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What exactly is the Gemara (גמרא) in Shabbos (שבת) 21b asking when it says 'Mai Chanukah (חנוכה)'? Rashi (רש"י) holds the question concerns why Chanukah appears in Megillas Taanis, establishing Hallel and Hoda'ah but not candle lighting. The Rambam (רמב"ם) reads it as establishing three unified mitzvos including hadlakas nerot, which affects whether women's special obligation extends beyond lighting to all Chanukah observances.
This shiur provides an in-depth analysis of the famous Gemara (גמרא) in Shabbos (שבת) 21b that asks "Mai Chanukah (חנוכה)" (What is Chanukah?). Rabbi Zweig explores a fundamental machlokes between Rashi (רש"י) and the Rambam (רמב"ם) regarding the scope of the Gemara's question and answer. According to Rashi's interpretation, the Gemara's question "Mai Chanukah" is not asking about lighting candles at all. Rather, the question concerns why Chanukah appears in Megillas Taanis as days when one cannot fast due to miracles that occurred. Rashi explains that the Gemara establishes Chanukah as a yom tov characterized by saying Hallel and Hoda'ah (thanksgiving in prayer), but hadlakas nerot (lighting candles) is not mentioned as part of this core definition of Chanukah. This creates what the Bach calls an incredible difficulty - how could the Gemara discussing Chanukah completely omit the lighting of candles, which seems to be the primary mitzvah (מצוה)?
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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.
