English translation — מאמר ת"ר מצות נר חנוכה תשל"ח

With the help of Heaven.

Motzaei Shabbos Parshas Mikeitz,

Shabbos Chanukah,

5738*

The Sages taught: The mitzvah of the Chanukah light... Beis Shammai says: On the first day one lights eight, from there onward decreasing; and Beis Hillel says: On the first day one lights one, from there onward increasing.

The reason of Beis Shammai is corresponding to the bull-offerings of the festival [of Sukkos], and the reason of Beis Hillel is that we ascend in holiness...1.

And known is the precise question of the Alter Rebbe2,

What is the connection of the Chanukah light to the bull-offerings of the festival?

And especially according to what the Tzemach Tzedek wrote3,

That even Beis Hillel only disagree because of "we ascend in holiness."

And what is explained in many places4

That the connection of Chanukah to Sukkos is that both are eight days,

For the number eight indicates a level that is above the chain of descent5,

This itself requires explanation,

What is the connection of Sukkos and Chanukah to the level that is above the chain of descent,

Because of which they are eight days.

And also,

Since the institution of the Chanukah lights was because of the miracle that occurred with the lights of the Sanctuary,

And since in the Sanctuary there were seven lights,

Why are there eight lights in Chanukah

(and days)6.

And also one must understand that which the comparison

(the parallel)

of the Chanukah lights is

(not to the festival of Sukkos in general,

but rather)

specifically to the bull-offerings of the festival,

For ostensibly,

the Chanukah lights are related to the Menorah

(the Chanukah lights are because of the miracle that occurred with the lights of the Menorah),

and the bull-offerings of the festival were offered

(like all sacrifices)

upon the Altar,

and the Menorah and the Altar are two different vessels7

[And especially according to what is explained in Kabbalah and Chassidus8],

and lights and sacrifices are different services,

To the extent that "yours

(the lights)

is greater than theirs

(the sacrifices)

... they are never nullified"9.

And also one must understand that which its mitzvah

(of the Chanukah light)

is from sunset1,

For the precise point regarding this is known10,

That the lights of the Sanctuary were lit from plag haminchah,

an hour and a quarter before sunset11,

And since the Chanukah lights are

(as above)

because of the miracle that occurred with the lights of the Sanctuary

[And especially since whatever the Sages instituted, they instituted in the manner of Torah law12],

It would seemingly be fitting that the time of their lighting be like the lights of the Sanctuary,

And why is its mitzvah specifically from sunset.

B)

And the point of the explanation regarding this13,

Is that the essence of the Chanukah lights is to illuminate the darkness.

For, behold, the miracle of Chanukah occurred after the Greeks entered the Sanctuary and defiled all the oils that were in the Sanctuary1,

That the strengthening of the darkness

(of the Greeks)14

was to such an extent,

That not only did they enter the Sanctuary and defile it,

But they also defiled all the oils that were in the Sanctuary.

For oil is a level of holiness

(as it is written15

"oil of sacred anointment")16,

"Holy" is a term in and of itself17

(similar to oil that floats18

on top of all other liquids and does not mix with them)19.

From this it is understood,

That this defiling of all the oils in the Sanctuary

touches upon

(in particular this)

even more than their defiling of the Sanctuary,

Even though the holiness of the Sanctuary is an exalted level among the ten levels of holiness20.

And as is also proven from the fact that even after "Your children came... and purified Your Sanctuary"21,

Behold, in order to be able to light the Menorah they specifically needed a miracle,

Beginning from the miracle22

That they found one cruse of pure oil sealed with the seal of the Kohen Gadol23,

The light of Ein Sof that is above the chain of descent,

Regarding which light even24

"darkness does not darken,"

And on the contrary, this light illuminates the darkness so that even the darkness will shine,

And "it will be"25

(with the addition of a Vav)

"my darkness will shine"26.

And this is that the mitzvah of the Chanukah light is specifically from sunset,

Because the essence of the Chanukah lights is to illuminate the darkness.

And this is also that the Chanukah lights are specifically eight

(and likewise the days of Chanukah are eight27),

For the number eight indicates

(as above in section 1)

a level that is above the chain of descent,

For it is specifically by means of this level that it is possible to illuminate even the darkness28.

