English translation — ש״פ ויסב, כ״ג כסלו, מבה״ח סגה

And at present, and especially that a chassid can claim,

So they raised him that his entire essence is - the study of Torah,

He has no time for other things,

Including miracles,

Until they do not occupy place in him at all*⁸.

So first - there must be recognition and thanksgiving to G‑d for the miracles that He performs.

And especially when one is adjacent to the days of Chanukah,

whose theme is,

publicizing the miracle - even if we say that during the rest of the year there does not need to be such emphasis on publicizing the miracle

(As is proven from this itself, that this is the concept of Chanukah and Purim etc.)

- But during the days of Chanukah,

there must be publicizing the miracle (Pirsumei Nisa),

And one can say - that this includes not only the miracle of the war and the miracle of Chanukah

(of the flask of oil/ but the publicizing of the miracle for all the miracles that the Almighty does for Jews —,

"in those days, at this time."

Additionally, and this is the main point: the recognition and thanksgiving and praise to Hashem for the miracles that He does,

is in addition to a matter of gratitude - this relates to the coming of Moshiach Tzidkeinu in the true and complete redemption,

as the Gemara says:,

Hashem wanted to make Chizkiyahu Moshiach.

The Attribute of Justice said before Hashem:

Chizkiyahu, for whom You performed all these miracles

(that he was saved from Sancherev and healed from his illness²)

and did not sing praise before You, should You make him Moshiach".

Based on this, it is understood in our matter,

that the publicizing of the miracles of the miracles that the Almighty performed in our time - relates to bringing the true and complete Redemption in actuality!

From this we derive a fundamental directive:

Since we have already finished all matters,

and the Redemption has still not come - it is most appropriate to engage in the matter of,

"publicizing the miracle",

to publicize it to oneself and to others,

And in every place - the miracles that the Almighty does with us,

knowing that thereby is connected the true and complete redemption!

And all the more so in the days of Chanukah,

whose essence is,

Pirsumei nisa (publicizing the miracle) as above - one must utilize the days,

in addition to all the actions and campaigns of Chanukah,

also - to make Chassidic farbrengens

[or call it by another term,

In every place according to its context,

"When you go to a city, follow its customs"/ on every day of the Chanukah days,

and there speak words of Torah,

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

and accept good resolutions in all matters of Torah and mitzvos,

and in a manner of adding and increasing light

(In accordance with the Chanukah candles / and furthermore and mainly - speak about publicizing the miracle,

The miracles,

In those days, at this time".

The aforementioned matters in connection with France, which they emphasized, came at the farbrengen,

On account of the fact that there is a group of Jews from France who came for Shabbos here in the synagogue and study hall of the Rebbe, my father-in-law, the leader of our generation

(,

770״)

And especially that the Jews are engaging in

Sefer HaSichos - 5752

In building new institutions in France and in printing new books,

And as discussed above, as this relates to the clarification of the entire world.

In addition to this - that this ensures success in all matters of those involved in this,

In physical and spiritual matters,

And adds to their connection with Torah and mitzvos,

Through the fact that they are increasing simply in the fulfillment of Torah and mitzvos,

Including and especially - the mitzvah of charity,

And it brings closer the redemption•⁸,

The redemption for Jews throughout the entire world.

Therefore, it is proper to honor them by saying.

L'chaim",

And from this there should be an increase in life for each one of them and for all those present as the community of Israel.

And to add,

That here there are also guests from the country of Canada,

which once had a connection to the country of France.

May it be His will,

that the clarification and transformation of France - together with the completion of the work of clarifications throughout the world - should

already bring about the actual fulfillment of the prophecy.

And this beginning of exile for the children of Israel etc. until France etc. they shall inherit the cities of the Negev,

And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the Lord's",

in the true and complete redemption through our righteous Mashiach,

You have broken through upon you a breach⁸,

This is Mashiach, as it is said, "The breaker has gone up before them"⁵,

(And as we conclude the blessing of the month on this Shabbat:)

And it is said, 'your mother.'

