How can we understand the three levels of Chanukah (חנוכה) lighting when the differences aren't clearly visible to observers? The shiur develops the machloket between Rashi (רש"י) and Rambam (רמב"ם) about whether the basic obligation is on the family unit or the dwelling itself. This distinction explains different customs and resolves why mahadrin involves such dramatic increases compared to typical hidur mitzvah (מצוה).
This shiur provides an in-depth analysis of Shabbos (שבת) 21a, focusing on the Gemara (גמרא)'s discussion of Chanukah (חנוכה) lighting requirements. Rabbi Zweig begins by examining the three levels of Chanukah observance outlined in the Gemara: the basic requirement of ner ish u'beiso (one candle per household), mahadrin (enhanced observance), and mahadrin min hamahadrin (the most enhanced level). He identifies a fundamental difficulty with Tosafos (תוספות)' interpretation, questioning how one could distinguish between different levels of observance if the lighting patterns aren't clearly recognizable to observers. The shiur then explores a crucial machloket (dispute) between Rashi (רש"י) and the Rambam (רמב"ם) regarding the basic understanding of ner ish u'beiso. Rashi interprets this as 'a man and his family' (bnei beiso), meaning the obligation is on the family unit regardless of age. The Rambam, however, reads it as 'a man for his house' (beiso), establishing it as an obligation on the physical dwelling. This leads to different understandings of who is included in the counting for mahadrin - Rashi includes all family members including minors (bnei habayis), while the Rambam limits it to adults (anashim v'nashim).
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 21a
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.
