English translation — משיחת ש״פ מקץ, זאת חנוכה ה׳תשמ״ז

In the days of Chanukah of this year — there is a most prominent thing¹,

That there are two Shabbasos of Chanukah; and this expresses itself

(also)

It is not a novelty that we recite two Haftarot of Chanukah²: that is, on the first Shabbat of Chanukah we read the haftarah,

of the candles of Zechariah⁴,

and on the second Shabbat,

of the candles of Solomon⁵.

We must understand:

The haftarah is read every Shabbat from the Prophets corresponding to the Torah portion⁶,

or

(on festivals

Sefer HaSichos - 5747

With "?ninu of the day": there it discusses at length

(in several verses and several details)

And with emphasis and wonder about "lamps and etc." — "I saw, and behold a menorah all of gold, with a bowl on top of it, and its seven lamps on it, with seven spouts to each of the lamps that are on top of it; and two olive trees by it, one on the right side of the bowl and the other on its left side."

And this stands in a prophecy — the prophecy of Zechariah about the menorah in the Second Temple¹²,

And therefore how the angel explains ■the interpretation in the prophecy

("This is the word of the L-rd to Zerubbavel, etc.")

So then it goes

(also)

for the future to come⁷י.

Whereas in the Haftarah of "Vayaas Chiram", one seemingly does not see any connection with Chanukah,

As above.

The question becomes even stronger: Even if there would not have been even that explicit matter in the Prophets 'akin to the event' of Chanukah — there would still have been the question; all the more so that in the continuation of the verses in Kings

(further at the conclusion of the Haftarah of "Vayaas Chiram")

It is written: "And all the work that King Solomon made for the House of Hashem was completed¹⁴ etc., and the vessels were placed in the treasuries of the House of Hashem."

And then there is a lengthy discussion about bringing the vessels to their place in the Holy Temple,

and the indwelling of the Divine Presence in the Temple

("The glory of G‑d filled the House of G‑d")

and the dedication of the

Temple,

with all the uproar — which is indeed the "similar to the event" of Chanukah,

named after the dedication of the Holy Temple

(In the time of the Hasmoneans)

*⁹.

Further: There is an opinion¹ that the Haftarah on every Shabbat Chanukah

(not on the second Shabbat of Chanukah)

should be from 'And all the work was completed'!

Nevertheless, the halacha and custom of Israel in our time,

that the Haftarah is

(the second Shabbat• Chanukah)

Not about the consecration of the Temple nor about the completion of the Temple — bringing the vessels to the Temple and the dwelling of the Divine Presence in the Temple,

Only "And Chiram made" until "the golden Sanctuary" where it speaks only about the making of the vessels

(before they are brought into the Temple and before there is the dwelling of the Divine Presence)

And one does not even add a single verse,

not concluding

(the chapter)

with "And all the work was completed that King Solomon had done... and the vessels were placed in the treasuries of the House of G-d"

(און "אז יקהל שלמה גו׳",

התחלת חנוכת המקדש)

¹¹ — וואם וואלט עכ״פ פארבונדן "נרות שלמה" מיט "ענינו של יום" פון חנוכה,

ווייל אין דעם המשך ווערט דערציילט ווי שלמה האט אריינגעבראכט די מנורות אין מקדשי!

נאך א נקודה אין דעם,

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Sefer HaSichos - 5747

with "Ner Mitzvah veTorah Ohr"■³,

and nullify and rectify the "Tarmudai"

(as follows)

In order to clarify this understanding — one must first explain the content of the totality of man's service:

It is known that the ultimate purpose of the creation of the world is — "The Holy One, blessed be He, desired to have a dwelling place in the lower worlds"³²,

in "this physical and material world itself",

"the lowest level, beneath which there is no lower, regarding the concealment of His light, may He be blessed, and double and multiple concealment until it is filled with husks [kelipot] and sitra achra, which are truly against G‑d, saying 'I am'³³ and 'There is none else besides me'"³⁴,

And a person, through his service in Torah and mitzvos, should nullify

(to break)

³³ the kelipot and sitra achra,

and make the physical things of the world

(lower ones)

vessels for Elokus — "when the sitra achra is subdued and darkness is turned into light, so that the light of Hashem Ein Sof baruch Hu shines in the place of darkness and the sitra achra of this entire world with greater intensity and strength, and the advantage of light from darkness etc."³⁴.

and the intention

(from 'the Holy One, blessed be He, desired etc.')

is the reason and foundation

(and above this)

¹⁸

99 ו

etc.)

