English translation — משיחות ש״פ משב, א' דחנובה ה׳תש״ג

Regarding Chanukah, one finds a wondrous thing:

It is known that the story of the Chanukah miracle was written at length in a megillah,

called by the name "Megillas Antiochus."

And although this megillah is not part of the twenty-four holy books,

it is brought in the Poskim,

and furthermore: in several holy communities in Israel they customarily read the Megillah on Chanukah.

This is seemingly a contradiction that requires explanation — for no matter what: how is it that a Megillah which is not part of the Holy Scriptures should be read in public in holy communities in Israel?!

The wonder of this is even stronger in comparison with Purim: Chanukah and Purim are similar — and are brought together in many laws and matters — they

ן)

Piskei Rid Sukkah 44,

Shivlei HaLeket 174.

And more.

And see Talmudic Encyclopedia, entry Chanukah, page 361.

And see there.

In both mitzvos of Rabbinic origin,

Both are permitted regarding work⁴,

And so forth.

Nevertheless, one sees between them a difference from one extreme to the other:

"Megillas Esther" is

became

(through Esther's request "write me for generations",

"with the rest of the Writings"⁵)

one of the 24 holy books,

and moreover - Megillat Esther has an advantage over the other prophets and writings,

because "all the books of the prophets and all the writings are destined to be nullified in the days of the Messiah except for Megillat Esther, and it is enduring like the five books of the Torah and in the laws etc. that are never nullified".

and

It is a mitzvah to read the Megillah on Purim

(And in Esther's request "establish me for generations,"

"for a holiday and for reading."•)

However, the "Megillat Antiochus" of Chanukah is

not a part of the 24 holy books,

There is no mitzvah to read it³.

- And nevertheless in several holy communities they read it on the days of Chanukah,

as mentioned above.

Shabbos Parshas Vayeishev,

first day of Chanukah

Another prominent difference between them is seen in their names: Megillas Esther is called after Esther

(not Megillas Achashverosh or Haman)

- That through her came the salvation and miracle of Purim,

And Esther is among the primary righteous women,

As it is written, "Her daughter of Sarah".

In contrast, the "Scroll of Antiochus" is called after Antiochus the wicked

(and not after Matityahu the High Priest or Yehuda Maccabi and so on/ the one who brought the decrees upon Jews in those days!

And we must say the explanation in this:

It is explained in many places that the essence of Chanukah - and similarly Purim - is,

The clarification and elevation of the lowest [level] of all,

in the manner of the transformation of darkness into light,

And as is known: first there was a most intense strengthening of the darkness — "The Greeks entered⁴ the Sanctuary" and "they defiled all the oils in the Sanctuary",

and they had to wage war against the "kingdom⁵ of wicked Greece" which sought "to make them forget Your Torah and to make them violate the decrees of Your will,

and then there was the victory of the war — "You delivered the mighty into the hands of the weak and the impure into the hands of the pure, etc.",

and the miracle of the cruse of oil which burned for eight days.

And similarly it was also in the days of Purim: first there was a most intense strengthening of darkness: the decree of the wicked Haman,

the adversary of the Jews,

And from Achashverosh, may his name be blotted out, who darkened their faces

of Israel",

And 'He is Achashverosh,'

He was wicked from beginning to end"; and through the self-sacrifice of Mordechai and Esther and Jews in general came the salvation and miracle of Purim,

that it became "And it was reversed"•׳,

until in such a way that Esther influenced Achashverosh,

that he should reverse the decree from evil to good.

[And Chanukah and Purim are both mitzvos from the words of the Scribes,

Days on which work is permitted, etc.

(Not like the other festivals of the year

(the three pilgrimage festivals)

and Shabbat)

- because then the drawing down is from a very high level which is drawn down clothed in the affairs and labors of the world",

which is brought about! through the service of man below,

and therefore the fixing of the festival is [by rabbinic ordinance]

And one can say that although in general this is the content of the service of both - Chanukah and Purim,

there is a novelty in Chanukah relative to Purim.

As we see simply from the mitzvos that were established on these days²:

The mitzvos of Purim are all connected with matters of holiness that a Jew does inwards,

in his home and in the synagogue,

and among Jews

(Reading the Megillah,

Sefer HaSichos - 5750

Purim feast,

Hallel and thanksgiving,

sending portions each to his fellow etc.)