[The guests, may they live, from France said "L'chaim".

And they sang,

The glory and the faith to the Eternal One".

And in the midst of the melody, the Rebbe Shlita hinted with his holy fingers to whistle•⁸]

Our parshah, 38,

Sefer HaSichos - 5752

87 and

Talk of Sunday, 24 Kislev 5752 after

(Prayer of Megilat Esther? and)

Lighting of the first candle of Chanukah in a global "publicity" event*

- for boys and girls of "Tzivos Hashem" may they live -

The beginning of the Torah in it

(The Five Books of the Torah)

It is in the announcement and instruction that is made the foundation in the life of each and every Jew and all of Israel ■ -,

“In the beginning, G-d created the heavens and the earth”?

The entire world - heavens

(including also the higher heavens,

the heavens of heavens")

and earth

(including also the lowliest corner at the end of the earth)

and all their hosts

(the host of heaven and the host of the earth,

the heavens including their offspring and the earth including its offspring⁷׳״⁵)

- was created by Hashem•

(,

Elokim created")

And the purpose of their creation -,

Bereishis\

Two 'reishis' - for two things that are called reishis,

for the Torah which is called reishis⁹ and for Israel which are called reishis•

(as Rashi explains in his peshuto of the verse/ that is,

so that each and every Jew should conduct himself according to the Torah's instruction regarding all matters of the world.

For example - in the most simple and ordinary occurrence in the daily life of every person, such as drinking water,

something necessary for human existence - that before drinking water, a Jew precedes

(also a small child)

to thank HaShem

(not only for the creation of the water within his own cheek,

a small amount of water,

and especially a mouthful of a small child,

but rather)

for the creation of the entire world,

that everything came into being through His speech,

that the entire world

(heaven and earth and all their hosts)

came into being through the word of G-d,

With ten utterances•■ the world was created"■? And this knowledge

(that everything was created by the Holy One, blessed be He)

causes a person to conduct himself in every matter and thing according to the will of the Holy One, blessed be He, so to speak, in this,

Concerning the instructions in his Torah.

Repshu d'Sheyb

(Rapha to Likkutei Torah, new 25,

64*.

And likewise, it was emphasized also in the song of Cham, the contents of the bright day of this day

(Rosh HaShanah, to page,

page and commentary"

And furthermore, this also is essential - to reveal in the world the message of the Torah that,

G-d created\"

like in the recitation of the blessing,

that everything came into being by His word\"

through which the honor of the Holy One, blessed be He, is revealed in the world.

And it can be said that this matter is alluded to in the first statement•׳.

Let there be light\"⁴* - in which is hinted the revelation

(the content of the matter of light,

And God called the light 'day'⁵■)

in the world

(that it will be openly apparent in it)

that was created by the utterance of the Holy One, blessed be He,

and consequently the entire world is conducted according to the will of the Holy One, blessed be He,

and through this, the Holy One, blessed be He, adds to the existence and vitality of the world that it be a world of light, goodness, and true peace,

world,

illuminated"

("A bright world"/ in physicality*' and spirituality together.

This matter

(That a Jew through his conduct according to Torah illuminates the world)

is emphasized openly in the action

(mitzvah)

of lighting a candle through which light is made literally

(in physicality)

In a place that was not illuminated beforehand - like in the mitzvah of lighting the Shabbos candle

(on Shabbos eve)

and the Chanukah lamp

(as below/ and from them we learn also regarding all matters of Torah and His mitzvos,

"My candle is the mitzvah and the Torah is light":

The content of lighting the Shabbos candle

(which impacts the entire week,

From Shabbos eve to evening

- 5752

Shabbos"•')

- because of shalom bayis,

that his household members are distressed to sit in darkness and eat⁴-,

so that he will not stumble over a tree or a stone" - that also the nighttime

(time of darkness according to the order of creation)

becomes illuminated by "candle of mitzvah and Torah light",

through this that a Jew lights a candle that illuminates at night,

so that even at night he can study Torah and conduct himself according to its instructions: to see and distinguish between kosher food and non-kosher food,

to look in the siddur to recite the appropriate blessing,

Birkas HaMazon (Grace after Meals)

(and likewise the blessings of the Chanukah candle,

three blessings on the first night and two blessings on each subsequent night/ and so on regarding the other matters that one must conduct according to the Torah's instruction,

A mitzvah candle and a thanks light"

that illuminates his path and conduct of man.

