Our chachamim, in masechet Kiddushin, teach a general halachic principle: mitzvot aseh she'haz'man gerama nashim peturot – women are exempt from positive, time-dependent commandments. Generally, women may perform, but are not obligated to perform, those commandments that become obligatory only at a defined time. For example, the holiday of Sukkot occurs on the fifteenth day of the month of Tishre. The mitzvah of lulav is obligatory only during Sukkot. Since this mitzvah is time-dependent – it can only be performed during a specific window of time, women are exempt. Of course, should a woman choose to perform the mitzvah of lulav she may do so and it rewarded for doing so.
This Shabbat we celebrate the fourth day of Chanukah – chag ha’oorim. As is well-known, on each night of Chanukah we light a set number of candles corresponding to the number of nights of Chanukah that have elapsed. On the fourth night of Chanukah, we light four candles. Clearly, the mitzvah of Chanukah candles is time-dependent. Based on the explanation above, women would be exempt from Chanukah candles.
However, our chachamim teach that women are not exempt from Chanukah candles – women are, in fact, obligated. The Talmud teaches that there is a subset of positive, time-bound commandments which form an exception to the general principle presented above – those commandments which are connected to a miracle in which women were involved. In the language of the Talmud – af hen hayu be’oto haness – even women were in the miracle. Because women were involved in the miracle of Hashem saving the Jews from the hands of the Syrian-Greeks, women are obligated to light Chanukah candles. The Talmud gives an identical explanation for the obligation of women in the Megilah reading on Purim.
(As an interesting aside, including this exception, and other exceptions which are not within the scope of this presentation, to the category of positive, time-bound commandments, there are more exceptions to the rule than mitzvot that are consistent with the rule.)
Our commentators discuss the boundaries of the principle of af hen hayu be’oto haness. On the surface, it is not clear why women should be obligated to perform positive, time-bound commandments on the basis that women in history had been involved in the miracle that the mitzvah commemorates. Why is it not sufficient for males, acting as representatives of the Jewish People, as a nation, to be responsible for fulfilling the mitzvah? Furthermore, the description of the exception – even women were in the miracle – is difficult to understand. What is the meaning of the word, “even”?
Tosephot, based on Rashi, explain that af hen hayu be’oto haness means that women were saved by the miracle. Haman plotted to kill all of the Jews. The women, together with men and children, were saved by Hashem’s intervention. The Syrian-Greeks intended to forcibly convert all Jews and Hashem saved all of the Jewish People. Tosefot explain that it would be non-sensical for women to be exempt from these commandments – being saved from destruction requires praise, thanks and recognition of the event. If only a subset of the Jewish People had been miraculously rescued then it might make sense for a subset of the Jewish People to acknowledge the miracle. However, if each and every Jew experienced the miracle, each and every Jew must acknowledge the miracle and give praise and thanks. Even the women were saved, therefore, even the women must participate in the commemoration.
The concept that undergirds af hen hayu be’oto haness is connected to fundamental Jewish concepts such as hakarat hatov – recognizing the good that others do on our behalf – and Kiddush HaShem – publicizing G-d’s name and oneness to those around us. When it comes to these fundamentals, others cannot act on our behalf. Therefore, it would be insufficient for the only some representatives of the Jewish People to acknowledge the good that Hashem did. Each one of us must personally engage the opportunity to publicize Hashem’s Name and to thank Him the good that He has done on our behalf. On Chanukah, through personally fulfilling the mitzvah of Chanukah candles, each one of us engages in Kiddush Hashem and hakarat hatov.
Considering this concept more universally, each one of us should look for opportunities to personally engage in publicizing Hashem’s great Name and to personally recognize those great things that others do on our behalf. Through this personal engagement, we make an indelible imprint on our own philosophy and on the world around us.
Shabbat Shalom and Chanukah Sameach.
This Shabbat we celebrate the fourth day of Chanukah – chag ha’oorim. As is well-known, on each night of Chanukah we light a set number of candles corresponding to the number of nights of Chanukah that have elapsed. On the fourth night of Chanukah, we light four candles. Clearly, the mitzvah of Chanukah candles is time-dependent. Based on the explanation above, women would be exempt from Chanukah candles.
However, our chachamim teach that women are not exempt from Chanukah candles – women are, in fact, obligated. The Talmud teaches that there is a subset of positive, time-bound commandments which form an exception to the general principle presented above – those commandments which are connected to a miracle in which women were involved. In the language of the Talmud – af hen hayu be’oto haness – even women were in the miracle. Because women were involved in the miracle of Hashem saving the Jews from the hands of the Syrian-Greeks, women are obligated to light Chanukah candles. The Talmud gives an identical explanation for the obligation of women in the Megilah reading on Purim.
(As an interesting aside, including this exception, and other exceptions which are not within the scope of this presentation, to the category of positive, time-bound commandments, there are more exceptions to the rule than mitzvot that are consistent with the rule.)
Our commentators discuss the boundaries of the principle of af hen hayu be’oto haness. On the surface, it is not clear why women should be obligated to perform positive, time-bound commandments on the basis that women in history had been involved in the miracle that the mitzvah commemorates. Why is it not sufficient for males, acting as representatives of the Jewish People, as a nation, to be responsible for fulfilling the mitzvah? Furthermore, the description of the exception – even women were in the miracle – is difficult to understand. What is the meaning of the word, “even”?
Tosephot, based on Rashi, explain that af hen hayu be’oto haness means that women were saved by the miracle. Haman plotted to kill all of the Jews. The women, together with men and children, were saved by Hashem’s intervention. The Syrian-Greeks intended to forcibly convert all Jews and Hashem saved all of the Jewish People. Tosefot explain that it would be non-sensical for women to be exempt from these commandments – being saved from destruction requires praise, thanks and recognition of the event. If only a subset of the Jewish People had been miraculously rescued then it might make sense for a subset of the Jewish People to acknowledge the miracle. However, if each and every Jew experienced the miracle, each and every Jew must acknowledge the miracle and give praise and thanks. Even the women were saved, therefore, even the women must participate in the commemoration.
The concept that undergirds af hen hayu be’oto haness is connected to fundamental Jewish concepts such as hakarat hatov – recognizing the good that others do on our behalf – and Kiddush HaShem – publicizing G-d’s name and oneness to those around us. When it comes to these fundamentals, others cannot act on our behalf. Therefore, it would be insufficient for the only some representatives of the Jewish People to acknowledge the good that Hashem did. Each one of us must personally engage the opportunity to publicize Hashem’s Name and to thank Him the good that He has done on our behalf. On Chanukah, through personally fulfilling the mitzvah of Chanukah candles, each one of us engages in Kiddush Hashem and hakarat hatov.
Considering this concept more universally, each one of us should look for opportunities to personally engage in publicizing Hashem’s great Name and to personally recognize those great things that others do on our behalf. Through this personal engagement, we make an indelible imprint on our own philosophy and on the world around us.
Shabbat Shalom and Chanukah Sameach.
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