English translation — ש״פ מקץ, זאת חנוכה

and 20

of the service in fulfilling the Torah and mitzvos,

"A mitzvah is a lamp and Torah is light"¹³,

Throughout the entire year*¹,

As follows.

And introducing the explanation of the main point of Chanukah - "Mai Chanukah

(Over which miracle did they establish it)

They searched and found only one cruse of oil that was lying with the seal of the High Priest,

And there was only enough in it to light for one day,

A miracle was performed with it and they lit from it for 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 of the cruse there was enough to light for one night¹⁶, it turns out that the miracle was only for seven nights."

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

But many commentators do not bring this answer,

And the reason for this can be said — because the finding of the cruse of oil is not an open miracle,

and especially in comparison to the miracle that "there was only enough to light"

One day.

And they lit from it for eight days"¹⁸,

And until it was possible to say that this was in a natural manner,

Since it was the opposite of "in concealment"¹⁹,

And moreover,

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

The Greeks did not notice it nor defile it¹.

And it requires explanation: why did HaShem perform the miracle of the oil in such a way that its beginning

(the finding of the flask of oil from which they kindled for eight days)

was like a natural occurrence,

and its continuation was an open miracle? If HaShem wanted it to be a miracle, the beginning should also have been in a miraculous manner

(a flask of oil should have descended from heaven), and if HaShem wanted the miracle to be like a natural occurrence, it should have been so in all the subsequent days,

so that pure oil would be found in quantities sufficient

(in a natural way)

for eight days?!

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

that when they transported him by boat from place to place,

he asked the officer to stop the boat 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 wants, he will stop the boat himself,

And when the officer persisted in his refusal,

the ship stood still,

and our Rebbe, the Alter Rebbe, said "Praise G‑d from the heavens,"

until the blessing,

but did not recite the blessing itself,

and then the ship continued to move,

and afterwards, the Alter Rebbe asked the officer to stop the ship,

And when the officer stopped the ship, our Rebbe, the Alter Rebbe, sanctified the moon.

And the question is asked²⁵ - regarding !in the manner of the aforementioned question concerning the miracle of Chanukah:

Since our Rebbe the Elder could have done so and actually performed a miracle that the ship should stop by itself — 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

(seemingly)

to take advantage of the miracle and sanctify the moon then,

and why did he say only the psalm "Hallelu et Hashem min haShamayim,"

and did not sanctify the moon immediately? And after that

(the miracle ended and)

the ship continued to sail,

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 may not agree to stop the ship,

And he will need an additional action²⁷

(And perhaps an additional miracle)

In order to sanctify the moon?!

And the explanation of this is - according to what is known that fulfillment of a mitzvah should be in a natural way

(And not

פ״י ה״ח.

טושו״ע או״ח ר״ס דיס.

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

in a pleasant manner)

,”,

And moreover,

not only the fulfillment of the commandment itself,

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

and therefore the Alter Rebbe wanted that the agent should dock the ship voluntarily,

So that even the preparation for the mitzvah should be in a natural way,

And moreover,

Rather,

That even after he was forced to dock the ship in a miraculous manner

(since the official refused to dock it)

he did not sanctify the moon,

but waited and asked a gentile from the official to dock the ship,

So that the preparation for the mitzvah should be in the way closest to nature

(Even though there is in this a semblance and example of a miracle,

Since the official's agreement to stop the ship

(contrary to his previous will)

was only after he saw that the Alter Rebbe stopped the ship in a miraculous manner.

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

Among 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 set aside in the community³⁰)

- in order to show the love of Israel who fulfill the commandment with pure oil.³

However,

since the commandment

(and likewise the preparation for the commandment)

of kindling the menorah must be

(like all commandments)

in accordance with the natural way³²,

Therefore,

Even when Hashem performs a miracle to show His love for

Shabbos Parshas Mikeitz,

Zos Chanukah

Israel who light with pure oil- / makes the miracle in such a way that the fulfillment of the commandment can be in a natural manner,

for then the fulfillment of the commandment is in the manner of being sent".

And therefore the beginning was

(and the essence)

Even on the first day, in the manner that they found.

One flask of oil that was lying under the seal of the High Priest"

("in concealment",

"lying under seal in the ground")

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

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

("There was only enough oil to burn for one day,

a miracle occurred and they lit from it for eight days")

- This happened in a manner associated with natural olive oil:

According to opinions that there was an increase 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",

natural olive oil.