The miracle of Chanukah was established with the lighting of candles,

in which the influence is emphasized

(also)

on the outside and public domain, and even on the nations of the world

(In addition to the inner service,

in holiness)

- both in the place of the Chanukah candles,

and both in the time of the lighting:

The place of the candles - "it is a mitzvah to place them at the entrance of one's house from the outside,"

to publicize the miracle⁷.

That is,

that in addition to the fact that he and the members of his household must see the Chanukah light,

They must also illuminate in a manner that

(also)

those who are found "outside,"

in the public domain,

should see.

The time of lighting - "Its mitzvah is from sunset until the foot ceases from the market etc., and until how much etc., until the foot of the Tarmodai ceases."

Because until "the foot ceases from the market"

(the foot of the Tarmodai - the last people who mill about in the market)

There are passersby who see the candles,

and consequently there is in this a publicization of the miracle⁸.

That is: Chanukah candles must shine and illuminate the 'outside',

in the 'marketplace',

as long as there are still people there,

also such people who are called 'Tarmodai' - 'the name of a nation that collects thin twigs and lingers in the marketplace until the market-goers go to their homes',

or 'poor people who after finishing their work gather wood from ownerless property to warm themselves with,

and di-'

"others in the marketplace more than other people"²⁵ - and this includes the air of the nations of the world.

And especially according to this interpretation

(the inner)

There is no "at the entrance of his house from outside,"

there is no actual public domain,

the place of the klipot,

"to transform darkness into light,"

And the action of the Chanukah lights is "until the foot ceases from the marketplace etc. until the foot of the Tarmodite ceases" - air in the "marketplace"

(The Mountains of Division)

" Come those who are 'Tarmudai',

they are rebels

(Tarmud is an anagram of Moredet")

in the uppermost, i.e.,

and not only like the 'Tarmudai' of 'Solomon's servants' who later became rebels,

but also the rebels against G‑d among actual gentiles

[which are far lower than Solomon's servants,

which have a connection to Shlomo,

and certainly not to gentiles.

And emphasized especially in the two special blessings of birchot hashachar - "she'lo asani eved",

and "she'lo asani goy"]

- those who say "Eloka d'Elokaya"/ or only lower than that - "Li Y'ori V'ani Asitinii" - must also reach to them the Chanukah lights,

Ad - until - d'chalei rigla d'tarmodai",

That the Chanukah lights cause in them "chalei" - nullification and destruction,

and not only from

Shabbos Parshas Vayeishev,

א¹⁰ of Chanukah

the "תרמודאי"

(rebels)

in general,

only a length from "Rigla d'Tarmudai",

the lowest part among them

(which rebels against Hashem not from the aspect of intellect and middos,

But like a foot that has no intelligence)

Until they are transformed: instead of rebelling against G-d,

they become connected with the light of the Chanukah candles,

“A mitzvah is a lamp and Torah is light” - Jews through their 613 mitzvos,

and non-Jews through the Seven Noachide Laws,

faith in G-d etc.

Based on the above, the novelty of the transformation that is accomplished through Chanukah is understood,

A novel point regarding Purim: Although the atmosphere during the days of Purim was "veNahafoch Hu" (and it was reversed),

(from the decree of Haman and King Achashverosh)

they nevertheless established the mitzvos of Purim for all generations specifically in matters of holiness,

and not in a matter that has an influence

(also)

in the "outside",

even upon the nations of the world,

And from this it is understood that the main aspect of Purim is in the action of ishafcha upon a Jew! - publicizing the miracle and the greatest joy that brings out in them: This is indeed a joy of ishafcha - "until one does not know between cursed Haman and blessed Mordechai"*? That he does not know the difference between the service of doing good in holiness

(Blessed Mordechai)

and the service of turning away from evil,

until the service of repentance

(Cursed Haman)

(but mainly)

as the joy is openly evident among Jews,

and in matters of holiness,

not in worldly matters;

But the miracle of Chanukah was established for generations in the mitzvah of the candles,

which must illuminate

(also)

the "outside",

in the "marketplace",

until the "Tarmudai",

The rebels against G-d,

including also the nations of the world - which proves that in the action of transformation in this is

(also)

relevant,

and the main point

(in addition to the influence from this "upon the entrance of his house" on the inside,

as emphasized in the mitzvahs of Chanukah which are connected with the inside: Hallel and thanksgiving,

prayers and the reading of the princes on Chanukah and so forth / also the influence in the outside of the realm of holiness,

Until also come rebels against HaShem and come the nations of the world.

