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Why does one who merely sees Chanukah (חנוכה) lights recite a bracha, and why must someone with two doorways light at both? The shiur contrasts Greek competitive philosophy (society serves the few) with Jewish mutual commitment (each person's growth completes others). Chanukah's lighting laws specifically counter Greek individualism by structuring the mitzvah (מצוה) to reinforce our obligation for each other's spiritual success.
Rabbi Zweig delivers a comprehensive analysis of Masechta Shabbos (שבת) 23a, focusing on the Gemara (גמרא)'s discussion of HaRoeh Ner Chanukah (חנוכה) (one who sees Chanukah lights) and its deeper hashkafic implications. The shiur begins with an examination of the Rambam (רמב"ם)'s historical account in Al HaNissim, questioning the phrase "bitlul dasa" (they nullified religion) and what it means for the stronger to defeat the weaker as a miracle. The Rabbi presents several halakhic difficulties: why does a roeh (observer) make a bracha on Chanukah lights, and the unusual Gemara language regarding someone with two doorways who must light on both sides to avoid suspicion. The central thesis emerges through Rashi (רש"י)'s interpretation of Parshas Mikeitz, where the "healthy-looking cows" (yefos mareh u'vrios basar) represent not food supply but people looking kindly at each other without begrudging. This leads to a fundamental distinction between Greek and Jewish worldviews. Rabbi Zweig explains that the Greek word "hem" (them) meaning "one" in Parshas Kedoshim reveals the Greek philosophy: society exists for the benefit of the few, with competition driving individual excellence at others' expense.
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Masechta Shabbos 23a
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
