Every Yom Tov we celebrate has different questions relating to it which become famous and are discussed from all different angles. Chanukah too has its share of famous questions. In this post I would like to deal with one such question which is famous but the answers are mostly not. The question is why is there no special Meshecta devoted to Chanukah as opposed to all other Yom Tovim [1]. Over the years many answers have been given some based on hassidus, others based on machshava, and still others in a kabablistic vein [2]. In this post I will try to discuss a few different approaches to answer the question. In dealing with this question I will touch on some other topics amongst them what is Megilat Taanis, when was it written, and what Rabbenu Hakodesh did in regard to the writing of the Mishna.   One of the answers given to this question of why there is no Mishna on Chanuka is based on the famous Rambam who writes:

(פירוש המשנה, מנחות פרק ד משנה א).

Thus, according to the Rambam, things that are well known were not required to be mentioned in the Mishna.  There are those who posit that this rationale applies to Chanukah.  That is, Chanukah was also well known that’s why it was not necessary to be written. [3] [Regarding the Rambam’s comments in general see R. Reuven Margolis in Yesod Hamishna Vearichasa pp. 22-23].   The problem with this answer would be best illustrated with R. Yakov Shor’s comments on this statement of the Rambam. [See R. Y. Shor, Mishnas Ya’akov Jerusalem:1990; 33-34]. R. Shor questions the entire premise of the Rambam that the laws and details of teffilin were well known when these mitzvot are very complicated with many details.  Indeed, they are arguably much more complex than kriyat Shema which does have its own mesechtah. To answer this, R. Shor suggests that there was a Mesectah Soferim devoted to the laws of teffilin – this is lost but forms the basis of our Mesectah Sofrim which we have today.   With this introduction we can perhaps understand the following answers to the question about Chanukah, of which the assumption is there was a Mescatas Chanukah but has been lost.   The Rishonim refer to “Seven Minor Meschetot,” however, the earlier Achronim did not have these Meschetot.  Today, we do have “Seven Meschetot,” although as we shall see not all agree that these are the same that the Rishonim had.  During the period these Meschetot were unknown there was some speculation as to what they contained.  R. Avraham Ben HaGra quotes his father about which were the titles of the שבע מסכות  אמנם שמעתי מאדוני אבי הגאון נר”ו שהשבע מסכות קטנות המה חוץ מאשר נמצא לנו והן מסכת תפלין ומסכת חנוכה ומסי’ מזוזה.

He repeats this in his introduction to Medrash Aggadah Bereshis (see also Yeshurun 4:228).   We see that the Gra held that there was a Mesechet titled Chanukah. Now as far as we know today none of the seven Meschetot are about Chanukah. [4]But it could very well be there was such a Mesechet which was lost.  R. David Luria (Radal) [5] assumes as much and uses this assumption to understand the Teshuvos Hageonim which states:

ובא אלינו איש חכם וחסיד זקן ודרש בישיבה כתיב ופן תשא עיניך השמימה וראית את השמש זה נדר ואת הירח זו שבועה… וסדר משנה תוספת על סדרי שלנו ראינו בידו שהיה מביא ולא זכינו להעתיק שסבתו גדולה ונחפז ללכת ואתם אחינו הזהרו בענין זה וטוב לכם.

(שערי תשובה, סימן קמג)

That is, this Geonic statement evidences additional Meschetot that are no longer extant.A different answer given by many [6] is that the reason why Rebbe did not have a whole Mesechet about Chanukah was because there was one already Megilat Tannis!   The Pirish ha-Eshel on Megilat Tannis (p. 58) wants to suggest that the Gra did not mean that there was a Mesechet titled Chanukah.  Instead, the Gra mean to reference Megilat Tannis.  Indeed, in earlier printings of the Shas it was included with the Meschetot Ketanyot. [7]   Whether or not the Gra meant Megilat Tannis many do say that Megilat Tannis is really Mesechet Chanukah as the most important chapter and lengthy entry is about Chanukah and therefore the question why Rebbi did not include a Meschet about Chanukah was simply because there was one already – Megilat Tannis.    This answer was backed up with a statement found in the Behag which says:

זקני בית שמאי ובית הלל,… והם כתבו מגילת תעניות…

The problem with this answer is that while Megilat Tannis is our earliest written text (besides for Pirkei De-Reb Eliezer, see Radal’s introduction to his edition of the Pirkei De-Reb Eliezer) dating from much before our Mishnayot, Migilat Tannis contains significant additions from a later time. To clarify, in the standard Megilat Tannis there are two parts one written in Aramaic which are various fast days and one part written in Hebrew which includes a lengthier description of the topic. The Mahritz Chiyus and Radal say that the Aramaic part was written very early when it was not permissible to really write Torah Shel Bal Peh but at a later point when it was permitted to write than the Hebrew parts were added. Mahritz Chiyus says it was after the era of Rabenu Hakodesh. Earlier than him R. Yakov Emden writes in his introduction to his notes on MT that it was completed at the end of the era of the Tanaaim. Now, the bulk of the discussion regarding Chanukah that appears in MT is in the Hebrew part. Thus, historically, it doesn’t make sense that Rebbi did not include Chanukah in the Mishna because of sections of MT that had yet to be written.Indeed, the Gedolim who first suggested that MT is the reason why Rabbenu Hakodesh did not include it in Mishnayois were not aware of this point that it was written at two different time periods. However R. D. Horowitz in an article in Haples turns the historical difficultly on its head when he argues that the person who wrote those Hebrew parts was Rabbenu Hakodesh. [8] In fact, in one of the editions of Megilat Tannis it says on the Shar Blat Megilat Tannis which is Mesechet Chanukah (the original edition with the Pirush ha-Eshel). The problem with R. Horowitz point is that it seems most likely that it was later than Rabbenu Hakodesh.[9]

Another answer in the same vein as above was suggested by R. Schick (Torah Shleimah 3:156a).  R. Schik argues that there was a Sefer Hashmonaim which recorded the nissim etc written by Shamei and Hillel and therefore there was no separate Mishna. This seems to be based on the quote (quoted partially earlier) mentioned from the Behag which says:

זקני בית שמאי ובית הלל, הם כתבו מגלית בית חשמונאי…

Others say this might be a reference to Sefer Makabeyium or Megilat Antiyucus. However although it is likely what we have is from early times but it is not clear at all how early it is from. [See Radal in his introduction to Pirkei De Reb Eliezer, Binu Shnos Dor Vedor, pp. 121-150; N. Fried in Minhaghei Yisroel, vol. 5, pp. 102-20; Areshet vol.4 p. 166; Y. Tabori, Moadei Yisroel Betekufos Hamishna Vehatalmud, p. 390; Moadim le-Simcha p. 253-265, and Hasmonai U-Banav p. 21].

Just for its bibliographical purpose in truth there is a book bearing the title Mesechet Chanukah but it was written in a parody form similar to Mesechet Purim of R. Klonymus the manuscript was printed in Areshet (3:182-191) [See also I. Davidson in Parody in Jewish Literature pg 39].  One of the things we see from this parody is the widespread custom of playing cards on Chanukah.     There is a interesting unknown correspondence on this topic between the Aderes and R. Yakov Kahana (Shut Toldos Yakov, Siman 29) about the topic of a Mesechet Chanukah.  The Aderes wrote to R. Kahana:

ומה שתמה על הש”ס למה לא הביאו האי בבא דמגילת תעניות גם אנכי הערתי בזה ומצאתי תמי’ זו בהגהת הרצ”ה חיות ז”ל ובימי עולמו כתבתי מזה בס”ד ולא אדע אנה. ואשר התפלא מדוע לא נמצא הא דחנוכה בירושלמי באמת גם במשנה לא נמצא אולם בסוף פ”ו דב”ק שם נמצא וגם מעט בירושלמי בשלהי תרומות. ואנכי מתפלא מאד דגם מצות כתיבת ספר תורה לא נמצא במשנה…

R. Yakov Kahana wrote a lengthy response.  He explained that it does not bother him that the Mishana does not mention this story of Chanukah from MT as the Bavli does not mention any of the incidences in MT. He is more bothered by the omission of the Yerushalmi of this story as the Yerushlmi does mention other incidences of MT.  As to writing a sefer Torah not being mentioned in the Mishana R. Kahana  gives a lengthy list of all the Mitzvos that are not discussed in the Mishna (and the list is long).     L. Ginsburg (Ginzei Schechter 2:476) writes :

וראוי להעיר שבתלמוד ארץ ישראל כמעט לא נזכרו דיני חנוכה כלל לא בדברי התנאים ולא בדברי האמוראים ורק בבבל שעובדי האש גזרו על מצוה זו וככל מצוה שמסרו ישראל נפשם עליה נתחזקה מאד בידיהם…

