English translation — שיחת יום ג׳ פ׳ מקץ כ״ח כסלו, גר ה׳ דוזנוכה ה׳תש״ג - בבית הכנסת, לילדי ״צבאות השם״ שיחיו בכל קצוי תבל* -

[After the Mincha prayer,

They said in all corners of the earth•

(New York,

Jerusalem, the Holy City,

Moscow,

London,

Paris)

the "Twelve Pesukim and Sayings of our Sages."

And afterwards they lit Chanukah candles

(five candles)

And they all sang "These candles"]

When Jews gather together - they must first and foremost speak words of Torah,

As the Mishnah explains: even when one is alone - he is "sitting and engaged in Torah"²

[For every Jew - even when he finds himself alone in a desert,

is obligated in Torah study at every moment¹•]

And it has a wondrous quality,

That "the Divine Presence is with him"⁴,

As it is stated: "In every place where I cause My name to be mentioned, I will come to you and bless you."

All the more so, "two who sit and engage in Torah,"

and certainly the higher levels in this

(as mentioned

specifically enumerated in the Mishnah*)

"Three,"

"Five,"

"Ten,"

and so forth. In our case - a situation of many more than ten,

a hundred and a thousand of Israel,

men, women, and children,

and in a favorable time,

the days of Chanukah,

And a place that is meritorious,

a synagogue and a study hall.

So that through all this there comes yet more of "In a multitude of people is the glory of the King"⁷.

And the conduct of the Above is "measure for measure" and many times over - that He "pays back" all those who gathered together - and certainly with greater emphasis those who organized it - in all that is necessary for them.

And above all - in this is the essential "need" of every Jew: "I was created to serve my Master" - that he should be able to serve the Above,

to learn Torah and fulfill mitzvos without any disturbances,

with expansiveness and proper health in the revealed and manifest good.

Until we come to the true and complete redemption,

When one will fulfill the commandments perfectly

as the commandment of Your will\")

out of true rest\",

And in a revealed manner - "He points with his finger and says this"² - similar to the shining candles

28th of Kislev for the children of "Tzivos Hashem"

97 and

Chanukah,

which we have just kindled,

and all see that they burn in the manner of "Shehecheyanu vekiyemanu vehigiyanu lazman hazeh"⁶,

including - the many "Shehecheyanu" on the last moment of exile which becomes the first moment of Redemption,

and one sees how Aharon the Kohen Gadol kindles the Menorah in the Beis Hamikdash,

and all sing together "Haneiros Halalu etc." - "Berov am hadras melech.

[The Rebbe Shlita instructed that the audience sing "Haneiros Halalu" in all the aforementioned places together]

The Chanukah lights teach a Jew various instructions in his manner of serving the Almighty:

The place where one lights the Chanukah lights is - "on the entrance of his house from the outside"⁴,

And the time - "from sunset until the foot ceases from the market,

until the foot of the Tarmudai ceases"⁴.

The lesson from this: In addition to one's own service of "a mitzvah is a lamp and Torah is light"⁵

(on the entrance of his house)/ a Jew must also spread the light of Judaism and Torah and mitzvos outside,

In the surrounding area and public domain around him.

Until this influences and brings about nullification and annihilation

(annihilation)

" in those who are rebellious

(Tarmudai)

⁷ against the Divine Above

i.e.,

even in their lowest level

(the festival)

so that they become made over to good and holiness."¹¹

Chanukah candles are lit in a manner of "adding and going" from day to day¹²

(as the "simple custom"" of all Jews in this time)

What this means,

And we learn that one must constantly increase in "A mitzvah is a candle and the Torah is light" - both within oneself and in the illuminating of the chach,

In the surrounding.

In the study of Chanukah this year - there is a novelty - that Chanukah begins on

(and ends)

on the day of Shabbat Kodesh

[in addition to the fact that the entire year began with a Shabbat]

- which according to the beginning, "sets forth" the spirit of the entire matter

(All the days of Chanukah)

"Shabbos Kodesh" means - holiness,

the separation and distinctness

(Havdalah)

from holiness

(regarding weekday)

In truth, the entire life of a Jew is on the level of "Shabbos,"

because "I was created to serve my Master,"

and Torah tells us: "All your deeds should be for the sake of Heaven" and "In all your ways know Him" — so that one's entire life must be permeated with holiness — sanctity — G‑dliness.

Within "Shabbos" itself there are levels: the holiness in the conduct during weekdays is not equal to the holiness on the Shabbos day when one is separated from weekday matters;

98 v

Sefer HaSichos — 5750

So too, among Jews the holiness is not equal

(Shabbos)

from a "kollel young man",

from a yeshivah student,

and so forth,

when one's "Torah is his craft"¹¹,

regarding a businessman who does his work

(business)

for the sake of Heaven.

