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How can Chanukah (חנוכה) lights be both asur b'hana'ah and subject to bizuy mitzvah (מצוה) concerns? The shiur resolves this apparent contradiction by distinguishing between the primary Chanukah light (which is asur b'hana'ah) and additional hiddur lights (which fall under bizuy mitzvah). This reading of the Rambam (רמב"ם)'s precise language explains seemingly conflicting halachic positions.
This shiur provides a comprehensive examination of Shabbos (שבת) 22a, focusing on the complex halachic issues surrounding Chanukah (חנוכה) lights. Rabbi Zweig begins by addressing a fundamental contradiction noted by the Baal HaMaor: if we hold that Chanukah lights are asur b'hana'ah (forbidden for personal benefit), how can the Gemara (גמרא) simultaneously discuss the prohibition of bizuy mitzvah (מצוה) (degrading a mitzvah) regarding these same lights? This appears to be discussing two different sugyos with conflicting principles. The analysis delves into the positions of Rav and Shmuel, with Rav holding that the lights are asur b'hana'ah while the Gemara questions this based on the concept of bizuy mitzvah. The shiur explores how this contradiction affects the rulings of major poskim, particularly examining how the Rif and Rambam (רמב"ם) both pasken that Chanukah lights are asur b'hana'ah while simultaneously ruling about bizuy mitzvah.
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Shabbos 22a
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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.