One will understand it according to the explanation in the matter of the clarification of the nations of the world,

through the clarification of the seventy languages:

It is the work of the clarifications,

including the clarification of the seventy nations,

are present,

in general,

Two ways:

From above to below: through the service in holiness with intensity,

this draws down the light of holiness also into the lowest place,

and this affects there the clarification

(like the example of a large torch that reaches very far,

and draws to itself the sparks from around)

*? As the clarification is through Torah — by learning in Torah about a matter in the world,

(For example, the matter of damages,

and especially one who exchanges

88 and

Sefer HaSichos - 5750

a cow for a donkey, etc.)

One does - from above to below - a great clarification of this matter in the world.

From below to above: through the great that one finds "scattered and dispersed among the nations"¹¹/ and one is clothed

(Simply - in the permitted manner)

The "garments" and the languages of the nations of the world,

one refines them - by using the languages and matters of the state for the sake of Heaven,

And in all your ways, know Him.

Regarding this, there are two modes in the refinement of the nations of the world:

As it was at the beginning of creation,

when all people spoke the holy tongue,

as it is written, "And the whole earth was of one language"

(the Holy Language)

And how it was in the generation of the dispersion - when the novelty came, "And the Lord said, Behold, they have all one language etc., let us go down and there confound their language etc.

(and)

the Lord confounded the language of all the earth""¹-.

And this will be understood by prefacing the question: It is known the discussion⁴ regarding the caution of speaking about mundane matters in the Holy Language,

Because of the sanctity of the language.

And at first glance, one needs to understand: during the first twenty generations

(from the beginning of creation until the generation of the dispersion)

all people spoke only in Lashon HaKodesh,

and the speech was about all their matters,

including matters of chol and matters opposite their holiness,

in the sense that the generations

(when they spoke only in Lashon HaKodesh)

include the generation like the generation of Enosh

(when "then they began to call in the name of ה׳"⁴²)

and the generation of the Flood

("and the earth was corrupt before G-d and the earth was filled with violence"⁴⁸)

etc.,

that their speech was

(also)

in matters of the opposite of holiness to the utmost?!

And we can explain this as follows: The root and source of life of every thing in the world,

even mundane matters,

and even matters of the opposite of holiness

(which also contain a spark of holiness within them)

comes - from the Holy Tongue,

as explained in Tanya⁴⁴,

for all creations in the world, the names by which they are called in the Holy Tongue are the very letters that descend from level to level from the Ten Utterances of the Torah, etc., and this name by which it is called in the Holy Tongue is a vessel for the life-force that is contracted within the letters of this name, etc.

It is known⁴⁵ the difference between the Holy Tongue and other languages,

So other languages are only conventional names,

but the names

(and their letters)

of the Holy Language are the cause, life, and existence of the thing,

and express its content and essence.

[And this is the reason for the necessity of the great wisdom of Adam the First in that he gave names to all creatures

(as the Above said to the angels that his wisdom is greater than theirs)

⁴⁴ - the wisdom of Adam the First consisted in that he recognized the nature and essence of every creature,

And accordingly, he called them by names that are appropriate to their essence⁴]

Shabbos Parshas Vayishlach, first day of Chanukah

And based on this, it is understandable why in the early generations

(until the generation of the Dispersal)

all spoke "one language"

(the Holy Tongue)

Also secular matters and the opposite of holiness,

Because then everyone had the power,

He could recognize and reveal the G‑dly life-force that exists in every creature,

By speaking and calling the thing by its name in the Holy Tongue.