3)

And the explanation of the matter in the service of man will be understood by prefacing what is explained in the discourses of my revered father-in-law, the Rebbe,

that the fact that the Greeks defiled the oils in the Heichal is because their entire war was a spiritual war,

they did not want to harm the bodies of Israel,

rather their main desire was to cause them to forget Your Torah and to cause them to transgress the statutes of Your will.

And even within this itself,

(in that they fought against Torah and mitzvos),

their main war was against the spirituality

(and G-dliness)

of Torah and mitzvos.

For this is "to cause them to forget Your Torah"

(specifically Your Torah),

for the Greeks did not care

(so much)

that Israel should study Torah,

rather they wanted that the study of Torah be only from the aspect of the intellect within the Torah,

for it is "your wisdom and understanding in the eyes of the nations",

and their entire war was that they sought to cause them to forget Your Torah,

to cause Israel to forget, G-d forbid, that the Torah is the Torah of Havayah.

And similarly regarding mitzvos,

the war of the Greeks was against the G-dliness within the mitzvos,

that the mitzvos are His will, for this is "to cause them to transgress the statutes of Your will"

(specifically statutes and specifically Your will),

and there are two explanations of this.

Regarding the mitzvos of testimonies and judgments,

since they are rational mitzvos,

the Greeks also agreed to them,

and their entire war was against the mitzvos of chukim,

since the manner of their fulfillment is only because they are the will of Havayah.

And a second explanation

(more deeply),

that this that they sought to cause them to transgress the statutes of Your will applies to all mitzvos,

even to the mitzvos of testimonies and judgments.

4)

And this will be understood based on what is known,

that even the mitzvos of testimonies and judgments must be fulfilled

(primarily)

because they are the will of G-d,

like the chukim.

And this matter

(that even mitzvos for which there is a reason must be fulfilled because they are the will of G-d)

is not only from the perspective of the person fulfilling them,

that his fulfillment of mitzvos must be in the manner of the service of a servant,

which is specifically when he fulfills the mitzvos

(not because of the reason and intellect,

but rather)

because of the command of the Master,

but also from the perspective of the mitzvos themselves,

for all mitzvos

(even mitzvos for which there is a reason)

are His will,

a will that is above reason,

and only that the Holy One, blessed be He, decreed that the will of these mitzvos should also be clothed in reason.

Moreover,

even the reasons for the mitzvos

(as they are in their truth)

are above the comprehension of human intellect,

for the true reasons for the mitzvos are as they are in His wisdom,

and since His wisdom is also infinite

(and especially that He and His wisdom are one),

therefore it is impossible that the limited intellect of creatures can grasp the true reason of the mitzvos,

as it is written in Igeres HaKodesh

that the reasons for the mitzvos were not revealed and they are above intellect and understanding,

and also in "Eizehu Mekoman" where some reason that is understandable to us was revealed and explained,

behold, this reason that is understandable to us is not the ultimate reason, etc.

And this matter

(that the reason understandable to us is not the ultimate reason)

is also understood by human intellect.

For even human intellect understands simply,

that a limited intellect is incapable of grasping His unlimited wisdom.

And on the contrary,

this that in "Eizehu Mekoman" some reason understandable to us was revealed and explained is a great wonder,

and it is only a kindness of G-d that even the human intellect should have some comprehension of this.

And even after, through the kindness of G-d, a reason understandable to us was revealed and explained,

behold it is known

that the reason is only for the mitzvah in general and not for its details.

From all this it is understood,

that even the mitzvos of testimonies and judgments are

(like)

chukim relative to us

(since even the reasons for the mitzvos from the perspective of His wisdom are above the intellect of creatures),

and furthermore, they are "Your will"

(His will which is above even His wisdom).

And this is that what the Greeks sought, "to cause them to transgress the statutes of Your will," applies also to the mitzvos of testimonies and judgments,

for the Greeks sought to uproot, G-d forbid, from Israel the G-dly feeling within the mitzvos,

that all mitzvos are His wisdom which is above human intellect

("to cause them to transgress the statutes"),

and they sought to uproot, G-d forbid, the feeling that the mitzvos are His will

("Your will").

