חנוכה
Dedicate a Shiur in Chanukah
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.
64 shiurim for Chanukah
Why can one recite a blessing when seeing someone else's Chanukah candles - a halacha that exists for no other mitzvah? This unique law embodies the Torah's rejection of Greek competitive philosophy, where another's success diminishes one's own. The blessing teaches 'ayin tovah' - genuine joy in others' mitzvah performance rather than begrudging their achievements.
Why celebrate the eight-day oil miracle when the Temple's western candle burned miraculously every day for centuries? The menorah represents not just light but chochmah - the infinite divine wisdom that humans contribute to Torah understanding. True victory over Greek limitations means engaging our God-given intellectual potential fully, not suppressing creative thinking in Torah study.
Why does the Rambam allow taking tzedakah money for Ner Chanukah but not other mitzvos? The shiur distinguishes between personal obligations and community needs, showing that pirsumei nisa mitzvos serve the entire community's spiritual welfare. This explains why Chanukah candles merit communal funding — they restore Jewish unity that the Greeks sought to destroy.
Why do Chanukah's mehadrin requirements far exceed the usual one-third limit for hiddur mitzvah? The shiur connects this to Chanukah's victory over Greek culture, which elevated beauty for physical pleasure. Jewish triumph transformed beauty into a tool for spiritual service, making Chanukah's extensive beautification a celebration of that victory over Yavan's aesthetics.
Why do Sephardim say 'Mattisyah' while Ashkenazim say 'Mattisyahu' in Al Hanissim? The difference reflects a machlokes about whether Chanukah involved one miracle or two. The Tzlach's position that the ner mitzrah miracle from the First Temple was also restored justifies the full divine name ending, while those who hold only the oil miracle occurred maintain the Second Temple context.
Why does the Rambam include extensive historical background in Hilchos Chanukah before stating the actual mitzvah? The real mitzvah is hodaya (gratitude) for the miracles, not merely hadlakas neris. Lighting candles is just the token - the essence is cultivating genuine hakaras hatov, which requires understanding what we're thanking Hashem for.
Why is Chanukah the only mitzvah where one can make a berachah upon seeing someone else's observance? The unique halacha reflects the core message of Chanukah - rejecting Greek competitive philosophy in favor of Torah values. Making Shehecheyanu on another's candles trains us to genuinely celebrate others' mitzvos rather than compete against them.
Why does Hallel have a Torah obligation for Chanukah but not for other miraculous military victories throughout history? The Rambam's repetitive language reveals that the Chashmonaim, as Shevet Levi, functioned as Hashem's personal army - making this Hashem's war rather than a human campaign. This distinction explains both the Torah obligation for Hallel and why serious Torah learners today can join Shevet Levi through complete dedication to divine service.
Why is Chanukah eight days when the miracle was only seven, and why does the Gemara call it 'lo nitnu likra' - not predetermined? Chanukah represents the infinite dimension of Torah accessed through Gemara study, which requires active intellectual engagement rather than passive reception. This reveals that a yeshiva's true purpose is providing access to Torah's infinity through proper Gemara methodology.
Why was Rabbi Akiva uncertain about his ability to achieve mesirus nefesh despite his obvious devotion? True mesirus nefesh means recognizing that one's life belongs entirely to God, not dying heroically for personal principles. This principle explains why the Chanukah miracle occurred specifically through Kohanim - they embodied 'chelek Hashem' and defeated Yavan's fundamental error of assuming ownership over God's world.
Why is Chanukah the only mitzvah where one can make a bracha upon seeing someone else perform it? The shiur explains this unique halacha as embodying Chanukah's victory over Greek competitive philosophy. Torah celebrates others' spiritual success rather than viewing it as diminishing our own achievement.
How can the Rambam require someone with only one prutah to spend it on Chanukah lights when people normally shouldn't spend more than a fifth of their assets on mitzvos? Charity funds may only be used for community needs, not individual obligations. Chanukah lights qualify because pirsumei nisa creates a direct community benefit by reminding everyone of the miracle.
Why is Chanukah eight days when Purim, with its extended miraculous events, is celebrated in only one day? The shiur argues that Chanukah's length reminds Jews living in Western secular society that Judaism demands more than correct actions—it requires proper intentions and character refinement. Drawing from Yosef's report to his father and Yaakov's distress before meeting Esav, Rabbi Zweig demonstrates that identical actions can be great mitzvos or terrible sins depending solely on one's internal motivation.