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

(That they divided the oil that was in the flask into eight parts and each night they would put one part in the menorah and it would burn until morning⁷ / or that they poured all the oil into the menorah and an eighth of it would ignite each night")

- This strengthening of the oil's power adds to the quality and power of this oil, i.e., natural olive oil⁴.

And it should be said,

That in the oil of Chanukah, a general and fundamental principle is emphasized regarding the entirety of the fulfillment of Torah and its commandments

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

- that the Holy One, blessed be He, makes the nature of the world be in a manner fitting and suitable for the fulfillment of Torah and mitzvos.

And the explanation in this:

It is written⁴ "If you walk in My statutes and keep My commandments and do them, and I will give your rains in their time, and the land will yield its produce etc.,"

All the blessings mentioned in the Parsha.

And the Rambam⁴¹ explains the content of the physical promises in the Torah - that He promised us in the Torah.

That He will remove from us all the 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 and peace and abundance of silver and gold,

enough.

(that are free to study wisdom and perform the mitzvah etc."

that is,

that the nature of the world is in a way that helps the Jewish people fulfill Torah and mitzvot,

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 rose up against Your people Israel to make them forget Your Torah and to make them transgress the statutes of Your will"⁴⁵,

and to such an extent,

that 'the Greeks entered the Sanctuary

"all the oils in the Temple were defiled" / i.e.,

the oil for its lighting was lacking

(according to the Sages, concerning the "upper fire" that "burns but does not consume"

(Shemot Rabbah ch. 2,

- the lighting on all days was with actual natural oil

(see Likkutei Sichot vol. 15 p. 186)

Sefer HaSichos - 5703

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

and nevertheless,

not only did "the Hasmonean kingdom prevail and defeat them"⁶,

that the opposition was nullified,

but moreover,

nature itself became proper and fit for the observance of Torah and mitzvos,

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

that according to nature, pure oil remained in the Sanctuary,

and regarding the lighting from it for eight days,

through which additional natural olive oil was added,

as mentioned above.

Furthermore:

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

(without which it is impossible to fulfill the mitzvah)

but also regarding

to the enhancement of the mitzvah: the miracle of the oil

(that they should light with pure oil)

was for the enhancement of the mitzvah!

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

as above)

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

from the term 'chinuch' (dedication),

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 chinuch)

one can suffice with the fulfillment of the mitzvah according to law,

and afterward also add the beautification of the mitzvah,

For the miracle of Chanukah was in a way that the nature of the world is fit for existence

the mitzvah

in a manner of beautification.

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

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

the footsteps of Moshiach,

When "darkness covers the earth and thick darkness the peoples"*⁴,

G-d gives each and every Jew the ability to fulfill the matters of Torah and commandments that he is obligated in,

including also hiddur mitzvah,

and up to "mehad-rin min hamehadrin"

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

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

and simply – G-d gives each and every Jew everything that he needs,

children, life, and ample sustenance, and in all of them abundance,

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

And it should be added to the aforementioned, that the oil of Chanukah emphasizes that the nature of the world becomes suitable for the fulfillment of the commandments - that in this matter is also included the empowerment to fulfill the commandments with complete mastery,

In the true and complete redemption.

And as an introduction:

Parshas Miketz,

Zos Chanukah,

At first glance, one may question the above - for there are a multitude of mitzvos

(and even most mitzvos⁵)

that it is impossible to fulfill during the exile, and especially in the Diaspora?!

And the explanation is:

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

(which was created "for the sake of the Torah and for the sake of Israel"³²,

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

Beginning with the cause of the exile,

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

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

to fulfill all the commandments and distance 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 Yisrael,

and consequently also in the nature of the world,

for from the perspective of nature in the present

(for the entire duration of the exile)

-the fulfillment of the mitzvos that depend on Eretz Yisrael and the Beis HaMikdash in actual deed,

it is sufficient that they be in the manner of "and we will render [the words of] our lips"⁵⁵,

through which the service then is done in the completeness possible then⁵⁵.

And one could say,

that in the miracle of the oil of Chanukah there is an additional novelty - a special empowerment that the nature of the world will be fit for the completion of the future redemption:

Regarding the reason for the juxtaposition of the portion of the Menorah to the portion of the Princes

(as emphasized also in the reading of "Zot Chanukah",

that after the sum total of the offerings of the princes they read the portion of the Menorah)

Rashi explains⁵: "Because when Aaron saw the inauguration of the princes, his mind was weakened when he was not with them in the inauguration — neither he nor his tribe,

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

'that you kindle and prepare the lamps.'"

