English translation — מאמר להבין ענין נרות חנוכה תשכ"ו

With the help of Heaven.

Shabbos Parshas Vayeishev,

Erev Chanukah,

5726

To understand the matter of Chanukah candles,

that although the Chanukah candles were instituted because of the miracle that occurred with the candles of the Temple,

and whatever the Sages instituted is in the manner of Torah law they instituted,

nevertheless, they differ in several matters.

In their number—

for in the Menorah in the Temple there were seven candles,

and the Chanukah candles are eight.

In their place of standing—

for the Menorah was inside

(within the Sanctuary)

and in the south

(right side),

and the Chanukah candles are commanded to be placed outside

and on the left.

And in the time of their lighting—

for the Temple candles were lit from the time of the afternoon offering,

a duration of time

(an hour and a quarter)

before sunset,

and the mitzvah of the Chanukah candle is from sunset.

And adds my revered father-in-law, the Rebbe,

(in the continuation of "Padeh BeShalom" 5704)

another precision in this: that the Chanukah candle is commanded to be placed outside,

for we do not find a mitzvah

(except for the Red Heifer)

that must be outside

(the public domain)

specifically.

And he explains in the continuation,

that the simple reason for this, that the Chanukah candle is outside, is for the sake of publicizing the miracle.

But at first glance this reason is insufficient,

for the miracle of Purim is also publicized through a festive meal, sending portions, and gifts to the poor,

and nevertheless, this is not done in the public domain.

B)

And the point of the explanation in this is

(as explained in the discourses),

that the matter of Chanukah candles is to illuminate the darkness.

For through the war of the Greeks to cause them to forget Your Torah and to make them transgress the statutes of Your will,

[and particularly after they entered the Sanctuary and defiled all the oils in the Sanctuary],

there was a strengthening of the darkness of the side of impurity,

and therefore,

when the kingdom of the Chashmonaim prevailed and they defeated the Greeks, they instituted the Chanukah candles,

in order to illuminate the darkness.

And this is why their lighting time is from sunset,

for their matter is to illuminate the darkness.

And their place of standing is outside

(the public domain)

and on the left,

in order to also illuminate the darkness of the public domain,

the "mountains of separation,"

whose nourishment is from the left side.

And this is why the Chanukah candles are eight candles,

for that the Chanukah candles illuminate the darkness

(even the darkness of the public domain)

is because the light of the Chanukah candles is a light that is above the chain of descent,

and therefore they are eight candles,

for the number eight indicates a level that is above the chain of descent.

And likewise regarding the festival of Chanukah,

that the festival of Chanukah is eight days

(the days of Chanukah are eight),

it is,

because the revelation that shines during the days of Chanukah is a revelation that is above the chain of descent.

Now, this light

(which is above the chain of descent,

that shines during the days of Chanukah and particularly in the Chanukah lights)

is drawn down through the self-sacrifice of Matisyahu and his sons.

That is to say,

the connection of this light with the darkness that existed then

is in two matters,

from below to above and from above to below.

From below to above,

that due to the greatness of the darkness that existed then, the power of self-sacrifice that is above the chain of descent within man was aroused within them,

and through this they drew down from the Essence of the Ein Sof that is above the chain of descent.

And from above to below,

that through this light they also illuminate the darkness.

And this is the reason for all the distinctions mentioned above between the Chanukah lights and the Temple lights,

for the light that shone in the Temple

(since its drawing down was not through self-sacrifice)

was a revelation of the chain of descent,

seven lights.

And since the revelation of the chain of descent does not have the power to illuminate the darkness,

because the darkness is opposed to it,

therefore the place of the menorah was inside

(within the Sanctuary)

and on the right

(south),

and the time for lighting the lamps was during the period before sunset.

But the Chanukah lights

(which are after the self-sacrifice)

are eight lights,

a light that is above the chain of descent,

which illuminates even the darkness.

And my father-in-law, the Rebbe, explains in the aforementioned continuation,

that therefore they instituted that the Chanukah light should be at the entrance of his house on the outside,

in the public domain,

even though we do not find a commandment

(aside from the Red Heifer)

that must be in the public domain,

because the purpose of the Chanukah lights is to illuminate the darkness of the public domain,

as above.