How does satisfaction differ from abundance? Rashi's interpretation of Pharaoh's dream reveals that "yefos mar'eh" means the cows looked kindly at each other—defining satisfaction as the ability to be happy for another's success. This challenges Western civilization's competitive ethos, which the Greeks brought and Chanukah commemorates our victory over.
Why celebrate Chanukah's minor oil miracle when greater miracles went unmarked? The shiur argues Chanukah celebrates not the miracle itself but what it signifies: the Jewish people's recommitment to developing character (midos), not just proper behavior (manners). Through close readings of Vayeishev and Vayishlach, Rabbi Zweig demonstrates that Torah demands not only right actions but right intentions—a defining distinction between Torah values and Hellenistic secularism.
Why did only twelve Chashmonaim fight the Greek army, and why are women obligated in Chanukah candles? The shiur develops the idea that Chanukah was an ideological war against Greek philosophy infiltrating Jewish thought—a battle that could only be fought by those totally committed to Torah values. The heroine Yehudis and women's role in transmitting Jewish values in the home emerges as the key to winning this ongoing cultural struggle.
Why does Yaakov live in Lavan's house of idols for 20 years, while Eliezer won't spend one night there? The shiur develops a yesod about family obligation: as long as it's not against halacha, we must be moser nefesh to maintain family relationships. Chanukah's ner ish u'beiso teaches that strong families—not individuals—are the only way to survive secular influence.
Why did the Greeks steal Jewish money and kidnap daughters when their goal was religious suppression? The shiur develops a profound insight: Greeks fought not to achieve objectives but to experience domination. Unlike Jews who fight only for necessary goals, Greek culture—and much of human nature—seeks the pleasure of victory itself, even creating greater opposition to make the battle meaningful.
How should Jews influence the world—through closeness and friendship, or through elevated distinction? The shiur contrasts Yaakov's philosophy (represented by Yosef) of friendly engagement with external nations versus Shimon and Levi's approach of maintaining radical difference. Chanukah reveals when each is correct: Yosef's way applies to external threats, but Levi's elevated holiness is essential when fighting Greek philosophy—an internal, seductive battle within the Jewish psyche itself.
Why did Yosef nearly succumb to Potiphar's wife after initially refusing with such moral clarity? The shiur explains that relentless daily pressure creates a yetzer hara for self-destruction, not just temptation. Yaakov's image saved Yosef by restoring his shem tov—his sense of self-worth—which is the only antidote to self-destructive behavior and the core message of Chanukah.
Why does Yosef interpret Pharaoh's dreams as seven years of "satisfaction" rather than merely "plenty"? Rashi reveals that the fat cows symbolize people looking kindly at each other—psychological contentment, not just economic abundance. The lesson: true satisfaction means not begrudging others, a principle that counters Greek competitive philosophy and forms the core message of Chanukah.
Why do we celebrate Chanukah's minor miracle more than the daily manna or water in the desert? The Gemara in Yoma 29a identifies Chanukah as uniquely "precious" because it wasn't just God's doing—we partnered in creating it through our willingness to die for Jewish values. This partnership model defines Jewish individualism: not rebelling against the group, but finding one's unique contribution within it.
What does it mean to have a "good name"—won't that lead to unhealthy concern over what others think? The shiur develops the principle that Keser Shem Tov means becoming a role model whose actions inspire others to discover their own potential, not seeking validation from others' opinions. This is symbolized by the menorah, whose light illuminates outward, and represents the Torah's rejection of Greek individualism.
How do we know if we're acting morally or just justifying ourselves? Using Yosef's response to Potiphar's wife, the shiur develops a test: if your action makes you a better person, it's moral; if it degrades your character, it's not—no matter how you rationalize it. This yesod reframes both the Holocaust (martyrdom without vengeance) and Chanukah (13 Hasmoneans fighting 20,000 Greeks purely for Kiddush Hashem, with zero expectation of survival).
What does satisfaction truly mean? Drawing on Rashi's interpretation of Pharaoh's dream in Parshas Mikeitz, the shiur reveals that the seven "good-looking" cows signify not just plenty but satisfaction—measured by people looking kindly at each other's success. True satisfaction is tested by one's ability to leave over and rejoice in another's blessing, the antithesis of Greek competitive culture and the essence of Chanukah's victory.
What does it mean that Egypt enjoyed seven years of "sava," satisfaction? Rashi teaches that satisfaction isn't measured by abundance but by how kindly people look at each other's success. The shiur develops this principle as the core message of Chanukah—rejecting Greek competitive values and measuring ourselves only against our own potential, not others.
