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Why do Jews play money games on Chanukah (חנוכה) but not Purim (פורים)? The shiur develops a fundamental distinction: gentiles view money as a means to pleasure, while the Torah (תורה) 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.
This shiur explores a puzzling custom: why do Jews play money games specifically on Chanukah (חנוכה), when gambling is generally viewed with such disfavor in Jewish tradition? Rabbi Zweig begins by noting that while gambling is strongly frowned upon in Jewish culture, Chanukah features dreidel and other money-related activities. This seems paradoxical, especially since Chanukah celebrates victory over Greek culture, yet money games appear to imitate gentile behavior. The shiur examines the Gemara (גמרא) in Chulin that teaches "tzaddikim mammonam chaviv aleihem mi'gufam"—the righteous value their money more than their bodies. This principle is illustrated by Yaakov Avinu returning alone for small vessels (pachim ketanim), which Chazal connect to the miracle of the oil jug at Chanukah. The Midrash explicitly links Yaakov's action to Chanukah, suggesting that the entire concept of Chanukah is rooted in this understanding of money's value.
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Why doesn't Chanukah appear in the Mishna? The shiur develops a fundamental yesod: Chanukah represents the victory of Gemara—the human ability to use godly intellect (ner Hashem nishmas adam) to develop Torah 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.
Why does Megillas Esther interrupt Torah study for a message the world deemed ridiculous—that every man should rule his home? The shiur develops the yesod that the moon's willingness to "make itself small" doesn't diminish it but creates unified sovereignty. A woman who enables her husband to lead isn't relegated to second class—she is the king-maker, comfortable creating oneness where a man cannot.
Chulin (pachim ketanim), Rambam on Chanukah
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