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Why do Chanukah (חנוכה) candles uniquely require a blessing for one who merely sees them, unlike other mitzvos? The shiur develops a chakira whether she'asa nisim is fundamentally a blessing on lighting or on seeing, resolving the machlokes between Rashi (רש"י) and Rambam (רמב"ם) about when the ro'eh blessing applies.
This shiur provides a detailed analysis of Gemara (גמרא) Shabbos (שבת) 21b, focusing on the complex halachic discussion regarding blessings on Chanukah (חנוכה) candles. Rabbi Zweig begins by noting a discrepancy between our Gemara and the parallel passage in Sukkah 46a - while our Gemara states 'ro'eh tzarich levarech' (one who sees must bless) followed by 'madlik tzarich levarech' (one who lights must bless), Sukkah presents the opposite order. The shiur examines Tosafos (תוספות)'s fundamental question: why do we have a special din of ro'eh (one who sees) for Chanukah candles when no such requirement exists for other mitzvos like sukkah or lulav? Tosafos suggests that since the person lighting makes multiple blessings (including she'asa nisim), there's precedent for the ro'eh to make at least one of those blessings. Rabbi Zweig explores whether the she'asa nisim blessing of the madlik (lighter) is fundamentally a birkas hadlakah (blessing on lighting) or a birkas re'iyah (blessing on seeing). This distinction has major practical implications for the order of blessings and the concept of over la'asiyasan (blessing before performing the act). The shiur analyzes a significant difference between Rashi (רש"י)'s commentary in our sugya versus his interpretation in Sukkah. In Shabbos, Rashi suggests that even one who already lit in his house must make a blessing when seeing candles outside. However, in Sukkah, Rashi limits the ro'eh blessing to 'shelo hidlik beveiso' - one who hasn't lit in his house. This leads to an important machloket between Rashi and the Rambam (רמב"ם) regarding the conditions for making the ro'eh blessing. According to Rashi's interpretation in Sukkah, the ro'eh blessing applies only on the first sighting (re'iyah rishonah), while the Rambam holds that as long as one didn't make the blessing (velo birech), it can still be recited. Rabbi Zweig suggests that Rashi's interpretation implies there are two separate dinim: seeing one's own candles and the din of pirsumei nisa (publicizing the miracle) by seeing others' candles. This explains why Rashi specifies 'bechatzros Yisrael' - the blessing applies when seeing candles that are lit for others to see, fulfilling the pirsumei nisa requirement. The shiur concludes with a practical question about the Rambam's omission of the general rule of over la'asiyasan in his discussion of Chanukah blessings, unlike his treatment of other mitzvos like megillah and shofar. Rabbi Zweig suggests this might be because Chanukah candles burn for an extended period, potentially allowing for the blessing to be made even after lighting, as long as the candles are still burning.
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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.
