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 miracle of Chanukah was recorded at length in a megillah,

called by the name "Megillat Antiochus".

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

it is brought in the poskim,

and moreover: in many holy communities in Israel, it is customary to read the megillah on Chanukah.

Which, at first glance, is a contradiction that requires explanation - for whatever you say: how does it come about that a megillah which is not part of the Holy Writings should be read publicly in holy communities in Israel?!

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

N)

Piskei Rid, Sukah 44,

Shivlei HaLeket, se'if 194.

And more.

And see Talmudic Encyclopedia, entry Chanukah, p. 361.

And see there.

Regarding both mitzvot from the words of the scribes,

Both are permitted in 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 Scriptures"⁵)

One of the twenty-four holy books,

And on the contrary - the Scroll of Esther has an advantage over the other Prophets and Writings,

Because "all the books of the Prophets and all the Writings will be nullified in the days of the Messiah except for the Scroll of Esther, and it will endure like the five books of the Torah and the halachos etc. which 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."•)

Not so the "Scroll of Antiochus" of Chanukah

is not part of the twenty-four books of the Holy Scriptures,

there is no mitzvah to read it³.

- Nevertheless, in several holy communities they read it during Chanukah,

as above.

Shabbos Parshas Vayeishev,

1st day of Chanukah

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

(not Megillas Achashverosh or Haman)

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

And Esther is one of the main righteous women,

And likewise "daughter of Sarah".

In contrast, "Megillas Antiochus" is called after Antiochus the wicked.

And not in the name of Matityahu the High Priest or Yehuda Maccabee etc./ the one who brought the decrees upon Jews in those days!

And one must say the explanation in this:

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

the clarification and elevation of the lowest level,

in a manner of darkness turning into light,

And as known: first there was a great strengthening of the darkness - 'the Greeks entered⁴ the Sanctuary' and 'they defiled all the oil in the Sanctuary',

And they had to fight with 'the wicked kingdom⁵ of Greece' which wanted 'to make them forget Your Torah and to cause them to transgress the statutes of Your will',

And then 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 flask of oil which burned for eight days.

And so too was it in the days of Purim: first there was an extreme strengthening of the darkness: the decree of the wicked Haman,

the enemy of the Jews,

and from Achashverosh, on account of whom the faces of Israel darkened

of Israel,

and "He is Achashverosh,

he was in his wickedness from beginning to end"; and through the self-sacrifice of Mordechai and Esther and of Jews in general came the salvation and miracle of Purim.

Then it became "v'nahafoch hu" (and it was turned around).

Until eventually Esther influenced Achashverosh,

That he should reverse the decree from evil to good.

[And Chanukah and Purim are both mitzvos midivrei sofrim,

days permitted for work, 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 through enclothement in the matters and labors of the world",

which is revealed through the service of man below,

and therefore the establishment of the holiday - by rabbinic decree]

And it can be said 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 is seen simply in the commandments that were established for these days²:

The commandments of Purim are all connected with matters of holiness that a Jew does inwardly,

Come into the home and into the synagogue,

and among Jews

(Reading of the Megillah,

Sefer HaSichos - 5750

Purim feast,

Hallel and thanksgiving,

sending portions one to another, 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, even on the nations of the world

(in addition to the service inside,

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 his house on the outside,"

publicizing the miracle⁷.

That is,

that in addition to the fact that he and the members of his household need to see the Chanukah lights,

they must also shine in a manner that

(also)

those who are "outside,"

in the public domain,

They should see.

Time of lighting - "Its commandment is from when the sun sets until the foot ceases from the market etc. And how long etc. until the foot of the Tarmodai ceases."

Because until "the foot ceases from the market"

(Tarmodai foot - the last people who linger around in the market)

There are passersby who see the candles,

And consequently there is in it publicizing the miracle⁸.