And an additional advantage in the Chanukah candle

(even regarding the Shabbat candle)

- in several matters:

The mitzvah of the Chanukah candle was instituted.

to show and reveal the miracle that occurred in the days of Chanukah,

When the Greek kings decreed harsh decrees against Israel.

And they did not allow them to engage in Torah and mitzvos.

Until our ancestors' God had mercy on them and saved them from their hand and delivered them”•■ - as per the wording of the blessing of the Chanukah light⁴■:,

Who performed miracles for our fathers in those days at this time\",

And likewise in the prayer after this:,

These candles we

Candle 1 of Doznova - in a global "publicizing the miracle" gathering

89 and

they light for the victories and for the miracles and for the wonders.

For Your miracles and for Your wonders and for Your salvations"" - it preserves and emphasizes the victory of Bnei Yisrael in their conduct in fulfilling Torah and mitzvos even in a situation and condition where there is prevention and delay from the nations of the world,

And therefore the spiritual light of "a mitzvah is a lamp and Torah is light" is emphasized in it most

(more than in the Shabbos candle)

• -.

The mitzvah of the Chanukah light is such that "On the first day one kindles one, from there on we add and increase"

(until the eighth day, when one kindles eight candles)

- in this it is emphasized that from day to day each and every Jew adds and increases

("They will go from strength to strength")

"For a mitzvah is a candle and Torah is light",

during seven consecutive days

(From the second night,

when the addition over the one candle of the first night begins,

until the eighth night, which includes all the days of the week,

the seven days of creation,

which are the entirety of time,

so that through this it is done automatically

(in an automatic manner)

throughout all the subsequent weeks, throughout the entire year,

that from day to day he adds and increases in “a mitzvah is a lamp and Torah is light”.

And further, the main point: “The Chanukah lamp is a mitzvah to place it at the entrance of his house on the outside,”

“because of publicizing the miracle,”

in the public domain,

where pass

(also)

non-Jews and see the light of the Chanukah lamp - which emphasizes that the light of “a mitzvah is a lamp and Torah is light” that a Jew kindles

(And adds and increases from day to day)

Shines also outside the home of a Jew,

In the public domain,

And through this, spiritual light is added

(Good, justice, and uprightness)

Also among the nations of the world in his vicinity,

And through this, also in the entire world.

In all this, there was further addition in recent years - that they established the custom to conduct the lighting of the Chanukah candle in a setting of "publicizing the miracle" on a global scale through the use of "satellite"

(,

satellite\")

And as an introduction - since that "everything that the Holy One, blessed be He, created in His world, He created only for His glory",

it is understood,

that so it is also regarding all the scientific discoveries that have been innovated and are being revealed in recent years,

that their purpose and aim is to add to the glory of the Holy One, blessed be He,

Through this, they utilize them for holy matters,

Torah and its mitzvos.

And so too regarding the matter of the candle,

that they utilize the 'levi'im' for the honor of the Holy One, blessed be He - through which they see

(with physical eyes)

the act of lighting the Chanukah candle

(which is performed in one place)

in various places around the world,

At that very moment,

Not only that, but whoever wants

(and not only from the Children of Israel,

but also from the nations of the world)

can operate.

a "device" through which he too will see the lighting of the Chanukah candle.