Another answer based on historical information is from the Edos Beyosef (2:15) who quotes the following Yerushalmi which says:

בימי טרוגיינוס הרשע נולד לו בן בתשעה באב והיו מתענין מתה בתו בחנוכה והדליקו נירות שלחה אשתו ואמרה לו עד שאת מכבש את הברבריים בוא וכבוש את היהודים שמרדו בך חשב מיתי לעשרה יומין ואתא לחמשה אתא ואשכחון עסיקין באורייתא בפסוקא ישא עליך גוי מרחוק מקצה הארץ וגומ’ אמר לון מה מה הויתון עסיקין אמרון ליה הכין וכן אמר לון ההוא גברא הוא דחשב מיתי לעשרה יומין ואתא לחמשה והקיפן ליגיונות והרגן אמר לנשיהן נשמעות אתם לליגיונותי ואין אני הורג אתכם אמרון ליה מה דעבדת בארעייא עביד בעילייא ועירב דמן בדמן והלך הדם בים עד קיפרוס באותה השעה נגדעה קרן ישראל ועוד אינה עתידה לחזור למקומה עד שיבוא בן דוד

Based on this he [10] writes:

Another answer based on historical information is from R. Yeshouyah Preil in Eglei Tal who writes (pp. 17-18)

R. Reven Margolis [11] has a very interesting answer to this question:

R. Alexander Moshe Lapidos answers:

Another answer given by R. Alexander Moshe Lapidos [12]:    דבקושי התירו לכתוב תורה שבעל פה והיו פסקי פסקי. מתחלה סתימת המשנה בימי רבנו הקדוש. ואחר זה בימי רבינא ורב אשי חתימת התלמוד, והשאר היו נוהגין במגלת סתרים עד שלאחר זה הותר לגמרי לפרסם בכתב כל מה שתלמיד ותיק מחדש. ורבנו הקדוש לא הרשה רק מה שהוא לפירוש לתורה שבעל פה ומה שיש לו סמך בכתוב, או מה שהוא לסייג, כמו הלל וברכות, ערובין, נטילת ידים, נר שבת ומגלה (מחיית עמלק). אבל חנוכה שאיננו לא פירוש ואין לו סמך בכתוב, ולא לסייג, לא היה נהוג רק במגלת סתרים בבריתות דר”ח ור”א… רק נרמזה במשנה ב”ק סוף פ”ו ואחריה הורשה לפרסם בכתב בתלמוד.

An interesting addition to this could be based on R. Shlomo Zalman Auerbach [13] who said:

R. Dov Berish Askenazi writes:

Another answer suggested by R. Chanoch Ehrentreu [14]is that:

This answer is assuming that there were parts of the Mishna that existed earlier than Rebbe and he was just an editor, this leads us to the next explanation.One of the most famous answers given to this question was by the Chassam Sofer who is quoted to have said:

Others bring this answer without saying a source [15]. This statement generated much controversy where many went so far as to deny that the Chasam Sofer said such a thing.[16] The bulk of the issues with this answer were dealt with by R. Moshe Zvi Neriah in an excellent article on the topic [17]. The most obvious being that Chanukah is mentioned in the Mishnah a few times the question is just why there isn’t a complete mesectah devoted to it.  The explanation in the Chasam Sofer seems to be based in part on the Ramban (not everyone agrees to this Ramban [18]) who writes:

זה היה עונש החשמונאים שמלכו בבית שני, כי היו חסידי עליון, ואלמלא הם נשתכחו התורה והמצות מישראל, ואף על פי כן נענשו עונש גדול, כי ארבעת בני חשמונאי הזקן החסידים המולכים זה אחר זה עם כל גבורתם והצלחתם נפלו ביד אויביהם בחרב. והגיע העונש בסוף למה שאמרו רז”ל (ב”ב ג ב) כל מאן דאמר מבית חשמונאי קאתינא עבדא הוא, שנכרתו כלם בעון הזה. ואף על פי שהיה בזרע שמעון עונש מן הצדוקים, אבל כל זרע מתתיה חשמונאי הצדיק לא עברו אלא בעבור זה שמלכו ולא היו מזרע יהודה ומבית דוד, והסירו השבט והמחוקק לגמרי, והיה עונשם מדה כנגד מדה, שהמשיל הקדוש ברוך הוא עליהם את עבדיהם והם הכריתום: ואפשר גם כן שהיה עליהם חטא במלכותם מפני שהיו כהנים ונצטוו (במדבר יח ז) תשמרו את כהונתכם לכל דבר המזבח ולמבית לפרכת ועבדתם עבודת מתנה אתן את כהונתכם, ולא היה להם למלוך רק לעבוד את עבודת ה’: (בראשית מט,י)

