English translation — משיחת ש״פ מקץ, שכת חנוכה ה׳תשמ״ח

A.

Standing on this day of Shabbos Chanukah — it is worthwhile to reflect on some lessons that can be derived from Chanukah in general,

and especially from Shabbos Chanukah — from the addition that Shabbos gives to Chanukah,

And in this itself — Shabbat Parshat Mikeitz.

And the intention of the instructions is not only in the learning and understanding of the matter,

But mainly — to fulfill it in actual deed,

'The deed is the main thing.'

And on the contrary — good deed with prior thought¹.

And such a practical instruction applies not only to the days of Chanukah,

But to the entire year,

That all the days of the year should be permeated and conducted in the spirit of Chanukah; as is known that the spiritual content of every festival,

And Chanukah in general,

is placed in the entire year until it returns again to the

1)

for behold, he rested, dwells for the perpetual offerings, both this

(Zanachim 40,

Re'aya.

See Naruna below, section 57)

.

2)

And as is known that.

The festivals of the entire year.

.

(also)

The festivals of Rengu.

.

There is a connection to those portions that occur in them.

(Shlah, section Toshav, R"M and Yisam)

.

3)

Anos Pi Meiz.

4)

Piyut Lecha Dodi.

In addition to the simple interpretation of this

(That the end of the deed arose in thought first for the two beginnings of the deed)

It is known the interpretation of this Chassidus,

That the end of action is first in thought itself — above thought

(See Torah Or, Vayigash.

Hemshech Terumah-Vayakhel p. 19 ff.

Hemshech Taar-N ChB p. 1:117 ff.)

.

Yom Tov over a year,

And then it is renewed also in a higher manner.

B.

The general content of Chanukah can already be derived from the name —,

Chanukah-

(from the word chinuch²)

,

on the name Chanukas HaMizbeach³ and Chanukas HaMikdash • by the Chashmonaim during the days of Chanukah,

,

Your children entered the Holy of Holies of Your House and cleared Your Hall and purified Your Sanctuary-,

They have built anew

(was dedicated)

the Sanctuary and the Altar after them,

Greeks entered the Sanctuary

(and)

defiled all the oils in the Sanctuary⁴,

and,

they broke through breaches in it, etc.⁵.

And this matter repeats itself every Chanukah —,

In those days, at this time":

In every generation, there are those who,

stand over us to destroy us”⁶,

beginning-

5)

Likkutei Torah, Narnah, Noach,

נ.

And there it relates to the general and equal matter of the three divisions of flags,

that this draws from strength.

The flag that comes after it,

and from this we count regarding the particular matter of each season — that this extends until this season in the next year.

And now we relate to the holiday of Chanukah.

6)

Tosefta and Yishan Deah we will place Nanselo

(59,

d)

.

Shaarei Orah, Dyah Hanil Pliz and onward.

L'Tovit Nasa 59,

A and onward.

Narbe Zach,

Sa-N and onward.

Siddur with Da'at Shaar HaChanunah Re'az,

And onward.

And more.

7)

See Mordechai and Ohr Zarua — Hunau Darchai Moshe and Remia Oyah Hilchos Chanunah Rasteria.

And more.

8)

Shnei HaLeket siman טעד.

And see Naviz.

(This note and the previous notes)

— Likkutei Sichos, Vol. 20, p. 279.

Sefer HaSichos, p. 633, note.

Chania Zach 379 and notes there.

9)

Text of the thanksgiving — 'Al HaNisim' of Chanukah.

10)

Year 51,

N.

11)

Rambam Hilchos Chanukah, chapter 3.

12)

Haggadah Shel Pesach, paragraph.

Vehi she'amdah.

Shabbos Parshas Miketz,

year of Chanukah.

from the evil year and from the double and multiplied suspicion of exile — which want to defile and, G-d forbid, the oil,

the Beis HaMikdash and altar that is present in every Jew,

to tear the Jew away from Torah and mitzvos,

,

to cause them to forget Your Torah and to make them abandon the statutes of Your will:

And in the days of Chanukah, from year to year, a Jew receives the power to renew anew and to dedicate the spiritual altar and spiritual Sanctuary,

“And they shall make Me a Sanctuary and I will dwell in their midst,

in the midst of each one of Israel”⁷,

By strengthening his newfound connection with Torah and mitzvot⁸.

Gimmel.

The explanation of this will be understood according to the elucidation of the matter of education — as can be seen in the method of educating a child:"

Chinuch in general is the matter of accustoming someone to a new thing.

And for this one needs higher than ordinary powers,

Because,

All beginnings are difficult."".

Therefore the order in education is,

Then when one begins to educate a child in learning,

one gives

13)

And it is detailed in the Torah reading of Chanukah, from the Chanukah portion, the readers in the Chanukah section and the Mishnah.

(that this is the subject of the day — the dedication of the altar by the Hasmoneans in the days of Chanukah

(Mishnah Megillah 30,

and Rashi's commentary.

