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Why does Chazal call Greek culture "darkness" when Greece represented enlightenment and philosophy? The shiur develops the fundamental dispute between Yefes and Shem over the body's role: Greeks deified the physical form, making intellect serve bodily pleasure, while Torah (תורה) teaches the body is merely clothing for the neshamah. Chanukah (חנוכה)'s battle is the ongoing struggle to recognize our true essence lies in sechel, not guf.
Rabbi Zweig examines the fundamental philosophical conflict between Greek (Yavan) and Jewish thought that underlies the Chanukah (חנוכה) story. The Gemara (גמרא) identifies the "darkness upon the face of the deep" as referring to Yavan, which seems paradoxical since Greek culture represented enlightenment, philosophy, and intellectual achievement rather than primitive barbarism. Why would Greek civilization be called "darkness" more than any other ancient culture? The answer emerges from analyzing the episode in Parshas Noach where Noach becomes uncovered in his tent. Both Shem and Yefes covered their father, yet Shem received the blessing "Blessed is Hashem (ה׳), the God of Shem" and merited tzitzis for his descendants, while Yefes received only "God will grant beauty to Yefes, and he shall dwell in the tents of Shem" and his descendants merited burial (kevurah) for their fallen soldiers. Rashi (רש"י) notes that Shem acted slightly faster, but the deeper question is why such a small difference in reaction time should produce such drastically different rewards.
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Why doesn't Chanukah appear in the Mishna? The shiur develops a fundamental yesod: Chanukah represents the victory of Gemara—the human ability to use godly intellect (ner Hashem nishmas adam) to develop Torah SheBaal Peh. The Menorah symbolizes the soul's illumination through this koach, while the Mizbeach represents the body's recreation—together forming the complete tikkun of man.
Why does Megillas Esther interrupt Torah study for a message the world deemed ridiculous—that every man should rule his home? The shiur develops the yesod that the moon's willingness to "make itself small" doesn't diminish it but creates unified sovereignty. A woman who enables her husband to lead isn't relegated to second class—she is the king-maker, comfortable creating oneness where a man cannot.
Parshas Noach, Bereishis 9:20-27; Shabbos (clothing as dignity)
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