That every person - regardless of his standing and situation,

Even a rebel and transgressor against G‑d,

(Like Nimrod in the Generation of the Dispersion - Nimrod, named for having caused rebellion,

others and so forth)

- By calling a thing in the world by its name - every thing in the world,

even a stone

(inanimate object among inanimate objects)

which has no vitality - through this he revealed its G‑dly vitality

(which is drawn down through the combinations of the letters of the Name and their variations)

But afterward,

including through the descent of the generation of the dispersion,

who wanted to separate from their root above, etc.,

it was not possible to reveal through the Holy Tongue the vitality in the creations below.

It was "The L-rd confounded the language of the entire earth,"

and then there began a new order of service,

that not all can use the Holy Tongue.

and through this, revealing G‑dliness in creation,

not every mind can bear this

(therefore the caution is,

according to some opinions,

not to speak Lashon HaKodesh about mundane matters)

but for this one must descend and speak in the

languages of the nations,

and raise them to holiness,

from below to above,

as the Alter Rebbe explains⁵,

that there are two levels in the letters: the letters of the Holy Tongue

(the language of the Torah)

- analogous to the matter of the stones,

which are a creation of Heaven's hand

(just as the Holy Tongue is a language

(the Torah)

from heaven)

; and the letters of the seventy languages of the nations,

which every nation speaks in its own language - the intent of this is,

that through the fact that the Jews live in the countries and speak in the language of the nations in each country according to its language,

including also that they speak in this language in Torah study - one clarifies and elevates the seventy languages to their root and source - and they become like bricks

(brick)

which are the work of man's hands,

and through this they receive the strength of stones,

and through this one also beats "I am a wall, this is the Torah"⁵.

But since, essentially, all people

(even the nations of the world)

by virtue of their creation, as part of the fabric of creation, have a connection with the Holy Tongue⁵² — therefore, from this is drawn the power,

that also after "the Lord confused the language of all the earth,"

one can, through the languages, reveal G-dliness in creation — as explained elsewhere.

Thus, "When the Holy One, blessed be He, created His world, it was only Lashon HaKodesh, etc.

And when the Holy One, blessed be He, confounded the languages in the generation of the Dispersion, He also mixed Lashon HaKodesh among the other languages.

And the aforementioned words

("Yegar Sahaduta"⁵⁴,

"Totafos"⁵⁵,

and the like)

Sefer HaSichos - 5750

are Lashon HaKodesh and were mixed into the Greek or Chaldean or African language."

("And do not think that the Torah wrote these languages that are not Lashon HaKodesh")

Afterwards

(According to the second interpretation*: that the words "Yegar Sahaduta" etc.,

are indeed from the languages of the nations)

: In the Torah there are words from other languages,

which have been elevated and become the language of the Torah.

And according to all - there are several books of the 24 Holy Books,

And a significant portion of them is written in Aramaic,

Until even the most elevated subjects — such as the end of the redemption in the Book of Daniel

(Eidan,

Eidanin, etc.)

- is written in this language,

And from it

(from the Written Torah)

one has the power⁵⁸,

To elevate all seventy languages to holiness.

And through this, there is an elevation even regarding how the clarification of the world is through the Holy Tongue.

(And in particular - before the Generation of the Dispersion)

And it can be said that therefore the languages will not become nullified in the future - because then it will be "והיתה לה׳ המלוכה" in all matters and details of the world,

Including also in the languages of the nations,

As it is written, "אז אהפוך אל עמים שפה ברורה לקרוא כולם בשם ה׳ לעבוד שכם אחד"*.

And as the ruling of the Rambam

At the end and seal of his book: And at that time etc. the entire world's occupation will be only to know G‑d alone etc. as it is said, 'For the earth will be filled with knowledge of G‑d as water covers the seabed.'

Based on this, one can say the difference between the manner of clarification of the nations that is accomplished through Chanukah and the clarification through Purim: Although also through the miracle of Purim there was the clarification and reversal of King Achashverosh,

the ruler over the entire world of all nations—the clarification is in a manner that the nations become clarified through the Holy Tongue,

through Torah from above

(similar to the secular names in the Holy Tongue,

as the nations spoke before the generation of the dispersion,

and moreover—similar to the Aramaic language that appears in the Torah)

And therefore it emerges,

That although in "Megillat Esther" there are words from the language of Persia and Media

(beginning from the name "Achashverosh" and further - "The Persians translated it and it was written in the chronicles of their kings, and they were idolaters, etc.",

And therefore "the honor of G-d, that Mordechai did not mention Him in the Megillah" - and that proves that Megillat Esther also reached to the lowest depths -

Echad,

i.e., with one heart and one mind.