And at first glance,

this explanation requires further explanation.

For since the light above the chain of descent that shines on Chanukah

[and this light illuminates the darkness of the public domain]

is drawn down through the self-sacrifice of Matisyahu and his sons,

it would seem necessary to say,

that also through the self-sacrifice of Purim this light is drawn down

[and particularly since the self-sacrifice of Chanukah was

(primarily)

only in Matisyahu and his sons,

while the self-sacrifice of Purim was in all of Israel],

and nevertheless they did not institute on Purim a commandment that must be in the public domain,

only on Chanukah.

3)

Now, that the light that shone in the Temple was a revelation of the chain of descent,

for which darkness is opposed to it

(as brought above from the discourses),

is relative to the light of Chanukah,

but in general,

even the light that shone in the Temple was a revelation above the chain of descent,

for which darkness is not opposed to it.

And as explained above

(in the discourse beginning "Padah b'Shalom")

that the building of the Holy Temple was specifically by Shlomo

(even though the design of the Temple was done by Dovid)

is as it is written,

"He

(Shlomo)

shall be a man of rest... and peace and quiet I will give to Israel in his days

(and therefore)

he shall build a house for My Name," etc.,

and that all the nations were subjugated to Shlomo

[which is why in his days there was peace and quiet]

is because Shlomo is the aspect of the King to whom peace belongs,

the Ein Sof that is above the chain of descent,

for in relation to this revelation

(which is above the chain of descent)

all opponents are nullified.

For this revelation

(that shone through Shlomo)

was also before the Holy Temple was built,

and in the Holy Temple this revelation shone even more.

Nevertheless,

relative to the revelation of Chanukah,

even the revelation that shone in the Holy Temple is included in the chain of descent.

And an explanation is needed regarding the distinction between the revelation of the Holy Temple and the revelation of Chanukah.

Also, there needs to be explanation regarding what was brought above from the discourses, that the time for lighting the Chanukah candles is from sunset, in order to illuminate the darkness,

for seemingly,

that the light of the Chanukah candles illuminates the darkness is by the candles shining at night,

and why is it necessary that their lighting be from sunset.

And likewise, there needs to be explanation regarding what was brought above from the discourses concerning their place of standing,

that their place of standing is outside, in order that they illuminate the darkness of the public domain,

for seemingly,

since the light of the Chanukah candles is a light that is above the chain of descent,

an unlimited light,

then even if they were inside,

they would be able to illuminate the public domain

(since their light is an unlimited light).

And especially according to what was explained above

(in the discourse beginning "Padah BeShalom")

regarding the difference between the refinement through the revelation that shone in the Mishkan and the refinement through the revelation that shone in the Beis HaMikdash,

that the refinement through the revelation of the Mishkan was

(like)

refinement in a manner of war,

for the Mishkan traveled in the desert in order to refine and elevate the sparks that had fallen there,

and the refinement through

[the revelation that shone through Shlomo, and particularly through]

the revelation that shone in the Beis HaMikdash was in a manner of rest,

for Shlomo was in his place,

and the sparks

(even the sparks in distant places)

were drawn to him by themselves.

And from this it is seemingly understood, all the more so regarding the light of the Chanukah candles, which is higher even than the light that shone in the Beis HaMikdash,

that its illuminating the darkness of the public domain is

(not by its descending to the place of darkness to illuminate it,

but rather)

in a manner of automatically, by itself.

And based on this, there is even more need for explanation regarding that the Chanukah candle is a mitzvah to place it at the entrance of his house on the outside.

D)

And this will be understood by prefacing what is said,

"All Your works shall praise You, and Your pious ones shall bless You,"

and the Rebbe

(the Rebbe Rashab)

of blessed memory explains in his discourse beginning "Padah BeShalom" in the series of the year 5672

(brought in the discourse "Padah BeShalom" said on Yud Tes Kislev),

that this that "Your pious ones shall bless You" is in proximity and continuation to "All Your works shall praise You,"

it is,

for the drawing down

(blessing)

that is through "Your pious ones" is from a very exalted place

(the Ein Sof that is above the chain of descent)

regarding which there is no comprehension, only acknowledgment alone,

"shall praise You."