And the difference is very simple: on weekdays,

And weekday work - the holiness is clothed in "garments" of the mundane,

And a Jew, through his avodah, reveals the hidden holiness within them.

In contrast, Shabbos,

and in Torah

(holy)

activities - the holiness stands from the outset openly

(without garments)

And in this consists the concept of a Chanukah that begins with Shabbos: we receive then the power that the service of "ner mitzvah veTorah ohr"

(in Chanukah)

should be initially a "Shabbosdike" revealed

(not like it is dressed and covered in "weekday" matters)

And this - the beginning - causes that this should be the service of all the days of Chanukah - that also the weekday-ness in one's life

(including - also the outside and Tamudai)

should be completely permeated and saturated with Shabbosdikeit.

[As emphasized also in the lighting of the first Chanukah candle

(on Friday afternoon)

: They lit the candle a duration before Shabbos; but - this is the lighting of the first Chanukah candle - Shabbos

(And therefore the candle must be lit to burn for the required time within Shabbos)

The determination of the first day

(and the day

last)

of Chanukah on the Sabbath day emphasizes again the connection of Chanukah with the true and complete redemption

[the dedication of the Third Holy Temple]

- because every Shabbos is connected² with a day that is entirely Shabbos and rest for the life of the worlds²⁵ - which then will holiness

(Shabbos)

stand revealed in the entire creation,

in all of creation, "and the kingship shall be Hashem's""².

The matter is also emphasized in this week's Torah portion - "And it came to pass at the end of two full years, and Pharaoh was dreaming, etc."²⁷,

And Yosef was brought from the prison to interpret the dream"²,

And through this became the "Mishneh LaMelech"²:

During Pharaoh's dream, Yosef was in the prison,

After that, he not only left from there,

But he immediately became Mishneh LaMelech,

"From the prison he came forth to reign"",

Until then, "Without you, no man shall lift his hand or his foot"!

Similarly, also in the "dream" of our exile²,

"We were like dreamers",

That regardless of being in the "prison" of exile

(chol,

and below that)

the redemption comes immediately

(Shabbos)

and every Jew

(being His only son from the Most High)

becomes "a delight to the King" -

28 Kislev for the children of "Tzivos Hashem"

to give birth to the King of kings, the Holy One, blessed be He,

"sons of kings"⁴'

Until "Melachim"⁵ literally.

And the reason for this is - because a descent is for the purpose of an ascent/ and from a greatest descent comes immediately a greatest ascent.

All this is further emphasized in the fifth light of Chanukah - when there is a special custom

(as seen by our Nesi'im⁵⁴)

to give "Chanukah gelt" to the children

(both small and grown)

- that the content of "Chanukah gelt" is: making from a mundane thing

(money)

- "Chanukah",

holiness.

This also directly arouses the custom of Israel - as spoken many times - that it is worthwhile to give the children "Chanukah gelt" at least twice during the days of Chanukah,

And how good - every day

[including air

on Friday afternoon - before Shabbos entry]

And on the fifth light - add to this,

as per the aforementioned custom.

Therefore, we will now conclude by giving - in addition to the regular charity - also "Chanukah money".

May it be His will,

that all this should further hasten the dedication of the Third Holy Temple,

and it brings about the completeness of the kindling of "a mitzvah is a lamp and the Torah is light" "at the entrance of his house from outside" - in the entire world,

including the seventy nations - "and the kingdom shall be the L-rd's."

In the true and complete redemption,

through David, the Messianic King,

"David, King of Israel, lives and endures."

immediately and at once, truly.

[The Rebbe, shlita, distributed to each of the boys and girls, may they live, four ten-cent coins.

Afterwards, He gave the "Tankistan" dollar bills,

to give each of those present, may they live, two dollar bills.]

Sefer HaSichos - 5750

From sichos of Shabbos Parshas Mikeitz,

Zos Chanukah 5750

Of the uniqueness of the days of Chanukah this year - that they contain two Shabbasos: in the determination of this year, the first day of Chanukah falls on Shabbos,

and consequently, the eighth day of Chanukah also falls,

"Zos Chanukah",

On my Shabbat.

And one should add in the connection between the first day and the eighth day of Chanukah

(In addition to that which "their beginning is wedged in their end and their end in their beginning"⁴)

- that both include all the days of Chanukah,

that in the first day all eight days are included potentially

(in which is found the flask of oil from which they lit all eight days⁵)

and on the eighth day all eight days are there in actuality,

And specifically in our custom - to light with it all eight candles corresponding to the eight days that emerge.