And from this it is implied that the language of the nations will not be nullified.

But according to the Ibn Ezra

(as brought in the Radak)

there,

"In clear language it is the Holy Tongue, in which alone the honored Name is called,"

and so it is explicit in the Metzudah there: "that they will speak in the Holy Tongue in place of the language they speak now."

And see Zohar, end of Parshat Noach.

Ohr HaTorah, Bereishit, p. 904 and on.

Shabbos Parshas Vayeishev,

1st of Chanukah

and 9

Nevertheless,

is Megillas Esther one of the 24 sacred scriptures•■⁴

(Torah)

because this is like the clarification of the staff is lifted up through holiness,

in the manner of clarification through the Holy Tongue

(or the Aramaic language of a young woman)

And therefore he did not have the ability to accomplish the clarification also of the "Persians" etc.,

Therefore one cannot write the Name Havayah in the Megillah.

Therefore the Megillah is also called by the name of Achashverosh,

Because it is about the clarification that is accomplished by Esther

(holiness)

Mash'ab Chanukah reaches even* into 'outside',

in the 'market',

until also among the nations of the world and the rebels against G-d

(Tarmudai)

as they stand in their own place,

and in their languages

(Even before it is clarified and elevated into the Holy Tongue,

or like the Aramaic language in the Torah)

But preparation and power to "Then I will turn to the nations

(or as they are from the language of the nations)

a pure language etc.

And therefore it is also expressed in that which the "Scroll of Antiochus" is called by his name,

as it stands in its place - Antiochus the wicked,

and not as a part of

(Torah -)

the holy writings

(for example, to

the languages of the nations as they stand in their places,

except for the holy language)

and also that one elevates

(David the service of Chanukah)

by means of what the Scroll of Antiochus

(Matters that are discussed there)

Is brought in the poskim in the Torah,

Until in several communities it is read publicly during the days of Chanukah.

And to add,

That one has an additional strength in the service of:

Shabbos Chanukah - that Shabbos draws down from its holiness,

Sanctify the matter itself⁴

(In a manner like the holy tongue in the matters of Chanukah,

including in the service of refining the lowest level.

And especially in this year,

when there are two Shabbats of Chanukah — at the beginning of the days of Chanukah

(which includes all the days of Chanukah)

and at their conclusion — the essence of all the days of Chanukah.

as also emphasized in the Torah reading of the two days — that on the first day of Chanukah, we read about the decision of the offering of all the princes (b'koach)

(b'koach)

and at the end — we read about the actual order of the offering of all the princes"*;

and

Shabbat

(Chanukah)

Parshas Vayeishev: 'And Jacob dwelt in the land of his father's sojournings, in the land of Canaan' - as explained in many places⁴,

Then 'sojournings of his father' and 'land of Canaan' refer to the two types of Avodah: the Avodah in matters of holiness

('sojournings of his father')

and the Avodah of refining the world and the nations of the world,

as known that 'Canaan' means 'merchant',

'For example, like a merchant who scatters his wealth, silver and gold, and spends them from his possession in order to profit and earn'³⁰ and his entire intention is to be a scatterer

92v

Sefer HaSichos - 5750

And furthermore,

Thus, the source of the soul of Israel, etc., is compared in exile to this merchant, etc.,

Through enclothing.

In the aspect of exile.

Through this, all the holy sparks are clarified, as our Sages said: Israel were not exiled except to add upon them, etc.

Based on the above, one can explain the conduct of our Rabbis, the Nesi'im, on the night of "Nittel"⁷⁷

[which in some years falls during the days of Chanukah,

or close to them]

It is known the statement of my father-in-law, the Rebbe⁷ that "the custom is not to study on Nittel"

(until midnight / and the reason

(as he heard from his father,

the Rebbe

(Moreinu Harav Shalom BeR [Shalom Ber])

may his memory be for a blessing)

"in order not to add vitality".