5)

And with this the language of the Gemara will be understood: "When the Greeks entered the Heichal, they defiled all the oils that were in the Heichal,"

for the implication of the language is,

that when they entered the Heichal, they endeavored and exerted themselves to defile the oils

(in order to defeat Israel, G-d forbid),

for Heichal is Binah and oil is Chochmah, which is above the intellect of Binah

(as above in section 2, that oil is the aspect of holiness),

and therefore they defiled all the oils that were in the Heichal of Binah,

in order to achieve, G-d forbid, their evil design to cause them to forget Your Torah and to cause them to transgress the statutes of Your will,

so that the study of Torah and fulfillment of mitzvos would be only from the aspect of intellect.

6)

Now, in order to win this war,

service that is according to reason and intellect is insufficient,

and even service that is above reason and intellect but is connected to reason and intellect

(the service that is from the aspect of the encompassing light of the level of 46,

the close encompassing light),

is insufficient, because they defiled all the oils that were in the Hekel,

meaning also the matters of holiness that are above reason and intellect but are connected to reason and intellect.

And the victory of the war is specifically through the service of mesirus nefesh,

for the concept of mesirus nefesh is standing with force against all obstacles and hindrances,

an essential force that is completely above intellect,

like mesirus nefesh for the sanctification of G-d's Name, which is not due to any intellectual reasoning,

but rather,

it is simply impossible to be otherwise47.

And this comes from the connection of the essence of the soul,

the level of Yechidah,

for the concept of an essential connection is that it is simply impossible to be otherwise, G-d forbid48.

And since in the level of Yechidah there is no place for any defect or impurity, G-d forbid

(similar to the single cruse of oil that was sealed with the seal of the Kohen Gadol,

which the external forces could not touch49),

therefore, through the service of mesirus nefesh that comes from the Yechidah,

specifically through this do we win the war.

And as it was in the war against the Greeks in its simple sense,

that through the mesirus nefesh of Matisyahu and his sons,

for even though they were weak and few, nevertheless they stood with mesirus nefesh to fight against the mighty and numerous,

and through this they aroused and effected also in the people of their generation to give their lives for the sanctification of G-d's Name, not to transgress the religion in any way,

and through this they won the war50.

7)

Now, the victory of the war that is achieved through the service of mesirus nefesh is a complete victory.

For in addition to the fact that the service of mesirus nefesh,

since it comes from the essence,

penetrates all the powers of the soul down to the power of action,

so that in all his affairs it is evident that "this is a Jew acting with mesirus nefesh,"

and similar to what is said about Avraham51

"Because Avraham listened to My voice,"

that through his mesirus nefesh he effected that even his heel listened

(heard)

the command of the Holy One, blessed be He52,

there is additionally this,

that regarding the level of Yechidah there is no opposing force.

For in service according to reason and intellect,

and even in service above reason and intellect that is connected to reason and intellect,

it is possible that there be an opposing force.

But not so when one arouses and reveals his level of Yechidah,

it is impossible for there to be an opposing force53.

And moreover,

not only that, but in the revelation of the level of Yechidah in the soul,

it also affects the animal soul,

so that the very materiality of the animal soul is transformed from one extreme to the other54.

With this will be understood why the Chanukah lights differ from the lights of the Temple both in their number and in the time of their lighting,

for the concept of Chanukah is the service of mesirus nefesh from the aspect of the level of Yechidah,

above the order of Hishtalshelus

(in man),

and therefore they are eight lights,

for the number eight is connected

(as mentioned above in section 1)

with the level that is above the order of Hishtalshelus.

And similar to the difference between the harp of the Temple, which had seven strings,

and the harp of the days of Moshiach, which will have eight strings55.

For even though the Temple is the holiest place in the world,

and especially the harp of the Temple, which is the concept of drawing down the Name Havayah,

for "kinor" (harp) has the letters of "kaf-vav" (26)

(the numerical value of the Name Havayah)

"ner" (candle)56

("Ner"57

Havayah is the soul of man)58,

nevertheless, it is only the perfection of the order of Hishtalshelus,

and therefore it had seven strings.