And as also hinted in the Torah reading of the offerings of the princes for the dedication of the altar²⁷ - that on the first day they read regarding "the dedication of the altar on the day it was anointed",

And on the eighth day they read "This is the dedication of the altar after it was anointed",

And in the language of the Midrash: "Scripture considers them as if they all offered on the first day,

and as if they all offered on the last day",

Except that on the first day all the offerings are included potentially,

and on the last day there is the sum total of all the offerings in actuality".

And since the first day and the eighth day include all the days of Chanukah,

It is understood,

that when their occurrence is on Shabbos, this emphasizes the connection of all the days of Chanukah to Shabbos; and from this occurrence we learn that there is a connection of Chanukah to Shabbos even in other years when the occurrence of the first and eighth days of Chanukah is during the week.

And we must explain the lesson and instruction from Chanukah that begins and ends on Shabbos regarding the entire

Parshas Mikeitz,

Zos Chanukah

and 20

the service in fulfillment of Torah and mitzvos,

"A mitzvah is a lamp and the Torah is light"¹,

Throughout the entire year*¹,

As follows.

And prefacing the explanation of the main concept of Chanukah - "What is Chanukah

.

They searched and found only one jug of oil that was sealed with the seal of the Kohen Gadol,

And it had only enough to light one day,

A miracle occurred with it and they lit from it eight days⁶ - the miracle of the oil:

The question of the Beis Yosef⁵ is well-known: "Why did they establish eight days, since in the oil that was in the flask there was enough to light one night¹⁶, it turns out that the miracle occurred only on seven nights."

And one of the answers to this - that the miracle of the first day is that they found the flask of oil⁷.

But many commentators do not bring this answer,

And the reason for this can be said - since the finding of the flask of oil is not an open miracle,

And especially in comparison to the miracle that "it had only enough to light

one day."

And they lit from it for eight days"¹⁸,

And even that one could say that this was in a natural manner,

Since it was the opposite of "in concealment"¹,

And furthermore,

"that it was placed sealed in the ground""²,

The Greeks did not discern it nor did they defile it¹.

And it requires explanation: Why did the Holy One, blessed be He, make the miracle of the oil in such a way that its beginning

(The finding of the jug of oil from which they lit for eight days)

Will be like a natural thing,

And its continuation will be an open miracle: if the will of the Holy One, blessed be He, that it should be a miracle - the beginning should also have been in a miraculous manner

(That a jug of oil descended from heaven/ and if the will of the Holy One, blessed be He, that the miracle should be like a natural thing - it should have been so in all the days thereafter,

Through this that they would find pure oil in quantity that would suffice

(by natural means)

for eight days?!

And this can be explained based on the well-known story²¹ about our Rebbe, the Alter Rebbe, during his imprisonment²³,

When they were transporting him by ship from place to place,

He asked the official to stop the ship so that he could sanctify the moon while standing*²,

And when he refused,

He said to him,

Sefer HaSichos — 5750

The Alter Rebbe that if he wanted, he could stop the ship on his own,

And when the official persisted in his refusal,

The ship stopped sailing,

And our master, the Alter Rebbe, said "Praise the Lord from the heavens,"

until the blessing,

and he did not say the blessing itself,

and then the ship continued to sail,

and afterwards, the worshiper asked the official to stop the ship,

And when the official stopped the ship, the Alter Rebbe sanctified the moon.

And the question was asked²⁵ - in the manner of the question mentioned regarding the miracle of Chanukah:

Since our Rebbe, the Alter Rebbe, could perform and actually did perform a miracle that the ship should stop on its own — why did he ask the official to stop the ship? Moreover, and primarily: after he had already stopped the ship in a miraculous manner — he should have

(apparently)

utilize the miracle and sanctify the moon then,

And why did he say only the psalm "Praise the Lord from the heavens,"

and not sanctify the moon immediately? And after

(the miracle ended and)

the ship continued moving,

he again asked the official to stop the ship? Even though it is possible that even after the official saw with his own eyes that the ship stopped on its own, he might not agree to stop the ship.

And it will require an additional action²⁷

(and perhaps an additional miracle)

in order to sanctify the moon?!

And the explanation of this” - based on the known that fulfillment of a mitzvah must be in a natural manner

(and not

P"Y H"C.

TUR SHULCHAN ARUCH O"CH R"S DIS.

Seder Birkas HaNehenin of the Alter Rebbe chapter 13 halacha 2)

in a pleasant way)

,”

and moreover,

not only the fulfillment of the commandment itself,

but also the rushed preparation for the commandment must be in a natural way,

and therefore our Rebbe the elder wanted the appointee to position the ship of his own free will,

so that also the preparation for the commandment be in a natural way,

Moreover,

but,

that even after he was forced to position the ship in a miraculous manner

(since the official refused to dock it)

he did not sanctify the moon,

but waited and asked the world from the official to dock the ship,

so that the preparation for the mitzvah would be in the manner closest to the natural way.

