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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 (ה׳)'s extension, not for personal reward, the mission must succeed. This yesod of Shevet Levi explains Chanukah (חנוכה)'s victory and the Rambam (רמב"ם)'s guarantee that soldiers fighting l'shem Shamayim won't be harmed.
Rabbi Zweig opens with several difficulties regarding Chanukah (חנוכה): What is the connection between the Akedah and Chanukah (when Chazal say "ad ko" equals 25, referring to Chanukah)? Why does the Al Hanisim list "resha'im b'yad tzaddikim" and "tmei'im b'yad tehorim" as miracles—these don't seem miraculous at all? Why is Matisyahu identified as "ben Yochanan Kohen Gadol" when Mordechai is simply called Mordechai, not "ben Yair"? And why did Shevet Levi lead the war instead of Shevet Yehuda, who normally bears military responsibility? The shiur then turns to Parshas Mikeitz, examining the stark contrast between Reuven's and Yehuda's approaches to guaranteeing Binyamin's return. Reuven tells Yaakov, "Kill my two sons if I don't bring him back." Rashi (רש"י) calls him "bechor shoteh"—a firstborn fool—because those are Yaakov's grandchildren, not his children. Yet Yaakov accepts Yehuda's guarantee: "I will be responsible; if I don't bring him back, I will have sinned to you forever." The Gemara (גמרא) explains this means being cast out in Olam Haba. This seems like an even greater foolishness than Reuven's offer—why would Yaakov accept it?
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Bereishis 43:8-9 (Mikeitz), 42:37 (Reuven's offer)
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