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What makes Chanukah (חנוכה) a holiday - the miracle of the oil or the eight-day dedication? Rashi (רש"י) sees Chanukah as commemorating the nes through Hallel and prayers, not a true Yom Tov. The Rambam (רמב"ם) treats it as an actual eight-day Yom Tov established for the Menorah's dedication, with candle lighting as a separate mitzvah (מצוה) entirely.
This shiur provides an in-depth analysis of Shabbos (שבת) 21b's famous question "Mai Chanukah (חנוכה)" (What is Chanukah?), focusing on the fundamental machloket between Rashi (רש"י) and the Rambam (רמב"ם) regarding the essential nature of Chanukah. Rabbi Zweig begins by examining Rashi's position that Chanukah was established "al eizeh nes kavua" - based on which miracle they established it. According to Rashi, the emphasis is on the nes of the oil (pach shemen), and the observance consists primarily of Hallel and Hoda'ah said in tefillah. Rashi maintains that Chanukah is not truly a Yom Tov in the classical sense - there's no issur melacha, and "Yom Tov lav davka" (it's not really Yom Tov). The essence is haskaras hanes (commemorating the miracle) through specific religious expressions. In contrast, the Rambam presents a fundamentally different understanding. The Rambam describes Chanukah as "yemei simcha v'Hallel" and appears to view it as an actual Yom Tov established because of the eight-day chinuch (dedication) of the Menorah. According to this view, there are actually two separate halachic components: (1) the Yom Tov of Chanukah itself with its din of simcha and Hallel, and (2) the separate mitzvah (מצוה) of hadlakas haneros (lighting candles). The Rambam's language suggests that the eight days commemorate the period of dedication, with the miracle serving as a siman (sign) that this was indeed an eight-day chinuch process.
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Shabbos 21b
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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.