Sefer HaSichos - 5752

And within the “publicizing of the miracle” that was in the event and - several details:

Regarding every individual Jew - that in the power of one single Jew,

even a young child

(who has not yet been filled with his strength as an adult,

and certainly not as a great hero/ to do an action that will illuminate the entire world - as we have just seen,

that one Jew,

an adult or a young child,

lights a candle

(Before this it was not lit/and in an instant one sees the light of the candle throughout the entire world.

Regarding the entirety of Israel - their unity throughout the entire world,

that even when they are in a state and condition of 'scattered and dispersed among the nations'¹⁵,

in all corners of the earth,

they are 'one nation'¹⁵,

connected with 'the One G-d'¹⁵,

through 'one Torah'¹¹ - as we have just witnessed the fulfillment of the mitzvah of lighting the Chanukah candle in various places in the corners of the earth,

and in a manner that they all united together through this, that in each place they saw all the candle lightings in the other places.

And furthermore, this is also the main point - that all this is done in a manner of "publicizing the miracle" throughout the entire world,

that even the nations of the world saw that through the actions of Bnei Yisrael

(both the individual and, and certainly all the more so, through the unification with the collective)

there is added

(and they tell them that it increases and goes from day to day)

throughout the entire world light that reveals the glory of Hashem

(publicizing the miracle,

publicizing the praise and gratitude to Hashem for the miracles that He performed for Bnei Yisrael / which,

Through this, the entire world becomes illuminated¹ with true light.

("A mitzvah is a lamp and the Torah is light"/ that there should be righteousness, justice, and peace throughout the world.

This event also constitutes a lesson and instruction in practical action - in connection with the knowledge

(which constitutes the foundation of the life of every Jew)

that "In the beginning G-d created the heavens and the earth,"

that the creation of the entire world is for the sake of Israel and for the sake of the Torah

(as above, section 41)

A Jew might think that his action performed in his place,

in his immediate surroundings

("at the entrance of his house from the outside" / being in a certain part of the land,

does not pertain to the rest of the land,

and certainly not to the parts of the land that are far away,

separated by hundreds of miles,

and all the more so not to the heavens, which are tremendously distant from the land.

And in order to make it easier for a Jew to understand and grasp that his action performed in one place is connected to and affects the entire world,

in heaven and on earth,

the Holy One, blessed be He, desired and revealed additional secrets that He established in the conduct of the world, through which one can "connect" heaven and earth and parts of the earth that are far apart and vast in distance — by means of the "satellite,"

which floats in space,

in the "heavens,"

and receives commands sent to it to transmit from one end of the earth to the other,

a person can remain within his four cubits,

"at the entrance of his house from within,"

And to "connect" with a person who is at the edge of the world,

to speak with him and see him,

to inform him about giving help and assistance in what he needs,

or to help him by giving good advice and so forth.

- as we see actually now,

that from a place

during seven days that include all seven days of the week,

the entirety of time,

There is no fear in lighting the Chanukah candle",

For the world is already illuminated.

A ger of support - at the event 'Po-Sazmi Gisa' world

and 9z

this

(in New York)

see and speak

(at the assembly of the Leviim")

with Jews who are in various places around the world

(in Eretz Yisrael,

in Moscow,

in Paris,

in Japan,

in India

(Kolkata)

In Australia,

and the like)

about matters of Judaism,

Torah and its commandments,

and inspire to increase in "a candle is a mitzvah and the Torah is light"

[beginning from the addition in the mitzvah of "Love your fellow as yourself",

through giving charity,

whether regarding physical needs

(Bread and water/ And these are regarding spiritual needs through the dissemination of Torah¹⁹,

And particularly in matters that the time has brought about,

The needs of Chanukah and the laws of Chanukah/ that through this there will be an addition also in material matters,

Health and livelihood etc.,

Healthy and illuminated Jewish lives -

And not only that, but they can actually provide help and assistance in an instant

(Not only to inform him about the giving of help and assistance,

And afterwards he will have to wait a long time,

and after a short time,

a day or an hour,

until receiving the help and assistance in actual practice)

- as the innovation in recent years that through the,

satellite" they transfer a sum of money to the "bank"

(or to a store of household items or food products")

for one's salary,

so,

That at the moment of the utterance, actual help and assistance reaches from one end of the world to the other.

