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Does the Chanukah (חנוכה) lighting requirement focus on how long candles burn or on proper timing of hadlakah itself? The shiur argues that the Rambam (רמב"ם) requires sufficient oil not for extended burning time, but to ensure valid lighting during the proper window from shkiah until people leave the streets.
This shiur provides an in-depth analysis of fundamental Chanukah (חנוכה) lighting halachos based on Gemara (גמרא) Shabbos (שבת) 21b and the Rambam (רמב"ם)'s codification. Rabbi Zweig begins by discussing contemporary practices of extending lighting times based on modern lifestyle patterns. The Brisker Rav held that if people stay out later due to movie theaters or other activities, the menorah should remain lit accordingly - sometimes until 11 PM in urban areas. This follows the principle that lighting must continue 'ad shetichleh regel min hashuk' (until people finish walking in the marketplace). The shiur then examines a fundamental disagreement about the Rambam's position. The Brisker Rav interpreted the Rambam as requiring extended lighting times when people remain active later, similar to contemporary urban environments. However, Rabbi Zweig presents a different reading of the Rambam's halacha (הלכה). He argues that the Rambam is not discussing how long candles must burn, but rather when hadlakah (the act of lighting) may be performed. The Rambam establishes three time periods: before shkiah (sunset) when lighting is invalid, the proper time for lighting (from shkiah until people leave the streets), and after that window when lighting is again invalid. The analysis reveals that the Rambam never actually states how long candles must burn - only when the mitzvah (מצוה) act of lighting may be performed. This resolves a fundamental question in the Gemara about the requirement for sufficient oil. The Gemara asks how we can require oil to burn for a specific duration when 'kavah ein zachuk l'hadlik' (if it goes out, one need not relight). Rabbi Zweig explains that the Rambam understood the Gemara's answer as establishing that the mitzvah is having proper hadlakah with sufficient oil, not maintaining continuous burning. The shiur concludes with discussion of when one may extinguish the candles after fulfilling the mitzvah, examining whether this depends on the half-hour minimum or actual street activity.
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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.