(Even though there is in this a semblance and likeness of slumber,

since the official's consent to station the ship

(contrary to his previous will)

was only after he saw that our master the elder stationed the ship in a slumber0 manner.

And likewise one can say regarding the miracle of the oil on Chanukah:

One of the reasons for the miracle of the oil

(Even though according to law it is permitted to light with impure oil because impurity is permitted or deferred in the community³⁰)

- to show the affection of Israel who fulfill the commandment with pure oil³.

However,

since the commandment

(and the preparation for the commandment)

of lighting the menorah must be

(like all commandments)

in a natural manner³²,

therefore,

Even when G-d performs a miracle to show His love for

Shabbos Parshas Mikeitz,

this is Chanukah

Israel who light with oil from their teachers / makes the miracle in a way that the fulfillment of the mitzvah can be through nature,

so that the fulfillment of the mitzvah is by agency."

And therefore the beginning was

(and the main point)

although on the first day in a manner that "they found."

One cruse of oil that was lying with the seal of the High Priest,

("in concealment",

"lying sealed in the ground")

And not in a manner that a cruse of oil descended from heaven and the like - the finding of the cruse was in a natural manner.

And also during the seven days afterwards in which there was an open miracle

("it had only enough to light one day,

"they made a mark on it and lit from it for eight days")

- this was in a manner pertaining to natural olive oil:

According to the opinions that there was an addition in the quantity of oil

(that "the flask remained full as at first",

or that "in the morning they found the candles full of oil"⁵⁵)

- the addition is like the main thing",

natural olive oil.

And according to the opinions that there was an addition in the quality of the oil

("They divided the oil in the flask into eight parts and each night they would put one part in the menorah and it would burn until morning"⁷/ or "they poured all the oil into the menorah and an eighth of it was lit each night"")

- That the strength of the oil was reinforced adds to the quality and power of this oil / natural olive oil"⁴.

And it can be said,

That in the oil of Chanukah there is emphasized a general and fundamental point regarding the entirety of the observance of the Torah and its commandments

("A mitzvah is a lamp and Torah is light")

- That G-d makes the nature of the world be in a fitting and suitable way for the observance of the Torah and mitzvos.

And the explanation of this:

It is written⁴: "If you will follow My statutes and keep My commandments and perform them, then I will give your rains in their season and the land shall yield its produce etc.,"

All the blessings stated in the portion.

And the Rambam⁴¹ explains the essence of the physical promises in the Torah — that "He promised us in the Torah."

that He will remove from us all things that prevent us from doing it.

and He will bestow upon us all the good things that strengthen our hands to do the Torah,

such as plenty, peace, and an abundance of silver and gold,

In order to.

(That^they are free to study wisdom and perform the commandment etc.,\",

That is,

that the nature of the world is in a way that assists the Jewish people to fulfill Torah and mitzvos,

and especially that nature is G‑dliness,

as is known that 'Elokim'\"

(one of the seven names of the Holy One, Blessed be He, that are not erased⁴⁵)

In gematria, "nature"⁴⁴.

And a novelty in the matter - that it is so even when the state of the world is in a manner of concealment and hiding,

as in the time before the miracle of Chanukah,

"when the wicked Greek kingdom stood against Your people Israel to make them forget Your Torah and to cause them to transgress the statutes of Your will"⁴⁵,

and to such an extent,

that 'the Greeks entered the Sanctuary

defiled all the oils that were in the Sanctuary' / i.e.,

The oil for its kindling was lacking

(in the manner of the Sages, regarding "the fire from above" which "burns but does not consume")

(Shemot Rabbah chapter 2,

- the kindling was done every day with actual natural oil

(see Likkutei Sichot vol. 15 p. 186)

Sefer HaSichos - 5703

That the state of the world is in opposition to the observance of Torah and mitzvos,

And nevertheless,

Not only did "the kingdom of the Hasmoneans prevail and they defeated them"⁶,

That the opponent was nullified,

But moreover,

That nature itself became in a manner fitting and suitable for the observance of Torah and mitzvos,

As emphasized in the miracle of the oil that was in a natural manner" - both regarding the finding of the flask of oil,

That, according to nature, pure oil remained in the Temple,

And this is regarding lighting from it for eight days,

Through this, that natural olive oil is added,

as above.

Furthermore:

This matter is not only regarding things necessary for the fulfillment of Torah and mitzvos

(without which it is impossible to fulfill the mitzvah)

but also regarding

to the beautification of the mitzvah: the miracle of the oil

(that they should light with pure oil)

was for the purpose of beautification of the mitzvah!