Rambam, Laws of Prayer, chapter 17, halacha 17.

Toshuya Orach Chaim 684:1)

)

,

Shenadi this reading make understood the humble one and the inspiration of the Shnina that we are graced with the spiritual term Nad

(See Likkutei Ninyah Zch,

3.

Siddur with the appearance of the Gate of Chanunah 7,

50 and child)

.

14)

Terumah 55,

8.

Beginning of slumber, gate of pleasure, his mouth covered at its beginning

(beginning with 'and two verses')

.

Alshich on the verse.

Shaliah set,

a.

See,

a.

And more.

15> See his sons at Karesh Chenia p. 379 and onward.

16)

Nehena below — see places noted in note 6.

17)

From the portion of Yitro 19,

H.

Him,

many gifts*,

.

In order to accustom him to begin studying*,

One gives him something that is precious to him,

In order to accustom him to learn⁹.

[In the manner of a Jewish custom¹⁰,

That when one takes a child the first time to cheder,

one throws him candies,

and one tells him that the angel Michael threw them to him²⁰ — in order to give him a vitality and desire to learn in cheder]

.

That is,

that,

Education is not only through study, which is something that is always ongoing for him, but rather they educate him through some addition, such as some closeness or some gift*¹²?

And it is understandable,

that the,

closeness• or,

many gifts• that one gives him is an order according to the true nature of matters,

as it stands in the Torah of truth¹¹.

Train a child according to his way•: According to Torah, the true order in education is — that in order to accustom someone to a new thing, one must reach even higher powers; only

18)

See their mouths to the pomegranates, Sanhedrin, part of the head

(The teacher who urges him about the learning, vows that are ... went to the small years of his life,

And he said to him, read and I will give him nuts, a lamp).

.

Huna moved the excrement there — beautiful gracious Rezet,

Sein.

Tetkald,

N.

19)

See sichos section, Tishrei, p. 30.

20)

And it is determined that this is the truth

(NY, note to the issur Y.

Distance yourself from falsehood.'

(Mishpatim 53,

ז^ It is known the great caution regarding the minor matter of truthful vows.

(See Sefer Chassidim, sec. 4:350)

— that is, the parents and women and children

(those who throw the candies)

do so as the agent of the angel Miniel,

and a person's agent is like himself

(Mishnah Nedarim 34,

b;

Kiddushin 41,

N)

.

21)

Likkutei Nasa and Narnah, see footnote 6.

22)

Mishlei Nun,

v.

— This is the text we expounded in footnote 6 in the explanation of the matter that 'tinunah' is from the word 'chinuch'.

And from the province of Famari, Chanuna they gave this — for example: Oheit Chanuna tichkaled,

b)

.

72 and

Sefer HaSichos - 5748

Dam gufa varakh meaz taz,

According to his way* of every person,

According to his qualities and nature of water which the Almighty created him.

A child who loves small things

(candies and the like)

— from the nature that the Holy One, blessed be He, implanted in him — one must educate him with.

Many gifts, according to his understanding.

But in these.

Many gifts—

(in his own way)

Lies in the innerness the additional continuation that requires itself in education¹³.

From this it is also understandable regarding the dedication of the altar and the Temple during Chanukah:

Since that.

The Greeks entered the Sanctuary

(and)

they defiled all the oils that were in the Sanctuary',

•and made breaches in it",

,

The wicked Greek kingdom arose against Your people Israel to make them forget Your Torah and to violate the decrees of Your will",

Jews had to come to a.

Chanukah"

(Chinuch)

new,

a strengthening

(reinforcement)

and a new continuation in the inauguration of the altar and the Temple anew,

which was through their mesiras nefesh for Kiddush Hashem,

.

And by the power of mesirus nefesh, they had the ability to draw down the light of the Torah anew

(,

from the aspect of the Essence of the Ein Sof")

And this drawing down was the aspect of Chanukah,

the aspect of "a bountiful gift".

And therefore they established them with lamps — which indicates the new strengthening and overcoming in.

A lamp of mitzvah and Torah

23)

Like in the conduct and throwing of candies? - Angel Michael,

As above, occurrence 20.

24)

Torah Or, Vayeishev, discourse beginning "On the 25th of Kislev"

(in note 6)

30,

1.

And see Sha'arei Orah there, sec. 42.

25)

See Torah Or there.

32.

2 and onward, Sha'arei Orah there, sec. 41-2.

53.

And more.

26)

Proverbs 6,

23.

Light""

And this matter repeats itself during the days of Chanukah every year,

As above — one receives at that time special powers to be mechanech,

to renew and strengthen it.

A mitzvah is a lamp and Torah is light" with the entire storm and addition of strength that accompanies education.

And therefore one takes this power for the service in Torah and mitzvos throughout all the days of the year" — that it should be done not in a...

in the "usual" manner,

Since he is accustomed to learning Torah and fulfilling mitzvahs every day,

like a,

a thing that is constantly with him",

only with a storm and additional power from,

Chanukah",

a new strengthening that one has at the time of becoming initiated in the matter.

