(Today's daf is Yevamot 75. In honor of the season, and because I'm finding this part of Yevamot difficult, we turn to the talmudic discussion of Chanukah.)

We learned elsewhere: if a spark flies from an anvil and starts a fire the blacksmith is liable, and if a camel laden with flax overturns its load into a shop and starts a fire the camel-driver is liable, but if the shopkeeper placed a lamp outside the shopkeeper is instead liable. However, with Chanukah lights, which are to be placed outside, the shopkeeper is not liable. This is used to prove that the Chanukah lights must be placed within reach of the ground, because otherwise we would say to the shopkeeper: why did you not place the lamp higher so that passing traffic could not upset it? And why do we not call on him to place it higher? Because we do not want to make the mitzvah difficult to perform, lest he refrain because it's too much trouble. (Shabbat 21b)

(Separately we learn that there is a height limit because if it's too high it fails the primary duty to publicize the miracle -- if people on the street can't see it because they would have to look up too high, it doesn't do that job. In case you're wondering what people who live in upper-story apartments do, the rabbis are practical: if you can't publicize the miracle to the people on the street, at least publicize it to the members of your household and that fulfills the obligation.

The only talmudic discussion of Chanukah occurs over a few pages in Tractate Shabbat. It really is a minor holiday!

Today's daf discusses placement of the chanukiyah ("menorah", though technically that's a different multi-wick lamp). It was said in R. Tanhum's name: if the lamp is placed higher than 20 cubits from the ground it is invalid. (I have learned that this is because a lamp that high doesn't serve the function of publicizing the miracle -- who'll see it? The talmud doesn't address high-rise apartments.) Rabbah said the lamp should be placed within a hand-breadth of the door. On which side? R. Aha b. Raba said on the right; R. Shmuel of Difti said on the left. The halacha is on the left, so the lamp is on the left and the mezuzah is on the right. (22a)

Here in the US the norm is to place the chanukiyah inside the house (so it's visible through a window). In Israel I saw people use glass boxes that were placed outside next to the door. I don't know why this is done there but not here (so I asked).

Chanukah, unlike the major holidays, has only a couple pages of talmud devoted to it. In honor of the season I'm breaking from the daf yomi today to teach something from there.

The g'mara has been discussing appropriate wicks and oil for kindling Shabbat lights, and then brings a dispute about whether the same restrictions apply for the Chanukah lights. The problem with using lesser materials for Shabbat is that the lights might go out and you would be tempted to relight them. R. Huna says the same applies during Chanukah; if the light goes out you must attend to it, and (implication) even when it is not Shabbat you should kindle lights that will stay lit. R. Hisda says you can use these materials during Chanukah except Shabbat, and you do not need to attend them -- if they go out, they go out. R. Zera said in Rab's name: you can use them during Chanukah even on Shabbat; it does not require attention and you do not make use of the light. (21b)

The Shabbat lights serve a practical purpose: you use them to see by. The Chanukah lights serve a different purpose: they are to publicize the miracle, and you do not make use of them. (For example, you don't sit down and read by the light of the chanukiyah.) R. Zera, and perhaps R. Hisda, seems to hold that since you can't use the light anyway, you won't feel the urge to relight it if it goes out. You don't have to publicize the miracle all night long, just for a portion of it.

( today's daf, on inheritance law )

And in honor of the coming holiday, a bonus daf bit:

Everything the talmud says about Channukah is covered on four pages of tractate Shabbat. Some parts are well-known, such as the dispute between Hillel and Shammai about whether to start with one light and build up (Hillel) or start with eight and decrease each night (Shammai). Here is a different teaching on this holiday.

Rav Yehudah says: he who lights the Channukah lights pronounces two blessings and he who watches pronounces one (add one more on the first day for everyone). What blessing does everyone say? Al ha-nisim (for the miracles). What blessing does the one who lights say? Who has commanded us to light the Channukah lights. But the torah says no such thing! Rav Avia derives it from "you shall not turn aside from [the torah]" (Deut 17:11). R. Nechemiah says it comes from "ask your father and let him tell you" (Deut 32:7).

R. Amram objects to this reasoning, saying that we could use it to require a blessing for every rabbinic ordinance. (R. Amram took the words right out of my mouth.) R. Abaye answers him: a certain rabbinic ordinance (that is, one calling for a definite action) requires a blessing, but one arising out of doubt does not. Well then, Amram asks, what about the blessing on the second day of festivals (in the Diaspara), which is a case of doubt? Abaye says this is lest people treat the second day slightingly; his argument is that if people don't have to sanctify it they will treat it as an ordinary day. (Shabbat 23a)

R. Avia's proof-text surprises me; I read that verse (which continues "do not add to or subtract from the law") as opposing, not supporting, this rabbinic innovation, yet this is exactly the verse cited. R. Amram's objection is the same one I have wondered about; what are the bounds on this approach? Obviously there are some, but I have more to learn here.

Tonight I stopped by the Squirrel Hill Giant Eagle on the way home. On my way out there was a small group of people standing around a table; they stopped me and I saw the channukiyot on the table. This wasn't what I understand to be the standard Lubavich approach, though -- and frankly, they didn't look like Lubavichers. No, they offered me a latke; they had a griddle going. Then they asked if I was Jewish and tried to give me a channukiyah. :-) I don't know who they were, but mmm, latke. :-)

My car suffers from a seasonal disorder. I suppose a 14-year-old car is allowed to have senior moments, but it's still inconvenient. In cold weather, the hatch will not stay up under its own power. This made unloading groceries last night challenging. This is definitely about cold and not snow. I don't know what causes it; it's been happening for a few years. Maybe I should rig some sort of prop to use in the garage; Marion used a broom to hold up the door of her minivan when it had a similar problem.

My copy of "Divine Intervention" on CD just shipped. Yay! This is a high-quality filk album, by Julia Ecklar, that was released on cassette more than 15 years ago, but is only now coming out on CD, remastered and everything. I'm looking forward to hearing it.

I need a copy of a soon-to-be-released DVD (for a gift), and the release date is only a few days before I'll need it. I don't want to rely on a mail-order place to get it to me in time, especially in December. Is there some place in Pittsburgh where I can count on getting it, ideally by pre-ordering and then picking it up on the release day? I am unschooled in the ways of shopping for current hot items. :-)

Tomorrow night is the company party. One of my co-workers is taking advanced Hebrew classes, and she knows my husband is an Israeli, so she asked if he would be there and said she's always looking for people she can converse with. I wonder if I should warn him. :-) (He was fluent at one time, but hasn't used it regularly since childhood.)

Tonight: last night of Chanukah. The fully-loaded chanukiah (aka menorah) lends a very nice, warm glow to the dining room when the rest of the lights are out. This year I am using the chanukiah that was a gift from my parents several years ago. (We have several -- I owned two and then we got two as wedding presents -- so I've been informally rotating.)