English translation — מאמר ואתה ברחמיך הרבים תשמ"ח

With the help of Heaven.

Shabbat Parshat Miketz,

Shabbat Chanukah, 5748*

"And You, in Your abundant mercies, stood for them in their time of distress... You delivered the mighty into the hands of the weak, and the many into the hands of the few..."

And my father-in-law, the Rebbe, precisely analyzes in his maamar beginning with the words "Zeh"

(which was said fifty years ago),

[saying that] the primary miracle

(of Chanukah)

is the miracle of the victory in the war, which occurred on the 24th of Kislev,

and this was even the cause of the miracle of the flask of oil that occurred on the 25th of Kislev,

[as it is stated in the Gemara:

"When the Chashmonaim prevailed and defeated them

(specifically then)

they found one flask of oil... a miracle was performed with it, and they lit from it for eight days."]

Why, then, did they establish the beginning of the days of Chanukah on the 25th of Kislev, when the miracle of the lights occurred, and not on the 24th of Kislev?

One could say,

that this precise point in the maamar—the reason they established Chanukah on the 25th of Kislev and not on the 24th of Kislev—

is unlike the precise point in several other discourses

(including also discourses that begin with the words "Zeh"),

which ask: Why was Chanukah established for the miracle of the flask of oil and not for the miracle of the victory in the war?

The explanation is,

that in those aforementioned discourses, they follow the opinion

that the festival of Chanukah was established

(only)

for the miracle of the lights,

and therefore they ask that ostensibly the main thing is the victory in the war,

so why did they make the secondary thing primary and the primary thing secondary?

But in this maamar, it follows the opinion

that the establishment of the festival of Chanukah is also because of the miracle of the victory in the war,

to the extent that the thanksgiving in "Al HaNissim" is

(primarily)

for this miracle

[and the thanksgiving for the miracle of the flask of oil is through the lighting of the Chanukah candle].

Therefore, the precise point in this maamar is this: that the days of Chanukah

[which were established also for the miracle of the victory in the war,

and furthermore,

this matter is

(ostensibly)

the primary miracle,

to the extent that it was even the cause of the miracle of the flask of oil]

begin on the 25th of Kislev, when the miracle of the lights occurred, and not on the 24th of Kislev.

2)

And the maamar continues,

that in the miracle of the oil itself there were two miracles.

The miracle

that they found one cruse of pure oil sealed with the seal of the Kohen Gadol,

this miracle

(of finding the cruse of oil)

occurred on the 25th of Kislev,

and the miracle that there was only enough to light for one day yet they lit from it for eight days,

for this miracle began on the 26th of Kislev.

And the maamar asks precisely,

why was no additional commemoration established on the 26th of Kislev, when the miracle of the oil lasting eight days began?

3)

And the point of the explanation in the maamar is,

that the miracle of the military victory is Yichuda Tata'ah,

and the miracle of finding the cruse of pure oil is Yichuda Ila'ah.

And this is that the miracle of military victory was on the 24th of Kislev and the miracle of finding the cruse of oil was on the 25th of Kislev,

for the number 24 alludes to Yichuda Tata'ah corresponding to the 24 letters

of "Baruch shem kevod malchuso le'olam va'ed",

and the number 25 alludes to Yichuda Ila'ah corresponding to the 25 letters

of the verse

"Shema Yisrael... Hashem Echad."

And the miracle of the oil lasting eight days, which began on the 26th of Kislev,

26 being the gematria of the Name Havayah,

is a level above even Yichuda Ila'ah.

For although even Yichuda Ila'ah is in the Name Havayah

(Hashem Echad),

as explained in many places

that the nullification stemming from the Name Elokim is nullification of the yesh (existence)

(Yichuda Tata'ah),

and the nullification of Yichuda Ila'ah

(nullification of existence)

is specifically from the Name Havayah,

nevertheless,

that which is written regarding it "Hashem Echad"

(and not Yachid),

meaning that there are seven heavens and earth and four directions of the world, but they are nullified and unified with Ein Sof, the Master of the world,

is because this Havayah is the Havayah of Hishtalshelus (the chain of descent),

the lower Havayah.

For this is what is written,

"Hashem Elokeinu, Hashem Echad",

where the first Havayah is the upper Havayah

which is above Hishtalshelus,

and regarding this Havayah it cannot be said that He is "one" with seven heavens and earth and four directions of the world,

for He is Yachid (singular) and nothing else exists,

and the second Havayah is the lower Havayah,

the Havayah of Hishtalshelus,

and therefore the term "Echad" applies to it.

And this is the superiority of the miracle of the oil lasting eight days, which began on the 26th of Kislev

(26 being the gematria of Havayah)

over the miracle of finding the cruse of pure oil,

for the miracle of finding the cruse of oil, which was on the 25th

(of Kislev)

corresponding to the 25 letters of "Shema Yisrael"

(Yichuda Ila'ah),

its drawing down is from the lower Havayah,

"Hashem Echad",

and the miracle of the cruse of oil lasting eight days,

where the number eight indicates a level above Hishtalshelus,

its drawing down is from the upper Havayah, which is above Hishtalshelus.