And therefore it is said "and Your pious ones shall bless You,"

for the drawing down from this place

(in a manner of blessing)

is specifically through the power of Your pious ones.

And in order to explain the greatness of the elevation of this drawing down

(and the reason that this drawing down is specifically through the power of Your pious ones),

the discourse prefaces the difference between blessing and prayer,

that in each of them there is an advantage relative to the other.

The advantage of blessing over prayer is,

that prayer is from below to above,

meaning that the one praying is below and asks that they bestow upon him from above,

and blessing is from above to below,

that the one who blesses

[the one who has the power to bless]

is above the source from which the blessing is drawn, and draws it from above to below.

And this is that blessing is in a manner of command,

for since the one who blesses is above the source from which the blessing is drawn,

therefore he has the power to command.

And the advantage of prayer over blessing is,

that the matter of blessing is to draw down what already exists in the source, and not something new,

and the matter of prayer is a request from the Holy One, blessed be He, that even if the influence is not changed, Heaven forbid, even in the source,

and moreover, that it has been decreed upon him that he will be ill, Heaven forbid, and the like,

nevertheless,

a new influence will be drawn to him from the Ein Sof that is above the chain of descent.

For this is what is said in several prayers, "May it be His will,"

for the explanation of "May it be His will" is that there should be a new will.

And this is the greatness of the elevation of the blessing

(of Your pious ones)

that its drawing down is from the place where there is acknowledgment,

for in this blessing there are both advantages.

That the drawing down is from the Ein Sof that is above the chain of descent,

meaning that through this blessing a new will is made—the advantage of prayer.

And nevertheless it is

(not prayer,

a request,

but rather)

blessing,

in a manner of command.

And as it is brought in the Yerushalmi

on the verse,

"And you shall decree a matter and it shall be established for you,"

even if He

(the Holy One, blessed be He)

says "thus" and you say "thus,"

yours stands and Mine does not stand.

For this, that even after it was decreed that the influence should not be

(He says "thus")

the influence is drawn,

is through the drawing down of a new will,

the advantage of prayer.

And the manner of the drawing down is not through a request, but rather that through "you say 'thus'" the influence is drawn in a manner of automatically, by itself.

And analogous to this is what is brought in the Zohar

that Rabbi Shimon bar Yochai drew down the descent of rain through the utterance of Torah,

for although in order for there to be a descent of rain after it was decreed that there would be a cessation of rain,

it is through the drawing down of a new will,

nevertheless, through the utterance of Torah of Rabbi Shimon bar Yochai, the drawing down was in a manner of automatically, by itself.

And this is "All Your works shall praise You... and Your pious ones shall bless You"

(specifically Your pious ones),

for the drawing down in a manner of blessing

("shall bless You")

from the place where there is acknowledgment

("shall praise You")

is specifically through the power of Your pious ones

(as will be explained in section 6).

E)

And it needs to be understood,

that a pious one (Chassid) is above a righteous one (tzaddik)

(and as explained in the discourse

regarding the three levels: tzaddik, yashar, and chassid,

that yashar is above tzaddik

and chassid is above even yashar),

and from what is said "All Your works shall praise You... and Your pious ones shall bless You,"

it implies,

that in order to draw down in a manner of blessing

(in a manner of automatically, by itself,

without request)

from the place where there is acknowledgment

(the Ein Sof that is above the chain of descent)

it is specifically through "Your pious ones" who are above tzaddikim.

