[Avodah] Al petach beito mabachutz

[Dr. Josh Backon]

R. Zev Sero said:


>That's not the "institution" posited.  That's an accomodation for sh'as
>sakana, and only for sh'as sakana.  It was suggested here that there was
>some sort of "institution" that we should always light inside, even when
>there is no sakana, in case there should ever be one, or something like
>that.  This was given as a reason why most people light inside today.
>I want to know where there is even a zecher to such a takana.

The question is how is sha'at sakana defined? I wonder if there is a functional
equivalence here of sakana to gezera as in a post I sent to AVODAH a few years
ago on the 4 tzomot:

There are different shitot on the gemara in Rosh Hashana 18b:

RASHI: defines "she'yesh shalom" as even when the bet hamikdash isn't built
if the hand of the goyim is not *tekefa* (held) over Israel, then the taaniyot
are days of rejoicing (sasson v'simcha) [but there is no *active* celebration].
By definition: if the bet hamikdash *is* built, even if the goyim have rule
over Israel, these fast days are days of simcha.

RABBENU CHANNANEL: all the tzomot are a zecher of the bet hamikdash. Thus in
time of peace (e.g. bet hamikdash is built), these fast days become days of
simcha. There is only a chovat tzom when there is a gezera (goyim rule). The
middle path: no bet hamikdash but no gezera: it's up to the decision of the
people as a whole.

RAMBAN: shalom = bet hamikdash is built and thus fast days become days of
simcha; no shalom but no days of gezera (rule of goyim over Israel): "ratzu
rov yisrael v'nismichu shelo l'hitanot EIN MATRICHIM ALEYHEM L'HITANOT".

RABBENU TAM: if there is no gezera against the Jews anywhere, the period is
NOT considered one that there is a chovat tzom.

RAMBAM (Peyrush hamishnayot Rosh Hashana 1:3): if yad ha'umot eino tekefa,
this is equivalent to shalom and thus the tzomot are yemei simcha; if there
is any gezera against Jews anywhere in the world, the tzomot revert back to
the will of the people.

RITVA: if there is no gezera, the people can abolish "rechitza, sika, u'neilat
ha'sandal" but not "achila". Thus so long as the bet hamikdash isn't rebuilt
we have to fast.

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So as far as Chutz La'Aretz is concerned, "sakana" may not mean actual physical
harm [after all, Jews lived in closed ghettos up until 200 years ago 
and I can't imagine
hordes of goyim descending on a ghetto because someone lights a "lamp" outside
their door. It doesn't make any sense] but not being in charge of 
their destiny. On
Chanuka we are celebrating a military victory. Thus, only if there is 
no gezera against
Jews anywhere would one light the menorah outside next to the door. 
And that might also
explain why today in Israel the vast majority light indoors.

KT

Josh