No community start suggestion yet.
Why do the same wicks prohibited for Shabbos (שבת) candles also apply to Chanukah (חנוכה) candles, when Shabbos candles are lit for personal benefit while Chanukah candles are not? The shiur develops the possibility that 'ein madlikin' indicates preference rather than outright prohibition, making the parallel between contexts clearer than the standard reading suggests.
This shiur provides an in-depth analysis of Gemara (גמרא) Shabbos (שבת) 21a-b, focusing on the statement 'kavsa zakuk lah' (if it goes out, he is obligated to it) and the complex laws regarding defective wicks and oils. Rabbi Zweig begins by examining the fundamental question: why are certain wicks and oils prohibited for use on both Shabbos and Chanukah (חנוכה), given that these contexts seem entirely different? On Shabbos, candles are lit for oneg Shabbos - to derive pleasure and benefit from the light during meals and activities. The concern is 'shema yateh' - that if the light flickers or burns poorly, one might adjust or rekindle it, violating the biblical prohibition of lighting fire on Shabbos. However, Chanukah candles are lit outside, not for personal benefit or enjoyment, making the parallel prohibition puzzling. The Gemara presents three positions: Rav Huna prohibits these wicks both on weekdays and Shabbos, Rav Chisda permits them on weekdays but prohibits them on Shabbos, and Rav permits them in both contexts. Rabbi Zweig questions how the Chachamim can extend the Mishna's concern about Shabbos candles (which are meant for hana'ah) to Chanukah candles (which are not meant for hana'ah). He suggests that 'ein madlikin' (we do not light) may not mean a complete prohibition but rather indicates that it's not preferable - a distinction that would apply equally to both Shabbos and Chanukah contexts.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
How can Shabbos observance atone for the idolatry of Enosh's generation? The Rambam's reading shows that generation sought God through physical intermediaries rather than direct connection. Proper Shabbos observance creates authentic divine experience that naturally displaces attraction to spiritual substitutes - like tasting real coffee exposes ersatz as meaningless.
Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Shabbos 21a-b
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
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.