And it needs to be understood,

behold, also regarding tzaddikim our Sages, of blessed memory, said,

"The Holy One, blessed be He, decrees and the tzaddik annuls,"

and the manner of the annulment of the decree is

(not through the request of the tzaddik,

but rather)

through his command,

for by his commanding that the decree be annulled, it is annulled automatically

[as it is said,

"A tzaddik rules

(with)

the fear of God," and our Sages explained

that the tzaddik rules over the Holy One, blessed be He, to annul His decrees],

from this it is seemingly understood,

that also in the drawing down through tzaddikim there are the two aforementioned advantages,

that the drawing down is from a place where there is no comprehension, only acknowledgment

(the Ein Sof that is above the chain of descent)

and that the drawing down from there is not through a request but in a manner of command

(the advantage of blessing),

and from what is said "All Your works shall praise You... and Your pious ones shall bless You" it implies that the drawing down in a manner of blessing from the place where there is acknowledgment is specifically through the power of Your pious ones.

6)

And this can be explained according to what is continued in the maamar,

that it is brought in the Zohar,

"Who is a chassid? One who acts piously with his Maker,"

that is, the concept of a chassid is that his service is not for himself, in order that he should be attached to Elokus, but rather for the sake of the Supernal.

As explained in Tanya.

And it is explained in the maamar,

that the drawing down that comes through the service of chassidim is from the innermost aspect of Atik.

And this is that a chassid is above a tzaddik and also above a yashar.

For the drawing down that comes through the service of tzaddikim is from the externality of the Kesser,

Arich.

And the drawing down that comes through the service of yesharim

(who are above tzaddikim)

is from the innerness of the Kesser,

Atik.

And the drawing down that comes through the service of chassidim

(who are above yesharim)

is from the innermost aspect of Atik.

For because their service is in bittul

(above existence),

therefore the drawing down that is drawn through their service is from the aspect of the Essence that is above diffusion

(existence),

the innermost aspect of Atik.

And this is that which our sages said,

that tzedakah is for the poor and gemilus chassadim is both for the poor and for the rich,

for from this

(that gemilus chassadim is also for the rich)

it is understood that chesed is above even wealth.

And it is explained,

that these three matters

(tzedakah,

wealth and chesed)

are three levels in the drawings down above that are drawn into Malchus.

Tzedakah, which is filling a lack

[enough for his lack and you are not commanded to enrich him]

is the drawing down of the revelation that pertains to Malchus,

through which its lack is filled.

For in this revelation is also included the aspect of the externality of the Kesser,

Arich.

For since Arich is the root and source of the emanations, except that it encompasses them

(Sovev),

it is included in the light that pertains to the worlds

(Malchus).

And it can be said,

that the name tzaddik is from the term tzedakah,

for through the service of tzaddikim is the drawing down of the externality of the Kesser

(as above),

for this drawing down is included in filling a lack,

tzedakah.

And wealth,

which is above filling a lack,

is the drawing down of a revelation of light that is above relation to Malchus

(that is drawn into Malchus),

the innerness of the Kesser,

Atik.

And chesed, which is above even wealth, is the drawing down of the innermost aspect of Atik

(that is drawn into Malchus).

And this is "Who is a chassid? One who acts piously with his Maker,"

for the reasons for this, that one whose service is

(not for his own sake,

but rather)

for the sake of the Supernal is called by the name chassid

(from the term chesed),

is,

for because his service is in ultimate bittul

(above existence),

the drawing down through his service is from the innermost aspect of Atik

(as above),

the matter of chesed,

therefore he is called by the name chassid.

7)

And it can be said,

that what is written "They will thank You... and Your chassidim will bless You,"

that the superiority of the drawing down

(blessing)

that comes through "Your chassidim" is that the drawing down is from a place where comprehension does not pertain, only hodaa (acknowledgment) alone,

is,

for the true concept of hodaa is in the innermost aspect of Atik,

and the drawing down from there

(in the manner of blessing)

is specifically through "Your chassidim."

Also, it can be said,

that the main novelty in "They will thank You... will bless You" is,

that the drawing down from the place where the concept of hodaa is

(Ein Sof that is above Hishtalshelus)

is in the manner of blessing

("will bless You"),

meaning that the drawing down is in a spontaneous way,

and the drawing down in this manner is

(primarily)

specifically through "Your chassidim."

That is, that this—that the drawing down is from the place where the concept of hodaa is—

applies also to tzaddikim and yesharim.

For since even Arich, and certainly the externality of Atik, are above Hishtalshelus,

comprehension does not pertain to them, only hodaa alone.