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

in the "market",

As long as there are still people there,

also such people who are called "Tarmudai" - "a nation that gathers thin sticks and linger in the market until the market-goers go home",

or "poor people who, after finishing their work, gather sticks from ownerless property to warm themselves,

and die

in the market more than other people"²⁵ - and this includes also the nations of the world.

And particularly according to the explanation

(the inner one)

of "at the entrance of his house from outside",

in the actual public domain,

the place of the kelipot,

to transform darkness into light,”

and the effect of the Chanukah lights is "until the foot of the marketplace ceases, etc., until the foot of the Tarmodai ceases" - air in the "marketplace"

(Turei dePrada)

" those who are "Tarmodai" come,

they are rebels

(Tarmod is the letters of "rebel")

In the highest sense,

And not only like the "Tarmodai" [servants of Shlomo] "servants of Shlomo" who later became rebels,

But also those who rebelled against G-d among actual gentiles

[Who are lower than low from the servants of Shlomo,

Who have a connection to Shlomo,

As opposed to gentiles.

And emphasized also in the two special blessings of the dawn - "Who did not make me a servant,"

and "Who did not make me a gentile"]

- Those who say "Eloka d'Elokaya""⁵,

or only lower than that - "Li Ye'ori Va'ani Asitini"" - they must also reach them with the Chanukah light,

"Ad - until - d'chali rigla d'Tarmudai",

that the Chanukah lights awaken in them "chalia" - nullification and annihilation",

and not only from

Parshas Vayeishev,

of¹¹ Chanukah

the "Tarmudim"

(rebels)

In general,

Only long from "rigla d'tarmudai",

the lowest part of them

(which rebels against G‑d not from the side of intellect and emotions,

but like a foot that has no intellect)

Until they become reversed:

they become connected with the light of the Chanukah candles,

"נר מצוה ותורה אור" - Jews through their 613 mitzvos,

and non-Jews through the Seven Mitzvos of Bnei Noach,

faith in G‑d, etc.

Based on the above, the novelty of the transformation that is effected through Chanukah is understandable,

a novelty in relation to Purim: although the atmosphere during the days of Purim was "ונהפוך הוא"

(from the decrees of Haman and King Achashverosh)

However, the mitzvos of Purim were established for 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,

From which it is understood that the essence of Purim is primarily in the action of transformation concerning a Jew! - publicizing the miracle and the greatest joy that brings out in them: that is indeed a joy of transformation - "until he 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 work of teshuvah

(Accursed is Haman)

(But primarily)

as the joy is revealed among Jews,

and in matters of holiness,

not in worldly matters;

Not so the miracle of Chanukah, when they established for generations the mitzvah of the lights,

which must illuminate

(also)

the "outside",

in the "market",

until the "Tarmudai",

the rebels against G‑d,

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

(also)

Concerning,

and the main point

(in addition to the influence from this 'upon the entrance of his house' within,

as emphasized in the mitzvos of Chanukah which are connected with the interior: Hallel and thanksgiving,

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

even to the air among those who rebel against G-d and among the nations of the world.

It will be understood according to the explanation in the matter of the refinement of the nations of the world,

Through the clarification of the seventy languages:

The work of clarifications,

including the clarification of the seventy nations,

there are,

in general,

two ways:

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

This draws the light of holiness also into the lower place,

and this does there the clarification

(For example, like a large torch that reaches very far,

and draws to itself the sparks from around)

*? How the clarification is through Torah - through learning in Torah about a matter in the world

(like the matter of damages,

and all the more so the exchanger

88 ו

Sefer HaSichos - 5750

cow in donkey and the like)

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

From below to above: through that which one finds oneself "scattered and dispersed among the nations"¹²/ and one clothes oneself

(simply - in a permitted manner)

in the "garments" and the languages of the nations,

one does their clarification - by using the languages and matters of the state for the sake of heaven,

And in all your ways know Him.