: is understood from this,

*the intention of,

Hashem desired, as it were, continuously in every detail of the world

(without change)

But since the intention of,

"Hashem desired" is it should be a,

Dirah BeTachtonim

is the creation of the world in such a way that the definition of the world

(from world, year, soul)

consists of a division into many details" which are

(revealed)

not similar to each other.

And therefore, the service of making for Him, blessed be He, a dwelling place in the lower realms must also be expressed in a manner of a multiplicity of details*,

a multiplicity of deeds

(And the multitude of people who fulfill the commandments at all times and in every place)

And the multiplicity of modes of service according to every place and place in the world¹⁹/ and every time and time — each day does its own work⁴,

And especially the festivals during the year,

That each mitzvah and festival is conducted in a specific manner

(according to the unique laws of each mitzvah)

The general intent of making for Him, blessed be He, a dwelling place in the lower realms.

From this it is evident that in every mitzvah and festival, the general intent of making for Him, blessed be He, a dwelling place in the lower realms is reflected*⁴,

and also the Persians

Thus it is also understood regarding Chanukah:

The general intent of

“to make for Him a dwelling place in the lower realms” is reflected in Chanukah in the matter of the lights,

which we kindle

“from sunset until the foot ceases from the marketplace,” etc.,

“until the foot of the Tarmudite ceases” — in order to break the kelipos and sitra achra which are

“against G‑d, literally.”

(Tarmodai,

rebels against the Kingdom of Heaven)

who find themselves in this physical and material world,

the lowest level, below which there is no lower, in the vast concealment of His light, may He be blessed, and double and multiple darkness,"

I make the physical things of the world

(lower ones)

a vessel for the G-dliness of David,

"A mitzvah is a candle and the Torah is light" —,

When the sitra achra is subdued and darkness is transformed into light, so that the light of Ein Sof baruch Hu will shine in the place of the darkness and the sitra achra of this entire world, with greater excellence and greater strength, and the advantage of light over darkness, etc.

Therefore, understanding what the service consists of, of making a dwelling place for Him, blessed be He, in the lower worlds:

At first glance, one could learn,

that the service of making a dwelling place in the lower worlds consists of two equal

the divisions)

— See the maamar, chapter 5, page 102.

The leopard, the evening, and bear p. in his volume.

Tear and poor p. 4-153 and note 59.

Ch.

Sefer HaSichos - 5747

Stages,

Both with the same importance: a)

One matter — making from the physical things of the world a vessel for G‑dliness,

Things that are fit for holiness.

Afterwards, there must be actual use of the vessel for its purpose — in matters of holiness.

But from this explanation mentioned above in Tanya,

it is implied that

(the beginning and)

the main service consists of the first matter:

When speaking about a world of holiness

(like the supernal worlds)

And what is initially a vessel for divinity

(Or — at least a world of permission,

where there are no kelipos and sitra achra that are opposed to divinity)

Rather a vessel for a lower level in revelation of divinity

(As in a world above it)

One need only reveal how the world is a,

vessel* that is worthy to receive a higher light,

Thereafter, it receives the light,

and fulfills its purpose;

However, since this lowest world conceals and hides G‑dliness,

and this is its very essence—as it was originally created: "that this physical and material world was created, and it is the lowest level, with nothing lower than it in terms of concealing His light, doubled and redoubled darkness"⁵¹,

—for this world conceals and hides G‑dliness,

and is "full of kelipot and sitra achra"—only for this must one approach with a complete innovation⁵⁴,

In order to break and nullify the kelipot and sitra achra,

and to remove from under their dominion the things of mundanity in the world

(and the sparks of holiness that were hidden within the kelipot)

and transform them into "vessels" for G‑dliness⁵⁵,

"such as the parchment of tefillin, etc., and also a fit etrog,

and charity coins, etc."⁵⁶.

And after we embark on the main service in a way of renewal,

of transforming the "underworld" so that it can be a "dwelling" and "vessel" for G‑dliness,

Then it breaks the air through the way to be able to put on

(from concealment to revelation)

So that the "vessel" for G‑dliness should fulfill its function — the fulfillment of the mitzvah of Tefillin

(with the physical parchment,

etc.)