But the drawing down from Arich and from the externality of Atik

(through tzaddikim and yesharim)

is

(like)

in the manner of action,

and the true concept of "in a spontaneous way" is in the drawing down from the innermost aspect of Atik

(through "Your chassidim"),

as will be explained below.

8)

And the concept is,

that Arich and Atik are analogous to will and delight.

And among the distinctions between will and delight is,

that the action of will upon the faculties and limbs is in a manner of domination,

meaning that the faculties and limbs, in and of themselves, remain in their nature as they were before, except that the will dominates them and forces them to be according to the will

(contrary to their nature).

And the action that is done in the faculties and limbs through delight,

since delight is the innerness and life-force of the faculties and limbs themselves,

therefore,

the action done in them through delight is

(not in a manner of domination and coercion,

but rather)

that they themselves become so.

And likewise above,

the change

(as it were)

that occurs in the level of Hishtalshelus through the drawing down of the externality of the Kesser that is drawn through tzaddikim,

that even when, from the perspective of the aspect of Hishtalshelus, there is a decree that there should not be a drawing down of influence, and through the tzaddik drawing down a new will from the Kesser that is above Hishtalshelus

(the externality of the Kesser)

the decree is nullified,

it is in a manner of domination and rulership

("A tzaddik rules in the fear of G-d"),

that the will that is above Hishtalshelus dominates and rules over Hishtalshelus.

And the nullification of the decree that comes from the aspect of Hishtalshelus through the drawing down of the innerness of the Kesser that is drawn through the service of yesharim is

(not in a manner of domination,

but rather)

that since the delight of the innerness of the Kesser is the innerness of Hishtalshelus,

therefore,

through the drawing down of the innerness of the will and delight

(of the innerness of the Kesser),

where the will there is that there should be influence,

the nullification of the decree is also from the perspective of Hishtalshelus itself.

And it can be said,

that this is what our sages said,

"Anyone who teaches Torah to the son of an ignoramus, even if the Holy One, blessed be He, decrees a decree, He nullifies it for his sake, as it is said,

'And if you bring out the precious from the vile, you shall be as My mouth.'"

For the language "He nullifies it for his sake" indicates that the Holy One, blessed be He, nullifies it for his sake,

for it can be said,

that this is more elevated than that which is "the Holy One, blessed be He, decrees and a tzaddik nullifies."

And the concept is,

that the primary delight above is from the innovation

of the transformation of darkness into light,

to bring out the precious from the vile.

And since through the service of this tzaddik who teaches and disseminates Torah even to the son of an ignoramus, the delight above is generated,

therefore,

the nullification of the decree through him is

[not in the manner of "the Holy One, blessed be He, decrees and a tzaddik nullifies,"

meaning that from the perspective of the level of the Holy One, blessed be He,

(Hishtalshelus)

there is a decree,

but rather through the level that is above Hishtalshelus

(the externality of the Kesser)

that is drawn through the tzaddik, which rules over the level of Hishtalshelus

("A tzaddik rules in the fear of G-d")

it is nullified,

but rather],

that through the delight

(the innerness of the Kesser)

that is generated above through his service,

the nullification of the decree is also from the perspective of the level of the Holy One, blessed be He,

(Hishtalshelus).

And it is known,

that although Atik is from the term "removed and separate,"

nevertheless,

from the fact that it is called by the name "Atik Yomin"

(meaning it is removed from Yomin [days]),

it is understood

that even relative to the level of Atik,

there are Yomin,

except that it is removed from them.

[And moreover,

even the level called Atik

(simply),

which is above Atik Yomin,

nevertheless,

since it is called by the name Atik,

and the meaning of Atik is that it is removed,

it is necessarily said

that there is a matter from which it is removed].

Therefore,

the nullification of the decree that comes from the level of Hishtalshelus through the drawing down of Atik is in the manner of action.

For from the perspective of Hishtalshelus

(Yomin)

it is decreed that the influence should not be,

and through the drawing down of Atik,

it is nullified.

