English translation — משיחות ש״פ מקץ, שבת (ד׳) חנוכה מבה״ח טבת ה׳תנש״א

Regarding the Chanukah light - the Gemara says¹

(brought down in Halacha*G that "one who is diligent in [the] light* will have sons who are Torah scholars,"

And Rashi explains: "As it is written*: 'For a mitzvah is a lamp and Torah is light,'

Through the mitzvah lamp of Shabbat and Chanukah comes the light of Torah."

The question on this is well known: What is the reason and explanation for why one who is diligent specifically in the Chanukah light receives the reward of "sons who are Torah scholars"⁵?

That which Rashi writes,

that we learn this from the verse "For a mitzvah is a lamp and Torah is light,"

Then "through a mitzvah candle."

.

"The fourth of Chanukah brings the light of Torah" - is only a proof,

But not a reason and explanation for the connection between them: for it only raises the question on the verse

(according to how Rashi explains it)

,

Why "a mitzvah candle"

(of Chanukah)

Brings to "Torah light".

The words of Rashi themselves

(in explanation of the verse "A mitzvah is a lamp and Torah is light")

need an explanation:

How can one say that "a mitzvah is a lamp" brings "Torah light": "a mitzvah is a lamp" is lower than "Torah light",

as understood from the language itself, that regarding a mitzvah it says "lamp" and regarding "Torah" it says "light",

that the light of a lamp is inferior to ordinary light

(The light of day*)

And as the words of our Sages on the verse: "The Scripture hangs the mitzvah on a lamp to tell you: just as a lamp only protects for the moment, so too a mitzvah only protects for the moment,

and the Torah with light to tell you: just as light protects forever, so too Torah protects forever".

And as explained in many places, a mitzvah is likened to a lamp,

"a unique and particular lamp""*

Because a mitzvah is a "revelation of a particular illumination",

Every mitzvah is connected with measurement and limitation,

until then

(most)

Mitzvos are "dependent" on time and place"**,

Whereas Torah is compared to light,

Shabbos Parshas Mikeitz,

Shabbos Chanukah

a great light,

because Torah is above measurement and limitation,

"Talmud Torah k'neged kulam"¹²,

And greater is study that leads to action⁵.

Torah is above, particularly from time and place

(Until then, "one who occupies himself with Torah of HaShem is as if he offered etc."⁴

also in this time when there is no Beis HaMikdash)

.

The obligation of Torah study is constant,

at all times and in all places⁵ - it is not understood what Rashi says that "by the candle of a mitzvah etc. comes the light of Torah",

when "Torah is light" is higher than "candle of a mitzvah"

And furthermore: "Torah Ohr" is the source for "Ner Mitzvah",

as the simple meaning of the matter that Torah tells about the mitzvos; and the mitzvos

("Ger Mitzvah")

are the vessels

(Ger)

to "Torah Ohr".

And in particular the mitzvah of Chanukah candle which is a mitzvah midivrei soferim•.

Also: "Ner Mitzvah" goes simply upon

(as follows within)

,

and furthermore,

but rather,

that even the six distortions that are constantly upon a person do not cease from a person even for one moment in all his days',

faith in God,

His praise,

His love and His fear etc.

(The author's letter at the beginning of the Chinuch section - they are also within the category of time,

but their time is every single moment*.

All commandments,

not specifically on the mitzvah of the Chanukah candle

(and the Shabbat candle)

,

is as one learns from it that specifically "through the candle of mitzvah of Shabbat and Chanukah comes the light of Torah"ז

It will be understood based on the explanation in the sichah the reason why the name Chanukah was established with candles because of the name of the flask of oil.

(Although ostensibly the main thing was the victory of the war)

- And the war and victory of Chanukah was

(primarily)

regarding spiritual matters,

in the matter of the candles,

"A candle of mitzvah and Torah is light": "In the Second Temple era, when the Greeks reigned, they decreed decrees upon Israel and nullified their religion and did not allow them to engage in Torah and mitzvot etc."²,

"To cause them to forget Your Torah and to make them transgress the statutes of Your will"²²,

"Write for yourselves upon the horn of the ox, etc."