In this manner, there are two ways in the clarification of the nations of the world:

Like it was at the beginning of creation,

when all people spoke the Holy Tongue,

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

(the Holy Tongue)

And as it was in the generation of the division - when the novelty came: "And Hashem said, Behold, they are one people with one language for all... let us go down and confuse their language there...

(and)

Hashem confused the language of all the earth"¹-.

And this will be understood by prefacing the question: It is well known the discussion•⁴ regarding the caution of speaking about secular matters in Lashon Hakodesh,

Because of the holiness of the language.

And seemingly one must understand: During the first twenty generations

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

all people spoke only in the holy tongue,

and the speech was about all their matters,

including mundane matters and matters contrary to their holiness,

in the sense that the generations

(when they spoke only in the holy tongue)

include the generation like the generation of Enosh

(when "then they began to call in the name of Hashem"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 in the extreme?!

And one can say the explanation in this: the root and source of vitality of every thing in the world,

also matters of the secular,

and even matters of the opposite of holiness

(which also have in them a spark of holiness)

is - from the Holy Tongue,

as explained in Tanya⁴⁴,

that "all created beings in the world, the names by which they are called in the Holy Tongue are the letters that descend from level to level from the Ten Utterances of the Torah, etc., and this is his name which will be called by him in the Holy Tongue, it is a vessel for the life force condensed in the letters of this name, etc."

As known⁴⁵ the difference between the Holy Tongue and other languages,

that other languages are only conventional names,

unlike the names

(and their letters)

From the holy tongue, they bring into being, sustain, and maintain the thing,

and express its content and essence.

[This is the reason for the necessity of the great wisdom of Adam the First in that he gave names to all creations

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

⁴⁴ - The wisdom of Adam the First consisted in this: that he recognized the nature and trait of every creation,

and accordingly he called them with names that are appropriate to their essence⁴]

Parshas Vayishlach, first day of Chanukkah

And accordingly, it is understandable why in the early generations

(until the generation of the Dispersion)

everyone spoke "one language"

(the Holy Tongue)

even matters of the mundane and the opposite of holiness,

because at that time everyone had the power,

that he could recognize and reveal the G-dly life-force that exists in every created being,

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

That every person - regardless of his status and condition,

Even a rebel and sinner against G-d

(Like Nimrod in the generation of the Dispersion - Nimrod, named for that he caused rebellion,

And others and the like)

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

Even a stone

(inanimate within inanimate)

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

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

Only afterward,

including through the descent of the generation of the Dispersion,

who wanted to separate from their root above, may He be blessed,

it was impossible to reveal through Lashon HaKodesh the vitality in the creations below.

It was "Hashem confused the language of all the earth,"

so that then a new order of divine service began,

that not everyone can make use of Lashon HaKodesh,

and through this reveal G‑dliness in creation,

for not every mind can bear it

(therefore the caution,

According to several opinions,

not to speak the Holy Tongue regarding mundane matters)

But rather, for this one must descend and speak in the

languages of the nations,

and elevate them to holiness,

from below to above,

as the Alter Rebbe explains⁵,

So there are two levels in letters: the letters of the holy tongue

(language of Torah)

- like the matter of the stones,

which are a creation from the hands of Heaven

(just as the holy tongue is a tongue

(of the Torah)

from Heaven)

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

That each nation speaks its own language - what the intent in this is,

That through this, that the Jews live in the countries and speak 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 (tiles)

(tiles)

which are the work of man's hands,

and through this they receive the strength of stones,

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

But since in essence all people have

(also non-Jews)

From the aspect of their creation as part of creation, a connection with the Holy Tongue⁵² - therefore, from this is drawn the power,

that also after what "Hashem confused the language of all the earth,"

one should be able through the languages to reveal G-dliness in creation - as explained in many places,

that "When the Holy One, blessed be He, created His world, there was only the Holy Tongue, etc.,

And when the Holy One, blessed be He, confused the languages in the generation of the Dispersion, He also mixed the Holy Tongue into the other languages,

and the aforementioned words

("Yegar Sahaduta"⁵⁴,

"Totafot"⁵⁵,

etc.)