This is also one of the main purposes of a 'satellite' - that through it, there should be increased unity of all humanity,

to help and assist one another even when they are in a distant place

And from this,

both regarding material help and assistance,

and regarding spiritual help and assistance,

to increase more in matters of justice, integrity, peace, and unity throughout the world.

The above said applies especially to our present era - that the hope and belief that he will come every day is with greater intensity and greater strength,

and until we actually see the true and complete redemption through our righteous Moshiach — then the entire world will be illuminated with the true light of the revelation of the glory of the Holy One, blessed be He, in the ultimate perfection²⁰.

And in these days,

As we increase more in matters of Torah and mitzvos,

A mitzvah is a lamp,

And Torah is light,

Including and especially through the lighting of the Chanukah candle,

And particularly in the manner of.

publicization of the miracle" in the entire world,

They hurry and hasten even more and bring about the true redemption.

And to add,

The days of Chanukah are most connected to the true and complete redemption - because,

The lighting of the Chanukah candle is in remembrance of the miracle of the oil⁴⁴ that was in the Menorah of the Holy Temple when it was rededicated⁴⁵ anew by the Chashmonaim,

And this is the preparation for the building and dedication

(and the lighting of the Menorah of the third Temple⁴⁴,

In the true and complete redemption through our righteous Mashiach.

92 v

Sefer HaSichos - 5752

The mitzvah that has a special merit to bring closer the redemption,

is,

the mitzvah of tzedakah - "Great is tzedakah that brings the redemption near"".

And from this it is understood that one should increase even more in the mitzvah of tzedakah,

And how good it is that the addition in charity should be immediately and at once,

so that also the redemption

(which comes through the mitzvah of charity)

will come immediately and at once.

And especially since “no outsider knows to what extent”⁴,

thus it is possible that the only thing missing for bringing the redemption is nothing but giving a few coins to charity!.

And in the language of the Rambam — a psak din for halacha — "Every person must see himself.

And likewise, the entire world is half innocent and half guilty.

If he performs one mitzvah, he tips the scale for himself and for the entire world to the side of merit, and brings salvation and deliverance to himself and to them."

That is,

the effect of one Jew,

adult or child,

who gives one coin to charity,

causes him and the entire world "salvation and deliverance" of the true and complete redemption.

And a mitzvah that comes to hand right now - they should give after the evening prayer to each of those present here a shliḥus-mitzvah for charity - coin and bill: coin - in order to uphold the custom of Israel

(which is Torah -)

to give,

Chanukah money,

and a bill - in order to give it to charity for a good cause or a good institution.

And may it be His will that the decision and the announcement

(before the actual giving)

■─ regarding giving a mitzvah shlichus for charity here

(and likewise in the rest of the places in

throughout the world that are hearing these words)

will tip the scale and bring the true and complete redemption immediately and truly,

before Maariv prayer.

And then we will continue in the gathering of unity of all of us together with all Jews throughout the world who are hearing these words,

Together with all of Israel

("with our young and our old etc., with our sons and our daughters"—)

In every place that they are at the ends of the earth - in the Third Beis HaMikdash

("A sanctuary, Havayah, Your hands established"⁴—)

since in a moment, in an instant, they come "with the clouds of heaven"— to our holy land,

to Yerushalayim, the holy city,

to the holy mountain and to the Third Beis HaMikdash.