His Holy Honor, my father-in-law, the Rebbe, once related,

that his father

(the Rebbe, may his memory be for a blessing)

would then "play" "chess"

(or stand by and suggest how to play)

And we can say the matter in this: The Rebbe, of blessed memory, indicated through this a lesson and directive,

that even a time when seemingly it is only relevant a matter of "turn from evil"

(absence)

-d.

a very low low that cannot be clarified in a direct way through Torah study - one should utilize it

(and carrying out the clarification)

with a benefit

[As discussed above regarding the clarification that Chanukah also accomplishes in the "Scroll of Antiochus",

which is not words of Torah} through

(not nullifying the time,

but)

"playing" the mold in "chess"⁷⁵,

a game that has wisdom in it ⁷⁶

Only - in matters of the secular/ if one does them for the sake of Heaven,

All your deeds should be for the sake of Heaven, and in all your ways know Him⁷⁷,

and this

gives sharpness in the head,

so that one can better understand the Torah afterward,

sanctifies the name of Heaven,

And the praise of Israel in the eyes of the nations

(who consider the game)

- seeing that Jews are "a wise and understanding people"⁷,

also in this,

Even if it is a matter of permission - it has a benefit for those whose livelihood depends on it,

no worse than other matters of "commerce",

And on the contrary - since it is a commerce that involves wisdom, etc.

Shabbos Parshas Mishpatim,

first day of Chanukah

93b

From this one also has a lesson

(and giving of writing)

in regard to practical how to utilize the time of "Nittel" - not to be idle G-d forbid

(in order not to add vitality)

Only for benefit - and especially by adding in matters of wisdom,

with the virtues

(intentions)

the aforementioned,

or to increase in charity and kindness,

or in household management and the like.

- I once heard from a yeshivah student,

who was missing buttons on his garment - that the reason why he does not sew the buttons on his clothes - because then he would have nothing left to do for "Netilat Yadayim"!.

For a yeshiva student, going idle - who will remember me? He must use the time for benefit,

Confused - to button the button,

So that it should be the right side

(increases)

on the left side

(as is known the custom of Israel in this)

From the conduct of Adonenu Rabbeinu comes another matter: Through the very knowledge of the conduct of Adonenu Rabbeinu during the time of "Nital" - one can utilize the time to visualize the image of the holy face of the Rebbe, nishmato eden

(Through the picture that one has of him,

and so on the

that have themselves merited to see)

In the manner of "and your eyes shall behold your teacher"*,

The founder of Tomchei Temimim Yeshiva - which that itself

(The countenance of His holy face)

Gives over in love and fear, etc. — and how he conducted himself,

in order to walk in His ways and paths which He taught us.

The lesson and teaching from the above:

In addition to the inspiration of the Chanukah lights,

that one should strengthen all the activities of "a mitzvah is a lamp and the Torah is light,"

and in the manner of adding and progressing, and light.

(As we add to the Chanukah lights from day to day/ and go through with the feeling and recognition that when we fulfill a mitzvah it is "Who has kept us alive and sustained us and brought us to this time")

(Which extends throughout all the days of Chanukah from the Shehechiyanu blessing of Chanukah on the first night)

There also comes an additional lesson,

That the "mitzvah is a lamp and Torah is light" must shine and illuminate "outside the entrance of his house,"

"Until the foot of the Tarmudite ceases,"

Starting from the "outside" that exists in each individual,

That he is not satisfied with doing his service only in matters of holiness,

the study of Torah and observance of the commandments,

he also performs the service of "all your deeds shall be for the sake of Heaven" and "in all your ways know Him,"

until even in matters that apparently only pertain to "turn away from evil,"

he does all that depends on him

(in a manner permitted by the Shulchan Aruch)

so that he should fill it with a thing of benefit and matters of merit.

Sefer HaSichos — 5703

And likewise regarding his influence on his household,

So in addition to that which he strengthens his connection with his children by teaching them Torah

(for this is the essential obligation of a father to his son,

and similarly to his daughter — regarding all the laws that apply to her)

he does not content himself with that,

but he also educates them regarding matters of Judaism in general,

including educating them in the years before Bar Mitzvah

(including in the mitzvah of lighting the Chanukah candle")

And likewise regarding the daughters of Israel

(before bat mitzvah)

regarding the other mitzvos of Chanukah,

"they also were part of that miracle"¹,

and furthermore - the main miracle occurred through a woman⁵.