And the salvation of Chanukah consisted in the victory of "A mitzvah is a lamp and Torah is light",

a new strengthening and overcoming - through self-sacrifice - upon the entirety of Torah and mitzvos.

And accordingly, we can say the reason why "One who is regular with the candle

(Chanukah)

will have children who are Torah scholars" - because the meaning of lighting the Chanukah candle is: the renewal in the entirety of the light of Torah and mitzvos

("A mitzvah is a lamp and Torah is light"/ and therefore is "by means of the candle of mitzvah

(of Chanukah)

The light of Torah comes²⁴,

And if this

94

Sefer HaSichos - 5751

("Ohr HaTorah",

"Banim Talmidei Chachamim")

Is the air that includes all the mitzvos - and especially that Torah study is great which leads to action¹².

One must thoroughly understand the general explanation of the matter:

"Ner Mitzvah"

(even from Chanukah,

which is connected with the generality of the Torah and Mitzvos)

is still a specific mitzvah,

which is like a "ner"

(and protects temporarily)

relative to "Torah Ohr"

(which protects forever)

,

which is the source for "ner mitzvah,"

as above.

And furthermore: Chanukah light is a time-bound mitzvah - its fulfillment is specifically during the eight days of Chanukah,

and in them themselves - the time of lighting the candles is specifically "from sunset,"

and this has a fixed measure of how much it must burn²⁵,

and then it is concluded and a Jew

(can and)

must then occupy oneself with other mitzvos and with Torah study in general - it is like a particular mitzvah

("ner mitzvah")

of a Jew the power to bring "Torah or",

the entirety of Torah and mitzvos

(including - the mitzvah of Talmud Torah

("banim talmidei chachamim"/ which is a constant mitzvah/ and not only at the time of lighting Chanukah candles,

and only during the days of Chanukah in general,

Only during all the days of the year,

and especially in the manner of "Banim Talmidei Chachamim",

and this is continued in the generation after this,

and until the end of all generations."

One will understand this through the comparison with the lamps of the Menorah in the Beis HaMikdash - from which the Chanukah lights take themselves and

are a remembrance to

(the miracle that happened with)

the lamps of the Mikdash²⁷: Although the lamps of the Menorah have a set time - they are lit between the evenings and they must burn

(According to most opinions)

"from evening•² until morning"²⁷,

and not "by day"² - they are called in the verse² "ner tamid".

And one of the explanations for this is,

Because "every night is called 'tamid' as you say²² 'tamid offering' and it is only from day to day etc."²².

Shabbat Parshat Miketz,

Shabbat Chanukah

95ו

The Tamid offering was offered twice a day",

And in this itself - it lasted an hour's time — - - and the translation of.

Tamid" is: one does it on a constant basis,

Tamid every single day,

And similarly regarding the lighting of the Menorah - every single night,

And in a manner that it burns during the night.

And according to the precise wording of the Torah.

Tamid",

And in particular, since most commentators interpret that this means.

"always" literally,

It is logical to say < in order to increase your dispute that even according to the above explanation is.

"always" the translation,

that since one lights it in a perpetual manner

(every night and night)

it has a perpetual effect for the entire day and night

[in the manner that it is stated regarding the perpetual sacrifice

That they offer twice a day/ so this has a continuous effect on the entire day, on all times - as is known.

The daily sacrifice of the morning atones for the sins of the night, and the daily sacrifice of the afternoon for those of the day" and so each day continually"]

.

Example of the matter - from several mitzvos:

(a)

The mitzvah of tzitzis*³: even though if the

Obligation of tzitzis is throughout all hours of the day when one wears a four-cornered garment - one fulfills the mitzvah

(all day long)

Through the fact that one puts it on once at a specific time during the day

(When one recites the blessing over it/ and the fulfillment of the mitzvah continues all day as long as one wears the tzitzis.)

(B)

Mitzvas Tzedakah: Even though the obligation of the mitzvah of charity is throughout the entire 24-hour period

(When one encounters a poor person,

even the same poor person/ as it is written.

"Open, you shall open your hand to him",

.