Sefer HaSichos - 5750

they are in the Holy Tongue and were mixed with Greek or Cushite or African"

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

furthermore

According to the second interpretation, 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 everyone, there are several books among the twenty-four holy books,

where a significant part of them is written in Aramaic,

to the extent that even the most sublime matters, such as the end of the redemption in the Book of Daniel

(Eiden,

Eidanim, etc.)

- is written in this language,

From which

(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 "and the kingdom will be Hashem's" in all matters and details of the world,

including also in the languages of the nations,

as it is written, "Then I will make the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord""*.

And as the ruling of the Rambam

At the end and seal of his book: And at that time etc., the entire world will have no occupation except to know Hashem alone etc., as it is said, "For the earth shall be filled with knowledge of Hashem as the waters cover the sea."

And based on this, it can be said that the difference between the manner of refining the nations that is accomplished through Chanukah and the refinement through Purim: although also through the miracle of Purim there was a refinement and reversal of King Achashverosh,

The ruler in the dome of all the nations - is the clarification in a manner that the nations become clarified through the Holy Language,

through Torah from above

(similar to the secular names in the Holy Language,

as the nations spoke before the Generation of the Dispersion,

and more than this - similar to the Aramaic language that is in the Torah)

And therefore it follows,

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

(Beginning from the name ״Achashverosh״/ and further - "The Persians copied it and it was written in the chronicles of their kings, and they were idolaters, etc."׳,

And therefore it is "the honor of G-d that Mordechai did not mention Him in the Megillah"" - and this proves that the Megillat Esther also reached down to the lowest level -

Achad,

meaning with one heart and one mind.

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

But according to the opinion of the Ibn Ezra

(brought in the Radak)

there,

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

"And thus it is explicit in the commentary there: \"That they should speak in the Holy Tongue instead of the language they speak now.\""

"And see Zohar, end of Parshat Noach."

"Ohr HaTorah, section 22, page 904 and onward."

"Shabbat Parshat Vayeishev,"

"First [day] of Chanukah"

and 9 and

nevertheless,

So Megillas Esther is one of the 24 books of the Holy Scriptures•■⁴

(Torah)

because this is like the refining of the lower becomes elevated through holiness,

in the manner of the refinement through the Holy Tongue

(or the Aramaic language of the beautiful)

And therefore it does not have the power to elevate the refinement also from the "Persian" idolatry,

Therefore one cannot write the Name Havayah in the Megillah.

Therefore the Megillah is also called by the name Achashverosh,

because it speaks about the clarification that is accomplished through Esther

(holiness)

But Chanukah reaches even* in "the outside",

in the "marketplace",

until also the nations of the world" and those who rebel against Hashem

(Tarmoda'i)

As they stand in their place themselves,

and in their languages

(before it becomes clarified and elevated into the holy language,

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 side of the language of the nations)

Clear language etc.

And therefore it also expresses itself in that 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 Scriptures

(for example to

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

aside from the Holy Tongue)

And also this is elevated

(David, the service of Chanukah)

By means of the Scroll of Antiochus

(matters that are discussed there)

is brought in the Poskim in Torah,

until in several communities they read it publicly during Chanukah.

And to add,

Then one has an added strength in the service of:

Shabbos Chanukah — which Shabbos draws down from its holiness,

Kodesh Millah BiGramei⁴

(similar to Lashon HaKodesh

in the matters of Chanukah,

And in particular, this year,

since we have two Shabbosim of Chanukah - at the beginning of the days of Chanukah

(which includes all the days of Chanukah)

and at their conclusion - the encompassing principle of all the days of Chanukah.

