No community start suggestion yet.
Why does the Gemara (גמרא) forbid using Chanukah (חנוכה) light while also prohibiting bizuy mitzvah (מצוה)? The shiur distinguishes between the primary ner Chanukah (which is strictly asur l'hishtameish la'or) and additional candles lit for hiddur mitzvah. This explains how the Rambam (רמב"ם) can rule that all Chanukah candles are forbidden for use yet still discuss degrading the mitzvah.
This shiur presents a detailed analysis of Gemara (גמרא) Shabbos (שבת) 22a, focusing on the complex laws surrounding the use of Chanukah (חנוכה) candle light. Rabbi Zweig begins by examining a fundamental contradiction in the sugya: the Gemara states that it is forbidden to use Chanukah candles for any purpose (asur l'hishtameish la'or), yet simultaneously discusses the prohibition of bizuy mitzvah (מצוה) (degrading a mitzvah). The question arises: if one cannot use the light at all, what is the additional concern about degrading the mitzvah? The shiur explores the positions of the Baal HaMaor, Rif, and Rambam (רמב"ם), all of whom rule that Chanukah candles are asur l'hishtameish la'or while also prohibiting bizuy mitzvah. Rabbi Zweig analyzes how these seemingly contradictory rulings can be reconciled. He suggests that the prohibition of using the light applies only to the primary ner Chanukah (the one candle that fulfills the basic mitzvah each night), while the concept of bizuy mitzvah extends to the additional candles lit for hiddur mitzvah (beautification of the mitzvah).
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!
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 halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
Why does the Gemara praise hospitality to scholars as a unique mitzvah rather than ordinary hachnasas orchim? The shiur distinguishes two mitzvahs: hachnasas orchim (providing for those in need) and connecting to talmidei chachamim (cleaving to God through scholars). Yisro's meal for the Jewish leaders wasn't charity—it was his way of bonding with those transformed by Torah, teaching that learning must fundamentally change who we are.
Shabbos 22a
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!
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.