D.

In the very new strengthening itself, not,

"A mitzvah candle and Torah light" comes to yet a detail which one learns from the Chanukah lights.

And by way of introduction: Since it has been determined that the miracle of Chanukah should be celebrated through Chanukah lights — it is understood that all the details of the lights

the manner of lighting the candles,

the place of the candles and the time of their lighting,

etc.)

give rise to particular lessons regarding the general service mentioned of Chanukah,

the renewed strengthening of the Sanctuary in every Jew,

Is their service of.

A candle of mitzvah and the light of Torah\".

27> See Rashi on the word 'banim' — Shabbat 23,

Nun: For a candle of mitzvah and Torah light,

By means of the convert, the great hunger and Chanukah, the light of the Torah.

28)

That the power to remember the..., every day, is the remembrance of... on the fifteenth of Nissan.

Etc.

Shas Miketz,

Shabbat Tamcha

73 and

In this time, it has become 8 "simple custom** that every Jew lights Chanukah candles in a manner of "mehadrin min hamehadrin* — "On the first day, one lights one; from then on, he adds and increases."

"Ma'aliz beKodesh" ג.

The lesson from this:

The strengthening and renewal in "A mitzvah is a lamp and the Torah is light* — must be in such a manner,

that each day, there is added more light in it,

More storm and strength.

That although also in the previous days was his.

A mitzvah candle and Torah light* in completeness,

Until with a storm

(as is required in education)

,

Nevertheless,

When it comes to another day,

he must add even more light.

And the service of <i>Mosif V’Holde</i> is drawn out over seven consecutive days⁵,

days which include all the days of the week

(Sunday,

Monday, etc. until Shabbos)

,

i.

e.

So they incorporate all modes in the service of G-d,

and they are divided into the seven days of the week

(Each day performs its service³²)

— then the service in the manner of increasing and light is in all modes of service and in all days of the year.

Heh.

In this comes an additional lesson from the Chanukah lights.

One of the Tannaim [says] about the commandment of the Chanukah light

(regarding the place of lighting)

is,

then

29)

see... and the your rest Starda Tav-Beis.

30)

and they lodged in the buildings of Hillel

(Zanot Ka*,

b)

.

31)

For the beginning of the humble and adds and the birth of Chanukah candles is on the night of Monday.

32)

and this holiday,

N.

and see Responsa of the Rashba, S'tenig.

"Mitzvah to place it at the entrance of his house on the outside,"

And the reason for this is — "because of publicizing the miracle."

So that according to some opinions, it is said "at the entrance of his house on the outside" regarding a house that opens to the public domain,

But if his house opens to a courtyard,

He must light at the entrance of the courtyard to the public domain,

In order to publicize the miracle for those who are in the public domain.

There are few who see the Chanukah lights among his household members,

Rather, they need to shine for those who are in the public domain.

And this is emphasized both in the place of the Chanukah lights,

"on the outside of his door"

(as above)

,

or air during the time of lighting Chanukah candles:

"Its mitzvah is from sunset until the foot has ceased from the market, etc.,

"And how long? Until the foot of the Tarmodai has ceased."

And the reason for this is,

Because b/w.

The foot ceases from the market*

(The foot of the Tarmodites — the last people who circulate in the market")

There are passersby who see the candles,

and consequently there is in this a publicization of the miracle.”

Sefer HaSichos - 5748

And to such an extent,

That there is an opinion•³ that after the time of,

“the foot ceases from the market”* nullifies the mitzvah more,

Because now there is already no publicizing the miracle,

And the main point of the mitzvah is.

That the many who pass by his house see the candle,

And not for the sake of his household members*.

6.

The lesson from this in the service of G‑d:

It is not enough that one should be himself and the household members,

Mechanech* anew during the days of Chanukah in.

A lamp is a mitzvah and Torah is light"

(.

on the opening of his house,

But one should also educate and influence the people who are there.

Outside',

in the public domain,

and in the time of,

the sun sets",

When the,

Sun and Shield of Hashem–

(passed and)

is not revealed,

and it becomes dark in the entire,

dark air in the spiritual side — you should the people see and be influenced by the new strengthening

(wonder)

in,

A mitzvah is a lamp and Torah is light*.

,

Ad — bis —,

that the foot of the marketplace ceases,

until the foot of the Tarmodai ceases: that the candles light up and illuminate that,

Except • as long as there still are people there,

or such people who are called,

Tarmodai',

,

There is a nation of wood gatherers' or,

poor'"

(with knowledge")

,

until.

Tarmudaim',

They are rebels against the Most High, may He be blessed

(Tarmod is an anagram of 'Moradet'\")

,

[And until a jug,

then enough.