You shall surely give him,

.

even a hundred times""

(and if this includes more than a hundred times")

- nevertheless, a specific and fixed time was established during the day for giving and receiving charity

(in order to make it easier for the poor/ according to the words of the Mishnah".

three meals a day: in the morning, at noon, and in the afternoon".

(c)

And furthermore - regarding the mitzvah of Torah study: even though its obligation is constant

(more than all other mitzvos,

including the mitzvah of tzedakah,

and certainly tzitzis whose obligation is only during the day and not at night")

- most Jews fulfill the mitzvah of Torah study at a fixed time during the day,

as the Gemara says".

Many followed Rabbi Yishmael and it worked for them,

like Rabbi Shimon bar Yochai and not

Sefer HaSichos - 5751

You succeeded,

Specifically, only unique individuals

(Rashbi and his colleagues)

is "Torasam Umanasam"⁷/ but for "the many" it is Torah study in a specific part of the day

(Because during part of the day one is engaged in agricultural work and the like/ until even some fulfill "one chapter in the morning and one chapter in the evening"•/ and through this one fulfills "this Torah scroll shall not depart from your mouth"•⁵

(the constant effect of Torah)

⁵¹.

And additionally,

There are mitzvos which override Talmud Torah

(a mitzvah that cannot be performed through others,

and more⁵)

.

From the above it is understood that the fact that mitzvos are connected and dependent on time and place,

including time-bound mitzvos,

in a fixed time of day - does not contradict that the mitzvah has a constant effect throughout the entire day.

And furthermore - a continuous action throughout all the attainment

(lasts after the time of the holiday and the mitzvah)

.

And an example of the matter - from the mitzvah of Sukkah: although the mitzvah is specifically during the seven days of the holiday

(furthermore,

that the time of the holiday of Sukkot causes and activates the mitzvah)

- is an "old sukkah",

"that was made thirty days before the holiday",

“Even from the beginning of the year” — valid

(Even according to Beis Shammai: “If he made it for the sake of the holiday”⁵.

Then also in the middle of achieving hasaga

one

(and it is drawn from the holiday of Sukkos)

the concept of the sukkah

(Although the mitzvah is specifically connected with the Seven Days of the Festival)

.

And regarding this it can be said that in a similar manner, also, the mitzvah of the Chanukah candle,

which is connected and a memorial to the lights of the Holy Temple

("Eternal Light"/ moreover: it has an advantage over the lights of the Holy Temple

(Even though it is a mitzvah from the Rabbis/ an advantage regarding eternality and permanence - as explained in the Rambam⁵,

that the Chanukah lights "are never suspended"

(But the lights of the Holy Temple were nullified,

And in particular after the destruction of the Holy Temple / one lights the Chanukah candles "even after the destruction in our exile."

Is therefore understandable,

That at Chanukah is more emphasized the aforementioned matter of permanence: although the Chanukah light is a time-bound commandment,

for eight days,

and only a short time each day - this does not negate its constant effect,

throughout the entire period of the days of Chanukah

(also after the measure of lighting / and throughout all the days of the year,

and all the years.

What is the explanation in this,

that a particular commandment - connected with a measure and limitation in time

(and place/ until that we were commanded "Do not add"⁵⁵ - has a continuous effect on all times?

It will be understood by prefacing a similar general question regarding Jews in general:

The soul of every Jew

(also in its clothing in the body)

is a "part of G-d from above literally"⁵⁵,

From this it is understood that a Jew

(also being a soul in a body below)

is

Shabbos Parshas Mikeitz,

Shabbos Menukah

97

above measurement and limitation,

being a

a portion of G-d from above",

and if,

#a portion of G-d from above" is without limit,

And the essence, when you grasp its part, you grasp its entirety⁵⁷.

According to this, the question becomes: How can one tell a Jew - that he is a,

"a literal portion of G-d from above" that is above measurement and limitation - that his service of G-d must be with a limitation,

,

"You shall not add"?!

[For that the soul of a Jew was sent down into the boundary of this world - this is not a contradiction to the boundlessness of a Jew,

because a Jew,

even being below,

stands always above the boundaries of the world

(as follows sec. 8)

: but how can one limit a Jew in his service of G‑d,

that his fulfillment of the commandments must be with limitation?]

.