But not so in the days of Moshiach, when there will be a revelation that is above the order of Hishtalshelus

(the supernal Name Havayah),

it will have eight strings59.

And this is also the reason that the Chanukah lights are distinct from the lights of the Temple also in the time of their lighting,

that the mitzvah of Chanukah lights is from sunset,

for specifically through the revelation

(of the aspect of Yechidah)

which is above the chain of descent

(in man),

they also illuminate the darkness.

For not only is the darkness unable to conceal before this light,

but moreover,

the darkness is transformed into light.

And this is also that the time of Chanukah lights is until the foot ceases from the market, until the foot of the Tarmudai ceases,

Tarmudai are those who rebel against the kingdom of Heaven

(Tarmud is the letters of Moredet [rebellious])

and they linger in the market

the aspect of the public domain, mountains of separation,

and through Chanukah lights there is a cessation of the foot of the Tarmudai,

there being two explanations of this.

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

and that the light of Chanukah effects a cessation

(cession from the term "consumption" and "soul-longing")

also in the foot of the Tarmudai,

that even the rebels will come to the aspect of soul-longing.

8)

And based on all the above, the difference between Chanukah lights and Sukkot and the fruits of the festival will be understood,

for the matter of Sukkot

(and also the matter of the fruits of the festival)

is the revelation of the encompassing lights,

analogous to the simple sukkah which encompasses a person.

And on the Eighth of Sukkot, the encompassing lights are drawn down and are also internalized within the interior,

analogous to the service of self-nullification

(of Chanukah)

which effects

(as above)

and penetrates all the powers of the soul.

And this is that both of them

(Sukkot and Chanukah)

are eight days,

for the number eight is one and seven,

that the one

(which is above the chain of descent)

is drawn into the seven

(the chain of descent).

And just as Chanukah lights effect also in the foot of the Tarmudai in two matters,

that initially it consumes and nullifies them and afterwards it effects in them that they too are transformed into holiness,

so too is it regarding the offering of the seventy bulls of the festival corresponding to the seventy nations of the world,

that initially the offering effects that the nations diminish and decrease,

and afterwards it effects in them that they too assist Israel,

as the Sages said,

"If the nations of the world knew how beneficial the Temple was for them, they would surround it with legions

to guard it, etc."

For through effecting in them the matter of transformation,

there is added through them assistance

(also)

in holiness,

the guarding of the Temple.

And analogous to how it will be in the future,

when "I will then transform the peoples, etc., to serve Him with one accord,"

then "strangers will stand and shepherd your flocks."

And analogous to the offering of the seventy bulls corresponding to the seventy nations,

and to the point that through and from the side of the nations there is added

(on the Eighth)

an offering for the children of Israel in the Holy Temple.

9)

Now, the matter of “from the time the sun sets” is specifically related to the darkness of exile,

and especially the doubled and redoubled darkness of the footsteps of Moshiach.

And this is the lesson of the Chanukah lights for each individual in the time of exile,

that the intent of the darkness of exile is to awaken the service of self-sacrifice (mesiras nefesh),

and through this the darkness is refined and transformed into light.

And through the combination of the service of each and every one of the children of Israel together,

at least the majority of them

(since the majority is like the whole),

and even through a single mitzvah of one Jew,

whether in deed, speech, or thought,

he tips himself and the entire world to the scale of merit and brings about salvation and deliverance for himself and for them.

10)

And this is)

And all the more so through adding in the observance of the mitzvah of the Chanukah lights,

for this mitzvah is particularly connected to salvation and deliverance,

the redemption that will be through Moshiach,

since Moshiach,

and also Eliyahu the herald of redemption,

are from the eight princes of man,

the matter of the eight lights of Chanukah.

And there is another matter in the special connection of the Chanukah lights to the future redemption,

for just as the Chanukah lights are never nullified,

so too the future redemption will be an eternal redemption after which there cannot be another exile,

and likewise the third Holy Temple is an eternal Temple

that is never nullified,

with the coming of Moshiach our righteousness,

may he come and redeem us and lead us upright to our land,

and very soon.