Q&A: We Elevate in Holiness and Do Not Downgrade
We Elevate in Holiness and Do Not Downgrade
Question
Hello Rabbi,
During Hanukkah, some friends discussed the principle of “we elevate in holiness and do not downgrade,” and the source of that stated rule.
I would like to clarify how one can argue that we “elevate in holiness” by adding a candle to a commandment that was already performed and concluded yesterday. In cases where the Sages mentioned the rule of “we elevate,” etc., it is within the very same commandment itself, such as sacred appurtenances, or putting on the hand-tefillin before the head-tefillin, etc.
Another point: according to the view of Beit Hillel, (that on the first day one who lights does so with eight candles), how can one say “we downgrade,” when according to their view on the first day they lit one candle? From that point on, it is only an addition to the commandment or an enhancement, but certainly not a reduction in its holiness.
Thank you.
Answer
I didn’t understand the question.
Discussion on Answer
1. The different days are not necessarily separate commandments. On the contrary, in the simple sense they are part of one commandment. How is this different from the hand-tefillin and head-tefillin, which according to Maimonides are two separate commandments (which are even counted separately), and regarding them it is said: “we elevate in holiness”? And what about selling the town square and using the proceeds to buy a synagogue? Are the square and the synagogue one and the same entity?
2. Why not? In the Hanukkah candles that is the situation, and I see no reason to assume otherwise.
In the simple sense, the days are indeed separate commandments, as the Talmud says regarding the blessing, “the miracle occurred on each and every day.”
As for tefillin, although they are two commandments, one performs them in immediate sequence (just as wrapping oneself in the tallit precedes tefillin—what is the reason there?), and not like the Hanukkah candles, which are from one day to the next.
And regarding the town square, the holiness takes effect on the money with which the items were bought, and it is precisely about that that “we elevate in holiness” is said.
See Pnei Yehoshua on tractate Megillah there, who wrote that this rule was stated primarily about the object itself, unlike the law of the two tables regarding the showbread.
There is also a blessing on the counting of the Omer every day, and in the simple sense that is one commandment as well (even according to Tosafot, and unlike the view of the Halakhot Gedolot).
You are making assumptions about the nature of the commandment and about the rule of “we elevate in holiness,” and neither is necessary. In short, your remarks amount to forcing a difficulty. Don’t assume assumptions and then ask questions from them.
I didn’t write that if a blessing is recited, that proves it is a separate commandment; rather, specifically regarding the blessing on the Hanukkah candles—follow the reason why a blessing is recited every day.
I didn’t assume everything! I only asked whether the rationale of “we elevate in holiness” was said regarding different commandments, or regarding an addition to a commandment, and if so, how do we know that.
At first glance, the discussion of “we elevate in holiness” makes it seem like some extra virtue or enhancement, whereas in fact it is an actual obligation, as Rashi wrote in our passage that this is learned from an explicit verse.
But it seems to me that we do find such a case. Thank you.
Let me try differently:
1. Is it relevant to invoke “we elevate in holiness” from one day to the next / across separate commandments?
2. When there is an addition to a commandment, does the rule of elevating or downgrading apply?