And it can be said, the explanation of this:

It is understood that it is not possible that there should be a limitation in the service of G-d in Torah and commandments of a Jew, G-d forbid,

Because since,

"I was created to serve my Maker."⁵,

It is necessarily to say that in every time and every place and every situation, he can serve and he actually serves the Supreme One through fulfillment of Torah and commandments.

But the limitation of commandments is,

That in this manner of service itself, the commandments stand out,

Which are commands to a Jew how he should carry them out in the world,

In a manner of division

(248 positive commandments and 365 negative commandments/ according to the boundaries of creation,

in the boundaries of time and place.

But the general and inner point of each mitzvah and all mitzvos is above

from measurement and limitation - both on the part of the Jew: service of G-d -,

to serve my Master",

and on the part of the mitzvos - fulfillment of the Supreme Will,

and the

(mitzvah from the term)

connection and attachment⁵ with the Almighty,

and also - drawing down and revelation of G‑dliness below through fulfillment of mitzvot: but the general point itself - which is above measure and limitation - manifests itself in details,

as above.

[And it can be said that the humble person also sees in that all mitzvot are a part of Torah

(and the revelation of the mitzvot is through Torah/ which is,

"longer than the earth its measure and broader than the sea,"

until above all measure and limitation]

.

And the boundless point in mitzvos

(is not only in the fulfillment of all mitzvos together,

but this)

is reflected in the fulfillment of each particular mitzvah - because every mitzvah

(even just one particular mitzvah)

includes all other mitzvos,

as understood from this law,

"One who is engaged in a mitzvah is exempt from the mitzvah",

Because it is,

in that he also fulfills this"

(the second mitzvah)

³¹,

And as explained in many places³² that the Supreme Will in every particular mitzvah is

(not only as a particular of the whole,

but also)

a part of the essence - the will in the 613 commandments

(which is in 33,

beyond division/

And we can say further: air, when a Jew fulfills a particular commandment as it is in

198 Sefer HaSichos

its form of measurement and limitation

(in time and place)

- is this explained regarding the quantity and physicality of the commandment,

But the manner and quality of fulfillment of the commandment,

as it is performed by a Jew,

,

"with all your heart, with all your soul, and with all your might"

is above measurement and limitation.

As explained in Tanya,⁶⁵

that "occupation with Torah, commandments and prayer is also a matter of actual self-sacrifice,"

And in the well-known expression — mesiras haratzon (surrender of will),

What this has within it something of the complete mesiras nefesh of a Jew,

Which is a "chelek Eloka mima'al mamash"

(above measurement and limitation)

.

From all this it emerges,

That just as a Jew - "Ner Hashem nishmas adam" - is above measurement and limitation,

So too are mitzvos - "Ner mitzvah" - with which he serves the Above - above measurement and limitation

(And the limited aspect in them is only in their particular depiction)

.

Therefore, the limitation of mitzvos,

and of "Lo Tosifu",

is no contradiction to the bl"g of a Jew and his service.

And based on this, it is understood,

that every mitzva that one fulfills

(not considering the limitation thereof in time and place)

is truly a matter that is above measure and limitation,

And therefore,

it is drawn in a constant manner also after the time of actual fulfillment of the commandment⁶⁷

(and as the saying*⁶: holiness does not move from its place)

.

- 5751

The concept of the limitlessness in mitzvos, however, is not revealed below in every mitzvah⁶; the function of the mitzvah of the Chanukah light is - that the concept of constancy and limitlessness in mitzvos is revealed in it also below,

in the sight of flesh:

(א)

The mitzvah of the Chanukah candle consists of lighting a candle,

which brings physical light into the house and the place where it is lit,

in such a way that everyone can see it openly

("לראותן

(בלבד)

״•⁷)

.

And this openly demonstrates - how through a mitzvah one comes to light in the life of Jews,

Which true light - is the Divine light,

G‑dly,

holy light,

"A mitzvah is a lamp and Torah is light"⁷¹ - and this reveals openly the general content of all mitzvos: to draw down and reveal the Divine light here below⁷¹.

And in addition: light

(physical)

is connected and is a parable for the light of Ein Sof - unlimited above⁷⁷.