Why did Hashem perform the Chanukah miracle when there was no pressing need—impure oil could have been used, or the Menorah lit eight days later? The shiur develops the insight that unlike other miracles (manna, splitting the sea) which served critical needs, Chanukah's miracle had no practical necessity. Its sole purpose was to show how precious the Jewish people are to Hashem—like giving someone flowers rather than food. We respond by beautifying the mitzvah far beyond the usual one-third requirement.
Why does seeing a Chanukah menorah require a blessing, when seeing other mitzvos performed does not? The Greeks sought to destroy not individual Jews but the Jewish community itself, forcing each person to declare "we have no share in the God of Israel." Chanukah's unique laws—lighting where others can see, making blessings upon seeing another's menorah—reflect our counter-declaration: we are responsible for each other's commitment to Torah, and the community's identity must remain pure.
What does chen (grace) truly mean, and why does Shlomo HaMelech call it sheker (false)? The shiur explores how chen is the ability to connect through shared humanity, possible only when we stop projecting images and define ourselves through yiras Shamayim. The Greeks represent the opposite—competitive image-making—while Levi and Yosef embody chen, enabling Chanukah's victory through unity.
Why was Chanukah's miracle never written down while Purim's was? The shiur develops the concept of chavivus hanes: Chanukah represents HaKadosh Baruch Hu abandoning His original agenda purely for our sake, unlike written miracles that fulfilled His master plan. This divine sacrifice for us—and our corresponding mesirus nefesh for Him—is the essence of Torah she'be'al peh and the battle against Greek philosophy.
Why did Yaakov accept Yehuda's guarantee but reject Reuven's offer to kill his own sons? Reuven set consequences for failure, willing to try hard but not risk certain death. Yehuda guaranteed success itself—understanding that when acting purely l'shem Shamayim as Hashem's extension, not for personal reward, the mission must succeed. This yesod of Shevet Levi explains Chanukah's victory and the Rambam's guarantee that soldiers fighting l'shem Shamayim won't be harmed.
Is Chanukah a real Yom Tov or just designated days for commemorating the miracle? Rashi sees it purely as persumei nisa - time for hallel and hoda'ah to recall the oil's miracle. The Rambam identifies two separate dinim: an actual Yom Tov celebrating the Menorah's eight-day dedication, plus a distinct mitzvah of lighting to publicize the miracle.
What were the Greeks really trying to destroy? The shiur distinguishes Greek culture's competitive worldview from Torah's ideal of self-actualization. A "Shem Tov" (good name) means embodying a quality so deeply that it defines you under all circumstances—the ultimate fulfillment of the crowns of Torah, Kehuna, and Malchus that Chanukah's menorah represents.
What does a "good name" mean—obsessing over others' opinions? Drawing on Avos and Shlomo HaMelech, the shiur defines shem tov as complete self-actualization: becoming so defined by one's values that no adversity can change them. The Greeks' attack was the competitive worldview—yesh li rov vs. Yaakov's yesh li kol—while the menorah's light represents our mission to actualize potential, not compete with others.
How can the crown of shem tov be greater than the three crowns of Torah, kehuna, and malchus? The shiur develops that shem tov isn't a fourth crown but represents complete actualization of any crown's potential. Chanukah celebrates this Jewish philosophy of personal fulfillment over Greek competitive individualism.
Why did Shem receive a greater blessing than Yefes when both covered their father's nakedness? The shiur develops the fundamental distinction: Shem acted because it was right—his body was an agent serving his soul. Yefes needed to convince himself it was good for him—his body was a partner requiring persuasion. This principle defines the Greek-Jewish struggle at Chanukah and Adam's original sin.
Why does Rashi interpret Pharaoh's dream of healthy cows as representing people who don't begrudge others, rather than simply abundant food? Rabbi Zweig develops a fundamental yesod: true satisfaction (sovah) isn't measured by how much you have, but by whether you resent what others possess. A healthy self-image (brios basar) rooted in doing what's right—not in pleasure-seeking or comparison—enables genuine contentment and connects to the Chanukah miracle's deeper message about Jewish identity versus Greek competition.
Why does the Torah celebrate Chanukah's minor miracle of oil burning eight days when greater miracles went uncommemorated? The shiur develops that Chanukah celebrates a transformation in Jewish self-definition—rejecting Greek hedonism for commitment to doing the right thing. This connects to Parshas Mikeitz, where Rashi reinterprets Pharaoh's dream: seven fat cows represent not abundant produce but satisfied people who don't begrudge others, reflecting true emotional health rooted in principled living rather than pleasure-seeking.
