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Why does the Rambam (רמב"ם) define Chanukah (חנוכה) lighting obligations by comparing them to Megillah reading rather than stating the law directly? The shiur uses this formulation to develop the principle of "ner ish u'beiso" - that the head of household's lighting encompasses the entire family. This explains why there's no chinuch obligation for children and resolves questions about blessings when away from home.
This shiur provides an in-depth analysis of the Rambam (רמב"ם)'s Hilchos Chanukah (חנוכה), focusing on two primary areas: the obligations of different people in Chanukah lighting and the laws of the blessings. The shiur begins by examining the Rambam's ruling that "whoever is obligated in Megillah reading is obligated in Chanukah lighting," questioning why the Rambam uses this comparative formulation rather than stating the law directly. The Magid Mishneh's commentary is analyzed, which brings proof from Hilchos Megillah that a minor (katan) is exempt from Chanukah lighting because he is exempt from Megillah. However, this creates a contradiction since other sources indicate there is a mitzvah (מצוה) of chinuch (educating children) regarding Megillah. The shiur resolves this by explaining that according to the Kesef Mishneh, the obligation of chinuch falls on the father, not the child directly. Therefore, when the Rambam says the katan is exempt, he means there is no direct obligation on the child himself. This leads to a broader discussion of why there might be no chinuch obligation for Chanukah lighting. The shiur proposes that since Chanukah is a din of "ner ish u'beiso" (a candle for a man and his household), when the father lights, it automatically includes the entire household, making separate chinuch unnecessary. The shiur then examines the three blessings for Chanukah: l'hadlik ner Chanukah, she'asah nisim, and shehecheyanu. The Rambam's statement that shehecheyanu is only recited on the first night is analyzed, with discussion of whether this applies only to the literal first night or the first time one lights each year. Finally, the shiur explores complex halachic questions about the nature of "ner ish u'beiso" - whether it means the household members are actually fulfilling their obligation when the head of household lights, or whether it simply removes their obligation to light separately. This distinction has practical implications for someone who sees Chanukah lights while away from home and the question of whether they need to make their own blessing.
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Rambam Hilchos Chanukah
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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.