And the superiority of the lighting of the Menorah over the offerings of the princes

("Yours is greater than theirs")

- It is stated in the Midrash⁵⁷ "The offerings are practiced as long as the Beis HaMikdash stands,

but the lamps shall forever light toward the face of the Menorah.

They are never nullified."

And the Ramban⁵ asks: "It is a known matter that when the Beis HaMikdash is not standing and the offerings are nullified because of its destruction,

are the lamps also nullified?" And he answers,

"They only alluded to the lights of the Chanukah of the Chashmonaim which is observed even after the destruction in our exile."

And one could say,

that there is an advantage and superiority in the connection of the Chanukah lights to the lights of the Beis HaMikdash⁵ over the connection of "and we will render [the words of] our lips as bulls"⁵ to the offering of the sacrifices of the princes in the Mishkan⁵

(Therefore it is said that "the lamps shall be lit constantly before the face of the Menorah.

They are never nullified,"

even when the sacrifices are nullified. And among the reasons for this — because in the Chanukah lights is hinted the completeness of the lighting of the Menorah in the Beis HaMikdash in the 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)

for then the kindling of the Menorah will be in an eternal manner, never to cease.

And accordingly, it can be said,

that in the oil of Chanukah is included also the empowerment that the nature of the world will be fit for the perfection of the future redemption - since the oil is that which "they found."

One cruse of oil.

And they lit from it for eight days"

namely,

that from the nature of the world

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

there was the possibility of lighting the menorah for eight days,

and therefore they established the holiday for eight days,

and they shall light in it eight candles,

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

similar to the number eight,

the guardian of the perimeter"׳,

above the seven days of the perimeter,

the seven days of building

(the nature of the world)

And together with this,

he has a connection to them,

who is the Guardian of the Enclosure.

And it can be said,

that this matter

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

is done in particular through the work of spreading the wellsprings.

(The inner dimension of the Torah,

the aspect of the oil within the Torah⁶)

Outward — service whose obligation is in this time,

And together with this,

it is specifically connected with the perfection of the future redemption:

The dissemination of the wellsprings outward is among the matters of service that pertain to this time — as the AriZal wrote.

(Sh)

In these later generations

It is permitted and a mitzvah to reveal this wisdom"⁶⁴,

And all the more so after the revelation of the teachings of Chassidus by the Baal Shem Tov and the Maggid,

And until the revelation of the teachings of Chassidus Chabad by our Rebbe, the Alter Rebbe

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

And our Rebbeim, our Nesi'im, their successors,

Until the Rebbe, my father-in-law, the Rebbe, Nasi of our generation,

that he declared that the work of disseminating the wellsprings outward is the unique mitzvah that the time calls for,

the imperative of the hour,

in our generation;

And together with this,

the work of disseminating the wellsprings outward is connected with the completeness of the future redemption - as is known that through disseminating the wellsprings outward, King Mashiach will come⁶⁶,

And the reason for this,

because the dissemination of the wellsprings outward is a beginning akin to and a sample of the full revelation of the inner dimension of the Torah through our righteous Mashiach⁶⁷.

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

That is,

that the oil that is in the Torah,

the inner dimension of the Torah,

illuminates also outside,

"until the foot of the Tarmodaite wears out"⁶,

that it affects the outside so that there is no outside to it—that the nature of the world is in a manner fitting for the work of spreading the wellsprings outward,

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

(just as the nature of the world is fit for the fulfillment of all the mitzvos whose obligation applies at this time)

And they are from the preparation for the completeness of the future redemption

(for in Chanukah is included also the giving of strength for the completeness of the future redemption)

Shabbos 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 revered father-in-law, the Rebbe, the leader of our generation, to this country:

Upon the arrival of the B'K of my master, my father-in-law, the Rebbe in this country - the dissemination of the wellsprings outward is from the lower hemisphere,

which,

despite that the Giving of the Torah was in the part of the upper sphere"

nevertheless,

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

until the outermost, beyond which there is none,

through the activity of the Nasi of our generation,

the Nasi of the teachings of Chassidus,

that he instilled the revelation of the wellsprings into the reality of the world,

and to such an extent,

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

by which it is emphasized more that the world itself

(in terms of its essence)

becomes such that it is fitting for the dissemination of the wellsprings outward.