R. Weinberger [19]says that what the Chasam Sofer meant was:

Interestingly enough the Chasam Sofer in his Chidushim on Gittin (78a) writes:

Whether the Chasam Sofer did say it or not we have testimony from a reliable source that another godol said it as is recorded by Chasdei Avos [20]who is citing the Chidushei Harim:

This explanation of the Chasam Sofer (nothing to do with him saying it) was the accepted explanation in most of academic literature for many years  as to why the Mishna omits the story of Chanukah. A while back G. Alon wrote a now classic article proving that this was not true at all. A little later on S. Safrai backed this up. They both showed that there is positive mention of the Chasmonim in Halacha.[21] To conclude this recently a very through and important article was written on the topic by M. Benovitz  printed in Torah Lishmah (pg 39-78) showing how the Yom Tov of Chanukah developed over time. But due to lack of time I can not discuss what he says. [Thanks to M.M. Honig for this source]. This whole issue was a small part of a famous debate started a while back. In 1891, Chaim Slonimski wrote a short article in Hazefirah (issue #278) questioning why there is no mention in Sefer Hasmonaim and Josephus of the miracle of the oil lasting eight days. Furthermore, he questioned why the Rambam omits the miracle of the oil when detailing the miracles of Chanukah. [The truth is this general question was raised much earlier by the Meor Eynayim (ch. 51, p. 429)] As can be expected this article generated many responses in the various papers and journals of the time and even a few seforim. A little later while defending his original article Slonimski wrote:

R. Ginsberg in his Emunat Chachimim (pg 4a-4b) already points out that it is mentioned in Baba Kama. But I think his point was more about sefer Chashmonim and Yosefin. R. Lipshitz in Derech Emunah defended this based on MT as quoted above. R. Y. Sapir (Nes Pach Shel Shemen, pg 30) also wrote such a defense. But Slonimski said that the MT is a late addition.[22]

