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Why does the Gemara (גמרא)'s account of Chanukah (חנוכה) emphasize the oil miracle over the military victory, and why establish days for hallel without mentioning candle lighting? The shiur analyzes each precise word choice in Shabbos (שבת) 21b to reveal how Chanukah centers on the Kohen Gadol's unique connection to spiritual light. The Greeks deliberately contaminated oil to target this spiritual dimension, making the eight-day miracle a restoration of the priesthood's role in bringing divine light into the world.
This shiur provides a comprehensive examination of the Gemara (גמרא) Shabbos (שבת) 21b that asks 'Mai Chanukah (חנוכה)' - What is Chanukah? Rabbi Zweig begins by reading through the Gemara's account of the Chanukah story, noting that it mentions the Greeks entering the Temple, finding and contaminating all the oil, the Hasmoneans defeating them and establishing their kingdom, finding one sealed container of oil with the seal of the Kohen Gadol, and the oil lasting eight days. He then raises numerous textual questions (kashas) about this passage. A primary question is why the Gemara focuses on 'mai Chanukah' - asking about the reason for the eight days of celebration - but then seems to emphasize the miracle of the oil rather than the military victory. Another significant kasha is why the following year they established these days for 'hallel and hoda'h' (praise and thanksgiving) but makes no mention of lighting candles, which seems to be the primary observance today. Rabbi Zweig explores the Gemara's specific word choices, noting the emphasis on 'Heichal' (sanctuary) rather than just 'Mikdash' (Temple), suggesting a particular connection between Chanukah and the Heichal. He examines why the text mentions 'Malchus Beis Chashmonai' (the Hasmonean kingdom), which is problematic since kohanim shouldn't rule as kings according to the Ramban (רמב"ן). The shiur analyzes the significance of finding oil 'sealed with the seal of the Kohen Gadol,' connecting this to the special relationship between the Kohen Gadol and the Menorah, and noting that the Ramban connects Chanukah lights to Aharon's role in lighting the Menorah. Rabbi Zweig points out the connection between the number eight and the Kohen Gadol, who wears eight garments (bigdei kehuna). He questions why the Gemara uses the word 'pach' (small jug) instead of the more common 'kad' for oil containers. The shiur examines why the text says the Greeks 'timu' (contaminated) all the oil, which implies intentional defilement rather than accidental damage, suggesting the Greeks were specifically targeting the oil and its spiritual significance. Rabbi Zweig raises questions about the practical aspects: why didn't they divide the oil into eight portions to last eight nights, why didn't they find multiple containers since only one was needed, and why focus only on the Menorah when presumably all Temple vessels needed to be purified? The analysis extends to examining why 'Al HaNissim' prayer mentions lighting 'neros b'chatzros kodshecha' (lights in Your holy courtyards) rather than specifically mentioning the Menorah, and what this might teach about the nature of the miracle. Throughout the shiur, Rabbi Zweig demonstrates how every word in the Gemara is precise and meaningful, requiring careful analysis to understand the deeper spiritual significance of Chanukah beyond the simple historical narrative.
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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.
