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Why does Shabbos (שבת) 22b discuss the one who sees Chanukah (חנוכה) candles before the one who lights them, reversing logical order? The shiur suggests this sequence reflects whether the miracle was witnessed continuously over eight days or occurred as eight separate daily events. This distinction affects whether "she'asah nisim" is an independent blessing or tied to the lighting obligation.
This shiur provides a detailed analysis of Gemara (גמרא) Shabbos (שבת) 22b regarding the blessings recited on Chanukah (חנוכה) candles. Rabbi Zweig begins by questioning the unusual formulation "ner shel Chanukah" (candle of Chanukah) rather than simply "ner Chanukah," and why the Gemara doesn't specify what blessing should be made. The discussion centers on two categories of people: hamadlik (one who lights) and haroeh (one who sees), with the Gemara stating that both must make blessings. A central question emerges: why does the Gemara present these in reverse order - mentioning haroeh first, then hamadlik - when logically the lighter should come first? Rabbi Zweig explores various approaches from the Rishonim, including how the Rambam (רמב"ם) and other poskim organize these laws differently.
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Shabbos 22b
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Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
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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.