[1] Chanukah is mentioned a few times in Mishnayos but the issue here is why isn’t there a whole Mesechet devoted to it. See Machnayim 34:81-86 [See Tifres Yeruchem pg 60, 414]. As an aside, in the Zohar there is also no mention of Chanukah see Tifres Zvi (3:397,465) and R. Yakov Chaim Sofer in Beis Aron ve-Yisroel (18:2, pg 110) and his Menuchos Shelomo (11: 43). [2] Chasidus sources: see Bnei Yissaschar , Ohev Yisroel and Moadim le-Simcha p. 38. For machashava sources see Sifsei Chaim (2:131); Pachad Yitzchak (pp. 29-32); Alei Tamar (Megilah p. 87); R. Munk, Shut Pas Sadecha, (introduction, p. 7). As to Kabblah the Yad Neman writes (p. 2b) that when he met R. Dovid Pardo author of the classic work on Toseffta Chasdei Dovid he told him a reason based on kabblah.     [3] The earliest sources who says this answer is R. Hayyim Abraham Miridna, Yad Neman, Solonika, 1804, p. 2b.  Subsequently, many others give this answer (all on their own) such as the Mahritz Chiyus (Toras Haneviyim p. 105), R. Yakov Reiffmann (Knesses Hagedolah (3:90)), Pirish ha-Eshel on Megilat Tannis (p. 58b) Beis Naftoli son (#28), Yad Yitchach (#295) R. Hershovitz in Minhagei Yeshurun (pg 48) Dorot Harishonim (4:46a) [see also R. Eliyhu Schleiseinger in Moriah (25:123) and in his Ner Ish Ubeso pg 338-339].  [4] See Heiger in his introduction to Mesechtot Ketanot p. 6 and M. Lerner in The Literature of the Sages volume one pg 400-403 (thanks to P. Roth for this source).    [5] Radal notes to Midrash Rabbah Emor (22:1). See R. Nachman Greenspan, Pilpulah Shel Torah p. 60 and his Melechet Machshevet p. 6. See also the Radal’s comments in Kadmus Hazohar at the end of section two;  R. Dovid Hoffman, Mishnah ha-Rishonah, pp.12-13;Yesod Hamishna ve-Arechsa  p. 29 (and nt.15) & 17.  [6] The earliest source who says this is R. Yosef Hayyim ben Siman, Edos Beyosef, Livorno, 1800 (2:15). The Chida quotes this explanation in his dershos Devarim Achadim (derush 32) R. Lipshitz in Derech Emunah p. 24 also provides this explanation.  [7] Pirush ha-Eshel p. 58 see also his introduction to MT. The piece on pg 58 is not found in the new Oz Vehadar edition as the Pirish Haeshel was printed only partially see this post. It would appear that the Gra held there was a real meschatah called Chanukah like the Radal seems to understand him as his great nephew brings in his introduction to his work on Avos Beis Avos writes:   ואמר לי איך ששמע מדו”ז הגאון מו”ה אלי’ ז”ל שהיו כמה וכמה מסכות על המדות כמו מסכתא ענוה ומסכתא בטחון וכדומה רק שנאבדה ממנו.   [8] Mahritz Chiyus, vol. 1, pp. 153-54; Radal, Kadmus Hazohar, p. 269.  Haples vol. one pg. 182[9] The time period of the MT and the two versions (and the nature of the work in general) have been discussed by many just to cite some of the important sources: see Y. Tabori, Moadei Yisroel Betekufos Hamishna Vehatalmud, pp. 307-22; Yesod Hamishna ve-Arechsa , p. 12 & n.26, p. 20 ;R. N. D. Rabanowitz, Beno Shnos Dor Vedor, pp. 28-46; V. Noam in The Literature of the Sages volume two, pp. 339-62; see also the introduction to her excellent edition of Megilat Tanit. See the nice introduction to the Oz Vehadar edtion of MT. See also M. Bar Ilan, Sinai 98 (1986) pp. 114-37. See also the important points in Yechusei Tanaim ve-Amorim (Maimon edition) pp. 398-399.  [10] R.Y. Buczvah in Shut Beis Halachmei (#4) does not like this answer as than other yom tovim also should not be included. Regarding this Yerushalim, see: Yesod Hamishna ve-Arechsa p.22 nt.5; Ali Tamar, Sukkah p. 152; Y. Tabori, Moadei  Yisroel be-Tekufat ha-Mishna ve-HaTalmud, p. 373; Tzit Eliezer, 19:26.  [11] Yesod Hamishna ve-Arechsa pp. 21-22. See also R. Freidman in Machanayim 16:12 and R. M. Cohen in Machanayim 37:43. [12] This answer is brought by R. Yakov Reiffmann in Knesses Hagedolah (3:90) where he brings that R. Alexander Moshe Lapidos wrote this answer to him. This is historically interesting as it shows that there was a connection between the two even though he was a known maskil (for more on R. Yakov Reiffmann ties with Litvish Gedoilm see here ). As an aside this piece of R. Alexander Moshe Lapidos is omitted from the otherwise excellent, recently printed, collection of all of R. Alexander Moshe Lapidos Torah in Torat Hagoan Reb Alexander Moshe.  