And it can be said,

that this is also that in "Shema Yisrael" there are 25 letters,

the aspect of "Koh",

even though Yichuda Ila'ah

(in general)

is the aspect of "Zeh",

for the lower Havayah relative to the upper Havayah is considered like Elokim

(contraction),

and the nullification of Yichuda Ila'ah stemming from the lower Havayah

(relative to the upper Havayah)

is like Yichuda Tata'ah,

"Koh".

And likewise is the miracle of finding the cruse of oil, which was on the 25th of Kislev,

which is the aspect of "Koh"

relative to the upper Havayah,

and the true essence of this aspect is in the miracle of the oil lasting eight days, which began on the 26th of Kislev,

whose drawing down is from the upper Havayah, which is above Hishtalshelus.

4)

And the discourse continues,

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

and whatever the Sages instituted, they instituted in a manner similar to that which is Torah law,

nevertheless, they differ in several matters.

For in the Menorah

(that was in the Temple)

there were seven lights and its place was in the south

(right),

whereas the Chanukah lights are eight and their place is on the left.

And the explanation is

(as explained in the discourse),

that the war of the Greeks was a spiritual war, to cause them to forget Your Torah and to make them transgress the statutes of Your will,

and through this, the darkness of the side of impurity became strengthened,

whose primary sustenance is from the left line,

and therefore, when the Hasmonean kingdom prevailed and they defeated the Greeks, they instituted the Chanukah lights,

in order to illuminate the darkness.

And therefore they instituted eight lights,

for eight is above the chain of descent

(as above),

because to illuminate the darkness is specifically through the light that is above the chain of descent,

and "it will be"

(with the addition of a vav)

"my darkness will shine."

And this light

(which is above the chain of descent)

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

And this means,

that 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 because of the greatness of the darkness that existed then, the power of self-sacrifice, which 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, which is above the chain of descent,

and from above to below,

that through this light they also illuminate the darkness,

and "it will be, my darkness will shine."

And this is that at the dedication of the Temple there were seven lights and its place was in the south,

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 therefore the place of the Menorah was in the south

(right),

for if its standing were in the north

(left)

it would be possible for the external forces to draw sustenance,

whereas the Chanukah lights

(which came after the self-sacrifice)

are eight lights,

a light above the chain of descent,

which also rectifies the left line.

5)

And based on what is explained in the discourse, that through the self-sacrifice of Matisyahu and his sons they drew down the light that is above the chain of descent

(the supernal Havayah),

it can be said,

that also the root of the miracle of victory in war is in the supernal Havayah, which is above the chain of descent.

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

and since through their self-sacrifice

(which is above the chain of descent within man)

they drew down the light that is above the chain of descent,

it is understood,

that the miracle of delivering the mighty into the hands of the weak and the many into the hands of the few, which was drawn down through their self-sacrifice,

is from the supernal Havayah.

And this is what is explained in the discourse

(brought above in section 3)

that only the miracle of the oil lasting for eight days was drawn from the supernal Havayah,

but not so the miracle of victory in war and also the miracle of finding the flask of oil, which are from the level of the chain of descent,

it can be said,

that in these miracles,

the drawing down was within garments of the chain of descent

(as will be explained in section 6),

but their root is from the supernal Havayah.

And it can be said,

that this is also one of the reasons why in this discourse it follows the opinion that the festival of Chanukah was established also for the miracle of victory in war,

in order to hint,

that also the miracle of victory in war is connected to the supernal Havayah.

For the fact that the festival of Chanukah is for eight days

(the days of Chanukah are eight)

is because this number indicates

(as above, section 3)

a light that is above the chain of descent,

and the fact that the festival of Chanukah was established also for the miracle of victory in war is because also the root of this miracle is in the light that is above the chain of descent.

6)

And the explanation is,

that the self-sacrifice of Matisyahu and his sons was that they fought against the Greeks.

And it can be said,

that the fact that even after the self-sacrifice

(which comes through the revelation of the Yechidah)

they still felt that there was an adversary against whom they needed to fight is because the revelation of the Yechidah was in a manner that relates to the revealed powers of the soul.

For when the revelation of the Yechidah is as it is in its place,

since the level of Yechidah has no opposing counterpart,

the self-sacrifice is in a manner that one does not think at all about the adversary,

and the fact that the self-sacrifice of Matisyahu and his sons was in a manner that they fought against the adversaries

is because the revelation of the Yechidah was in a manner that relates to the revealed powers.

And therefore, also the light above the chain of descent that was drawn down through their self-sacrifice,

the miracle of delivering the mighty into the hands of the weak and the many into the hands of the few,

was clothed in nature,

and moreover—in the nature of this lowly world, where the husks prevail,

where the adversaries are mighty and many

(and one must fight against them).

