of holiness, so that, as his great-grandfather of Biala taught in the Divrei Binah on “after Your mitzvos may my soul pursue,” the longing stays after the act. The Chanukah miracle fixed such an imprint in Israel’s hearts, and by its power the days became festivals; “the placing fulfills the mitzvah” hints at the holy fire a mitzvah leaves behind. The Kedushas Levi taught that the oil miracle was Hashem’s special affection for a generation that gave its life for the mitzvos; that mesirus nefesh, the Rebbe adds, grew from fervor that lasted from one mitzvah to the next.
Takeaway
A mitzvah is not meant to end when the act ends; what it places in us, the lingering fire and longing, is part of the mitzvah itself. The generation of Chanukah kept that fire alive from one mitzvah to the next until it carried them to mesirus nefesh, and Hashem answered with a miracle of special affection. After we light, pray or learn, we can let the holiness settle and stay, so that it carries into the rest of the day.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.