Rat in the Lightbulb

(1) The LORD spoke to Moses, saying: (2) Speak to Aaron and say to him, “When you mount the lamps, let the seven lamps give light at the front of the lampstand.” (3) Aaron did so; he mounted the lamps at the front of the lampstand, as the LORD had commanded Moses.— (4) Now this is how the lampstand was made: it was hammered work of gold, hammered from base to petal. According to the pattern that the LORD had shown Moses, so was the lampstand made.

1 1) Achbara d’dabra 1 is nosain ta’am l’shvach (has a desirable taste) since it is a delicacy of kings. However, an achbara d’mata is a safek whether it will be mashbiach (taste good) in beer 2) or vinegar, or if it will be pagum (give a bad taste).

Therefore, if it fell into cold beer or vinegar and was removed in its entirety within 24 hours of falling in the food is mutar. However, if the [beer or vinegar] is boiling or even if it is cold and the achbar was left there for 24 hours then it makes no difference whether it was removed in one piece, whether it was cut in many pieces and completely removed with a strainer or even if it completely dissolved and turned to a liquid to the point that no solid material is remaining 60 is needed in the heter against the achbar.

If [the achbar] is cut into small pieces and it is in a way that it is impossible to strain, for example mixed into the beer or vinegar is another thick food, everything is assur and there is no bitul because we are worried that a piece of the achbar will be eaten without discernment.

RAMA (1) 3) Davka in the case of a sheretz we are worried about small pieces but not in the case of other issurim.

2 If the achbar fell (2) into wine or oil, or similar liquids it will give a bad taste and 60 is not needed against its plaita (the blios given off).

RAMA According to this if the achbar fell into shuman (fat) 4) the same din would apply. 5) V’yaish machmirim [to osser the shuman if an achbar fell into it].2 Even if we see that the shuman has

hardened, still if the shuman was added daily to the k'daira and there is a safek that the achbar was in the container while hot shuman was poured on it all the shuman is assur 6) regardless that there is

60 against the achbar.

7) However, if shuman was not poured on the achbar, or each time the shuman was added to the container it is certain that the achbar was not there, and now we see the achbar in hardened shuman, it

is enough to remove a n'tila (the width of an average thumb) from the shuman that we see came in contact with the achbar. The reason is because we are not machzikin issur (we do not assume the

worse) – (3) which is that perhaps the achbar fell into the shuman while it was soft and then became pickled – because this case is mutar based on a safek s'faika: maybe the achbar fell in when the

shuman was hard, and even if it fell in while the shuman was soft maybe the shuman hardened before the achbar was pickled.

(4) 8) In the case that the shuman became maos (disgusting) to eat it is also assur to use as fuel to light the Beit Kenneses as it says “Hakrivayhu na l’fechasecha (would you sacrifice it thus to your

ruler?!) (Malachi 1:8)“ (5) In a hefsed m’rubeh we can rely on the maikilim.

(1) בהעלתך WHEN THOU LIGHTEST [THE LAMPS] — Why is the section treating of the candelabrum put in juxtaposition with the section dealing with the offerings of the princes? Because when Aaron saw the dedication offerings of the princes, he felt distressed because neither he nor his tribe was with them in the dedication, whereupon the Holy One, blessed be He, said to him, “By your life! Your part is of greater importance than theirs, for you will kindle and set in order the lamps” (cf. Midrash Tanchuma, Beha'alotcha 5; see also Nachmanides).

(4) יאירו שבעת הנרות SHALL THE SEVEN LAMPS GIVE LIGHT — the seven lamps: this central lamp itself which naturally gave light over against the shaft (the פני המנורה) and the six lamps which were on the six branches, viz., the three on the east side of the central shaft should have their wicks turned towards the central one, and similarly the three on the west should have the ends of their wicks turned towards the central one (cf. Sifrei Bamidbar 59). And why was this? In order that people should not say: He (G-d) is in need of its (the candlestick’s) light (cf. Midrash Tanchuma, Beha'alotcha 5).

Rami bar Ḥama taught a baraita: Those wicks and oils, which the Sages said one may not light with them on Shabbat, one may not light with them in the Temple either because it is stated with regard to the Temple candelabrum: “And you shall command the children of Israel, that they bring unto you pure olive oil beaten for the light, to cause a lamp to burn continually” (Exodus 27:20). Rami bar Ḥama taught that baraita and he also said its explanation: What is the proof from the verse? One may interpret the verse homiletically: The requirement is to light the candelabrum so that the flame ascends of itself when it is kindled, and not that it ascends by means of something else, i.e., adjusting the wick after it was lit.

(1) One should not behave in a frivolous manner in a synagogue or house of study, by cracking jokes there, for instance, or by indulging in humorous or pointless gossip. One should not eat or drink there nor should one adorn oneself there or walk about there. One should not enter there in summer to cool off or in winter to seek shelter from the rain. In an emergency, scholars and their disciples are permitted to eat and drink there. No monetary calculations should be made there unless they are for religious purposes, collecting money for charity, for example, or for the redemption of captives. No funeral orations should be delivered there unless it is for one of the leading citizens of the city when all assemble there for the purpose. If a man finds it necessary to enter there for his own needs, to call someone, for instance, he should read or study something and then call him so that it should not appear as if he has entered for his own needs.... It is forbidden to have even a short nap in a synagogue but this is permitted in a house of study.

(4) It is permitted to eat and sleep in the synagogue if it is for religious purposes. For this reason [of religious purpose overriding the prohibition] one may sleep in the synagogue on Yom Kippur.

(10) Moses heard the people weeping, every clan apart, each person at the entrance of his tent. The LORD was very angry, and Moses was distressed.