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Is Chanukah (חנוכה) lighting a personal obligation or a household obligation like mezuzah? The shiur develops Rashi (רש"י)'s approach that mehadrin represents a unique type of hiddur mitzvah (מצוה) - not just beautifying the candles but expanding the mitzvah itself by acknowledging more people saved in the miracle. This dimensional enhancement can be added even after basic fulfillment, unlike conventional hiddur mitzvah.
This shiur provides a detailed analysis of the fundamental nature of the Chanukah (חנוכה) lighting obligation based on Talmud (תלמוד) Shabbos (שבת) 21b. Rabbi Zweig begins by examining the phrase "ner ish ubeito" (a candle for a man and his household), comparing Rashi (רש"י)'s interpretation with the Rambam (רמב"ם)'s understanding. According to Rashi, this refers to one candle for a man and his family, suggesting a personal obligation. The Rambam, however, interprets this as meaning the house itself needs a candle, similar to mezuzah which is an obligation on the dwelling rather than the individual. The shiur explores the practical implications of these different approaches. If Chanukah lighting is a household obligation like mezuzah, then once the house has candles lit, guests would be exempt without needing to participate financially (mishtatef b'pruta). However, the Gemara (גמרא)'s requirement for guests to contribute suggests a personal obligation model. Rabbi Zweig analyzes whether this contribution is mandatory for fulfilling the mitzvah (מצוה) or optional for those seeking personal merit (kiyum hamitzvah).
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Shabbos 21b
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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.