Tarmo-

These were previously servants of Shlomo⁴³,

Mald shehashalom beyamav\",

and they fell so that they became rebels]

,

And they remain in the marketplace,

in the public domain,

Mountains of separation⁴⁵ — dry air for them to reach the light that he kindles thus,

at the entrance of his house from outside*,

Until the Chanukah lamp awakens in them,

kedia* — nullification and negation⁴⁶,

And not only from the •Tarmodai*

(rebels)

In general,

Only air from,

Rigda d'Tarmudai,

the lowest part among them,

which rebels against G-d not from intellect and emotions etc.,

but like a foot that has no intellect etc.,

and the new strengthening in,

Ner Mitzvah v'Torah Ohr* illuminates them as well, so much,

So that instead of rebels, they become turned over and they themselves also fulfill the mitzvah of Ner Chanukah,

Including — that they become united and renewed,

with the entire storm

(

many gifts)

in,

Ner Mitzvah v'Torah Ohr*.

7.

Thereof

[from the Chanukah candles]

also gives a clear indication and an answer to various questions regarding the role and mission of a Jew:

One could seemingly think,

that he has enough work to illuminate his own home and household with,

ner

38> Susei and rulings of Ri"d, Shnemrah 34.

See Encyclopedia Talmudit there, vol. *

(4, sheet)

.

39)

Psalms 84,

12.

40)

See the note of the lecture 36.

41&gt; See Nedarim 41,

a.

42)

Kafak HaPeled sheker Kiryat Arnek R-P kia

(Take,

a)

.

Kohelet yikkev kerech Tarmod.

43&gt; Tosefta, first chapter of Yevamot

(17,

a)

.

44)

Chronicles II 22,

9.

45)

See Or HaChaim, Chanukah, discourse beginning 'Megartah Mishtashke'a HaChasah'

(941,

2)

.

discourse beginning 'Megartah' 5738

(Sefer HaSichos — collected volume 2, page 25 and others)

Sicha.

46)

Ohr HaTorah there, 942,

Zag Z"eh Mil 5738 there.

Rashan.

Shabbos Parshas Mikeitz,

Shabbos Chanukah

Mitzvah V’Torah Or — is,

di shifkey es azpov\"

Would that he will thereby turn himself in as required.

And especially in the double and redoubled darkness of exile; oh, what does he have to think about occupying himself with others who find themselves,

outside",

and especially still rebels against the Kingdom of Heaven

(,

Tarmudai")

.

Moreover:

Granted that when he finds himself otherwise in the middle of the day in.

market",

because he is a,

Zevulun, when you go out",

A businessman who finds himself in the public domain — it is understandable that he must then use his connections and time also to influence those other people around him who are in,

market":

The time for lighting the Chanukah candle is but ♦from sunset",

When one goes home from the market,

Man goes forth to his work and to his labor until evening",

And then one no longer turns around.

Shuk" — apparently it should be the only work at that time — to illuminate one's own home with Torah and mitzvos,

learning alone a shiur in Torah,

learning with his children and so forth.

He had no connection with it then.

Shuk",

And on the contrary — he must completely forget about it and not allow that his worries about livelihood etc. disturb him while he is in the home with his wife and children.

And although he has an obligation from the side of

All Jews are responsible for one another" and similarly to help out and influence others — this must come after he completes his work in his home and with his household.

But when he is only at the beginning of the education of himself and his household — oh now is not the time

(he argues)

to occupy himself with illuminating the outside.

And he brings a proof for his argument from the Chanukah lights themselves: Beit Shammai holds that.

On the first day he lights eight⁵¹,

Beit Hillel however holds

(and the halacha is like Beit Hillel)

,

So on the first night one lights one candle,

And afterwards,

adds and goes,

Every day one adds another candle,

Until when the eighth day arrives,

then first one lights their candles

(completeness of the number of candles)

.

Thus the reason for this"

Because a person cannot begin to rejoice with an abundance of light —,

“Grasp too much, you grasp nothing.”,

One must go in order and gradation.

And consequently,

He argues: Since the Chanukah lights themselves teach that the service must be in order and gradation,

from the easy to the difficult — and from this it is derived.

(claims he)

that first of all, the light must be complete among his household,

and only then will he occupy himself with illuminating the outside.

47)

Sanhedrin 30, Tez-L — Bechoros 5,

A.

Rashi in Bamidbar

3,

to M.

48)

Blessing 33,

18.

49)

Tehillim 104,

9.

76 and

Sefer HaSichos - 5748

But Chanukah teaches differently: Regarding the number of lights, the service must indeed be from the lesser to the greater,

but regarding the place of the lights, the first night is equal,

even though that if his,

<em>ner mitzvah v’Torah ohr</em>* consists of only one candle

(less than which cannot be)

— he must light the candle that he has in such a manner that it illuminates also the outside,

even up to the Tarmodai.

Ch.

But one asks the question: Indeed it is true that this is the instruction of Chanukah — but how does one have the ability to illuminate the outside,

when by himself there is no more than one small candle?

