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Why does the Gemara (גמרא) in Shabbos (שבת) debate whether 'pasul shemanim' can be used for Chanukah (חנוכה) on weekdays versus Shabbos? The shiur develops a fundamental chakira between whether the mitzvah (מצוה) is hadlaka (the act of lighting) or maintaining the flame for thirty minutes. This distinction explains the Rambam (רמב"ם)'s approach that focuses on flame quality rather than duration concerns.
This shiur provides an intensive analysis of a complex Talmudic passage in Masechta Shabbos (שבת) dealing with the kosher status of various oils for Chanukah (חנוכה) lighting. The Gemara (גמרא) presents a three-way disagreement between Rav Huna, Rav Chisda, and Rav regarding 'pasul shemanim' (invalid oils) and their use for Chanukah. Rav Huna holds that these oils cannot be used for lighting during the week or on Shabbos because of two problems: 'kavsa zakik la' (if it goes out, you are obligated to relight) and 'mutar lishtamish la'or' (it's forbidden to use the light on Shabbos). Rav Chisda permits their use during the week but forbids them on Shabbos, while Rav permits them entirely for Chanukah but not for regular Shabbos lights.
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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.