The nature of light is - that it spreads without measure and limitation,

and in such a way that one can light from it a candle from candle until the mother candle

(In a way that it is not lacking in the first candle⁷.

(B)

And in this itself is the lighting of Chanukah candles in a manner of "increasing and going" from day to day•⁷ - a movement of adding in light,

In a manner

Shabbos Parshas Miketz,

Praise of Chanukah

that is beyond measure and limitation

(of holiness)

from the day before this.

And to add,

that in this time, the "simple custom"⁷⁵ is,

that everyone lights the Chanukah candles in the manner of adding and increasing - "mehadrin min hamehadrin"*⁷,

which also indicates an addition beyond measure and limitation even from the Torah law

(the obligation according to law/ and not just one enhancement,

Only mehadrin min hamehadrin.

(c)

The place of lighting is "at the entrance of his house on the outside"⁷⁷ - which indicates that the influence of the holy light

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

must be,

in addition to oneself and one's household,

also outside,

in the surrounding environment.

This brings out the beyond-measure-and-limitation aspect of the Chanukah light - that it goes out of the boundary of holiness and reaches the air outside⁴⁵.

And to add,

That this is how it was "in those days,"

At the time when the miracle of Chanukah occurred - "and they lit candles in Your holy courts"²²,

That in addition to having the Beis HaMikdash and the holiness of the Beis HaMikdash,

up to the Holy of Holies itself,

one went out of the measure and limitation of holiness

(and the Holy of Holies)

And they lit candles outside the Beis HaMikdash,

"in Your holy courts,"

which courtyard•⁷

(which is not a house)

indicates the drawing down of the light and air downward, downward⁷.

And this is also seen in that the time of kindling is "from sunset"²⁵

(unlike the candles of the Mikdash which were kindled from plag hamincha,

an hour and a quarter before sunset••)

- An addition in the influence of the light of holiness air in the sensory world.

(d)

The number of Chanukah candles is eight

(more than the

(seven)

candles of the Temple)

.

And it is explained in various places. that this is connected with that eight is above the circumference of seven,

Only guards the perimeter²• - because on Chanukah there is the revelation from above the order of the chain of descent,

A revelation above measure and limitation even of the holy perimeter

(seven/ corresponding to the seven lamps of the Temple".

[And even on the first nights of Chanukah when one does not light eight candles,

one knows however clearly at the beginning of Chanukah that it will be eight days*•]

.

And to note,

That according to several versions, in the first year when the Chanukah miracle occurred - was when the Chashmonaim "entered the Holy Temple,

They found there eight iron spits,

And they fixed them and lit candles inside them⁵•.

Sefer HaSichos - 5751

And for this very reason

(And Chanukah is connected with above the boundary of holiness)

Has Chanukah the power to draw down the light of holiness into the air below the boundary of holiness - "at the entrance of his house from outside,"

into the darkness of the world

(the sun sets)

.

And it could be said,

So the power that the Chanukah candle has to elevate above measurement and limitation is because the miracle came after the great descent of the Greek decrees,

And through the strengthening of the Jews in Torah and mitzvos with self-sacrifice against the darkness,

This revealed a revelation above measurement and limitation of holiness,

Of "A mitzvah is a lamp and the Torah is light": This revealed the concept of infinity that exists in "A mitzvah is a lamp and the Torah is light".

And based on this, it is understood why "One who is accustomed to the candle

(Chanukah)

He had sons, Torah scholars—

Also quoted in Or Zarua, part II, section 221)

.

But it is

(eight)

in the P'sikta before us.

And so it is brought in Maharatz Chayot, Shabbat 21,

B.Y.

Tzofnas Paneach on the Rambam, Hilchos Chanukah, ch. 3, halacha 2•*.

")

And there, as⁵² d'hak.

Seven' that is a scribal error and should read 'Eight'.

And with this he resolves the well-known question of the Beis Yosef.

(Tur Orach Chaim, Sacharah)

— 'We saw a new thing, that eight days are because of eight skewers that they found.'

