<div dir="ltr"><span class="Apple-style-span" style="font-family: arial, sans-serif; border-collapse: collapse; ">RRW traces the "historical development" of Chanukah,and concludes</span><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse; "><br>
</span></font></div><div><span class="Apple-style-span" style="font-family: arial, sans-serif; border-collapse: collapse; "><span class="il" style="background-image: initial; background-repeat: initial; background-attachment: initial; -webkit-background-clip: initial; -webkit-background-origin: initial; "><font class="Apple-style-span" color="#330033"><span class="Apple-style-span" style="background-color: rgb(255, 255, 255);">"I</span></font></span><span class="Apple-style-span" style="background-color: rgb(255, 255, 255);"> </span>call this the Hanukkah<span class="Apple-style-span" style="background-color: rgb(255, 255, 255);"> </span><span class="il" style="background-image: initial; background-repeat: initial; background-attachment: initial; -webkit-background-clip: initial; -webkit-background-origin: initial; "><span class="Apple-style-span" style="background-color: rgb(255, 255, 255);">I</span></span><span class="Apple-style-span" style="background-color: rgb(255, 255, 255);"> </span>,Hanukkah II hypothesis"<br>
<br></span></div><div><span class="Apple-style-span" style="font-family: arial, sans-serif; border-collapse: collapse; ">RMB</span></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse; ">>></span></font></div>
<div><span class="Apple-style-span" style="font-family: arial, sans-serif; border-collapse: collapse; "><br>Less radical variant... They didn't anull and reinstitute Chanukah<br>as much as not know what to say about it. The practice just persisted<br>
because of a lack of BD gadol mimanu bechokhmah uveminyan.<br><br>Until the discussion in the gemara of "Mai Chanukah?" and Chanukah<br>was shifted in focus.</span></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse; "><br>
</span></font></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse; ">>></span></font></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;">Dr. Yitzchak Brand of Michlelet Yaakov Hertzog has a similar idea of "shift in focus" regarding other chagim. In his article " Rosh Hashana ve Hoshana Rabba - michagei mikdash liymei din" he notes that the earlier tannaitic sources </span></font></div>
<div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;">and the later amoraitic sources present the mitzvot of these days - tkiat shofar and n'tilat arava - with different emphases. He maintains, as the title indicates, that the chagim "shifted in focus" from mikdash-oriented ones , as described by the tannaim, to yom-hadin-oriented ones, as defined by the amoraim. See "B'rosh Hashana Yikateivun - Studies on Rosh Hashana", Tvnot, Alon Shvut, 2008. </span></font></div>
<div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;"><br></span></font></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;">It should be emphasized that the authority and validity of the rabbinic sources is axiomatic to this author's approach, as is of course true of our chaverim here.</span></font></div>
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</span></font></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;">Saul Mashbaum</span></font></div><div><font class="Apple-style-span" face="arial, sans-serif"><span class="Apple-style-span" style="border-collapse: collapse;"> </span></font></div>
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