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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 (חנוכה) 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.
Rabbi Zweig opens with a discussion of the custom (minhag) not to learn on Nittel Nacht (Christmas Eve). He presents two approaches: the Lithuanian tradition that it was dangerous for Jews to go out when non-Jews were drinking and celebrating, making it unsafe to travel to learn at night; and another possibility that there may be an intrinsic reason not to learn on this night. He suggests exploring whether there is deeper insight into this custom beyond physical danger. The shiur then turns to Parshas Vayigash, questioning why the Torah (תורה) devotes extensive verses (from Shevi to the end of the parsha) to describing Yosef's administration of Egypt during the famine years—how the Egyptians obtained grain, what they had to give up year by year, and Yosef's land reforms. This seems irrelevant to the Jewish people's narrative, especially since all these events preceded Yaakov and his sons' descent to Egypt after the first two years of famine. Why does the Torah elaborate on how the Egyptians, rather than the Jews, were sustained?
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Vayigash; Parshas Naso (Bamidbar)
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