And it can be said,

that this is what is stated in the discourse, that the miracle of victory in war is a lower unity,

even though this miracle was also drawn from the light above the chain of descent,

for the light above the chain of descent that was drawn down in this miracle was in a garment that gives place to existence and substance,

a lower unity

(and analogous to the self-sacrifice of Chanukah,

where the revelation of the Yechidah was in a garment of the revealed powers).

And afterwards, the light was drawn down in a more elevated manner,

that they found one flask sealed with the seal of the High Priest,

which does not give place to an adversary,

for when the flask is sealed with a seal, they cannot touch the oil within it and defile it.

And certainly the matter of being sealed with the seal of the High Priest, in the inner aspect of matters, is a light such that the external forces cannot touch there at all.

But even this miracle was within garments of nature,

for the fact that they found the flask,

this is not a miracle that transcends the natural order.

And it can be said,

that this is what is stated in the discourse, that the miracle of finding the flask of oil is a higher unity,

the Havayah of the lower realm,

for with respect to the Name Havayah,

there is no place given to an adversary,

but nevertheless,

also the Name Havayah

(of the lower realm)

is a source for existence.

And after this, the light was drawn down in a more elevated manner,

that they lit from it for eight days,

for this miracle is not clothed in nature,

a revelation of the supernal Havayah as it is, above any garment.

And one may add,

that this, that even the miracles of the victory in war and the finding of the flask of oil are from Hashem the Supernal, which is above the chain of descent

(except that they were clothed in the levels of the chain of descent,

encompassing and filling),

is

(primarily)

because they were a preparation for the miracle of the oil lasting for eight days,

a miracle that is not clothed in nature.

For these miracles, in and of themselves, are

(primarily)

the matters of encompassing and filling.

And through the fact that the miracle of the victory in war was a cause for the miracle of finding the flask of oil

(as mentioned above at the beginning of the maamar),

behold, after a miracle was performed with it

(with the flask they found)

and they lit from it for eight days,

through this, the revelation of the Supernal Hashem, which is above the chain of descent, was drawn down also into the miracle of finding the flask of oil and also into the miracle of the victory in war.

7)

And this is why they established the beginning of the days of Chanukah on the 25th of Kislev, on which the miracle of the lights occurred,

for the perfection of the miracle of the victory in war,

which was on the 24th of Kislev

(encompassing),

is,

that through the miracle of the oil they reveal that even it

(the miracle of the victory in war)

has its root above the chain of descent.

And even though there is an advantage of encompassing over filling

[and one could say,

that this is why the miracle of the victory in war was the cause for the miracle of the oil,

for the cause is above the effect],

nevertheless,

behold, the perfection of encompassing is that there should be in it the light and revelation of filling,

as explained in the maamar.

And the reason why on the 26th of Kislev they did not institute anything,

is,

as explained in the maamar,

because the primary revelation of the Supernal Hashem will be in the future to come,

like the harp of the days of Moshiach, which has eight strings,

unlike in the Holy Temple, where only the revelation of the lower Hashem shone,

therefore the harp of the Holy Temple had seven strings,

and the revelation of the Supernal Hashem that was in the miracle of the oil lasting was only temporary

(in the year in which the miracle occurred),

and therefore they did not establish that on the 26th of Kislev they should institute something.

8)

And may it be His will,

that this matter of "He stood by them in their time of distress" be fulfilled in us,

which refers to the entire matter of the exile, which is the greatest distress.

[For although all the decrees of destruction have already passed and will not occur again, as stated by the Mitteler Rebbe,

and "affliction will not arise a second time,"

since what we have already endured until now is sufficient,

and now everything is for the good,

and on the contrary,

even during the time of exile, it is fulfilled for each and every Jew, "And kings shall be your nursemaids and their queens your nursing mothers,"

and as it is brought in the Gemara

that this matter already occurred in practice in the time of the Talmud,

and especially when the government assists Israel in matters of Torah and mitzvos,

and even when it seems there is some confusion, behold, they walk in the way of Avraham Avinu,

the first Jew,

who, when he saw a river preventing him from fulfilling G-d's command,

stood with strength and was not affected,

and then it was revealed that it had no reality at all, but was merely an illusion,

nevertheless,

the state of exile

(in whatever manner it may be)

is a distress].

And the request is that very soon, "He will stand by them in their time of distress."

And since "in all their distress, He is distressed"

(with a vav),

behold, certainly very soon the Holy One, blessed be He, will take Israel out of exile,

as it is stated,

"And the L-rd your G-d will return your captivity,"

it does not say "and He will bring back," but rather "and He will return,"

until we come to give thanks and praise to Your great Name,

and to light candles in Your holy courts,

in the Third Holy Temple,

"the Sanctuary of the L-rd, which Your hands established."