The answer to this — simply:

If one were to proceed with one’s own limited powers,

one would indeed not be able to do it:

But the Chanukah light is a mitzvah that the Almighty gave to the Jewish people,

as is said in the text of the blessing.

"Who has sanctified us with His commandments and commanded us to kindle the Chanukah light"

And it is understood that the Almighty has no limitations,

"Who can say to Him, 'What are You doing?'"

And consequently, it is also so regarding the commandments of the Almighty

(the will of the Holy One, blessed be He,

for He and His will are one")

,

that they also have no limitations

[And in particular, according to the inner interpretation of,

"Who sanctified us with His commandments",

then the Almighty Himself fulfills the commandments",

and as it is written,

He tells His words to Jacob

54)

See Tanya, ch. 50.

Shaarei Yichud VeEmunah, ch. 48.

And more.

55)

See Torah Or, our commentary on Lech Lecha,

4.

And more.

56)

Psalms 147,

19.

S'chach P-l,

9.

His statutes and ordinances for Israel"

What He does, He says to Israel to do]

,

Consequently, it is understood that the power of the Holy One, blessed be He, and His commandments also pass over to the Jew who fulfills the commandment of the Holy One, blessed be He

[Adding to that which the Jew himself

(even without a commandment)

Is his soul truly a part of G-d from above, which gives the power to elevate.

wonders)

,

that he glides at the beginning of his service

(when he lights only one candle)

,

he should be able thereby to illuminate the outside*⁵.

[And this is also an answer regarding many matters that Torah demands of Jews — matters that are difficult

From the perspective of the world's limitations

— because this is a Jew,

and especially through fulfillment of the mitzvos of Hashem — then he has the power from the Almighty to do even things that, from the perspective of the world's limitations, are very difficult,

even opposite matters]

.

9.

In all this

(The lesson of Chanukah in general)

Comes to an additional instruction from Shabbos Chanukah.

And to preface,

That Shabbos and Chanukah are two distinct concepts.

And in general —

57)

And according to the miracle, one should ask: is there a custom to make a candle and its kindling?

That the daughters with him, the work was moved

(that he lit one candle)

And in work with the other, he is [as] a clear light from the outside — for this is in His resting, the above-mentioned vessel of the Holy One, blessed be He,

that He bears opposites.

58)

It is taught in the beginning of chapter two.

59)

And moreover: every awakening of the Holy One, blessed be He, comes together with giving rest to man to fulfill the matter in his written [scriptures],

in the statement of our sages, of blessed memory

(Bamidbar Rabbah, chapter 5,

c)

,

I do not ask for my strength except according to my capacity.

And based on this, it follows,

that the rest ■

(of the Holy One, Blessed be He)

of,

prevents the impossible-

(that he can light a candle to illuminate the necessary Choshen)

It is done.

Rest of eagle and blood.

Shas Miketz,

Shabbat Chanukah

Shabbat is from the Torah,

and Chanukah is from the words of the Scribes.

Further: In several ways Shabbat and Chanukah are opposite one from the other: On Shabbat it is forbidden from all work,

And on Chanukah, work is permitted.

And moreover — the mitzvah of Chanukah consists of lighting the Chanukah candle,

While lighting is forbidden on Shabbos.

How is the service of G-d? The service of Chanukah consists of illuminating the darkness,

market with,

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

Until the rebels against G-d

(

Tarmodai")

,

As above at length; the work on Shabbos is specifically in a manner of cessation and nullification from worldly work in the market*,

and one becomes elevated from mundane matters and one deals only with holy matters.

Nevertheless,

since there is always a Shabbos Chanukah,

and one then celebrates Chanukah

(with Hallel and thanksgiving,

Torah reading etc.)

,

Until then■ the Chanukah candle which one lights on Erev Shabbat must be [lit] to draw in a full measure into Shabbat — one adds to say,

That the- times come together both ways

60)

And in this itself — the enactment of -zzakhamim'

(according to the Rambam, Laws of Chanukah chapter 3 halacha 3)

They did not mention Purim which is •the enactment of the prophets•

(Language of the Rambam at the beginning of Hilchos Megillah)

.

61)

And then also the matters of Midrashim were given at the Giving of the Torah — but they were given at the outset in a manner that the light would be revealed in the manner of Divrei Sofrim,

with all the distinctions between them surrounding measures and their identity from the Torah.

62)

See Chu"a on Megillas Esther, Zos,

that in explaining the difference between Purim where work is permitted and Shabbos where work is forbidden.

61)

And in the language of Chassidus

(Torah Ohr, our parshah, 41,

2)

: • Shabbos HaZanlah from Massah to Makela,

and Chanukah the Mishnah from above to Massah."

Avodah

(from Chanukah and Shabbos)

,

So the opposite must be both the service of Chanukah

(adding in,

the street•)

,

and both the service of Shabbos

(cessation and rest from work in the world)

,

And not only that they do not contradict each other,

but Shabbat

(by its nature is,

rest and cessation from work, etc.)

has an influence on Chanukah

[in the known manner regarding the matter,

it helps..."

that Shabbat has an influence also on the daily offering that is offered on the Sabbath day

(Even though a tamid is not a special matter of Shabbat,

but a sacrifice which is offered every day)

]

.