(since according to law they could light with impure oil,

as above)

And all this even in the setting and situation of the beginning of the service - that is the matter of Chanukah,

From the term 'chinuch' (education),

Like the dedication of the altar in the time of the Mishkan,

And similarly, the dedication of the altar in the time of the Chashmonaim⁴⁷,

And we do not say that at the beginning of the service

(the time of education)

one can suffice with fulfilling the commandment according to the law,

and afterwards also add beautification of the commandment,

for the miracle of Chanukah occurred in a manner that the nature of the world was fit for fulfillment

the mitzvah

in a manner of beautification.

And from this we learn regarding the entire service of fulfilling the mitzvos during the time of exile - that even in the distress of the darkness of the exile,

and even to the double and multiple darkness of the end of exile,

the footsteps of Moshiach,

as "darkness covers the earth and a thick cloud the nations"*⁴,

Hashem gives each and every Jew the ability to fulfill the matters of Torah and mitzvos that he is obligated in,

including also hiddur mitzvah,

up to "mehadrin min hamehadrin"

(even when he is at the beginning of the service)

and in a manner that the nature of the world assists each and every Jew in his service of keeping Torah and mitzvos,

and simply — Hashem gives each and every Jew everything that he needs,

bani, chayei, u'mezoni revichai, and in all of them revichai.

So that he can fulfill the Torah and mitzvos with peace of mind and peace of body.

And one should add to what was said regarding the miracle of Chanukah, it is emphasized that the nature of the world becomes fit for the fulfillment of the mitzvos — for in this matter is also included the granting of power to fulfill the mitzvos with ultimate mastery,

In the true and complete redemption.

And as an introduction:

Parshas Miketz,

Zos Chanukah

Superficially, one must question the above — for there are many mitzvos

(and even the majority of mitzvos⁵)

which cannot be fulfilled during the time of exile, and especially in the Diaspora?!

And the explanation of this is:

Although the general concept of exile is the opposite of the nature of the world

(that was created "for the sake of the Torah and for the sake of Israel"⁵,

so that Israel could fulfill all 613 mitzvos of the Torah)

beginning from the cause of the exile,

"Because of our sins we were exiled from our land"⁵²,

the opposite of the nature of a Jew who "wants to be from Israel."

"to perform all the commandments and distance himself from transgressions"⁵⁵,

and this desire is revealed and acts upon the conduct in actual deed - nevertheless,

since in actuality there was a change

(temporarily)

in the nature of Israel,

And consequently, even in the nature of the world,

behold, from the perspective of nature in the present

(for the entire duration of the exile)

-the fulfillment of the mitzvos dependent on Eretz Yisrael and the Beis HaMikdash in actual practice,

should be in a manner of 'and we will render the words of our lips'⁵⁵,

so that through this the service then becomes in the completeness possible then⁵⁵.

And it can be said,

Regarding the oil of Chanukah, there is an additional novelty — a special power that the nature of the world will be fit for the perfection of the future redemption:

On the reason for the juxtaposition of the portion of the menorah to the portion of the princes

(as emphasized also in the reading of “Zos Chanukah,”

after the summary of the readings of the princes they read the portion of the menorah)

Rashi explains⁵: “Because when Aaron saw the dedication of the princes, his spirit was weakened at that time, since he was not with them in the dedication — neither he nor his tribe.

The Holy One, blessed be He, said to him: ‘By your life, yours is greater than theirs,

for you light and tend the lamps.’”

And the superiority of the lighting of the menorah over the sacrifices of the princes

("Yours is greater than theirs")

- It is stated in the Midrash⁵⁷ "The sacrifices, as long as the Beis HaMikdash stands, they are in practice,

but the lights shall forever burn opposite the face of the Menorah.

They are never nullified".

And the Ramban⁵ asks: "It is a known thing that when the Beis HaMikdash is not standing and the sacrifices are nullified due to its destruction,

even the lights are nullified"? And he answers,

"They only hinted to the lights of the Chanukah of the Chashmonaim, which is practiced even after the destruction in our exile".

And it could be said,

that there is an advantage and superiority in the connection of the Chanukah lights to the lights of the Holy Temple⁵ over the connection of "we shall pay [the] bulls of our lips" to the offering of the sacrifices of the princes in the Tabernacle⁵

(Therefore it is said, "the lights shall forever burn before the menorah".

they are never nullified",

even when the sacrifices are nullified / and the reasons for this—since in the Chanukah lights is hinted the perfection of the kindling of the menorah in the Holy Temple in the future redemption

Sefer HaSichos - 5750

the future,

As is known, the number of eight candles alludes to the future redemption.

("of the days of Moshiach - eight"⁶)

that then the kindling of the Menorah will be in an eternal manner that will never cease.