Why is Chanukah absent from the Mishna, and what does the menorah's connection to Kesser Shem Tov reveal? The shiur develops a yesod that malchus—sovereignty—represents man's unique power to create reality through free will, something God Himself cannot do. Parshas Vayeishev's focus on Yehuda's story becomes the Torah's teaching on what drives a true melech: the commitment to give reality to others, tested through the nisayon of arayos.
Why celebrate Chanukah's minor miracles while ignoring greater ones like the *mon* or the Ner Ma'aravi? The shiur argues Chanukah commemorates not miracles but a spiritual achievement: Klal Yisrael's ability to act from instinct rather than rational self-interest. Greek philosophy elevates doing right because it serves the self; Torah demands doing right from pure instinct—Hashem's will becomes our nature, not our choice.
Why does Chanukah warrant eight days of simcha—more than any other holiday, including Pesach and receiving the Torah? The shiur develops the principle that genuine happiness stems only from personal accomplishment, not from gifts. Chanukah alone represents a spiritual achievement that is primarily our own effort (lo nitnu likasav—not part of the written divine plan), making it the one holiday where we celebrate what we truly earned.
What makes a Jewish community different from a mere social gathering? The Greeks breached the Temple in thirteen places to create access—seemingly positive—yet this was catastrophic. A community without spiritual purpose, even with perfect unity and access, becomes self-destructive. Chanukah teaches that community must serve a higher mission: serving Hashem and elevating one another, not just socializing.
Why did the brothers regret not showing mercy to Yosef when he begged, rather than regretting the verdict itself? The shiur develops a concept of chen — recognizing someone as part of yourself — and argues that Yosef's plea asked them to step outside strict din because of their relationship. Chanukah embodies this same chen: we demonstrate that our connection to God is our very existence, and this message extends universally to the secular world.
What does the root word "chen" reveal about Chanukah's message? The shiur explores how chen means not clemency but the ability to validate another's perspective, as Yosef begged his brothers to understand his motives. When they finally grasped this lesson standing before Pharaoh, they understood the essence of Jewish unity that Chanukah celebrates.
Why does the menorah correspond to the crown of Shem Tov (a good name)? The shiur argues that Hillel, Rabbi Elazar ben Charsum, and Yosef HaTzadik redefined what others thought possible—poverty, wealth, and desire were no longer excuses. True Shem Tov means measuring yourself against your own potential, not against society's standard—the essence of Chanukah and Torah Shebaal Peh.
Why did the Greeks target Shabbos, Rosh Chodesh, and milah? Rabbi Zweig traces the Midrash's pattern of "lo nachiti" (no rest) from Dinah to Yavan, revealing that Greek culture defines existence through conquest and victory rather than inherent being. Shabbos represents the opposite: menuchah — the knowledge that we exist because we are connected to Hashem, not through achievement.
Why does a Midrash connect Chanukah to the word 'ko' from Avrohom's statement at the Akedah? The shiur develops that both episodes share the theme of transcending natural limitations through total dedication to divine purpose. Just as Avrohom could sacrifice for Hashem's will beyond logic, the Maccabees fought impossible odds, teaching that Jewish existence operates above time and nature when consecrated to eternal goals.
Why can Chanukah's mahadrin require spending 100% more when hiddur mitzvah is usually limited to a third? The shiur distinguishes between cosmetic beautification and adding meaningful dimensions to a mitzvah. Chanukah's additional candles aren't mere decoration but expand pirsumei nisa itself, which explains why one can make brachos on extra candles even after fulfilling the basic obligation.
Why does the Mishna call a good name the greatest crown—greater even than Torah, priesthood, or monarchy? The shiur argues that shem tov is not about reputation but about impacting others with godliness. The Greek Olympics symbolized gaining life by devouring others (competition, fire consuming fuel), while Chanukah's menorah represents giving life through light that illuminates without destroying—the Jewish mission to spread God's name in the world.
Why was Leah considered the first person in history to thank God when naming Yehuda? The shiur distinguishes between retrospective gratitude for past benefits and prospective gratitude that commits future conduct. By embedding God's name in Yehuda, Leah pledged his entire life would carry out divine values—true Torah gratitude that creates ongoing obligation rather than eliminating debt.
What was the essential conflict between the Greeks and the Jewish people? The shiur explores how Yavan represented making physical perfection an end in itself, while Torah demands the physical world serve as a means to connect to Hashem. This explains why Shevet Levi—whose essence is recognizing the body as merely clothing for the soul—was uniquely qualified to fight this battle.
What does it mean to achieve a 'good name' that the Midrash identifies as Chanukah's central message? The shiur develops the principle that a good name means becoming the living definition of virtue for your community - like Hillel in poverty or Yosef in temptation. This reflects the deeper Chanukah conflict between Greek competitive individualism and Jewish individualism, which means fulfilling your unique potential within the community rather than surpassing others.
