English translation — מאמר מצותה משתשקע החמה תשל"ח

With the help of Heaven.

This is Chanukah,

5738*

Its mitzvah

(of the Chanukah light)

is from the time the sun sets until the foot ceases from the market, etc., until the foot of the Tarmodai ceases,

and it is explained in the discourses of our Nesi'im,

the distinction between the Chanukah lights and the lights of the Temple and the Shabbat lights,

that the time for lighting the Temple lights and Shabbat lights is while it is still day,

[for the Temple lights were lit from plag haminchah,

which is much

(an hour and a quarter)

before sunset.

And also Shabbat lights must be lit before sunset,

due to the observance of Shabbat],

but unlike this, the mitzvah of the Chanukah light is from sunset.

For although the institution of the Chanukah light is because of the miracle that occurred with the lights of the Temple,

and if so, it would have been fitting for its lighting time to be like the Temple lights,

and especially since all that the Sages instituted, they instituted in a manner similar to a Torah law,

nevertheless, its mitzvah is specifically from sunset.

And the explanation of this is known,

that the matter of "from sunset" refers to the time of exile,

which is called by the name "darkness."

And the cause of the darkness of exile is the spiritual darkness—the matter of sins, which are the opposite of "a lamp is a mitzvah

and the Torah is light,"

as we say,

"And because of our sins we were exiled."

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

for the matter of the Chanukah light is to illuminate the darkness of exile,

[for the time of the Chanukah miracle

(even though the Holy Temple was then standing)

is also called by the name "exile,"

the exile of Greece,

and especially in those days

(before the miracle)

when there was a strengthening of darkness,

as is understood from the text of "Al Hanissim,"

the greatness of the troubles, etc., that were then].

And this is also that its time of the Chanukah light is until the foot ceases from the market, until the foot of the Tarmodai ceases,

Tarmodai are those who rebel against the Kingdom of Heaven

(Tarmod is the letters of Moredet [rebellious]),

and they linger in the market,

the aspect of the public domain, the mountains of separation.

And until the foot of the Tarmodai ceases, in both interpretations.

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

and that the light of the Chanukah light brings about the matter of yearning also in the foot of the Tarmodai,

that even the rebels will be nullified and transformed and will come to a yearning of the soul,

and even that their thirst and yearning is with greater intensity,

[as is known,

that the thirst of baalei teshuvah is with greater intensity than the thirst of the righteous],

for the advantage of light is specifically from darkness.

2)

And behold, it is known that every existence in the world,

even the side of evil,

has a beginning and a root in holiness,

(and beyond this, our Sages said,

"There is none else besides Him,"

even regarding sorcery that denies the heavenly retinue).

But there are things that cannot be drawn from their source through the chain of descent,

(even a chain of descent of many levels),

but rather require also an interruption, or a contraction, or a screen, or a breaking, etc.

And from this it is understood regarding the above matters

[from sunset,

market, and Tarmodai],

that their beginning and source is in holiness,

but they come about through contraction, interruption, etc., and breaking, etc.

[And analogous to the matter of Pharaoh

(in our parshah),

that in his root he is a most lofty matter in holiness,

as is known,

that Pharaoh is that from which all illuminations are broken forth and revealed,

and through a multitude of descents and breaking, etc., from this came Pharaoh, king of Egypt,

the great serpent that lies within his rivers and says, "My river is mine, and I have made myself."]

And from this very fact that they fell so low, it is proven that their root is a very lofty level,

for whatever is higher, descends lower.

Therefore, through refining the matters that fell the lowest,

[like the refinement of Pharaoh, which is specifically through Moshe Rabbeinu,

and through his being given a special power for this,

"Come to Pharaoh,"]

they are elevated to their source, which is very high.

And furthermore,

since every descent is for the sake of an ascent,

behold, their ascent after the refinement is higher than they were in their source before the descent and fall.

3)

And based on this, one can understand what is brought

regarding the matter of "when the sun sets," the teaching of the Zohar

on the verse,

"And to its place it yearns, it shines there,"

"When the sun goes to the west, this west is called the place of the sun, etc."

