Most Poskim point to these very words , ‘besha’at hasakana manicho al shulhano vedayo’, and explain that this was a MODIFICATION.
Again, this is clearly logic that you wouldn’t rely on yourself. This is definitely not the simple pshat in the Mishna.
A) Which poskim say that you can light indoors even when it’s not a time of sakana? Clearly not Shulchan Aruch which rules that one must light menorah outdoors except in a case of sakana.
B) Why do you accept the logic of those poskim which doesn’t fit with a simple reading of Mishna or Shulchan Aruch? Is it because you think those poskim are infallible?
Is it better to light outside after the modification ? That is a separate argument. Maybe the inyan of mezuza takes precedence. Other inyanim, etc…
This is NOT A separate argument. You admitted that you yourself sleep outside the Sukkah, and we know that this has always been the custom of most Jews. What bothered you was that Chabad relies ruchniusdike reasons by their “infallible rebbes” to DAVKA sleep outside the Sukkah.
My question is: How is that different from relying ruchniusdike reasons (mezuza, etc.) by your “infallible poskim” to DAVKA light the menorah indoors (as is the minhag of many holy communities), in violation of Shulchan Aruch that this is only acceptable in a time of danger?
No posek will say that someone who lights inside nowadays is making a braha levatala.
Who brought bracha levatola into the picture? No posek says that if you don’t sleep in the Sukkah your ???? ????? was a brocha levatola.
The argument was about trusting your “infallible poskim/rebbes” to keep a minhag of davka doing something that seems against halacha. This argument applies equally to Sukkah and Menorah.
I am not sure why menachem insists on comparing sukka and hanukah, when their halachik difference is so clear ?
I have made one single argument this entire time, and I will persist until I get a proper answer. Or until I get tired of repeating the same simple point again and again.