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Why does the Gemara (גמרא) answer 'Mai Chanukah (חנוכה)?' by mentioning Hallel and thanksgiving but not candle lighting? The Rambam (רמב"ם) resolves this by reading 'hodaah' as referring to the lighting itself - making Chanukah candles fundamentally an act of thanksgiving through publicizing the miracle. This explains why we say 'HaNeiros Halalu' even when lighting indoors.
This shiur provides an in-depth analysis of Gemara (גמרא) Shabbos (שבת) 21b and the question 'Mai Chanukah (חנוכה)' (What is Chanukah?), focusing on a fundamental disagreement between Rashi (רש"י) and the Rambam (רמב"ם) regarding the nature of lighting Chanukah candles. The Gemara begins with various laws about lighting candles, then suddenly asks 'Mai Chanukah?' and provides the historical background of the miracle of oil lasting eight days. Rabbi Zweig explains that according to Rashi, the Gemara's answer focuses on the institution of 'yomim tovim b'hallel v'hodaah' - days of joy with Hallel and thanksgiving prayers (Al HaNissim). However, this creates a structural problem: the entire sugya deals with hadlakas nerot (lighting candles), yet the answer to 'Mai Chanukah' mentions only Hallel and Al HaNissim, with no reference to candle lighting.
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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.