And if the service on Chanukah is "outside"

(Approximately regarding matters of holiness - exactly)

Includes also - the observance of the custom of giving "Chanukah gelt" to the children

[as is the custom of our Rabbis, the Nesi'im]

And not making the calculation,

That since the main connection with them is through the study of Torah,

Is not so relevant to the observance of the custom of Israel.

Rather - Chanukah teaches that the influence must be also in matters of the mundane,

Including - the effort to give the children Chanukah gelt,

at least twice during the days of Chanukah,

and how good - every day except Shabbos

(also not in a permitted matter - a decree etc.)

[And especially since parents naturally want that

their children should have pleasure also by receiving Chanukah gelt]

In addition to the effort that must be made regarding the education of one's own household members,

one must also influence the "outside," literally,

Jewish children who are found outside of his home,

and certainly those who are found outside the <i>daled amos</i> of holiness,

until the Jewish children - who, unfortunately, there are many - who find themselves currently in a state of "mixture" in all the land, in "public schools"

(state schools)

undergo the influence of a non-Jewish environment - one must see not only to do in the manner of "turn away from evil",

Only to utilize the vacation that the children have from the schools to instill in them a Jewish school and environment,

to teach them Torah and Judaism in general,

a proper education in holiness.

And of course,

to endeavor to influence the parents,

that they should enroll the children - immediately - in an institution of proper education in holiness.

In addition to all this - comes the study of Chanukah "at the entrance of his house from the outside,"

"Until the foot of the Tamrudai ceases" - in a broader sense: one utilizes the arousal from the days of Chanukah,

that in addition to his service within the four cubits of Torah and mitzvos,

and service connected with Jews and Judaism - he goes "out" into the world,

and in every creature he reveals the glory of the Holy One, blessed be He - and in the words of our Sages, of blessed memory: "Everything that the Holy One, blessed be He, created in His world, He created only for His glory"³⁹ - beginning from the general category of the Midbar,

including

Parshas Vayeishev,

first day of Chanukah

95v

also the nations of the world,

by influencing them regarding the seven mitzvos of Bnei Noach

(as per the ruling of the Rambam)

including also those who are called "unrecognized",

that they too should be transformed for the good,

until it is done upon the entire world,

in the animal species, the plant species, and the inanimate species,

Until the inanimate of the inanimate - then one reveals in every type its purpose for which it was created,

And in conclusion as above - in order to add to the honor of the Holy One, blessed be He.

And through this one prepares further the world for the "And it was at the end of two years of days"

(as one will soon read in the Minchah prayer / the end and the end of the exile - the end of the right and the end of days⁴⁰"

(in the example of the end of the exile and imprisonment of Joseph in his time when he went out to rule"⁴¹)

connected with a dream,

that is, like dreamers from my exile⁴² - through which one receives the "interpretation of the dream" by means of Yosef HaTzaddik of our generation

(His Holy Honor, our Master, Teacher and Rebbe)

- the true and complete redemption,

and it becomes called "at the end of two years days",

the end and the removal of all from exile,

which is - that "there is none besides Him"²,

as Chassidim once answered a policeman who stopped them in the capital city in Russia,

with the question: "Kto idiot?"

(who goes?)

they answered: "Bittul idiot"

(bittul goes)

and it can be said that in the policeman's question was hinted

(without his knowledge)

that a Jew must always be an "idiot",

walking

(Wanderings/ and they answered - that walking must be in the matter of nullification,

such that one does upon the true nullification air in the entire world,

in a manner of going from strength to strength,

until - "the fear of God is in Zion",

in the true and complete redemption.

until that one sees throughout the entire world that "and the kingdom shall be the Lord's"⁵,

"the Lord is One and His name is One"⁵,

and "the earth shall be filled with the knowledge of the Lord as the waters cover the sea."׳■׳

Hilchos Melachim, siman •8.

See Ohr HaTorah, beginning of Parshas Miketz.

Koheles 4,

And in Rashi.

Torah Or, our parshah, 20,

3 and onward.

96 and

Sefer HaSichos - 5750