Moreover:

Among the innovations in this country

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

Regarding the situation that was overseas

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

- that with G‑d's kindness, there was created among Bnei Yisrael a status and situation of expansion in materiality,

until this matter became like nature,

that they are not content with meager bread and meager water

(as in previous generations)

Rather, they need expansion in material needs,

food, clothing, and housing.

And simply,

that the intention and purpose for which Hashem gives

(and will give even more)

expansion in materiality,

is,

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

and the study of Torah with expansiveness of

mind,

including and especially — regarding the study of the inner dimension of Torah in a manner of understanding and comprehension in wisdom, understanding, and knowledge,

as Rashi says, “Feed the sheep of the G‑d of your father

(and by this)

and serve Him with a perfect heart,”

in which the need for expansiveness of mind is more emphasized⁷².

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

As in the time of our Rebbe, the Alter Rebbe,

As he writes in several holy letters that 'the distress of the times when livelihood has diminished, etc., is not hidden from me,'

And nevertheless,

He demands that they not reduce in giving charity,

And so forth,

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

That the financial pressure upon the chassidim was to such an extent that it was not possible to print several of his chassidic writings at once,

Since it would not be within the reach of the chassidim to purchase this,

Unless they print each sheet

("sheet")

separately,

so that "the purchase of each sheet will be only six kopecks alone."

so as not to burden the purchasers"⁷⁴,

And together with this,

that they are nice"

(And likewise regarding holy books • that are in every private home - a house full of books - books in fine print and in a fine binding)

And so with all the mitzvos,

including regarding Chanukah - a beautiful Chanukah menorah.

Sefer HaSichos - 5750

The saying and dissemination of Chassidus was in a manner of "broad rivers"!

But in recent years,

and particularly from the time of the arrival of our generation's Nasi to this country,

and increases further,

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

since,

the closer one approaches the time of the coming of Moshiach,

there is added more and more in the spreading of the wellsprings outward, to the point of the most outward,

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

And it can be said,

that this matter itself is among the innovations of the leader of our generation — that the world itself has become fit for the spreading of the wellsprings outward.

Therefore,

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

(the individual and the collective)

and are utilized to add even more•׳⁷ in spreading the wellsprings outward

(together with the increase in all matters of service in fulfilling Torah and mitzvos)

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

(which include all days of Chanukah)

are on Shabbat:

The essence of Shabbat is - that "all your work is done"⁷⁷,

that is,

that the work of clarifying and purifying worldly matters

("your work")

is already done,

And consequently,

the nature of the world becomes more elevated,

fit for matters of holiness — in the manner mentioned above regarding the miracle of the oil of Chanukah,

and with added emphasis in Chanukah that falls on Shabbos.

And from Chanukah that falls on Shabbos it is drawn into all the days after this

(in addition to the drawing from Rosh Hashanah that fell on Shabbos)

— that the service in all matters of "A mitzvah is a lamp

(fulfillment of the mitzvos)

and Torah is light"

(study of Torah,

revealed and inner)

permeated by the activity of Shabbat and Chanukah

(and the combination of both/ the nature of the world"⁷ is in a manner fitting for the fulfillment of Torah and mitzvot in perfection,

and until the perfection of the future to come,

hinted at in Chanukah

(as above, sec. 7)

And similarly on Shabbat - which is related to "a day that is entirely Shabbat and rest for eternal life"⁵⁵.

And in the language of the verse - "When you come into the land"⁵⁶ etc. "and the land shall rest a Shabbat 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 then "and the land shall rest a Shabbat to the L-rd,"

and similarly regarding every week,

"Six days shall you labor etc.

(and afterwards)

and the seventh day is a Sabbath unto the Lord-"

And our Sages, of blessed memory, said "He who

Shabbos Parshas Miketz,

this is Chanukah

who labored on Friday⁵⁷ shall eat on Shabbos"]

—that already at the beginning of work it must be permeated with the matter of Shabbos,

And through this, he draws the holiness of Shabbat into weekday matters¹⁵.

And further, and primarily - regarding this generation of ours - that the matters of the work of six years etc. were done and completed already in previous years,

through the work of this generation of ours,

and certainly, when combined with the matters of the work of previous generations

(which exist in actuality also in this generation of ours because 'instead of your fathers, shall be your sons')

and consequently,

it must be that "the land shall rest a Shabbat for G‑d" - "a day that is entirely Shabbat and rest for everlasting life" - immediately and at once.