One must understand the explanation of this — how can one do both things together?

10.

It will be understood by prefacing the question — how is it that in the Mishkan and Beis HaMikdash they performed melachos on Shabbat,

such as lighting a fire

[as it is written"

You shall not kindle fire in all your dwellings on the Sabbath day*

•In dwellings you may not kindle, but you may kindle in the Holy Temple*]

,

the offering of the sacrifices

[as it is written",

and on the Sabbath day, two lambs*]

which is connected with all kinds of labors,

And more.

And after all the explanations in this\,

will-

64)

As above, note 1.

65)

of the congregation to it,

3 and in M. on the verse.

66)

Pinchas 28,

p.

67)

See Emunos v'Deos to Rasa"g, Maamar 3, end of section.

Response of Maharam Alshakar, siman 102.

Commentary of R"G Gaon, Shabbos 133,

A — from the words of Chazal

(Sifrei Cha'a 24,

11.

Mechilta and Rashi Yitro 20,

8.

Yerushalmi Shevuot perek 2 halacha 8.

Shemos Rabbah perek 20,

4.

and see notes)

• Desecrators ■ shall be put to death, and on the Sabbath day two lambs; both were prohibited by one utterance".

And see Torah Shleimah, vol. 11, addenda sec. 14.

Vol. 8, addenda sec. 12.

78v

Sefer HaSichos - 5748

They explain only how the offering of the sacrifices does not nullify the prohibition of work on Shabbos,

There is still missing an explanation regarding the reason for offering sacrifices on Shabbos,

When all labors are thereby forbidden":

The reason for the prohibition of work on Shabbat

(,

Six days you shall labor and do all your work, and the seventh day is a Sabbath to the L-rd your G-d; you shall not do any work.")

,

is —,

For in six days made 71 the heavens and the earth etc. and rested on the seventh day etc."

And in the language of Chassidut: On Shabbat, all worlds are elevated higher than action,

Therefore, one may not perform any work at that time.

So how is it that on Shabbat one may do work in the Mishkan and Mikdash?!

If so,

"Your dwellings" must be a cessation of work on Shabbat,

Because there, is heard the ascent of,

And He rested

(G-d)

on the seventh day,

The ascent was certainly heard in the Mishkan and Mikdash of G-d.

(And therefore, the work of the Mishkan is also forbidden on Shabbat)

— Nevertheless, they performed various labors there!

Thus, from this itself it is understood that the labors in the Mishkan and Mikdash do not have the same status as labor in general,

,

"as with your labors"

(which is forbidden on Shabbat)

.

The explanation of this:

The reason for the prohibition of work on Shabbos is

(as above)

Because the Supreme One is demobilized.

And He rested from the work of creation,

and

68)

In the following to 67

(the question and the explanation)

In the manner of Chassidus — see the discourse beginning 'And on the Shabbos day' at the end.

And see also Ohr HaTorah on Vayakhel, section 2, from page 136 and onward.

69)

Yitro 20,

and onward.

He stands higher

(openly or in the open)

than matters of the world²³.

But with regard to heavenly work — matters that are above worldly matters

(which were created in Ma'aseh Bereishis)

— it is understandable that they exist also on Shabbos,

as our Sages, of blessed memory, said,

"He rested from the work of His world, but not from the work of the righteous."

And this was the purpose of the Mishkan and Beis HaMikdash: In the Mishkan and Beis HaMikdash there was the indwelling of the Shechinah and revelation of G‑dliness that is above the world.

d.

h.

Then there was there

(during all the days of the week)

the revelation of Shabbat.

And therefore the labors in the Mishkan,

were not in the category of,

labor of His world",

but,

labor of heaven"

And it is not only overriding Shabbat and permitted on Shabbat,

But on the contrary — in this consists the essence of Shabbat: the revelation of G‑dliness that is above the world.

Therefore, they did the labors there on Shabbat,

And on the contrary — in a manner of,

the Shabbat transaction is double"

(

two lambs")

'²⁴.

11.

Thus one can also understand regarding the service of Chanukah

(Chinuch HaMikdash, the individual aspect in each and every Jew,

in a manner of adding and increasing light,

until also to illuminate the 'outside'.)

On the day of Shabbos — Shabbos Chanukah:

70)

And since I fill the heavens and the earth, behold it is fitting that there be a prohibition of work also on Chol.

because whoever gestures or gesticulates before the king is liable for death

(Chagigah 5,

a)

And only because Ohr Ein Sof is in concealment

(during the weekdays)

— therefore there is possibility for performing work

(discourse beginning with "Three times" 5757)

.

71)

Bereishis Rabbah 11:1.

72)

Midrash Tehillim 92,

1.

