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How can the Mishna's restrictions on flickering Shabbos (שבת) candles apply to Chanukah (חנוכה) lights, which serve entirely different purposes? Rashi (רש"י)'s interpretation reveals two separate mitzvos: lighting the menorah and maintaining the flame for publicity. This framework explains the machlokes Amoraim about poor-quality wicks and creates complex applications for Erev Shabbos lighting.
This shiur begins with a profound discussion of kavod haTorah, explaining that true respect for Torah (תורה) means recognizing that someone more advanced in Torah learning and yiras shamayim is simply "more" - not just superior in one area among many, but fundamentally greater. This sensitivity should be instinctive in a yeshiva environment, where younger students naturally defer to older, more developed bochurim. The main focus turns to Gemara (גמרא) Shabbos (שבת) 21b, which discusses the Mishna's prohibition against using certain flickering wicks and oils for Shabbos candles, and extends this to Chanukah (חנוכה) lights. Three Amoraim offer different approaches: Rav Huna prohibits these materials for both weekday and Shabbos Chanukah because if they go out, one is obligated to relight (kofsah tzukiklah), and on Shabbos there's the additional concern of adjusting flickering lights. Rav Chisda permits them during weekdays since there's no relighting obligation, but forbids them on Shabbos due to adjustment concerns. Rav agrees with Rav Chisda about weekday use but permits them on Shabbos since the Chanukah lights are not meant for personal use (muttar lishtamesh lah but not mitzuveh).
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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.
