No community start suggestion yet.
Does the Mishna's 'ein madlikin' mean these wicks and oils are forbidden for Chanukah (חנוכה), or just that one doesn't fulfill the mitzvah (מצוה) properly? The shiur develops a chiddush that the prohibition depends on whether the light has an inherent tendency to fail versus being extinguished by external factors. This distinction reframes when one bears responsibility for maintaining Chanukah lights and when a bracha may be recited.
This shiur provides an in-depth analysis of Masechta Shabbos (שבת) 21a-b, focusing on the laws regarding which wicks and oils may not be used for Chanukah (חנוכה) lighting. Rabbi Zweig begins by examining the ambiguous meaning of 'ein' (not/don't) in the Mishna's statement 'ein madlikin' - whether it means forbidden (assur) or simply that one doesn't fulfill the mitzvah (מצוה) properly. He explores the fundamental question of whether the prohibition has different meanings on Shabbos versus regular weekdays. The shiur delves into the Rambam (רמב"ם)'s position regarding 'shema yata' (lest one come to adjust the flame), analyzing when this concern applies. Rabbi Zweig questions whether the shema yata prohibition applies equally to lights used for illumination versus decorative lights that one doesn't actively use. He examines Rav Huna's statement about 'kofsa zokegla' (if it dims and goes out) and analyzes Rashi (רש"י)'s interpretation.
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 21a-b
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.
When an animal damages crops, the Torah prescribes a unique payment formula based on multiplying the damaged area by sixty. Does this formula redefine the actual loss, or does it merely create a payment mechanism that still acknowledges the full damage sustained? The Gemara explores whether someone who ate in doubt should pay the higher-quality amount, examining how the principle of motzi me-chaveiro alav haraya applies when payments fall within the range of actual loss.
What makes testimony valid when different witnesses testify to different parts of the same event? The Gemara debates whether the principle of "davar v'lo chatzi davar" (complete testimony, not partial) disqualifies witnesses who testify separately to theft and slaughter. Rashi's approach reveals that the issue is not merely combining elements, but whether each witness's statement is independently meaningful.
Why is a ganav who sells a stolen animal on Shabbos exempt from the fourfold/fivefold payment? The shiur analyzes whether this exemption stems from kam lei b'derabbah or from the absence of a valid mechira. The Rashba's principle that matana resembles mechira when it is "nishtarish b'chet" is explored, along with the Rambam's position on hekdesh and the distinction between giving to bedek habayis versus mizbe'ach.
When a ganav shechts a stolen animal l'avodah zarah, why isn't he patur from payment since it's already isur hana'ah? The shiur explores the fundamental machloket Rashi-Tosafot on whether the isur derives from the act of shechita or from the din shechita itself. The Gemara's application of davar garem be'mamon ke'mamon domi extends the analysis to when borrowed animals become niskal.
