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Why does the Gemara (גמרא) forbid poor-quality oils for Chanukah (חנוכה) lights that might go out and require relighting? The shiur develops a fundamental chakira: is the original lighting invalid unless it burns a half-hour, or is it valid with a separate obligation to maintain burning? This distinction determines whether one may use substandard materials when better oils are unavailable.
This shiur analyzes a complex passage in Masechta Shabbos (שבת) 135b dealing with the halachos of Ner Chanukah (חנוכה) materials and relighting obligations. The Gemara (גמרא) discusses Rav Huna's ruling that oils unsuitable for Shabbos lights due to poor burning quality are also forbidden for Chanukah lights. Rava explains this is because of the principle 'kaf she zakig la' - if a Chanukah light goes out, there is an obligation to relight it. The shiur explores Rashi (רש"י)'s difficult commentary explaining why poor-quality oils are prohibited: since they may go out and require relighting, one must initially use only reliable materials to ensure proper burning for the required half-hour duration. Rabbi Zweig raises a fundamental question about Rashi's language of 'dior ma posha v'lo misaklah' (lest one be negligent and not relight it) - why assume negligence rather than simple absence or unawareness? The analysis distinguishes between two possible understandings of the relighting obligation: either the original lighting is invalid if it doesn't burn a half-hour (making relighting essential to fulfill the mitzvah (מצוה)), or the initial lighting is valid but there's a separate obligation to ensure it burns the full duration. This distinction has practical implications for cases where only poor-quality oils are available. The shiur addresses Tosafos (תוספות)' question about why Erev Shabbos requires a different reason (shema yata - lest one come to fix it on Shabbos) beyond the weekday concern about relighting. The answer relates to whether relighting is possible - during the week one can relight, but on Shabbos this is forbidden, creating different halachic concerns. The Gemara also discusses 'mutar lishtamish la'ora' - whether one may use Chanukah lights for personal benefit. The shiur concludes by examining why Ner Chanukah requires special reasoning for usage restrictions, unlike other mitzvah objects, explaining that light, sound, and smell don't physically detract from the mitzvah object, so we need the special principle of 'she'heini kashu nikkar shu mitzvah' - so it should be recognizable as being for the mitzvah.
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Shabbos 135b
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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.