Water – because “by means of the mitzvah candle” of Chanukah “the light of Torah comes,”

the infinite aspect of Torah – as explained* that this is analogous to the meaning of “He has placed me in darkness – this is the Talmud of Babylonia,”

that specifically through the darkness of the difficulties and concealments in the Babylonian Talmud, the infinite aspect of Torah emerges,

the infinite interpretations that exist in Torah,

which is “longer than the earth and broader than the sea,”

and beyond this – truly without limit,

[As is known the story,

that the Alter Rebbe wanted to give the Tzemach Tzedek the Torah as a gift,

The Tzemach Tzedek did not want to take it for the reason,

That he wanted to receive it through toil and labor by his own effort. Afterwards he reconsidered that he should have taken it,

Because however much Torah one receives as a gift - and from this it follows - even "his Torah is his profession" and even all the commentaries on the Torah that were said until then - one can always add more

(by his own effort)

]

.

And therefore "May He have sons who are Torah scholars",

not only the revelation of Torah in his own generation,

Only also in the generation after this,

And in generation after generation until the end of all generations.

And it can be said that the "mitzvah candle" of Chanukah reveals the aspect of infinity also in all mitzvos

(In addition to Torah/ as above - that all mitzvos are truly beyond measure and limitation,

And in all the details mentioned:

(a)

They draw down the G‑dly light below,

(b)

In a manner of increasing and going, and light,

(ג)

(at the entrance of his house)

From outside - then one must illuminate the surroundings with "a candle of commandment and light of Torah".

Shabbat Parshat Miketz,

Shabbat of the Maccabees

Based on the above, one will also explain the connection with the portion of this Shabbat Chanukah.

(and most Shabbosos of Chanukah)

- "And it was at the end":

We have spoken many times that from every word in the Torah by itself

(independent of whether the word is part of the continuation of the subject)

contains a content and not just a lesson.

The word "Mikeitz" alludes

(shows)

to the concept of an end and a limit.

(as Rashi explains: and any expression of keitz means an end)

.

In this itself is one of the interpretations",

That this is an end for the worse.

And the interpretation of "And it came to pass at the end of two years" is•*,

That through that which "and the chief cupbearer did not remember Joseph, but forgot him"¹' became an end and limitation in the matter of "two years",

aspect of the Torah upon which it says" "and I was his delight day by day",

"Two thousand years the Torah preceded the world"³*,

Because in Torah and mitzvos themselves - even though below they are in measurement and limitation - there shines in them openly a quality that is above measurement and limitation - the level of Yosef,

"which adds infinite supreme delight above and below,

And therefore Yosef is called the term of addition and increase without any limit etc."⁵*; but through the fact that "the chief cupbearer did not remember Yosef etc.,"

then in his Torah the joy and divine delight is not illuminated

(which is above measurement and limitation)

,

only the human delight

(the limited/ becomes "at the end of two years of days,"

A limit and boundary to the aspect of two years

(even)

of the Torah.

And to add,

then this is also the relevance to this that the "and he did not remember, etc." is connected with his dream in the prison,

where he was together with Yosef,

"the place where the king's prisoners are imprisoned":

From the humble boundary in Torah is drawn and descends after many contractions etc. the air of the boundary of the world

(He looked into the Torah and created the world*)

.

And it can be said that the boundary of the world is hinted at in "the prison": and within that itself comes the limitation of a dream,

And that this refers to the matter of the exile

("that is, like dreamers"•*/ that in the boundary of this world itself - comes a boundary within a boundary,

the dream of exile.

And from the side of the limitation and constriction,

becomes thereafter the matter of forgetfulness

(in the aspect of Mikeitz**/ "And the butler did not remember gv. Yosef and forgot him,"

and this brings out the measure and limitation of "at the end of two years,"

as above.

But Yosef's essence is above measure and limitation,

higher than the matter of "Mikeitz."

Therefore "Vayehi Mikeitz" is in the past tense,

that the matter of the end and limit remains as a past matter - its entire essence is only temporary,

and the purpose of this is that Yosef should come out from the prison in a more elevated manner

(as before the descent - "from the prison he went out to reign""¹,

the exit from

202 Sefer HaSichos

measurement and limitation

(the prison)

there is nothing above measurement and limitation

(king/ true essence and level of Joseph.

From this we also understand the lesson for every Jew:

Every Jew is called by the name of Yosef••'.

