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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.
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Shabbos 21a-b
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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.