[However, the nullification of the decree in Hishtalshelus through the drawing down of Atik is in a manner that Hishtalshelus itself becomes in such a way].

But the change in Hishtalshelus through the drawing down of the inner aspect of Atik is not in the manner of action, but automatically.

And the explanation is,

that the inner aspect of Atik is the Ein Sof that is in Arich Anpin

(as explained in the maamar).

And since the meaning of Ein Sof is that there is no limitation in Him,

it is therefore understood

that regarding Ein Sof it cannot be said that He is removed and separate from the matter of Hishtalshelus,

for relative to Him the matter of Hishtalshelus does not apply.

[And although He is found in Arich Anpin,

it is explained in the maamar that He is found in Arich Anpin as He is in His very Essence].

And from this it is understood,

that the nullification of the decree from the perspective of Hishtalshelus through the drawing down of the revelation of the inner aspect of Atik is

(not that through the revelation of the inner aspect of Atik the nullification of the decree is effected,

but rather),

that from the perspective of the revelation of the inner aspect of Atik,

Ein Sof

(which is in Arich Anpin),

there is no place for a decree from the outset.

And based on this, we can explain what is said in the maamar that the matter of "Your pious ones will bless You" is as brought in the Yerushalmi: Even if He

(the Holy One, blessed be He)

says thus and you say thus, Yours stands, Mine does not stand,

that the meaning of "Mine does not stand" is

(not that through your saying thus the decree is nullified,

but rather),

that through the revelation of the inner aspect of Atik that is drawn down through "you say thus,"

there is no place for the decree from the outset,

"does not stand."

And this is "They will thank You... and Your pious ones will bless You,"

that the drawing down from the place where there is thanksgiving in the manner of blessing

(in an automatic way)

is specifically through "Your pious ones,"

for the drawing down that is through "Your pious ones" is from the inner aspect of Atik,

and the drawing down from there is

(not in the manner of action,

but)

in an automatic way.

9)

And now, the distinction between the three aforementioned drawings down

(Arich,

Atik, and the inner aspect of Atik)

also applies to the matter of the refinements.

For the refinement through the revelation of Arich is in a manner from above to below.

That is,

the refinement of the lower is not from the perspective of its existence, but rather,

because through the illumination within it of a revelation of light that is not commensurate with it

[the aspect of Sovev],

it becomes nullified from its existence.

Therefore,

even after the refinement,

that the lower does not oppose is because it was nullified from its existence by the revelation of light,

but not that a change was made in the existence of the lower itself.

And the refinement through the revelation of Atik is also from the perspective of the lower itself.

For since delight

(Atik)

is the inner aspect and life-force of all of Hishtalshelus,

therefore,

the refinement of the lower through this revelation is in a manner that a change is made in the lower itself.

And as explained in the maamar

regarding the refinement through the revelation that shone through Shlomo

[for the revelation that shone through Shlomo is the revelation of Atik],

that the revelation of light drew the sparks to itself,

like a torch that draws sparks to itself.

And since the refinement was in a manner that the sparks

(that are in the lower)

were drawn by themselves to the revelation,

it is therefore understood,

that the refinement then was also from the perspective of the lower.

However, nevertheless,

since even regarding Atik there is the existence of Hishtalshelus,

and from the perspective of the order of Hishtalshelus,

the definition of the lower is that it is lower

(the opposite of upper),

therefore the revelation of the light of the upper that is drawn into it

[and consequently,

also the refinement that is effected through the revelation]

is like an additional thing upon it.

And the refinement through the revelation of the inner aspect of Atik,

since the inner aspect of Atik

(the Ein Sof in Arich Anpin)

is

(in general)

the very Essence of the Ein Sof light,

and regarding the Essence of the Ein Sof light, existence apart from Him does not apply,

and on the contrary,

the true reality of His existence, blessed be He, is the existence of all existences,

therefore,

through the revelation of the inner aspect of Atik,

it is felt in every thing that its very existence is Elokus.