Yosef's being sent to the prison,

"the place where the king's prisoners are imprisoned" also alludes to the prison of this physical world and the physical body where "the king's prisoners" - every Jew - are found,

whose soul the Almighty,

the King of kings, the Holy One, blessed be He, has sent down into the prison of the limited body and limited world,

until - that this leaves room for the poor dream of exile.

But this is not the true place of a Jew,

Because a soul is above all measurement and limitation,

As above.

And it can be said,

Then the matter is also hinted at in his name Yosef, after "Yosef Hashem li ben acher"²: The descent of the soul below into a limited body and limited world is for the soul a matter of "acher" - a different,

a strange thing,

a prison,

Because the true existence of Yosef is without limit,

The intention in the descent of the soul below in the aspect of 'acher' is,

In order for the soul to clothe itself temporarily within the limitations of the body and the world,

In the manner of "When you go to a city, follow its customs,""*,

And in the language of Halachah⁴•■ - "The law of the land is law,"

And the explanation of this is not because he becomes nullified, G-d forbid, regarding the city and the customs of the ci-

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ty,

But on the contrary: Since "From G-d are the steps of a man established,""',

Therefore, that which he finds himself in prison is through Divine Providence and as a mission from the Holy One, Blessed be He.•"■,

In that he continues his G‑dliness, there are the measurements and limitations of that place,

By his using the customs of the place and city

(in a manner permitted by Shulchan Aruch)

to fulfill his mission in the world,

until he becomes master and king over that place—"He went out to reign."

And then it is revealed how this is "Vayehi miketz" in the past tense,

And a bound and limit connected with a dream—only that the matter of the past which was initially a means to reveal the unlimited power of a Jew.

From this we also have a special lesson: Since the Torah says that "the law of the land is law,"

It is understandable that this is not because one is nullified, Heaven forbid, to the kingdom,

But rather because this itself is the way to bring Torah and mitzvos into the state and kingdom,

By using the laws of the state to spread justice and uprightness,

the seven mitzvos of Bnei Noach*■,

and the 613 mitzvos for Jews,

and to demonstrate throughout the state that "Yosef" - he who conducts himself according to the instructions of the Torah - is the king and master in the mission of Hashem,

the master of the entire world.

Another matter is understood: since the Torah says that "dina d'malchusa dina",

It cannot be a reality that conducting oneself according to the instructions of the Torah and Shulchan Aruch should cause harm.

Shabbos Parshas Mikeitz,

year of "Tihyeh" (support)

the state,

but on the contrary: through this will come the good and benefit of the state.

Even though sometimes one does not see this openly,

one must contemplate and one will see that the way of the Torah is the true benefit of the state.

Until one reveals throughout the world that "Hashem will be King over all the earth; on that day Hashem will be One and His name One."

"And the kingdom will be the Lord's" ■,

the entire world with all the customs of the state and the place

(see there in the Shulchan Aruch)

are a means - a medium - to reveal His kingship, blessed be He, throughout the world.

And one should also connect this with the Torah reading during the days of Chanukah of the offering of the princes for the dedication of the altar.

And in this itself - is today the day and fourth candle of Chanukah,

which his prince is,

Nassi of the children of Reuben""■■,

The firstborn of the tribes:

Princes in general,

And especially - the firstborn of the tribes,

When a firstborn

("ראשית אוני"■*׳)

Is the one whom all brothers must honor and look up to as an example — reminds a Jew,

That he—his soul,

which is literally a part of G-d from above,

is the true Nasi and Baal HaBayis and firstborn of the entire world,

"You have chosen us from all the nations,"■■.

And to add,

Then the fourth candle of Chanukah hints at the four directions of the world which "are on the shoulders" of every Jew: being the Baal HaBayis and king, he bears the responsibility for the entire world,

to make from the four directions of the world a closed mem

(like the form

the encampment of the four flags of the camp of Israel by rectifying and completing also the northern wind which is not going around■׳■,

And not let any unwanted angel enter the closed mem.

In all this comes a most essential matter.

And to preface: When a person is deeply absorbed in a certain matter,

It is human nature,

That when other matters arise, he seeks and finds - first and foremost - the common point with the matter in which he is absorbed,

(Even though there may be other matters in this,

and essential matters)

.