Sefer HaSichos - 5747

ויקחו לי — לשמי — תרומה*": דןר גיורי

(וכוונתו)

של הקב״ה איז — דער עצם עניו פון נעמען די י״ג"

(ט״ו")

דברים גשמיים שבעולם

(.

והב וכסף ונחושת וגר״“)

און וויי אפגעבן פאר.

Terumah* to Him/ making thereof,

vessels* or G-dliness,

Before one sums up something with the things and makes from them a Mishkan and vessels of the Mishkan that serve their function actually in the service of Zeh

[And so on.

"And they shall make Me a Sanctuary",

"And they shall make for My Name a holy house": the essence of the matter of making the Sanctuary,

Before one performs a service in the Sanctuary]

And just as it is in the general aspect of making a dwelling place in the lower realms,

so it is reflected also in the particular service of Chanukah — regarding the candles

(the general content of Chanukah)

The purpose of Chanukah was,

that despite the overwhelming darkness of the Greeks

(who entered the Sanctuary and defiled all the oils in the Sanctuary)

a miracle occurred, that,

they found one jar of oil that was lying with the seal of the High Priest"

(and only then, and through this" was the miracle that even though what.

it only had enough to light for one day, a miracle occurred with it and they lit from it for eight days")

The very concept that there should be no double and multiplied darkness.

Also darkness does not darken"

And the Menorah

(and oil)

should be a vessel fit for lighting

(afterward,

and with strength

And the explanation of this:

The first haftarah speaks about the general content of Chanukah,

as above; but after one reads

(and learns)

the first haftarah — then one comes to a deeper understanding of the service of Chanukah,

that one learns from the second haftarah: that the

(main point)

Avodah and chiddush stands

(Not so from using the things of the world to fulfill their function,

But)

In remaking the things of the world so that they should be.

"Keilim" for Elokus.

And regarding Chanukah,

(which they established with candles)

— regarding making from the things of the world a "Menorah":

In the haftarah, it does not speak about bringing the vessels into the Temple,

and using the vessels for the service of G‑d,

and also not about the dedication of the Temple, etc.

(as above at length)

; there it speaks about

(the conclusion and summary of)

the making of the vessels,

"And Chiram made the pots and the shovels, etc."

"And Solomon made all the vessels that [were for] the house of God",

And particularly

(emphasized on Chanukah)

— "and the menorahs of gold": taking physical things from this physical material world

(where there is a twofold and manifold suspicion,

full of shells and sitra achra")

and making from them "vessels" for the Holy Temple of the Holy One, blessed be He.

Afterwards came the verse: "And all the work was completed that King Solomon made for the House of the L-rd, and Solomon brought in the things which David his father had dedicated; the silver, and the gold, and the vessels he put in the treasuries of the House of the L-rd."

and afterwards the dedication of the Temple and the resting of the Shechinah

(in a revealed manner)

and the actual service in the Temple with the Temple vessels.

But the content of the Haftarah is about the primary service of Chanukah

(and of the totality of making a dwelling place in the lower worlds)

— to make from the darkness of the world a "vessel" and "dwelling" for the Supreme One,

Only a—

The one brings them into the Mikdash and uses them to serve the Most High — for in this lies the main novelty and change in the world,

which then brings the continuation,

the use of the vessels.

And in this very matter — the Haftarah gives several details:

"And He made"

("the beginning of the entire Haftarah")

: The main novelty of making a dwelling in the lower realms is

Not through intent in thought,

but)

through²⁷ actual deed²⁸.

Sefer HaSichos - 5747

And the reason for this is: the power of action in man is the lowest power,

the aspect of "Tosher*" in him

(approximately compared to the other powers)

And simply: In the power of Action, at the very least, the superiority of man is not evident,

Because even a small child has action²⁹,

And even an animal

(to distinguish)

has action⁷⁵.

And therefore the aspect of Action comes into connection with the world of Action—

(this physical and material world)

— in order to make there a dwelling place for Him, blessed be He, in the lower realms,

Vessels for G‑dliness.

"Vayaas Chirom": Chirom was from the tribe of Dan

(from his mother's side)

⁷⁶ — the lowest of the tribes⁷⁷.

So no.

וַיַּעַשׂ" גּוּפָא

(the lowest of the low)

This was through one who comes from Herod of the tribes.

And work

(mainly)

with copper

("to do all work in copper")

the lowest one⁷⁹

(approximately to gold and silver)

And specifically through 1)

"And he made 2)

"Chirum",

"in copper" — they were built from copper the world "vessels" for the sanctuary of G‑d.