As also emphasized in the Torah reading of these two days - that on the first day of Chanukah we read about the determination of the offerings of all the princes

(in potential)

And in conclusion – one reads about the order of everything in practice of the offering of all the princes;

And

Shabbos

(Chanukah)

Parshas Vayeshev Yaakov in the land of his father's sojournings, in the land of Canaan – as explained in several places⁴,

that “his father's sojournings” and “land of Canaan” refer to the two modes of service: the service in matters of holiness

(“his father's sojournings”)

And the service in clarification of the world and the nations of the world,

As known, that 'Canaan' means 'merchant',

'For example, like a merchant who scatters money, silver, and gold, and takes them out of his possession in order to profit and earn'³¹ and his entire intention is to scatter

92v

Sefer HaSichos - 5750

And added further,

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

That is through enclothing.

In the aspect of exile.

Through this all the sparks of holiness are clarified, as our Sages of blessed memory said: 'Israel were exiled only to add converts to them,' etc.

Based on the above, one can explain the conduct of our Rabbis and leaders on the night of "Nittel"⁷⁷

[Which occurs in some years during the days of Chanukah,

or in proximity to them]

It is known the words of my master, teacher and father-in-law, the Rebbe⁷ that "the custom is not to learn on Nitel"

(until midnight/ and the reason

(as he heard from his father,

the Rebbe

(the Rebbe Maharashab)

of blessed memory)

"so as not to add vitality".

The Rebbe, my father-in-law, once also told,

that his father

(the Rebbe, of blessed memory)

would then "play" "chess"

(or stand nearby and suggest how to play)

And one can say the matter: The Rebbe, of blessed memory, through this indicated a lesson and instruction,

So even a time when seemingly there is only a matter of 'turn away from evil'

(absence)

d.

A lowest of the low that cannot be refined directly through Torah study - one should utilize it

(and accomplish the refinement)

with a benefit

[As discussed above regarding the refinement that Chanukah brings about also in the "Scroll of Antiochus",

and if it is not words of Torah} through

(not nullify the time,

only)

"playing" the move in "chess"⁷⁵,

A game that has wisdom ⁷⁶

(only - in matters of permission/ and if one does for the sake of heaven,

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

and if

Gives charm to the head,

so that one can then better understand Torah,

Sanctifies the name of Heaven,

and the praise of Israel in the eyes of the nations

(who value the game)

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

Also in this,

Even something that is a mundane matter - it has benefit for those whose livelihood depends on it,

No worse than other matters of "business",

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

Shabbos Parshas Mishpat,

1st day of Chanukah

93v

From this there is also a lesson

(and Nosein HaKes)

In actual practice, how to utilize the time of "Nitol" - not to be nullified, G-d forbid

(in order not to add vitality)

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

with the advantages

(intentions)

the aforementioned,

or to increase in charity and kindness,

or in the conduct of the household and so forth.

- I once heard from a yeshiva student,

that in his garment buttons were missing - that the reason why he does not sew the buttons onto his clothes - because then he will have nothing left to do on "Nittel"!.

By a yeshiva student, going idle - who mentions his name? Rather he must use the time productively,

Bulle - to join the button lead,

in a manner that it should be on the right side

(increases)

on the left side

(as is known, the custom of Israel in this)

From the conduct of Admo"r comes another matter: through the very knowledge of the conduct of Admo"r during the time of "Nital" - one can utilize the time to visualize the holy countenance of the Rebbe n"e

(through the image that one has of him)

and all the more so the

what we have merited to see him alone)

on the matter of 'and your eyes shall see your teacher' "*,

the founder of the Tomchei Temimim yeshivah - and that alone

(the countenance of his holy face)

gives in love and fear etc. - and how he conducted himself,

in order to go in his ways and paths which he taught us.

The lesson and instruction from the above:

In addition to the awakening of the Chanukah candles\",

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

And in a manner of adding and advancing, and light

(As one adds to the Chanukah candles from day to day, and goes through with the feeling and recognition that when one fulfills a mitzvah, it is "Shehechiyanu v'kiyamanu v'higiyanu lazman hazeh"

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

Also comes to the additional study,

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

"until the leg of the Tarmodai is worn out,"

starting from the "outside" that exists in every individual,

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

Torah study and fulfillment of the commandments,

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

until even in the matters that ostensibly only relate to "turn away from evil,"

He does everything that depends on him

(in a manner permitted according to Shulchan Aruch)

So that he should fill it with something beneficial and matters of merit.