A similar idea to this is found in Tifres Zvi (3:465). [13] Halechot Shlomo (p. 306 n.42). See also Shalmei Moed p. 254.[14] Iyunim B’divrei Chazal Ubileshonam pg 117. This explanation and this whole issue in general gets involved with the famous discussion of what was Rebbe’s role in the writing of the Mishna. Just to list a few basic sources on the topic see:R. Dovid Hoffman, Mishnah ha-Rishonah; Y.N. Epstein, Movo le-Nussach ha-Mishnah, 2: 692-706; C. Elback Movo le-Mishna pg 99-116; R. Margolis Yesod Hamishna ve-Arechsa pp.59-64. See also the excellent doctorate of C. Gafni, The Emergence of Critical Scholarship on Rabbinic Literature in the Nineteenth-Century:Social and Ideological Contexts, pp. 41-111. [15] Shut Beis Naftoli (# 28); Machanyim issue # 17:11. [16] See Mishmar Halevi (Chagigah #46-47) and Or Torah (1991 p. 156) Zikhronos u-Mesoros Al ha-Chasam Sofer pp. 13-14; Otzros ha-Sofer (10:96); Hasmonai u-Banov pp. 111-12. This is dependent on another general topic about the credibility of the sefer Chut ha-Meshulash see the excellent introduction of R. B. Hamburger to his Zikhronos u-Mesoros Al ha-Chasam Sofer where he shows that Chut haMeshulash is an authentic and reliable sefer. In the recent sefer Me-pehem (p. 171) they reproduce a passge from the Chatam Sofer’s daughter against the Chut ha-Meshulash: דע לך כי מה שכתוב הרב ר’ שלמה סופר, רבה של בערעגסאס בספרו חוט המשולש על אבא שלי זה מלא הגוזמות.[17] Shana Be-shanah 1988 (pp. 159-68). It was than included in his Tznif Melucha pg 177- 182.  R. Yona Metzger brings most of this piece in his Mayim Halacha (siman 111) [Thanks to my friend Yisroel Tzvi Ickovitz for this source]. R. Freund in Moadim Lisimcha relied heavily on this article of R. Neriah as he drops a hint in middle of his piece on this topic (p. 34 n.74). It seems that R. Neriah was not aware that it was in the Chut ha-Meshulash as he cites only to the Ta’emi ha-Minhagaim (p. 365).  [18] For some sources see Yad Neman (p. 2b); Tzitz Eliezer (19:26),  R. Yakov Kamenetsky, Emes le-Yakov pp. 239-40, 271-73 and Chasmonai U-Banav pp.106-113.  [19] Shut MaHaryitz (#78) interestingly R. B. Hamburger quotes this in his Zichronis u-Mesoros Al ha-Chasam Sofer pg 14 but attributes this incorrectly to R. Dushintsky.  [20] Chasdei Avos (#17). In general on this passage from the Chasdei Avos see Benu Shneos Dor Vedor pg 52-71.[21] G. Alon, Mechkarim Betoldos Yisroel, 1:15-25; S. Safrai, Machanyim issue # 37 p. 51-58; M. Cohen, Machanyim issue #37 p. 43; Ben Zion Luria, in his introduction to his edition of MT p.20-32. See also  Y. Tabori, Moedei Yisroel Betekufos Hamishna Vehatalmud, pp.372-373.[22] This controversy generated much discussion. See the article in Sinai, 100:202-09. Amongst those who responded about this was R. Alexander Moshe Lapidos printed in Torat Hagoan Reb Alexander Moshe p. 456-58. A very sharp response against Slonimski was written by R. Yakov Reiffmann, printed from manuscript by M. Hershkowitz in Or Hamizrach (18:93-101). Hershkowitz wrote a bibliography on the topic which, unfortunately the editors Or Hamizrach did not include and, to the best of my knowledge, was never printed. A response (from manuscript) on the topic from the Aderes was printed where he wrote to his friend R. Reiffmann after seeing Reifmann’s response here  הנני למלא רצונו להגיד לו דעתי על מאמרו הערות בעניני חנוכה, כי כל דבריו כנים ונאמנו בדבר הזה הייתי בר מזלי’, וחלילה לעלות על הדעת כי הרמב”ם לא האמין כלל בגוף נס השמן, וראיותיו צודקות ונאמנות, והחושב על הכהנים מחשבת פיגול במומו פוסל, כפי שידענו מן התורה נביאים וכתובים היו הכהנים העומדים בראש כל ישראל ומהם יצאה תורה לכל העם כולו והם הם שהיו המורים והשופטיםובכל זאת עליהם היו ממונים סנהדרין גדולה ששפטה אותם, ושטות ואולת גדולה לחשוב מה שכתב פלוני על אודות החשמונאים, והיא רק שיחה קלה להשיב לקלי דעת המאמינים לכל דבר ולא לתורתינו ועבדי’ חכמי התלמוד הנאמנים לד’ ולתורתו, אין ספק שמידי מעתיקי הרמב”ם בא אשמת החסרון בדבריו, ואין לדון מאומה מדברי ידידי מעכ”ת שי’ שהר”מ ז”ל האמין בלבבו הטהורה פשוטו כמשמעו, ככל המון בית ישראל, כפשטות ד’ הגמ’, וחלילה לנו להשליך דברי אלקים חיים מבעלי התלמוד אשר מימיהם אנו שותים אחרי גיוינו ולנוע אחרי ספרים חיצונים אשר לא בא זכרם בתלמוד הקדוש ומוקדש קודש הקדשים, ואין המאמר שוה להפסיד העת בבקורתו ילך לו בעל המאמר בשיטתו ואנחנו בשם אלקינו ועבדיו נזכיר אנחנו ובנינו אותו נעבוד כל ימינו לטוב לנו סלה”.