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Why don't Chanukah (חנוכה) laws appear in the Mishna, only in Gemara (גמרא)? The Chashmonaim's victory represents the triumph of Torah (תורה) SheBe'al Peh, specifically Gemara's power to develop halacha (הלכה) through human divine intellect. This victory over the Tzeddukim established that humans possess godliness (Ner Hashem (ה׳) Nishmas Adam) enabling them to interpret Torah from God's perspective.
Rabbi Zweig addresses fundamental questions about Chanukah (חנוכה) that reveal its deeper spiritual significance. He begins by questioning why Chanukah laws don't appear in the Mishna, only in Gemara (גמרא), and what the Talmudic phrase 'lo nitnu likasev' (not given to be written) truly means. The shiur explores the connection between the Mizbeach (altar) and Menorah as complementary vessels for human perfection. The Rambam (רמב"ם) teaches that the Mizbeach represents recreation of the body - it was placed where Adam was created and serves as the location for atonement, which is essentially recreating oneself. The Menorah, through the Midrash's teaching of 'Ner Hashem (ה׳) Nishmas Adam' (man's soul is God's candle), represents the rekindling of the soul. The Chashmonaim's victory wasn't merely over physical enemies but represented the triumph of Torah (תורה) SheBe'al Peh, specifically the aspect called Gemara. Unlike Mishna, which preserves received traditions, Gemara represents God's trust in human intellect to develop halacha (הלכה) using the thirteen principles of interpretation. This requires recognizing that humans possess godliness - Ner Hashem Nishmas Adam - enabling them to see God's perspective. The Tzeddukim denied this human godliness, claiming people are merely rational animals who cannot be trusted to interpret Torah. Chanukah's victory established that humans do possess divine perspective through their souls. The Ramban (רמב"ן)'s teaching that Aharon's descendants (the Chashmonaim) achieved something greater than the tribal leaders' dedication offerings becomes clear: they rekindled the nation's recognition of their own godliness. This explains why Chanukah laws appear only in Gemara - because Chanukah celebrates the power of Gemara itself. The unusual sacrifices brought during the Mishkan's dedication, which normally would be forbidden, were permitted through horo'ah (rabbinic decision-making), demonstrating the power of Torah SheBe'al Peh to interpret God's will even when it seems to contradict explicit prohibitions.
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Shabbos 21b, Yoma 29a
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