And on the other hand: even King Solomon came

(and from the tribe of Yehuda,

from the greatest of the tribes)

The lesson from this in the service of each man and woman³⁴:

Chanukah teaches a Jew,

that his mission in the world consists of,

So "also the darkness will not darken": He should go out into the world and make from all the physical things in the world • vessels

(.

menorahs")

to G-dliness.

Then comes the service that the "menorahs" should shine,

and "the advantage of light

(from the darkness)

Before this — comes the innovation and change in essence — the work with the "darkness" itself,

Transforming it into a "menorah" of the Supreme One.

And especially — as the Rebbe, my father-in-law, instructed that the mission of every Jew in our generation is — to go out into the street and find another Jew

(That the darkness of the world and exile hides and conceals his "the soul of man is the lamp of G‑d"³⁵)

And making him into a "vessel",

A "menorah".

In this itself already consists a mission: before one speaks with him about becoming a "lamp to illuminate" even in his home

(and certainly — "at the entrance of his house from outside"⁴.)

Before one talks with him

about something orphan connected with Torah and Judaism — the summary of what one encounters with this Jew,

and one says to him "Gut Shabbos",

or "Gut Morgen•

(like weekdays)

or one says to him here you are — you are a Jew or I am a Jew,

Let us converse together,

etc. — that itself brings out the relationship between them,

and that itself makes from that one a "Menorah"

(a "vessel")

and in this lies a primary intention,

which reaches very deep!

It is understood and simple,

Then afterward it must be

(and surely it will be)

a mashpia and one must influence that person to learn Torah and fulfill mitzvos,

and become a "ner leha'ir"

(as was the sequence regarding the making of the vessels in the Mishkan and the Beis HaMikdash)

But together with this one must know,

that the foundation and beginning of the avoda consists of that person making a "kli",

And

(This applies not only as a preparation to be able to make from it a "ner l'ha'ir",

but)

In this lies

(the essential)

the intention,

because in this consists the essence

(and the hardest)

Avodah,

And in this lies the main novelty and change

(in the second Jew)

— to take a Jew who is not even a "menorah"

(openly)

Due to the concealment and hiding of this physical world that is "full of klipot and sitra achra",

and making from him

(openly)

A "storehouse" of the Supreme,

And

(mainly)

This alone breaks through the way so that he then thinks

(or he can hear from another)

who he is and what his mission in the world is in the service of G-d through Torah and mitzvos.

And I do not ask for a pillow except according to their strength.

One gives everyone the strengths to carry through,

both one who stands on the level of "emergency"

(from the tribe of Dan, etc.)

and also one who stands on the level of King Solomon

(from the tribe of Judah, etc.)

And the matter depends only on his will.

And through this that there will be "you have toiled" there will certainly be "and you shall find",

Until — beyond what is estimated.

As we saw in the past,

And especially in the days of Chanukah — as the news arrived here from the United States and other countries — that in the "Chanukah campaign" this year,

And especially in such a manner of "publicizing the miracle",

By lighting menorahs in central locations in several towns — one did in this what is proper to do" and we were successful more than we had estimated.

However, one must add to this,

That although we did in this as is proper to do,

Should one now not "put to sleep,"

but from Chanukah one should take the lesson and the powers to go out and continue doing in the service of making for Him a dwelling place in the lower realms,

it is understood — not through the Chanukah lights literally

(as one fulfills the service during the days of Chanukah)

but through the other methods and actions in service through which one makes a dwelling place in the lower realms in the coming days,

all

Sefer HaSichos - 5747

Each day does its work.

(As mentioned above, that without this,

there would be no distinction, no changes in time and place, etc.)

And may it be His will that we utilize the lesson and empowerment of Chanukah for the service during the upcoming days and throughout the entire year,

and together with this — we also have the promise that exactly as in the days of Chanukah it was.

Al Hanissim, etc.

gives strength in the service throughout the entire year, that if one needs to come to,

Miracles etc.,

One also receives that.

Until one will perform the one deed that will be decisive,

himself and the entire world to that merit and caused him and them

Salvation and deliverance*\

Until the main salvation and deliverance — the true and complete redemption through our righteous Mashiach.

And it will be,

to thank and praise Your great name*"

In the Great House — the Third Beis HaMikdash

through —,

a great congregation*³⁷,

and speedily, in our actual days.

© Sefer HaSichos - 5747