Regarding Jews,

and especially at the end of the exile

(after all the ends have passed"■■*,

and the Rebbe, my father-in-law, testified that they have already repented and we⁵⁹ have completed everything)

- "one is situated" in "I await him every day that he will come"⁵,

that throughout the entire day

(every day)

We wait and we ask for the true and complete redemption.

And since Jews are busy with the coming of Moshiach - it is understandable,

that every thing, we first seek its connection to 'I will wait for Him every day that He comes.'

And in our case: being during the days of Chanukah - although Chanukah has many important aspects - we emphasize first and foremost its connection with the redemption: The holiday comes because of the miracle of the flask

Sefer HaSichos - 5751

the oil that happened in connection with the lighting of the Menorah in the Holy Temple¹,

and afterwards was the dedication of the Temple by the Chashmonaim*"

(They cleared Your Sanctuary and purified Your Sanctuary")

.

Reminds this gleir a Jew,

And this gives him even more in his 'I await him every day that he will come' and building and dedication of the Third Beis HaMikdash,

and the lighting of the Menorah by Aharon the Kohen Gadol,

in the true and complete redemption through Moshiach Tzidkeinu.

And according to what is explained above,

should add explanation to this:

The true and complete redemption through our righteous Moshiach emphasizes the perfection and revelation of all our actions and service" in Torah and mitzvos.

Then will be the perfection of the fulfillment of the mitzvos - "And there•⁶² we shall perform before You according to the commandments of Your will"¹²¹.

In another style: In the days of Moshiach there will be the true revelation of all the Torah and mitzvos - the essence of the revelation of G-dliness,

And the revelation of the boundlessness in Torah and mitzvos,

As above

(etc.)

.

What is the reason for this? I await him every day that he will come,

In the language of the Rambam¹²²: "Because of this, all Israel yearned etc. for the days of Mashiach, in order that they be freed from the kingdoms that do not allow them to engage in Torah and mitzvos properly" from the service of the Jews in this time in Torah and mitzvos.

And based on this, it is also understood that "I await him"

is a constant matter,

because in this lies the inner point and the perfection of the entire service of G‑d

[And although it is said in prayer verbally only a few times a day,

this is in the manner of the saying that something connected to a fixed time has a continuous effect throughout the entire day,

and throughout the entire year and all times]

.

And it must be said that this is the reason that Jews

(who are immersed in the [principle] 'I await him every day that he will come')

seek in every mitzvah and holiday the connection with the coming of Moshiach - because in the days of Moshiach there will be the perfection of the revelation of the true essence of that mitzvah and holiday.

And according to the above,

that Chanukah is also connected with the revelation and perfection of "Grei Mitzvah and Torah Ohr",

it is even more appropriate the connection of the days of Chanukah with the coming of Moshiach.

And similarly, it is also understood regarding the portion that is read on Shabbat Chanukah: Immediately when a Jew hears and listens in the Torah reading to the word "Miketz" - he catches himself: Aha! This hints at the end of the exile,

And the end of days and the end of the right¹²⁵,

The end of the redemption!

Then, while he reads and hears the Haftorah - "I saw, and behold, a menorah of gold entirely etc."⁶⁶ - he immediately perceives that it speaks about the future redemption¹²⁵!

The reading about the Nesi'im in general and about the Nasi of the tribe of Reuben in particular - the

Sh'm Miketz,

year of Chanukah 205

reminds him that we will have all the Nesi'im in the true and complete redemption,

and then it will be revealed how Jews are the "firstborn" of the entire world.

The fourth light of Chanukah - immediately reminds of" the fourth redemption.

When there will be the completeness of the revelation of G‑dliness in all four directions of the world,

as above.

And may it be His will that from this talk in all this and from this 'I will wait for Him' in general - may this come to actual deed: the coming of Moshiach our righteousness,

in the true and complete redemption through Moshiach our righteous one,

and we will see how Aharon kindles the Menorah in the third Beis HaMikdash,

and also -"and they shall kindle lights in the courts of Your sanctuary,"

and immediately and at once, literally.

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