Anonymous

Al Hanissim on Chanukah: Difference between revisions

From Halachipedia
No edit summary
 
Line 9: Line 9:
# See also Tzitz Eliezer 9:33 who cites a beautiful approach of the Minchat Ani. see also [http://www.dailyhalacha.com/m/halacha.aspx?id=455 Rabbi Eli Mansour]
# See also Tzitz Eliezer 9:33 who cites a beautiful approach of the Minchat Ani. see also [http://www.dailyhalacha.com/m/halacha.aspx?id=455 Rabbi Eli Mansour]
# [https://www.torahmusings.com/2011/03/the-al-hamichya-inconsistency-ii/ see article by Rabbi Ari Enkin] </ref>
# [https://www.torahmusings.com/2011/03/the-al-hamichya-inconsistency-ii/ see article by Rabbi Ari Enkin] </ref>
# Al hanissim is recited even on the first night of [[chanuka]], even if you haven't lit candles yet, as well as [[Mussaf]] of [[shabbat]] and [[Mussaf]] of [[rosh chodesh]] even though there is no [[Mussaf]] on [[chanuka]].<ref> http://www.dailyhalacha.com/displayRead.asp?readID=1063 </ref>
# Al hanissim is recited even on the first night of [[chanuka]], even if you haven't lit candles yet.<ref>Yalkut Yosef 682:1, Rivevot Efraim 2:185:11</ref> It is recited in all prayers including [[Mussaf]] of [[Shabbat]] and [[Mussaf]] of [[Rosh Chodesh]] even though there is no [[Mussaf]] on [[chanuka]].<ref> http://www.dailyhalacha.com/displayRead.asp?readID=1063 </ref>
# If someone is saying Shemona Esrei and realizes that if he is going to say Al Hanissim he won’t be able to catch Kedusha with the congregation he shouldn’t skip Al Hanissim.<Ref>Chazon Ovadia Chanuka p. 194 writes that he shouldn’t skip Al Hanissim in order to reach kedusha with the congregation. Yabia Omer OC 2:34, 9:66, Yalkut Yosef Moadim p. 240, Yechave Daat 1:77, Tzemach Tzedek Miluyim 11, Pri Hasadeh 3:109 agreed with Chazon Ovadia against the Yaskil Avdi 8:10. Here are the reasons of Chazon Ovadia:
# If someone is saying Shemona Esrei and realizes that if he is going to say Al Hanissim he won’t be able to catch Kedusha with the congregation he shouldn’t skip Al Hanissim.<Ref>Chazon Ovadia Chanuka p. 194 writes that he shouldn’t skip Al Hanissim in order to reach kedusha with the congregation. Yabia Omer OC 2:34, 9:66, Yalkut Yosef Moadim p. 240, Yechave Daat 1:77, Tzemach Tzedek Miluyim 11, Pri Hasadeh 3:109 agreed with Chazon Ovadia against the Yaskil Avdi 8:10. Here are the reasons of Chazon Ovadia:
* a) One is currently involved in a mitzvah of Shemona Esrei which includes Al Hanissim and so one shouldn’t stop one mitzvah to do another mitzvah based on the principle of Osek Bmitzvah Patur Min Hamitzvah (Ritva Sukkah).   
* a) One is currently involved in a mitzvah of Shemona Esrei which includes Al Hanissim and so one shouldn’t stop one mitzvah to do another mitzvah based on the principle of Osek Bmitzvah Patur Min Hamitzvah (Ritva Sukkah).   
* b) The principle of Osek Bmitzvah Patur Min Hamitzvah can apply even for being involved in a derabbanan mitzvah not to do a deoritta mitzvah. Is osek in a mitzvah derabbanan exempt from a mitzvah deoritta? Pri Megadim and Mishna Brurah 72 assume not. However, Chazon Ovadia (Chanuka p. 194 and Aveilut v. 1 p. 130-2) holds yes. He quotes many who prove this point: Rav Avraham Min Hahar Sukkah 26a, Mispeh Eytan Sukkah 10b, Kerem Shlomo 1:23, Shem Aryeh YD 64, Shem Chadash p. 102d, Imrei Binah 13:3, Kovetz Haarot Yevamot 48:11, Petach Dvir 1:25, Yeshuot Yakov 586:4, Emek Bracha p. 123. See R’ Shlomo Kluger in Kinat Sofrim 29.