10)

And this is,

that in the days of Shlomo only those sparks that had some aspect of light were refined, and in the future all sparks will be refined,

for the refinement of sparks through the revelation of the external aspect of Atik

[for the revelation that was in the days of Shlomo was the revelation of the external aspect of Atik]

is not from the perspective of the sparks themselves, but from the fact that the revelation draws the sparks to itself,

and therefore only those sparks that were capable of feeling the revelation of light were refined then.

And the refinement through the revelation of the inner aspect of Atik is that through the revelation of the inner aspect of Atik it is revealed in every thing that its very existence is Elokus,

and therefore in the future, when there will be the revelation of the inner aspect of Atik,

even the sparks that were darkened will be elevated and included in holiness,

and moreover,

even the physical things themselves

(not only the sparks within them)

will be in the ultimate unity with Elokus,

as explained in the discourse "Padeh BeShalom" said on Yud-Tes Kislev.

And there is another distinction between the refinement that was in the days of Shlomo and the refinement that will be in the future,

For the refinement of the sparks among the nations was by their coming to him.

But before they came to him, they were not yet refined.

For although the revelation that shone through Shlomo also shone upon the sparks in distant places and drew them to come to him,

nevertheless,

their actual refinement was specifically after they came to him.

As is understood from the fact that even after the Queen of Sheba heard of Shlomo's fame,

it was necessary that "she came to Jerusalem"64,

and only then was the refinement accomplished65.

For since their refinement was not from their own side but from the revelation that shone upon them,

therefore,

their refinement was when they came to the place where the revelation is.

But the refinement of the future,

since the refinement then will be by the revelation of the true reality of the things being refined themselves,

therefore,

then66

"I will transform the peoples"

(as they are in their reality and in their place)

etc. "to serve Him with one accord."

10)

A)

And correspondingly, it is regarding the matter of the spreading of the wellsprings outward

(which is the preparation and vessel for "He will come, the Master, King Moshiach"67),

that the Torah of Chassidus is the aspect of the innermost dimension of Atik.

And this is that through the study of the Torah of Chassidus and walking in the ways of Chassidus,

the natural powers

(of the one engaged in Chassidus)

become G-dly powers68,

for through the drawing down of the revelation of the innermost dimension of Atik,

there is felt within him

(in concealment, at least)

that the true reality of his existence is his [true] reality.

And the concept of "Your wellsprings will spread outward" is,

that even in the aspect of "outward" there will be

(and in a manner of spreading)

not only the living waters that are drawn from the wellsprings

[similar to the revelation of the external dimension of Atik that was in the days of Shlomo,

where the main revelation was in Jerusalem but an illumination from it was drawn also to distant places],

but the wellsprings themselves.

And through this, the reality of the "outward" itself is revealed,

that the true reality of its existence is the wellsprings.

And based on this, we can explain the saying of the Rebbe

(the Rebbe Rashab)

of blessed memory69

regarding the revelation of the Torah of Chassidus that was drawn down by the Alter Rebbe after Petersburg, that it is like the olive which, when crushed, yields its oil70,

for among the reasons for this, that the revelation after Yud-Tes Kislev is compared to oil, is,

because oil71,

despite being separate from everything

(therefore it does not mix with any other liquid72),

nevertheless, it permeates everything73

(meaning,

that the oil itself permeates everything,

and not merely that it affects it).

And correspondingly, regarding the revelation of Yud-Tes Kislev,

that the fact that then the main concept of "Your wellsprings will spread outward"74 began,

is because then the revelation of the innermost dimension of Atik was drawn down,

for the innermost dimension of Atik is separate from all of Hishtalshelus

(and certainly from the "outward")

even more than the external dimension of Atik

(analogous to oil which does not mix with other liquids),

and nevertheless,

and for this very reason,

specifically after Yud-Tes Kislev did the concept of "Your wellsprings will spread outward" begin,

so that in the "outward" there are the wellsprings themselves

(analogous to oil which itself permeates everything).

10)

b)

And in a similar manner is the revelation of Chanukah,

and particularly the revelation of the Chanukah lights which were instituted because of the miracle that occurred with the oil,

which is the revelation of the innermost aspect of Atik.