And the explanation of this is known,

"west" is Malchus

(as per the statement,

"The Shechinah is in the west"),

and "when the sun goes to the west" is the drawing down and descent of Zeir Anpin

(the sun)

into Malchus,

until within Malchus, as it becomes a source for Biyah, and until "the light of Atzilus is sunk,"

and nevertheless, "this west is called the place of the sun, etc.,"

for this is its true place

(because the true intention in the emanation of Atzilus is for the sake of the creation of Biyah),

and to the extent that specifically there "it shines,"

for the primary and true matter of shining is specifically in Biyah.

And as is explained in the holy Tanya,

that the higher worlds are in the category of descent from the light of His countenance,

but the worlds of Biyah,

and particularly this lowest world, below which there is no lower,

become a dwelling place for Him,

a dwelling place for His Essence (Awtsmoos)

(similar to a person's dwelling, where the person's essence dwells in the dwelling),

and to the extent that, as is known,

the created being

(which in its feeling, its existence is from itself)

is a likeness of the true yesh (existence).

And this is the meaning of "the mitzvah is from the time the sun sets,"

for the matter of "the mitzvah" is to illuminate the darkness of Biyah

(the setting of the sun of Atzilus),

for specifically through this the shining occurs,

and to the extent of the revelation and dwelling of the Essence (Awtsmoos),

as above.

4)

And it can be said that the matter of "when the sun sets" on a lower level refers to the creation of the husks (kelipos),

a setting incomparable to that of the light of holiness.

And since whatever is higher descends lower

(as above in section 2),

the shining that comes through this setting is a shining of a light more elevated even than the shining that comes through the aforementioned setting of the sun of Atzilus.

[And this is similar to the superiority in the creation of the particular yesh of Biyah

(the setting of particular Atzilus)

over the superiority of the creation of the general Biyah

(the setting of general Atzilus),

for in the creation of the yesh of Biyah

(the particular)

specifically, the power of the Essence (Awtsmoos) is revealed,

and within Biyah itself, the primary revelation of the power of the Essence (Awtsmoos) is specifically in the creation of physical yesh].

And as per the statement,

"When the sitra achra is subdued, the glory of the Holy One, blessed be He, is elevated in all worlds,"

for through the existence of the sitra achra

(by means of the setting of the sun of holiness),

and the sitra achra is subdued and the sitra achra is transformed,

a most elevated light is drawn down,

a light that is above the category of revelation,

which is therefore called by the name "elevation" (istalkus).

And specifically through this, the intention that the Holy One, blessed be He, desired to have a dwelling place in the lower realms is completed.

And in order for this intention to be completed, the existence of evil was brought into being

(as our sages, of blessed memory, said

on the verse,

"Awesome in deeds upon the children of man"),

for this is that "the Holy One, blessed be He, built worlds and destroyed them"

which refers to the building of the world of Tohu and its shattering,

so that man

[You are called 'man'

'I will make man' above]

should refine the sparks

(that were not refined through the refinement above)

and rectify them and elevate them through his service,

and specifically through this, the intention of a dwelling place in the lower realms is completed.

5)

And this is the explanation of "until the foot is removed from the market": The first interpretation,

that it is a matter in holiness,

"market" (shuk),

"His legs are pillars of marble"

—this is the world that the Holy One, blessed be He, desired

to create.

And "foot"

(from the market)

is the matter of the three feet (regalim),

the most elevated level in holiness, as our sages, of blessed memory, said,

"Just as one comes to see, so too one comes to be seen, and just as one comes to be seen, so too one comes to see."

And the second interpretation is,

"market" and "public domain,"

"public domain" is the mountains of separation,

and to the extent that in this market there are Tarmudai, who rebel against the kingdom of Heaven

(Tarmud is the letters of 'moredet'—rebellious),

and "foot from the market" is the foot of the Tarmudai,

meaning that in the market there are rebels and they also walk in it

(for "foot" indicates

walking),

and from and through the market.

