This is my first time writing a blog. In this blog I'd like to
answer any questions that people have in Judaism in the form of a She'ela
u'teshuva - a question and a developed answer. First up is a question raised on
the exact wording of the berakhot recited on the festival Hanukah.
Q: What is the significance of having the word של/shel in the first
berakha of lighting the Hanukah candles?
A: There is a disagreement over the text of the first berakha said
before lighting the Hanukah lights. Ashkenazi and a minority of Sephardim
(Spanish and Portuguese communities, Gibraltar and others) say the berakha
is להדליק
נר של חנוכה while most Sephardim recite להדליק נר חנוכה. So what's the significance of one little
word של meaning of? To light the Hanukah candle or
to light the candle of Hanukah? There doesn't seem to be too big a difference
in English or in the simple understanding of the Hebrew.
One of my favorite books to look up when it comes to differences
in text or custom are the books of Rabbi
Shem Tov Gaguine. His set of sefarim are called the Keter Shem Tov and are
an encyclopedia of explanations of different texts and minhagim. He writes
(volumes 1-2 p.515) that the text in the gemara (Shabbat 23a) uses the
word של and that is
followed by the Rambam, Rav
Amram Gaon, The Tur and others. Haham
Ovadiah Yosef zt"l also adds in Hazon Ovadiah that the Rif and the Rosh follow the text of the
gemara.
However, Maran Rav Yosef Caro in Shulkan Arukh brings the berakha
without the word של. Rav Gaguine explains
why Rav Caro does not follow the gemara and the Rif and the Rambam by
explaining that although the text of the Babylonian Talmud uses the word של the Yerushalmi
version is על
מצות הדלקת נר חנוכה (which no one uses
today) and the version in Masekhet
Soferim is להדליק נר חנוכה.
So how did the version of Masekhet Soferim which is not the usual
source for halakha become the position of the majority of Sephardic
communities? Haham Ovadiah writes (Hazon Ovadiah on Hanukah p.125 footnote
1) that Maran Caro bases his position on the words of the Arizal. The reason that the Arizal
prefers the berakha without the word של is because the
phrase להדליק נר חנוכה can be rearranged to be the abbreviation נח"ל. נח"ל in turn is an abbreviation of נצר חסד לאלפים and נפשנו חכתה לה.
The Hida in Birkei Yosef gives a beautiful explanation of the
significance of not using של. He explains that when
we use the word של when lighting Shabbat
candles it is because we are using the light and it provides shalom bayit -
peace in the home. But on Hanukah we are not permitted to use the light for
anything just to look at them. A second reason is that on Shabbat there are
other mitzvot like making kiddush and having 3 meals but on Hanukah the lights
are the only mitzvah so no connective word is needed.
To add to the Kabbalistic direction there are 13 words without
using the word shel which is the gematria for the word אחד meaning Hashem is
one. There are also 13 words in the second berakha too. 13+13 = 26 which is the
gematria for the name of G0d which is not pronounced. The Maharshal combines the two words to form שלחנוכה in order to keep the best of both worlds of keeping the version
of the gemara and also having 13 words for kabbalah.
I ponder to think if before the Arizal all Sephardim said של. But such is the
influence of Kabbalah in our liturgy it is hard to imagine a world without it.
But it wasn't just the Arizal that brought Kabbalah to our liturgy the Hida had
a huge impact. Today with the Iraqi dominance of Sephardic practice, especially
in Israel, Sephardic siddurim no longer even mention the word shel.
Everyone should light the hanukiah in accordance with their
tradition. Turkish Jews today do not use the word של while lighting
the hanukiah. I hope you all found this illuminating! Special thanks
to Yossi Babani for asking the question and Jack Babani for research on this
topic.
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