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Is Chanukah (חנוכה) lighting a personal obligation or a household one? The machlokes between Rashi (רש"י) and the Rambam (רמב"ם) on when one can make a bracha as a "ro'eh" reflects deeper disagreement about Chanukah's essential nature. Their dispute extends to whether "Al Hanisim" belongs to Chanukah's core takanah or simply to general prayer obligations.
This shiur provides a detailed analysis of the Gemara (גמרא) in Shabbos (שבת) 21b-23a, focusing on the famous "Mai Chanukah (חנוכה)" passage and the fundamental machlokes between Rashi (רש"י) and the Rambam (רמב"ם) regarding the nature of Chanukah observance. The discussion begins with examining when one makes a bracha on Chanukah candles - specifically the difference between "madlik" (one who lights) and "ro'eh" (one who sees). According to the Gemara on daf 23, if someone lights candles, they make the bracha "l'hadlik" and "she'asa nisim" with "shehecheyanu" on the first day. However, someone who doesn't light makes only the "she'asa nisim" bracha as a "ro'eh." Rashi explains this depends on whether one fulfills the mitzvah (מצוה) personally - if you're yotzei the mitzvah through someone else lighting in your house, you cannot make a ro'eh bracha because there's no din of ro'eh for someone already yotzei the mitzvah. The Rambam (Hilchot Chanukah 3:4) disagrees, arguing it depends on whether you already made a bracha, not on fulfilling the mitzvah. This reflects a fundamental dispute about whether Chanukah lighting is a chovat gavra (personal obligation) or chovat habayit (household obligation). According to Rashi's approach, it's primarily a personal mitzvah, so once fulfilled through household lighting, no additional bracha is needed. The Rambam views it as a household obligation - only the actual lighter fulfills a mitzvah, while others merely live in a properly lit house and maintain their status as potential ro'eh. The shiur explores practical ramifications: what happens if someone comes home after lighting occurred, or if a homeless person has no house to light in. The analysis then turns to the fundamental "Mai Chanukah" passage, examining how Rashi and Rambam interpret the Gemara's statement that Chanukah was established for "yamim tovim b'hallel u'b'hoda'ah." Rashi explains "yamim tovim" doesn't mean days when work is forbidden, but rather days designated for hallel and hoda'ah, suggesting these are intrinsic obligations of the holiday itself. The Rambam reads this differently - "simcha" refers to the joy of yom tov, "hallel" is a separate obligation (codified in Hilchot Chanukah), and "hoda'ah" refers specifically to the act of lighting candles with its accompanying declaration (like "Hanerot Halalu" from Masechet Soferim). This creates a striking difference: according to Rashi, saying "Al Hanisim" in prayer is part of Chanukah's essential takanah; according to the Rambam, it belongs to hilchot tefillah as a general prayer obligation, not specifically to Chanukah. The shiur concludes by noting how the Gemara's structure supports the Rambam's reading - after discussing the lighting obligations, it separately addresses prayer and bentching requirements, suggesting these are distinct categories of obligation rather than unified aspects of a single yom tov framework.
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Shabbos 21b-23a
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