Shabbos Parshas Miketz,

Shabbos Chanukah

There is no Chanukah

(on the theme of the inauguration of the Temple)

light a spring from the Temple,

and especially from the Chanukah of the Temple — the revelation of G‑dliness that is above the world,

.

heavenly work-.

[and accordingly one can say the reason why the Chanukah of the Temple

(first)

was overriding the fast of Yom Kippur— not only because it is higher than the fast,

Only etc.

The dedication of the Temple*,

including the eating and drinking of the Jews of that time,

was not the work of the world,

only.

work of heaven—

(like all works in the Beis HaMikdash,

as above)

,

In this, the nullification in perfection to the Supreme One was heard — therefore they called it Yom Kippur*,

And the Chanukat HaMikdash then itself is the revelation of Yom Kippur*

(.

Shabbat Shabbaton*²⁵)

— revelation of G-dliness that is above the world,

In the manner that the work of the sacrifices in the Mishkan was also on Shabbat,

N*n*l]

.

And it can be said,

then that one comes out in the open on Shabbat Chanukah:

The law is,

that on the day of Shabbat one must present that.

All his work is done"".

D.

H.

So it is not the interpretation that on Shabbat there is a lack of the matters that come about through [effort].

Melacha*

(melacha of man)

on weekdays,

but one has all these matters,

but this does not come through man's labor and toil,

but it is.

wealth from Above,

It is not.

Their work* is a vessel,

Work of heaven*.

73> erased ע,

א.

74> Nez-P Taduah.

After so,

L*.

75)

Yesh? Ohio O"T Sas-vo So-s Na.

And this is the explanation and Rashi Yitro 20,

0.

And the explanation:

A Jew can thus be service in Torah study and fulfillment of the commandments

(Hadlakat,

Ner mitzvah v'Torah or-)

Adam• two approaches:

(a)

When he performs the service, he feels that he is the doer.

He hears his own existence — his work and action.

And on the contrary —.

In practice, will vow submission*•⁷,

The Almighty must, so to speak, approach him.

(b)

He feels that the entire trouble does the Almighty,”

Nevertheless, since that.

In practice, Yadir Tachmuf*,

The Almighty says that the service should go through his hands, etc. — thus David conducts the service through him.

But this is not his work,

Rather, the work of G‑d.

What is the difference between the service during weekdays and the service on Shabbat:

In the weekday days,

When G‑dliness is in concealment and investment in Maaseh Bereishis,

One must fulfill this.

Six days you shall stand and do all your work* — one hears how it is,

Your work*,

Your work,

What comes from your own powers,

Only — with the help of G‑d.

But not on the day of Shabbos,

When the Shabbos and nullification of all worldly matters and all emphasis on ego and existence comes,

when G-dliness beyond the world is revealed — one must feel as if,

all their work is done* ,

or.

Melachter* is already removed,

but this is the labor of the Supreme One

(by analogy to the work in the Mishkan and Temple)

.

76> Job 16,

66.

77> and to praise from one to the mouth?

(Job 1,

3> Who preceded me that I should repay?

(Vayikra Rabbah 27,

50)

.

180 Sefer HaMimis

12.

Hence it is also understood regarding Shabbos Chanukah:

It gives entry into the service of Chanukah — the aspect of cessation and nullification of reality,

That the work and labor of dedicating the personal Mikdash of every Jew,

And the service of illuminating the darkness of the world with,

the light of mitzvah and Torah —

Should be done in a manner of,

"All your work is done" — then he feels that it is not he, but the,

teacher — and the,

lighter• from the,

candle•,

only the Almighty is the.

lighter"²⁷,

only the Almighty wants that this should go through through him.

As we see simply in the kindling of the Chanukah candle on Shabbat eve: the Jew indeed lit Chanukah candles on Shabbat eve close to Shabbat,

But afterwards they burn and light them into Shabbos,

what then

(in Shabbos)

So one cannot say that this is work of man

(He is not allowed at all to light a candle then)

,

But then the candle is lit —,

work of Heaven".

In the manner and likeness of the work in the Sanctuary, as above.

And from Shabbos Chanukah — one receives strength to do the avodah out of self-nullification in all

- 5748

The days of Chanukah

(said during the weekdays)

\

And from Chanukah in general — one receives the strength to do the avodah throughout all the days of the year,

as above.

13.

The service of

(Shabbat)

Chanukah in all three aforementioned matters

[

(א)

,

A mitzvah is a lamp and Torah is light • in a manner of education — with a storm,

until

(b)

in a manner of adding and increasing,

(c)

and illuminate this,

outside-,

and doing this immediately at the beginning of the work,

when we only light one candle]

— is further emphasized in Shabbos Parshas Mikeitz:

Parshas Mikeitz is the parshah of Yosef HaTzaddik.