Why does Chazal call Greek culture "darkness" when Greece represented enlightenment and philosophy? The shiur develops the fundamental dispute between Yefes and Shem over the body's role: Greeks deified the physical form, making intellect serve bodily pleasure, while Torah teaches the body is merely clothing for the neshamah. Chanukah's battle is the ongoing struggle to recognize our true essence lies in sechel, not guf.
Why does the Midrash say Reuven would have carried Yosef home on his shoulders if he knew the Torah would record his good intentions? The shiur develops the principle that sincerity means never acting on feelings you cannot verify as genuine, even positive ones. This yesod explains how authentic Torah study differs from secular philosophy by demanding integrated identity rather than compartmentalized knowledge.
Why celebrate the minor miracle of oil lasting eight days when greater miracles—the manna, the well—receive no holiday? The shiur develops a fundamental yesod: Jewish holidays never celebrate miracles but rather Klal Yisrael's spiritual growth. Chanukah marks our recognition that Torah is infinite, life-giving wisdom (eitz chaim), while Greek chachma studies only the finite and dead—a distinction reflected in the Gemara's contrasting definitions of "chacham."
Why do we give Chanukah gelt to children, and what should this custom teach them about money's purpose? The shiur argues that money's sole function is to serve values, not become an end in itself. When properly understood, money enables Shabbos observance, family time, education, and charity rather than providing false security or personal accumulation.
Why does the Al Hanissim focus on military victory while the Gemara emphasizes the oil miracle? The Greeks and Jews both valued individualism and light, but with radically different meanings. Greek individualism celebrates the self as an island—competitive achievement, personal glory, the Olympic victor crowned with olives. Torah individualism means the opposite: one Jew embodies all of Klal Yisrael because he is connected to the eternal whole, and only through that connection does the individual have meaning and power.
Why do we celebrate Chanukah's oil miracle but not the greater miracles of the well, manna, or the western lamp? The shiur distinguishes Greek wisdom (mastering the finite) from Torah wisdom (connecting to infinite Divine wisdom). Torah study is an "eitz chayim"—a life-giving force—while secular knowledge, however sophisticated, remains lifeless. Chanukah celebrates our renewed understanding that only Torah grants true vitality and eternity.
Why do Jews play money games on Chanukah but not Purim? The shiur develops a fundamental distinction: gentiles view money as a means to pleasure, while the Torah perspective sees money as the tool to accomplish meaningful spiritual goals and build institutions of kedusha. The Greeks' attack on Jewish wealth (poshtu yad b'mammonam) targeted this very principle—that money is chaviv to tzaddikim because it enables eternal accomplishments.
Why do we celebrate the oil miracle of Chanukah but not the forty-year water miracle in the desert? The shiur develops that we never celebrate miracles themselves—we celebrate spiritual growth. The Chanukah miracle revealed our reclaimed understanding that Torah is an etz chaim, a connection to infinite divine wisdom that gives life, while Greek chochma studies only the finite and dead.
Why was the real Chanukah battle against the Mityavnim - assimilated Jews - rather than the Greeks themselves? The shiur argues that external threats only succeed when we're internally compromised by abandoning our spiritual identity. Chanukah's derabanan status creates a unique annual window for developing bitul - recognizing that serving Hashem is pure privilege, not burden.
Why does Parshas Naso describe the Nesiim's offerings as "Chanukat HaMizbeach" separate from the Mishkan's dedication? The altar's unique status traces to Adam's creation from its soil, making it the atonement-place for all mankind. Chanukah celebrates this dimension—our role inspiring universal morality—which explains why we light outside, why the secular world appropriated its symbols, and why mechiras Yosef requires atonement at the Mizbeach's dedication.
Why does the Rambam define Chanukah lighting obligations by comparing them to Megillah reading rather than stating the law directly? The shiur uses this formulation to develop the principle of "ner ish u'beiso" - that the head of household's lighting encompasses the entire family. This explains why there's no chinuch obligation for children and resolves questions about blessings when away from home.
Why did Yosef refuse Potiphar's wife citing trust and gratitude before mentioning the issur? The shiur develops that Yosef represents a higher level of bechira—not choosing good because you want it (tov v'ra), but inability to do wrong because of emes (emes v'sheker). This madrega of "lo chasach" connects Yosef to Chanukah, where Shevet Levi's mesirus nefesh wasn't holding onto principles, but recognizing they had no choice—they were chelek Hashem.