Sefer HaSichos - 5703

And similarly regarding his influence on his household members,

That in addition to that which he strengthens his connection with his children by learning Torah with them

(which is the primary obligation of a father to his son,

and likewise to his daughter - regarding all the laws that are necessary for her)

He does not concern himself with it,

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

including educating them among themselves before Bar Mitzvah

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

and similarly regarding Jewish girls

(before Bat Mitzvah)

Regarding the other mitzvos of Chanukah,

"They too were part of that miracle"¹,

And on the contrary - the main miracle was through a woman⁵.

And if the service on Chanukah is "outside"

(relative to matters of holiness - precisely)

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

[as is the custom of our Nesi'im"]

And not making the calculation,

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

It is not so relevant to the observance of a Jewish custom.

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

Including - the effort to give the children Chanukah money,

At least two times during the days of Chanukah,

And how good - every day except Shabbos,

(also not about something permitted - 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 regarding the education of one's own household members,

one must also be an influence on the "outside" literally,

Jewish children who are found outside of one's home,

And certainly, those who find themselves outside the four cubits of holiness,

even Jewish children — of whom there are many — who currently find themselves in a state of "confusion" in all the land, in public schools

(state schools)

subject to the influence of a non-Jewish environment — we must see not only in the manner of "turn away from evil,"

but also utilize the free time that the children have from their schools to bring them into 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 lesson of Chanukah "at the entrance of his house on the outside,"

"until the foot of the Tarmodai ceases" - in an even broader manner: one utilizes the awakening of 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 created being, He reveals the glory of the Holy One, blessed be He - and in the words of our Sages, may their memory be for a blessing: everything that the Holy One, blessed be He, created in His world, He created only for His glory⁴⁰ - beginning from the general category of the Midbar,

Including

Shabbat Parashat Vayeishev,

First day of Chanukah

95ו

air of the nations,

by influencing them regarding the seven commandments of the children of Noah

(as per the ruling of the Rambam"")

including also those who are chosen "ונרמודאי",

that they should also be improved for the good,

until that one brings out upon the entire world,

במין החי ובמין הצומח ובמין הדומם,

until the inanimate of the inanimate - that one reveals in each sort its purpose for which it was created,

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

And through this one prepares further the world to the "ויהי מקץ שנתיים ימים"

(As we are about to read in the Minchah prayer/ the end of Keitz and the end of exile - the right end and the end of days⁴¹"

(In a parallel to the end of the exile and imprisonment of Joseph in his time, and that he went out to be ruler⁴²)

Connected with a dream,

That is, like dreamers from the exile⁴³ - through which we receive the "interpretation of the dream" by Yosef Hatzaddik of our generation

(Admor, my father-in-law and teacher)

- the true and complete redemption,

And it becomes revealed "at the end of two years time,"

The end and the nullification of the exile,

Which is - that "There is none other than Him"²,

As Chassidim" once answered a policeman who stopped them in the capital city of Russia,

With the question: "Who is an 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 a "fool",

walking

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

so that one brings upon the true nullification also to the entire world,

in a manner of going from strength to strength,

Until - fear of God in Zion",

In the true and complete redemption.

Until then one sees all over the world that "and the kingdom will be Hashem's"⁵,

"Hashem is One and His Name is One"⁵,

and "the earth will be filled with knowledge of Hashem as water covers the sea"׳■׳.

Haley Melachim Sam •Ch.

See Ohr HaTorah, beginning of Parshas Miketz.

Koheles 4,

And in Rashi.

Toras Or, our parsha, ch.,

3 and onward.

96 And

Sefer HaSichos — 5750