And accordingly, it can be said,

that in the oil of Chanukah is also included the power that the nature of the world will be fitting for the completeness of the future redemption - since the oil is what "they found."

One cruse of oil.

And they lit from it for eight days,

that is,

that according to the nature of the world

(a miracle connected and related to the nature of the world)

it was possible to light the menorah for eight days,

and therefore they established the holiday for eight days,

and that they light eight lights on it,

that in this it is hinted that the nature of the world becomes fit for the perfection of the future,

similar to the number eight,

the "guardian of the perimeter",

above the seven days of the perimeter,

the seven days of construction

(the nature of the world)

and together with this,

He has a connection to them,

which is the "Guardian of the Perimeter".

And it can be said,

that this matter

(that the oil of Chanukah includes the action in the nature of the world so that it will be fit for the future redemption)

is done specifically through the work of spreading the wellsprings

(the inner dimension of the Torah,

The aspect of oil in the Torah•⁶)

Outwardly - a service whose obligation is in this time,

And together with this,

is especially connected with the perfection of the future redemption:

The spreading of the wellsprings outward is one of the matters of service that pertain to this time - "as the Arizal said.

(Sh)

In these latter generations

It is permitted and a mitzvah to reveal this wisdom⁶⁴,

and certainly after the revelation of Chassidus by the Baal Shem Tov and the Maggid,

and up to the revelation of Chassidus Chabad by our Rebbe, the Alter Rebbe

(and especially after the redemption of Yud-Tes Kislev⁶⁵)

and our Rebbeim, their successors,

until his holy honor, my master and teacher, the Rebbe, the Nasi of our generation,

who declared that the work of spreading the wellsprings outward is the special mitzvah that is timely,

For the present time,

in our generation;

And together with this,

the work of spreading the wellsprings outward is connected with the completeness of the future redemption - as is known that through spreading the wellsprings outward, "Mar d'Malka Meshicha will come"⁶⁶,

And the reason for this,

because the spreading of the wellsprings outward is a beginning that is similar and a model of the complete revelation of the inner dimension of the Torah through our righteous Moshiach⁶⁷.

And in this matter, the empowering of the oil of Chanukah is most emphasized - "The mitzvah is to place it at the entrance of his house on the outside"⁶,

That is,

that the oil of the Torah,

the innermost dimension of the Torah,

illuminates even outside,

"until the foot of the Tarmoda‘a dies out"⁶,

that it brings about outside that there is no outside from it — that the nature of the world is in a manner suitable for the work of spreading the wellsprings outward,

both from the aspect of the obligation to engage in this work in this time

(just as the nature of the world is suitable for the fulfillment of all the mitzvos whose obligation is in this time)

And they are from the preparation for the completion of the future redemption.

(since in Chanukah is also included the empowerment for the completion of the future redemption)

Parshas Miketz,

and Chanukah

And in this itself - it can be said that the main action of preparing the nature of the world for the spreading of the wellsprings outward began with the arrival of my master, father-in-law, the Rebbe, the leader of our generation, to this country:

Upon the arrival of my master, father-in-law, the Rebbe to this country - the spreading of the wellsprings outward is from the lower hemisphere,

Asher,

Notwithstanding that the Giving of the Torah was in the upper part of the globe,"

Nevertheless,

From it the wellsprings spread forth and come in a manner of dissemination throughout all ends of the earth,

Even to the outermost extreme that has no further extreme,

Through the actions of the Nasi of our generation,

the Nasi of the Torah of Chassidus,

who instilled the revelation of the wellsprings into the reality of the world,

And to such an extent,

that the dissemination of the wellsprings outward takes place from a place in the world where the Giving of the Torah did not occur,

which emphasizes more that the world itself

(from the perspective of its essence)

becomes appropriate for the dissemination of the wellsprings outward.

Furthermore:

From the innovations in this land

(in which the dissemination of the wellsprings outward began by the leader of our generation)

Regarding the situation that was overseas

(including and especially in the country where there was the revelation and dissemination of the wellsprings in previous generations)

- that with G‑d's kindness, there was established among the Jewish people a standing and condition of expansion in material matters,

until this matter became like nature,

that they are not satisfied with bread of distress and water of pressure

(as in previous generations)

but require expansion in material needs,

Food, clothing, and shelter.

And simply,

that the intention and purpose for which Hashem gives

(and will give even more)

expansion in material matters,

is,

so that through this there will be added even more in all matters of Torah and His mitzvos - observance of mitzvos with hiddur,

and study of Torah out of expansion

the Da'at,

including and especially — regarding the study of the inner dimensions of the Torah in a manner of understanding and comprehension in Chochmah, Binah and Da'at,

as it is written, "Behold the God of your father

(and through this)

and serve Him with a whole heart",

that in this the need for expansion of knowledge is emphasized more⁷².