* b) The principle of Osek Bmitzvah Patur Min Hamitzvah can apply even for being involved in a derabbanan mitzvah not to do a deoritta mitzvah. Is osek in a mitzvah derabbanan exempt from a mitzvah deoritta? Pri Megadim and Mishna Brurah 72 assume not. However, Chazon Ovadia (Chanuka p. 194 and Aveilut v. 1 p. 130-2) holds yes. He quotes many who prove this point: Rav Avraham Min Hahar Sukkah 26a, Mispeh Eytan Sukkah 10b, Kerem Shlomo 1:23, Shem Aryeh YD 64, Shem Chadash p. 102d, Imrei Binah 13:3, Kovetz Haarot Yevamot 48:11, Petach Dvir 1:25, Yeshuot Yakov 586:4, Emek Bracha p. 123. See R’ Shlomo Kluger in Kinat Sofrim 29.
* c) Since one can later hear kedusha with Shomea K’onah one isn’t completely missing out on the mitzvah deoritta of kedusha anyway. That is based on the opinion of Rashi Sukkah 38b unlike Tosfot Brachot 21b. Shulchan Aruch 124 follows Rashi.
* c) Since one can later hear kedusha with Shomea K’onah one isn’t completely missing out on the mitzvah deoritta of kedusha anyway. That is based on the opinion of Rashi Sukkah 38b unlike Tosfot Brachot 21b. Shulchan Aruch O.C. 124 follows Rashi.
* Is Al Hanissim part of the mitzvah of davening? The [http://www.hebrewbooks.org/pdfpager.aspx?req=606&st=&pgnum=94 Eretz Tzvi 24] discusses that perhaps it is permitted to skip Al Hanissim since according to some rishonim is a separate mitzvah as compared with Shemona Esrei (and Osek Bmitzvah is inapplicable). His conclusion that one many not skip since it is possible to hear kedusha with Shomea K’onah.
* Is Al Hanissim part of the mitzvah of davening? The [http://www.hebrewbooks.org/pdfpager.aspx?req=606&st=&pgnum=94 Eretz Tzvi 24] discusses that perhaps it is permitted to skip Al Hanissim since according to some rishonim is a separate mitzvah as compared with Shemona Esrei (and Osek Bmitzvah is inapplicable). His conclusion that one many not skip since it is possible to hear kedusha with Shomea K’onah.
* Malbushei Mordechai 3:59 brings a proof for this from the Ramban (quoted by Ran in Rabbi Eliezer Dmilah) who says that anytime we’re contemplating a mitzvah we only look at the present and not the ramifications afterwards even if they will involve something less than ideal. However, Yabia Omer OC 9:66 writes that this isn’t a great proof since the Baal Hameor disagrees with the Ramban and the Bet Yosef YD 266 argues that the Rambam and Rif agree with the Baal Hameor. Additionally, that Ramban might only be relevant to Brit Milah which is very serious and has karet but not other mitzvot. Lastly, the Baal Hameor might not be relevant since he is only suggesting being passive but not to actively change a situation because of a later mitzvah.</ref>
* Malbushei Mordechai 3:59 cites a proof for this from the Ramban (quoted by Ran in Rabbi Eliezer Dmilah) who says that anytime we’re contemplating a mitzvah we only look at the present and not the ramifications afterwards even if they will involve something less than ideal. However, Yabia Omer OC 9:66 writes that this isn’t a great proof since the Baal Hameor disagrees with the Ramban and the Bet Yosef YD 266 argues that the Rambam and Rif agree with the Baal Hameor. Additionally, that Ramban might only be relevant to Brit Milah which is very serious and has karet but not other mitzvot. Lastly, the Baal Hameor might not be relevant since he is only suggesting being passive but not to actively change a situation because of a later mitzvah.</ref>


==If you Forget==
==If you Forget==
Anonymous user