And they continue with all the matters of Chanukah in the place where they lit the Chanukah lights for the first time - that "they lit lights in Your holy courts"

(as they will say shortly in the evening prayer)

together with the "Chanukah" of the Third Holy Temple,

and the offering of sacrifices,

beginning with the matters of the sacrifices that pertain to the evening prayer which was instituted corresponding to the limbs and fats that are offered and continue throughout the night•־

and the preparation for "Terumat HaDeshen" at dawn־

(and likewise the commandment that "a fire" shall be kept burning on the altar" permanently)"'

First candle of Chanukah - in the gathering,

"publicizing the miracle" of my world

And the main point - that all this is done in actual practice,

and immediately and at once.

(Afterwards he said:)

as they prepare for the evening prayer,

including and especially the evening Shema¹• whose theme is acceptance of the yoke of kingship

by day and by night

(see also later discourses,

and Rami! here,

a and onward.

Hayom Yom— Kef #Dish.

and sons)

"Heavens" - appropriate to conclude with a melody whose content is the matter of accepting the yoke of the kingdom of heaven -

(and began to play a melody)

nyet nyet nikava"•

After the Maariv prayer, the Rebbe Shlita gave to each of the boys and girls, may they live,

and afterwards to all those present, may they live - a ten-cent coin and a one-dollar bill.]

the Redemption,

Must that "Is there for you a Terumah of Torah except in Eretz Yisrael only and at the time when all Israel is there."

As they are destined to return in a third inheritance\"

(Rambam Hilchos Terumos 6:1)

94 and

Sefer HaSichos - 5752

From sichos of Shabbos Parshas Mikeitz,

Shabbos

Chanukah,

Rosh Chodesh Teves 5752

From the innovations in the Yom Tov of Chanukah relative to other festivals²⁷ — that on other festivals

(and also Shabbosim)

There is an obligation of a meal,

whose main components are bread²⁸ and water? And also

(meat and)

wine? In contrast, on Chanukah,

"The increase of meals that they indulge in are voluntary meals,

which they did not establish as a feast and celebration"? Rather, "they established them as holidays with Hallel and thanksgiving"? And the essence of the holiday is the kindling of the candles,

for they established it on the miracle of the oil?

And among the reasons for this• - since the miracle of Chanukah is the victory over the Greeks who wanted 'to cause them to forget Your Torah and to make them violate the decrees of Your will'? a spiritual victory

(Unlike the miracle of Purim where the main miracle is the salvation from Haman's decree against the physical existence of Bnei Yisrael,

And similarly with the miracle of Pesach, when they were saved from Egypt that enslaved their bodies/ and therefore the miracle was established

(not with a feast and joy that is related and indicates the salvation of the body,

but)

with candles,

referring to 'A mitzvah is a candle and the Torah is light'"?

And ostensibly, it can be said,

that the novelty of Chanukah relative to other festivals is

(not only in relation to physical matters,

feasting and joy,

but)

also

(and primarily)

in relation to the spiritual matters of the festivals:

And as an introduction: that even the material matters of Bnei Yisrael throughout the days of the year are spiritual

(since "all your deeds should be for the sake of Heaven"²⁹ and "in all your ways know Him"")

as is also emphasized in their eating and drinking - that "bread" and "water"

(the main part of eating and drinking)

are compared to the Torah,

that is,

that in eating bread and drinking water it is evident and felt that they are a "parable" for the Torah.

And if these matters are said on weekdays,

on Shabbosos and Yomim Tovim all the more so,

and to such an extent,

Erev Miketz,

and flowing,

Tanucha,

Rosh Chodesh Teves

95v

On Shabbosos and Yomim Tovim, eating and drinking

(the meals of Shabbos and Yom Tov)

it is a mitzvah

(mitzvah meals / Oneg Shabbos and Simchas Yom Tov)

And similarly on Yomim Tovim that are connected with the physical salvation of Bnei Yisroel

(Purim and Pesach)

that are also connected with spiritual salvation

[Indeed, on Passover,

that the exodus from slavery to freedom is connected with the giving of the Torah""

And similarly on Purim,

that "they fulfilled what they had already accepted"" )

and consequently,

is highlighted also in the feast and joy of the spiritual redemption".

