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Why doesn't Chanukah (חנוכה) appear in the Mishna? The shiur develops a fundamental yesod: Chanukah represents the victory of Gemara (גמרא)—the human ability to use godly intellect (ner Hashem (ה׳) nishmas adam) to develop Torah (תורה) SheBaal Peh. The Menorah symbolizes the soul's illumination through this koach, while the Mizbeach represents the body's recreation—together forming the complete tikkun of man.
Rabbi Zweig begins with a fundamental question: Why is Chanukah (חנוכה) absent from the Mishna? While one Mishna in Bava Kamma mentions it offhandedly, there are no mitzvos or obligations of Chanukah recorded in Mishnayos. Some suggest Rebbe omitted it because he was descended from Beis Dovid and the Chashmonaim took the kingship away from Dovid's lineage. But this is untenable—according to the Rambam (רמב"ם), establishing their malchus was perfectly proper and part of the victory. Even according to Ramban (רמב"ן) who says they sinned in this, halacha (הלכה) is still halacha, and personal feelings cannot remove an important body of halachic material. A second major question emerges from Gemara (גמרא) Yoma: The Gemara states that Esther is called "ayeles hashachar" (the dawn) because "just as dawn is the end of the night, so Esther is the end of all the miracles." The Gemara asks: What about Chanukah? The answer given is "Chanukah lo nisnan likasav" (Chanukah was not meant to be written). This itself is problematic—what difference does it make if it wasn't meant to be written? How can we call Esther "the end of all miracles" just because Chanukah wasn't supposed to be written down? The classification of "miracles to be written" versus "miracles not to be written" seems artificial and inadequate.
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