And these two interpretations are connected to each other,

for that which the Holy One, blessed be He, desired to create the world

(the first interpretation of "market")

is so that He would have a dwelling place in the lower realms,

in this lowest world, below which there is no lower in terms of the concealment of His light,

and therefore the creation occurred in a manner of "let us make"

—plural language

[the public domain

(the second interpretation of "market")]

and "whoever wishes to err may err,"

for in order that there be "and you shall choose life"

(the matter of choice),

there must be a place given for error.

And specifically through this, that the creation of the world was in a manner of "let us make"—plural language,

the matter of the public domain,

and man, through his service, transforms the world so that it becomes a private domain for the Unique One of the world,

through this, so to speak, "His legs" (shokav)—the desire of the Holy One, blessed be He, in the creation of the world that He would have a dwelling place in the lower realms—is completed.

6)

Now, the pleasure

(desire)

that is above this, that a person transforms the public domain of the separate mountains into a private domain,

the transformation of darkness into light,

is the most sublime pleasure.

And as is known regarding laughter

[which is the matter of pleasure that comes specifically from something novel.

For similarly, so to speak, in the pleasure and laughter above,

it is from the novelty of transforming darkness into light60]

which is a greater pleasure than all other pleasures in the world61.

And it can be said that this is what they said62:

"Whoever teaches Torah to the son of an ignoramus, even the Holy One, blessed be He, decrees a decree and he nullifies it for his sake," as it is said63,

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

For, behold, that the righteous one nullifies the decree of the Holy One, blessed be He64

(even though he knows that the Holy One, blessed be He, decreed it)

is because this itself is the will of the Holy One, blessed be He, that the righteous one nullify the decree, and the Holy One, blessed be He, has from this gratification and great pleasure65.

And in the manner of the saying of our Rabbis, may their memory be blessed66:

"What does the Holy One, blessed be He, do at that time?... He laughs and says, 'My children have defeated Me, My children have defeated Me,'"

for from this that "My children have defeated Me,"

there is produced above the greatest pleasure,

a smile and laughter.

And just as it is in matters of halachah,

that the Holy One, blessed be He, smiles and says, "My children have defeated Me, My children have defeated Me,"

so too is it regarding the ways of the world67,

the conduct in the world,

the decrees of the Holy One, blessed be He68,

that the Holy One, blessed be He, has gratification and great pleasure from this

[And in the manner of what our Rabbis, may their memory be blessed, said69

regarding the sanctification of the month: "You, even if you are deliberate,"

that even when they sanctified the month deliberately, contrary to the laws of the Torah, it is sanctified,

and

(even then)

the Holy One, blessed be He, says to the Heavenly Court, "I and you will go to the earthly court"70].

And this is: "Whoever teaches Torah to the son of an ignoramus... as it is said, 'And if you bring forth the precious from the vile, you shall be as My mouth,'"

for the pleasure and laughter above come from the service of refining the sparks,

to bring forth the precious from the vile,

and therefore, regarding one who teaches and disseminates Torah outside, even to the son of an ignoramus, they said, "The Holy One, blessed be He, decrees a decree and the righteous one nullifies it,"

for since from the service of this righteous one the pleasure and laughter above are produced, therefore the Holy One, blessed be He, decrees a decree and the righteous one nullifies it,

and the Holy One, blessed be He, laughs and says, "My children have defeated Me, My children have defeated Me."

7)

And the above matter

(section 5)

—that the intention behind the concealments and veils of the world is so that it will be possible to have "and you shall choose life"—

gives strength and encouragement to a person not to be affected by seeing that the world is full of shells and the other side71,

a reality of a marketplace

(public domain)

in which there are rebels, and even that the rebels walk in it

(as above),

since this very fact that the world is in such a state is so that the person will overcome, etc.

And in the manner explained in the book Tzava'at HaRivash72,

that when a person prays with concentration and a gentile stands before him73

speaking and disturbing him in his prayer,

behold, this very thing should cause him to be aroused to pray with even more concentration from the depths of the heart.

For when he contemplates that the life-force of the gentile is the word of Hashem and the breath of His mouth, may He be blessed, which enlivens and brings him into being at this very moment when he speaks words that disturb the concentration of prayer,

and even that in these very words His speech, may He be blessed, is clothed in a state of exile,

behold, through this contemplation he will be aroused to pray with more concentration from the depths of the heart.

