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Why celebrate Chanukah (חנוכה)'s minor miracles while ignoring greater ones like the *mon* or the Ner Ma'aravi? The shiur argues Chanukah commemorates not miracles but a spiritual achievement: Klal Yisrael's ability to act from instinct rather than rational self-interest. Greek philosophy elevates doing right because it serves the self; Torah (תורה) demands doing right from pure instinct—Hashem (ה׳)'s will becomes our nature, not our choice.
Rabbi Zweig begins by challenging the conventional understanding of Chanukah (חנוכה). If Chanukah celebrates the miracle of oil, why don't we commemorate the Ner Ma'aravi, which burned miraculously for 410 years in the First Temple? If it celebrates military victory, what about Sancheriv's army being wiped out in one night? Greater miracles—the *mon*, the well in the desert—receive no holidays. The question forces a fundamental rethinking: we do not celebrate miracles at all. God's omnipotence makes any miracle trivial by definition. Holidays mark *our* growth, not God's power. The shiur pivots to Parshas Noach, where Rashi (רש"י) notes that Shem acted faster than Yefes in covering their father's nakedness. Both sons performed the same deed, yet Shem merited *tzitzis* while Yefes merited burial (*kevurah*). Why the different rewards? Rashi writes that Shem acted *b'koach yoser*—with more strength. Rabbi Zweig explains this is not physical speed but a fundamental difference in essence. Yefes represents Greek philosophy: even when doing the right thing, the motivation is ultimately self-serving. "I will honor my father because it is right, and being right serves my highest self." The decision is noble, but it requires calculation, effort, and internal justification.
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Parshas Mikeitz, Bereishis (Noach episode), Chanukah themes
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