That is: in previous generations, they engaged in the study of Chassidut and the dissemination of the wellsprings out of poverty,

as in the time of our Rebbe the Elder,

As he writes in several holy letters that "it is not hidden from me the distress of the times that livelihood has become depleted etc."

And despite this,

He demands that they not reduce their giving of charity,

and so forth,

and all the more so in the time of the Mitteler Rebbe,

that the livelihood pressure upon the Chassidim was to such an extent that it was not possible to print several of his Chassidic writings at one time,

since it would not be within the reach of the Chassidim to purchase them,

unless they would print each installment

("bundle")

on its own,

so that "the purchase from all bundles will be only six pieces alone.

so as not to burden the buyers"⁷⁴,

and together with this,

that they have beautiful bindings"

(and so too regarding holy books • that in every private home - a house full of books - books with nice printing and nice binding)

And so with all the commandments,

including regarding Chanukah - a beautiful Chanukah menorah.

Sefer HaSichos - 5750

The saying and dissemination of Chassidus was in a manner of "Rechovos" the river"!

But in recent years,

and especially since the arrival of our generation's leader to this country,

and it continues to increase,

The study of Chassidus and the dissemination of the wellsprings outward is done with expansion,

since,

as we go and approach the time of the coming of Moshiach,

there is added more and more to the dissemination of the wellsprings outward, to the point of outwardness that has no outwardness beyond it,

including also by utilizing the expansion in material matters in order to add even more to the dissemination of the wellsprings outward with an expanded mind.

And it can be said,

that this matter too is among the innovations of the Nasi of our generation - that the world itself becomes suitable for the dissemination of the wellsprings outward,

therefore,

The expansion and wealth in material matters in the world are given to Bnei Yisrael

(the particular and the general)

And it is utilized to add even more•׳⁷ in spreading the wellsprings outward

(together with the increase in all aspects of avodah in fulfilling Torah and mitzvos)

And in the aforementioned there is a special empowerment from the fixed positioning of the days of Chanukah this year - that the first day and the eighth day of Chanukah

(which include all the days of Chanukah)

They are on Shabbos:

The concept of Shabbos is - that "all your work is done"⁷⁷,

namely,

that the work of clarifying and refining worldly matters

("your work")

is already done,

and consequently,

The nature of the world is made in a more elevated manner,

It is fitting for matters of holiness - as mentioned above regarding the miracle of the oil of Chanukah,

And with greater emphasis on Chanukah that falls on Shabbat.

And from Chanukah that falls on Shabbat it extends to all the days after this

(in addition to the extension from Rosh Hashanah that falls on Shabbat)

- that the service in all matters of "a mitzvah candle

(fulfillment of the commandments)

and Torah light"

(The study of Torah,

revealed and inner dimensions)

permeated in the action of Shabbos and Chanukah

(And the combination of both/ The nature of the world⁷ is in a manner fitting for keeping the mitzvos in completeness,

And until the completeness of the future to come,

hinted at in Chanukah

(as above, sec. 7)

And likewise on Shabbos - which relates to 'a day that is entirely Shabbos and rest for the life of the worlds'⁷.

And in the language of the verse - "When you come to the Land"⁸³ etc. "and the land shall rest a Shabbos to the L-rd,"

And the explanation of this

[For at first glance,

the order is that first it should say "Six years you shall sow your field etc.,"

and afterwards "and the land shall rest a Shabbos to the L-rd,"

And similarly in every week,

"Six days you shall work etc.

(And afterwards)

And the seventh day is a Shabbos unto the L‑rd"

And our Sages, of blessed memory, said: "Who

Shabbos parshas Mikeitz,

Zos Chanukah

who toiled on Erev Shabbos⁸⁴ will eat on Shabbos"]

-that already at the beginning of the work one must be permeated with the matter of Shabbos,

And through this one draws the holiness of Shabbos into weekday matters¹⁵.

And moreover, the main point - regarding our generation - that the matters of the work of six years etc. were already done and completed in the years preceding this,

through the work of our generation,

and all the more so with the addition of the matters of the work of preceding generations

(which exist in actuality also in our generation, since "instead of your fathers shall be your sons")

And consequently,

It must be said: "and the land shall rest a Sabbath to Hashem" - "a day that is entirely Shabbat and rest for the life of the worlds" - immediately and forthwith.

And in all this is added also the elevation of the entire year - תש״נ,

"May it be a year of miracles",

"Nes is a term for elevation and exaltation.