Not only is he not affected by the words of the gentile and prays as if he were not disturbing him,

but even more than this,

the very disturbance of the gentile causes him additional arousal.

For the sparks of holiness that were in exile in the words of the gentile are from a very high level

(therefore they fell to the lowest place),

and by the person extracting them from the shells,

to bring forth the precious from the vile,

their source, which is very high, is revealed in them,

and from this additional strength is drawn to the person in his service.

[And particularly according to what was explained above

(section 2)

regarding the matter of a descent for the sake of an ascent,

that the ascent after the descent is to a level more elevated than the level before the descent,

for similarly it is also regarding the ascent of the sparks,

that after the descent

(and the refinement)

they ascend to a level higher than they were in their source

(very high),

it can be said

that their ascent is even above the matter of "very high,"

and it is,

that through the service of refining the sparks, the intention is completed

(as above, section 4)

of a dwelling place for Him, may He be blessed, in the lower realms,

for Him, for His Essence,

for in His Essence, may He be blessed, no definition of above and below applies

(high and low)].

And analogous to the matter of "the destruction of the foot of the rebels,"

not only does he destroy and nullify the rebels

(rebels),

but he actually causes in them the matter of destruction74,

by refining the sparks within them and elevating them to their source.

8)

And based on this, the connection between the two interpretations of "foot" will also be understood

(from the marketplace),

that it refers to the foot of the other side

(the foot of the rebels),

and that it refers to the three pilgrimage festivals of holiness,

for the refinement and elevation of the sparks that are in the foot of the other side

(through which the matter of destruction is effected in it,

"the destruction of the foot of the rebels")

is through the service of the three pilgrimage festivals.

And the matter is that, behold, it is known75

the difference between Tohu and Tikkun,

that in Tohu the Sefiros were in the aspect of two lines, and in Tikkun they are in the aspect of three lines.

And the service of refining the sparks of Tohu that fell into the other side

(the foot of the rebels of the other side)

is by elevating them to the aspect of Tikkun, which is in three lines,

the matter of76

three pilgrimage festivals

(of holiness).

And in the service of man, this is the matter of the three pillars76

upon which the world stands77,

for man is a small world78,

and they are the standing of the entirety of the world—this physical, lower world, the lowest level of which there is none lower—

upon which all the worlds and the entire order of the chain of descent stand and are sustained.

And this is what is said regarding Yaakov

[And since the soul of Yaakov includes all souls79,

it is understood from this that similarly it is with every single Jew]

"And behold, Hashem was standing over him"80,

and our Rabbis, may their memory be blessed, said81,

"The righteous—their G-d is sustained upon them,"

that this matter of His G-dliness, may He be blessed, being in the aspect of "standing"

("standing" of a king82),

is sustained and stands, so to speak, upon our deeds and our service,

and particularly upon our deeds and our service during the time of exile83,

and even that through

(the refinement of)

the darkness of exile, this is brought about

("their G-d is sustained upon them"),

and even that this is brought about also through the service of a small finger84,

and as is known the ruling of the Rambam85,

that through one mitzvah

[whether in thought,

whether in speech, or whether in deed]

a person tips the scale of merit for himself and for the entire entire world, and causes salvation and deliverance for himself and for them.

9)

And based on all the above, the connection of the eight days of Chanukah to the eight days of the festival will also be understood

[as was explained at length in the previous maamar

(beginning with the words "Tanu Rabanan Ner Chanukah"86),

based on the maamarim of our Nesi'im,

that the eight days of Chanukah are analogous to the eight days of the festival]

For just as on Sukkos we cause that "praise87

Hashem, all nations; extol Him, all peoples, for His kindness has overwhelmed us"

[that this "His kindness has overwhelmed us"

(the revelation of the overwhelming of kindness)

also causes the nations and peoples to praise and extol Hashem],

so too is it on Chanukah,

that we also affect the nations and peoples,

as mentioned above

(at the end of section 1 and end of section 7)

regarding the matter of "Kalei Rigla d'Tarmudai," that the light of Ner Chanukah affects even the rebels, that they be in a state of nullification and soul-consumption.