And in all this, there is also added the elevation of the entirety of the year - Tav-Shin-Nun,

"It should be a year of miracles,"

"Nun is a term for elevation and exaltation.

Very elevated, like the nun upon the mountains"⁷"

That is,

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

Even on weekdays,

And so too on Shabbat and Chanukah,

and when combining them together,

that surely the entire world becomes worthy of the completeness of the main miracle - the future redemption.

"And the action is the main thing":

As we stand on this Shabbat of Chanukah,

the conclusion and seal of the days of Chanukah,

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

Starting with the study of Torah,

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

And simply - to increase in the study of Torah with ease,

both in the quality of study and in the quantity of time,

by means of this, that one 'steals' from the time that he deals with 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,

adornment in the fulfillment of mitzvos,

tuition for his sons and daughters,

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

in addition to all that is needed for running the household in an expansive manner,

as befits every Jew,

the children of Avraham, Yitzchak, and Yaakov.

And similarly regarding involvement in spreading Torah and Judaism, and particularly spreading the wellsprings outward — that involvement in this must be without diminishing, G‑d forbid, because of the expense involved,

since surely the Holy One, blessed be He, will provide abundant silver and gold as needed,

and as mentioned,

that the nature of the world is fitting for completion in the spreading of the wellsprings outward,

to the extent that the silver and gold are already "in the mumi"

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

or on the shelf,

or that one must go to a specific place to take the silver and gold that have already been placed at his disposal)

How good - that they begin this on the holy Shabbat day,

by arranging an additional farbrengen

(after Minchah)

during the time of "Rava d'Ravin",

and also on Motza'ei Shabbat,

"Se'udata d'David Malka Meshicha""

(and in the following days)

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

and they will make good resolutions regarding the subsequent days: to increase in the study of the inner dimension of the Torah and in the dissemination of the wellsprings outward,

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

in the observance of the commandments with beautification,

and in all matters of good and holiness.

0v2

Sefer HaSichos — 5750

And we attend to communal needs on Shabbos - regarding the custom of Israel to give Chanukah money to sons and daughters⁴,

A question: they did not observe this custom

(as a complete matter)

they should endeavor to make up on the days close to Chanukah,

and whoever precedes is praiseworthy,

and especially regarding education literally⁵” - to add with greater vigor and greater strength in educating the sons and daughters*’⁶²

(in addition to the education itself)

In the utmost beauty and perfection.

And certainly they will publicize these matters in every place,

And the main point - 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 aforementioned be hastened and accelerated and bring immediately and at once the true and complete redemption through our righteous Moshiach.

And simply - that on this very Shabbos we merit to see the dedication of the altar,

and points with his finger and says, "This is the dedication of the altar,"

in the third Beis HaMikdash,

"Mikdash Ado-nai konenu yadecha"

including - the dedication (chinuch) of the Menorah,

"One does not inaugurate the Menorah except by lighting its seven lamps between the evenings"

"When you raise up⁵⁶ the lamps, toward the face of the Menorah shall the seven lamps give light"

by Aaron the Kohen who will light the Menorah of Moses"⁶⁴"

for in the first moment of the Redemption, "Moshe and Aharon will be with them""

together with the handiwork of Moses, which are eternal²", and they will be revealed in their perfection in the future Redemption⁵".

And emphasized in the weekly portion - "Miketz",

which is connected and alludes to all matters of keitz⁶⁷

"Keitz HaYamim" and "Keitz HaYamin"⁵"

And immediately afterwards we come to what is written in the portion that - they begin to read in the Minchah prayer - "Vayigash eilav Yehudah"""

the approach and connection of Yehudah to Yosef

(which alludes to Hakadosh Baruch Hu and Bnei Yisrael⁷'")

in a manner that 'One by one they shall approach, and no spirit shall come between-

the division in their service into seven middos

(Likkutei Torah, beginning of Parshat Beha'alotekha.

And more)

Shabbat Parshat Miketz,

Zot Chanukah

and 2

they""•',

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

One could say,

that 'His Name' also refers to Israel,

as our Sages said: 'The righteous are destined

('Your people are all righteous')

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

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

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Sefer HaSichos - 5703