No community start suggestion yet.
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).
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Shabbos 21b
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Gemara
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
How can Shabbos observance atone for the idolatry of Enosh's generation? The Rambam's reading shows that generation sought God through physical intermediaries rather than direct connection. Proper Shabbos observance creates authentic divine experience that naturally displaces attraction to spiritual substitutes - like tasting real coffee exposes ersatz as meaningless.
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.
Why does the Gemara pray to be 'among those who eat three meals on Shabbos' rather than simply to fulfill the mitzvah? The shiur develops that Shabbos eating means 'tasting the day itself' - mindful appreciation that connects us to Shabbos's spiritual quality. This requires discipline and community support, with three meals corresponding to distinct phases of Shabbos time.
Why does the Gemara present a kal v'chomer for chuppah making kiddushin based on kesef not being maichel b'terumah, only to reject it? The shiur reveals that even the rejected kal v'chomer establishes a fundamental yesod: kiddushin is a kinyan for ishus (marital relationship), not merely a kinyan in hilchos kinyanim. The second kal v'chomer—from chuppah being gomeres—raises Tosafos's famous question.
Is the kesef used in kiddushin a true kinyan (acquisition), or merely a symbolic means of establishing marriage? The shiur analyzes multiple interpretations of the Gemara's derivation from ki yikach ki'ach mi'Sayeffron, exploring whether marriage constitutes ownership, and develops three fundamental approaches: (1) The Gemara proves ishus is a kinyan, (2) ishus is not a kinyan but uses kinyan-like means, or (3) ishus is a kinyan but the kesef may not be a ma'aseh kinyan. The Rambam's position—calling kesef "midivrei sofrim"—is explained as distinguishing between cross-referencing concepts versus borrowing terminology.
Why does the Mishna alternate between the language of "kinyan" (acquisition) and "kiddushin" (sanctification) when describing marriage? The shiur develops a fundamental distinction: marriage has two separate aspects—a kinyan dimension (ownership) and a kedusha dimension (sanctified relationship). Either aspect can initiate the bond, and understanding this dual nature resolves multiple textual and halachic questions throughout the sugya.
Does kiddushei shetar require a shevah pruta? The Ran presents two approaches to the Rif's position. The shiur develops the Ran's second pshat that shetar kiddushin functions as a hachnah (exchange) rather than a mere kinyan nesina. This reading has profound implications for isuri hana'ah, mechubar, and the relationship between kesef and shetar.
