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What does chen (grace) truly mean, and why does Shlomo HaMelech call it sheker (false)? The shiur explores how chen is the ability to connect through shared humanity, possible only when we stop projecting images and define ourselves through yiras Shamayim. The Greeks represent the opposite—competitive image-making—while Levi and Yosef embody chen, enabling Chanukah (חנוכה)'s victory through unity.
This shiur explores the profound connection between Chanukah (חנוכה) and the concept of chen (grace/favor), developing a comprehensive philosophy of authenticity, connection, and Jewish unity. Rabbi Zweig begins with a puzzling Midrash that links Reuven saving Yosef (through the dudaim) to the lights of Chanukah, and another Midrash explaining why Yavan falls specifically to Levi, both having three letters. The core question revolves around understanding chen. Shlomo HaMelech declares "sheker hachen"—chen is false—yet Yosef repeatedly finds chen, Noach finds chen before Hashem (ה׳), and the Gemara (גמרא) praises chen in multiple contexts. How can chen be both praised and called false? Furthermore, how can something be sheker when it's perceived by many people? And critically, what does it mean that Hashem finds chen in someone if chen is inherently false?
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Chanukah themes, Parshas Vayeishev
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