And this is what is explained in the discourses

(cited above in section b)

that the superiority of the Chanukah lights

(relative to the lights of the Temple)

is that the revelation of the Chanukah lights is above the chain of descent,

even though the entirety of Keter

(also Arich and certainly the external aspect of Atik)

is above the chain of descent,

it must be said,

for the concept of being above the chain of descent is that it is in every place

(above and below)

equally,

and this matter is primarily in the innermost aspect of Atik.

For the revelation of the external aspect of Atik is

(primarily)

above,

except that it is drawn down and also acts below.

And as mentioned above

(section 10)

regarding the revelation that shone through Shlomo

(the revelation of the external aspect of Atik),

that the primary revelation was in Yerushalayim,

except that it was drawn down and also acted in Sheva.

And the primary concept of being above the chain of descent

(which is in every place equally),

is in the innermost aspect of Atik,

which itself is also found below.

And moreover,

that regarding the revelation of the innermost aspect of Atik, the distinction of above and below does not exist75,

for through the revelation of the innermost aspect of Atik, it is felt in every thing that its very existence is Elokus.

10)

c)

And this is why the Chanukah light is commanded to be placed at the entrance of one's house from the outside,

in the public domain

[unlike the lights of the Temple which were inside and from there shone outward],

because this that the light of the Chanukah lights illuminates the darkness of the public domain is in a manner that it itself is found

(also)

in the public domain.

And this is also why their lighting time is from sunset,

because this that the light of the Chanukah lights illuminates the darkness of night is

(not in a manner that the essence of the light is in the day and is drawn down and also illuminates at night,

but rather)

that also in the time of darkness, the light itself is present.

And moreover,

that through the light of the Chanukah lights being also in the place and time of darkness

(public domain and night),

the darkness itself is transformed into light.

10)

d)

And based on this, we can explain the reason why this revelation was drawn down specifically through the self-sacrifice of Matisyahu and his sons

[and not through the self-sacrifice of Purim],

because the self-sacrifice of Matisyahu and his sons was that although they were weak and few, nevertheless they fought against the mighty and many.

For this that they performed an action through natural means

(war)

in order to defeat the Greeks,

even though according to nature there is no place for the weak and few to defeat the mighty and many,

it is,

because it was placed within them

(opgelaygt)

that also nature

[of this lowly world where the klipos prevail76,

and even when the world is in a state where the opponents are mighty and many],

is Elokus,

for this placement is77

from the feeling that the true existence of the Blessed One is the existence of all existences.

Therefore,

through this they drew down the revelation of the innermost aspect of Atik.

9)

6)

And this is that the time of the Chanukah light is until the foot of the Tarmudai is consumed,

Tarmudai are those who rebel against the kingdom of heaven

(Tarmud is the letters of "rebellious"),

And through the Chanukah light, the consumption of the foot of the Tarmudai is effected,

There are two explanations of this,

That the light of the Chanukah light consumes and nullifies the foot of the Tarmudai,

And that the light of the Chanukah light effects consumption

(consumption from the term "consumption" and "yearning of the soul")

Also in the foot of the Tarmudai,

That even those who were rebellious will come to a state of yearning of the soul.

And this is the superiority of the refinement through the revelation of the Chanukah light over the refinement through the revelation that shone in the days of Shlomo,

That in the days of Shlomo only those sparks that had some aspect of light were refined,

And not the sparks that were darkened

[And certainly

the sparks that are in Tarmud

the letters of "rebellious" were not refined then].

And through the revelation of the Chanukah light, consumption is effected

(yearning of the soul)

Also in the foot of the Tarmudai.

And from this it is understood regarding the matter of the spreading of the wellsprings outward,

That even those who are in the most degraded state of "outward,"

Including also the matter of rebellion, G-d forbid,

Through the spreading of the wellsprings outward,

The entire existence of the rebellion that was in them previously is nullified

(Even the foot of the Tarmudai,

For "foot" is the most ultimate level),

And beyond this,

There is effected in them the matter of consumption,

Yearning of the soul.

And analogous to how it will be in the future,

That then "the spirit of impurity I will remove from the earth"

And beyond this – then

"I will turn to the peoples [a pure language] to serve Him with one accord."