"very elevated, like a banner on the mountains"⁷",

That is,

that the very nature of the world becomes in a manner of miracle and elevation,

even on weekdays,

and certainly on Shabbat and Chanukah,

And combining the two together,

that certainly the entire world becomes worthy of the perfection of the primary miracle — the future Redemption.

"And the deed is the main thing":

As we stand on the holy Shabbat of this Chanukah,

the conclusion and seal of the days of Chanukah,

every single Jew must make good resolutions to increase with greater vigor and strength in all matters of "a mitzvah is a lamp and Torah is light,"

starting with Torah study,

both the revealed aspect of Torah and the inner aspect of Torah,

and simply - to increase in Torah study with ease,

both in quality of study and in quantity of time,

through this, that one 'steals' from the time engaged in matters of livelihood,

and in

See Sefer HaSichos 5748 vol. 2 p. 459.

And more.

Surely, Hashem will provide him with abundant silver and gold for all his needs,

beautification in fulfilling the mitzvos,

tuition for his sons and daughters,

dowry and gifts for the marriages of his sons and daughters,

in addition to all that is needed for managing the household in a manner of expansion,

according to what is fitting for each and every Jew,

the children of Avraham, Yitzchok, and Yaakov.

And similarly regarding involvement in spreading Torah and Judaism, and particularly the spreading of the wellsprings outward - that the involvement in this must be without, Heaven forbid, diminishing the expense involved,

since certainly Hashem will provide abundance of silver and gold as needed,

and as stated,

that the nature of the world is suited for perfection through spreading the wellsprings outward,

and that the silver and gold are already "bemomem"

(except that it can be in several ways — found in his pocket,

or on the shelf,

or he needs to go to a certain place to take the silver and gold that have already been given to his possession)

And how good - that they begin this on Shabbos Kodesh,

by arranging an additional farbrengen

(after Minchah)

during the time of "Re'ava d'Re'avin",

and likewise on Motzaei Shabbos,

"Se'udasah d'David Malka Meshicha""

(and on the adjacent days)

in which they will increase in the study of the inner dimension of the Torah,

and accept good resolutions regarding the days afterward: to increase in the study of the inner dimension of the Torah and in spreading the wellsprings outward,

together with the increase in the revealed dimension of the Torah,

in the observance of the commandments in a beautified manner,

and in all matters of goodness and holiness.

0ו2

Shabbos Sichos - 5750

and they supervise the needs of the public on Shabbos - regarding the custom of Israel to give Chanukah money to sons and daughters⁴\"

A question: they did not keep this custom

(as a completion)

they should endeavor to complete on the days adjacent to Chanukah,

and whoever precedes, this is praiseworthy,

and especially regarding Chinuch (education) in its simple sense⁵ - to add with greater fervor and greater strength in the education of boys and girls*'⁸⁹

(in addition to one's own education)

with utmost beauty and completeness.

and certainly these matters will be publicized in every place,

and the main point is that these matters will have their effect in actual deed.

And may it be His will—and this is the main point—that the speech and decision regarding the above be hastened and accelerated and bring immediately the true and complete redemption through our righteous Mashiach.

And simply put—that on this Shabbat itself we merit to see the dedication of the altar,

and point with his finger and say, "This is the dedication of the altar,"

in the third Beis HaMikdash,

"A Sanctuary, O G-d, Your hands have established."

It includes the kindling of the Menorah,

"The Menorah is only kindled by lighting seven lamps between the evenings."

"When you raise⁵⁶ the lamps, toward the face of the Menorah shall the seven lamps give light."

By Aharon the Kohen lighting the Menorah of Moshe⁹¹,

For in the first moment of the redemption, "Moshe and Aharon will be with them"

Together with the work of Moshe's hands, which are eternal², and they will be revealed in their fullness in the future redemption⁵.

And emphasized in the weekly portion - "Miketz,"

that is connected and alludes to all matters of the End⁹⁴,

"End of Days" and "End of the Right"⁵

And immediately afterward we come to what is written in the Parsha that they begin to read in the Minchah prayer - "Then Judah approached him"'

The approach and connection of Judah to Joseph

(which alludes to the Holy One, blessed be He, and the Children of Israel⁷)

in a manner that "one will approach the other and no spirit will come between them"

the division in their service into seven attributes

(Likkutei Torah, beginning of Beha'alotecha.

And also)

Shabbos Parshas Mikeitz,

Zos Chanukah

2

they""•׳,

And as it is written: "On that day, Hashem will be One and His name One",

That one can say,

That 'His name' also refers to Israel,

as our Sages said: 'In the future, the righteous

('All Your people are righteous'')

that they are called by the name of the Holy One, blessed be He,

Israel and the Holy One, blessed be He, are all one.

2 and 2

Sefer HaSichos — 5703