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Why does the Gemara (גמרא) distinguish between weekday and Shabbos (שבת) regarding inferior oils for Chanukah (חנוכה) lighting? The shiur develops two readings: Rashi (רש"י) sees it as a practical concern about relighting flickering flames, while the Rambam (רמב"ם) views poor-quality oil as fundamentally disqualifying the ner Chanukah itself. This machloket reveals whether the mitzvah (מצוה) requires continuous burning or is fulfilled instantaneously upon lighting.
This shiur provides an intensive analysis of Gemara (גמרא) Shabbos (שבת) 21a-b regarding the halachos of Chanukah (חנוכה) lighting, particularly the dispute about inferior oils that cause flickering flames. The Gemara presents a fundamental machloket between Rav Huna and Rav regarding oils that the Chachamim said not to use for Shabbos lights. Rav Huna holds they cannot be used for Chanukah either (weekday or Shabbos), while Rav permits their use for Chanukah on both weekdays and Shabbos. Rabbi Zweig explores Rashi (רש"י)'s interpretation that the core issue is kofsa zakukla - whether one must relight if the flame goes out. According to Rashi, during the week these oils present only a l'chatchila (optimal) concern because dilma pasha (perhaps he will be negligent) and fail to relight if it goes out. On Shabbos, however, there's an additional prohibition because it's mutar lishtamish l'ora (permitted to use its light), creating a Shabbos violation concern.
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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.