The content of the parshah¹ is

(primarily)

about Yosef²⁹ — that,

Mikeitz, the time when Yosef was in the prison house,

they took him out from there and brought him before Pharaoh to interpret his dream,

and that immediately brought about that Yosef became viceroy,

,

You shall be over my house, and according to your word all my people shall be ruled etc.; I have set you over all the land of Egypt etc.; and without you no man shall lift his hand or foot in all the land of Egypt.³⁰

In the service of Yosef, one sees all the aforementioned aspects in the service of Chanukah:

78)

And based on this, what was explained above will be sweetened even more:

(section 7)

,

that it is in the power of the Holy One, blessed be He, that even by lighting one candle

(the beginning of the work)

also illuminate the outside,

since this is the dwelling place of the Holy One, blessed be He,

and until it is that the Holy One, blessed be He, sustains His absence.

Let it be noted there.

But even if one fulfills the deed in the first manner from within,

that he feels His closeness etc. — then he also has the power

(of the power of the Holy One, blessed be He)

To illuminate the outside.

And in particular regarding what was said above in note 59.

79)

Also the days of Chanukah that passed — in Shabbat [the] letters Tashav

(Igros HaTorah, Mem-Yud)

,

And through repentance, one becomes a master also over the servant.

80)

To note from the words of the Ramban

(Yitro 20,

8)

That the mention of Shabbat should be every single day.

81)

And also the name of the parshah

(.

"Miketz")

It is the sefirah of yesod,

The end and conclusion of all the sefiros — the level of Yosef.

82)

The discussion of Parshas Vayeishev is also about Yaakov and the tribes,

Parshas Vayigash — about Yehudah,

And also the continuation of the parshah — about Yosef as he was already for some years.

83)

Parshas Mikeitz,

M.

Shabbos Miketz,

Shabbos Chanukah

The name Yosef is from the language of addition.

And what is in avodah? It shows that the word avodah is not the regular,

But in a manner of addition — until the avodah of Chinuch

(the new)

And it is through an addition over the regular in giving gifts etc.

(as above, sec. 3)

.

Until the service in the manner of increasing light — as in the Chanukah candles

(as above, sec. 4)

.

And in the addition itself was the service of Yosef —.

May Hashem add for me another son•

to remake that from a,

Afterwards, he should become a son\",

For example, the service of lighting the Chanukah candles,

at the entrance of his house from outside*,

comes to illuminate also that,

afterwards, which finds itself,

outside'

(as above, section 6)

.

As this was also in the service of Joseph himself — as we learn it in today's parshah: after he came out of the prison,

he became the king over all the land of Egypt,

,

the nakedness of the land'

(B'chayei,

acheir*)

,

so that all the men of Egypt had to obey and they were subservient to Joseph

(and through him — to the Supreme One)

.

And in this itself one sees,

that this did not take a long time,

rather immediately, when Yosef came out of the prison,

he became the ruler over the land of Egypt — just as at the moment one lights one candle,

the beginning of the work

(less than one candle cannot be)

— one does this so that it illuminates,

at the entrance of his house from outside'

(as above, *ibid.*)

.

84)

to the l.,

and.

85)

Certainly say! Luz-P.

and Lod.

86)

Sarshtanu 42.

S.

14.

From this, every Jew receives more strength to do the service of Chanukah — as is known that every Jew is called by the name of Yosef,

As written by Y...

He conducts himself like the flock of Yosef*

(Because Yosef fed all.

Jews of that generation,

from whom all Jews descend until the end of all generations)

.

And this is further emphasized in our generation,

whose nasi,

K"K Mv"Ch Admo"r,

means •Yosef*,

and as Nasi he provides food for all Jews of this generation,

as per Chazal,

what is there, he stands and serves, so too here he stands and serves',

And especially — he has sustained and given the powers to do the service of •Chanukah,

the dissemination of education in Judaism and spreading the wellsprings outward.

And may it be His will that through this, that Jews will increase in their service as mentioned — this will bring into actuality the,

the end of the exile,

If it is already,

The limits of all the ends**• Without this,

And especially, as,

Yosef* of our generation said,

Immediately to redemption•"*,

And one only needs to finish adding the buttons,

Which has already been done

(as discussed several times)

,

And it becomes the,

The Lord will again stretch forth His hand

87)

Psalms 40,

2 and in Perazim.

88)

Sotah 13,

20.

89)

Sanhedrin 41a.

90)

"Kol Kore*" b'xKri'ah vehaKdumah" Sivan-Tafuz 5701

(Printed also from Holy Letters of the Rebbe, earlier, 8-5 of 361 and also• 4 of 397 and onward.

of 406 and onward

91)

Sichah of Shabbos Parshas HaChodesh 5680.

Sefer HaSichos - 5748

To acquire the remnant of His people that will remain from Assyria and from Egypt, etc."

,

Behold, G‑d is my salvation; I will trust and not be afraid, for my strength and song is Kah Hashem, and He has become my salvation."

For salvation*"

Like the true and complete redemption through our righteous Moshiach.

92)

Isaiah 11,

11.

12,

2.

Sefer HaSichos - 5748

83 and