And although on Sukkos the drawing down of "His kindness has overwhelmed us"

(supernal encompassing lights88)

is in complete revelation,

unlike on Chanukah,

for which reason war was then necessary88,

nevertheless, the ruling of the Alter Rebbe89 is known,

that the conclusion of the victory of the war was on the 24th of Kislev,

unlike the 25th of Kislev, which was already a day of rest

[for this is the explanation of Chanukah,

"Chanu Kaf-Heh"90,

that on this day there was rest],

and then "we cleared Your Sanctuary etc. and kindled lights in Your holy courtyards"91,

to the point that there was "to thank and praise Your great Name"91,

which is a very elevated level,

as explained in the discourses of the Exodus from Egypt92

regarding the matter of "His great Name."

Now, just as on Sukkos, "the time of our joy" is in the plural,

referring to the two joys of "Yismach93

Hashem in His works" and "Yismach94

Yisrael in their Maker"95,

even though both are stated in the future tense, because their main essence will be in the future96,

nevertheless, from the fact that the festival of Sukkos is called

(now)

"the time of our joy," it is understood that these two joys also exist now, on Sukkos, in revelation,

so too is it regarding the matter of "Kalei Rigla d'Tarmudai,"

the effect upon the nations during the days of Chanukah,

that although the perfection of this matter will be in the future,

as it is written97

"For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord,"

nevertheless, this is also done now, on Chanukah98.

And just as it was in those days, that the dominion of the wicked Greek kingdom was nullified,

even though even afterwards there was not yet a complete redemption

[and this is also understood from the fact that in the Second Temple,

both before this and after it,

five things were lacking99],

so too is it in these days, in this time,

that although we are still in the time of exile

(even before the beginning of the redemption100),

nevertheless, through the deeds and service of each and every individual

("for they too were included in that miracle"101)

during the course of the exile,

and particularly in the matter that "time caused it" – the service of the days of Chanukah,

the essence of which is the kindling of the Chanukah lights at the entrance of his house on the outside102,

we bring about "Kalei Rigla d'Tarmudai"

(in both explanations above)

even before the redemption.

And in the manner that it was in the redemption from Egypt

(all exiles are called by the name of Egypt103),

that "for all the Children of Israel there was light in their dwellings" while they were still in Egypt104,

and through this "they emptied out Egypt"105,

like a net that has no grain

(the clarification of the sparks of the revealed world)

and like a deep-sea net that has no fish106

(the clarification of the sparks of the concealed world),

so too is it now,

that in the last moments before the redemption, there will be "for all the Children of Israel light in their dwellings,"

and from this they come afterwards,

and moreover, immediately and at once,

to the complete redemption,

when there will be

(as above)

"Kalei Rigla d'Tarmudai" in its perfection.

10)

And 4)

And through our deeds and service, we bring closer and hasten the redemption even more,

as per the ruling of the Rambam85,

that even through a single mitzvah, one causes salvation and deliverance for the entire world,

and certainly through the study and dissemination of the inner dimension of the Torah, which was specifically revealed in the latter generations

(as is known regarding the matter of "those who taste it merit life"107),

and "study is greater, for it leads to action"108,

and this

(the study of the inner dimension of the Torah)

also adds vitality and beauty to the fulfillment of the mitzvos,

to the point of beautification in the manner of "Mehadrin min haMehadrin"

(as is the simple custom regarding the mitzvah of Ner Chanukah109),

and through this we bring closer and hasten the redemption even more,

that very soon we are going to greet Moshiach Tzidkeinu,

who will teach Torah to the entire nation110

(the ultimate perfection in the study of Torah),

and there "we will perform before You as the commandment of Your will"111

(the ultimate perfection in the fulfillment of mitzvos112),

and we will merit "a great congregation that will return here"113,

all of them to thank and praise Your great Name,

in the Third Beis HaMikdash,

the eternal House114,

"the Sanctuary, Hashem, Your hands established"115,

and may it be speedily in our days, literally.