[And likewise on the other hand,

that the spiritual victory of Chanukah is connected

(also)

with a physical victory - for in addition to that "they nullified their religion and did not allow them to engage in Torah and mitzvos",

"they extended their hand to their money.

and they pressured them with great pressure etc."

and when "the sons of the Chashmonaim prevailed.

And they killed them and saved Israel from their hand"

They had salvation also in their physicality

And from this it is understood,

that the novelty of the days of Chanukah, that "they did not establish them for feasting and joy"

(like other Holidays)

but rather "in praise and thanksgiving",

it is,

with emphasis on the spiritual aspect

(spiritual rescue)

that in the miracle of Chanukah

(not only regarding the physical matters of the other festivals,

but)

also

(and primarily)

regarding the spiritual matters

(spiritual rescue)

that on the other Festivals,

as follows.

And it will be understood with the introduction of the explanation in their spiritual content of the physical matters in which the Festivals were established - bread, water and wine

(in the meals on all the Festivals)

and oil

(in the lighting of the candles on Chanukah)

It is known that "bread and water, wine and oil" allude to different levels in Torah: bread and water allude to the revealed part of Torah,

wine alludes to its secrets

(the hidden)

in Torah,

and oil alludes to the secrets of secrets in Torah.

And from the explanations like this:

Bread and water are things necessary for human existence,

and wine and oil are things not necessary for human existence,

but rather to add vitality

(joy,

through wine,

"which gladdens God and men"•■)

and pleasure

(through oil)

³⁰■.

And their examples in the Torah: the revealed part of the Torah,

All the laws of the Torah regarding the forbidden and the permitted, the impure and the pure, etc. - since they are necessary for the fulfillment of the mitzvot,

to know the deed that they shall do and those that they shall not do,

are compared to bread and water which are necessary for human sustenance; and the hidden part of the Torah,

Maaseh Bereshit and Maaseh Merkavah,

"Pardes"■■,

knowledge of G-dliness,

through which vitality and pleasure are added in the fulfillment of the mitzvot out of love of G-d and fear of Him,

as it is written, "Know the G-d of your father"

96 ו

Sefer HaSichos - 5752

"And serve Him with a whole heart" - it is compared to wine and oil that add vitality and pleasure.

And in the hidden aspect of the Torah itself, there is a difference between the secrets of the Torah and the deepest secrets of the Torah - in the manner and example of the difference that is given to Your name.

Wine - even though it is not essential for human existence,

therefore its drinking is not as frequent as water

(and bread/) but rather on special occasions when the special need for wine is added

(on Shabbos and Yom Tov and the like)

Behold,

In these special times, they drink it as a beverage by itself

(And an important drink over which one recites a special blessing: Borei Pri HaGafen)

; but oil, even when used to add pleasure,

is not drunk as a beverage by itself

(On the contrary: oil by itself is harmful to a person; rather, it is mixed into other foods,

and only a few drops.

And its analogy in the hidden aspects of Torah: _ _sheine hints at the secrets of Torah that are related to revelation,

Like wine, which in special times is used as a beverage,

And oil hints at the secrets of the secrets of Torah that are beyond revelation,

Like oil, which is not fit for drinking by itself

(and even harms a person,

since it is not a vessel for such a high level, except to mix drops of it into another food.

And based on this, we can explain the novelty and superiority of Chanukah days over other festivals,

that they did not establish them for feasting and rejoicing

(like other festivals)

but for praise and thanksgiving through lighting the candles

(in memory of the miracle of the oil)

- since Chanukah is connected with oil,

oil of the Torah,

secrets of secrets,

that is above simple secrets,

wine of the Torah,

and all the more so, above the revealed aspect of the Torah,

water and bread of the Torah,

and due to the greatness of his level

it was not established for a feast and joy by means of a meal of bread, water, and wine.

And we must explain the connection and relevance of Chanukah to the oil of the Torah—for at first glance it is not understood:

Chanukah is a festival of rabbinic origin

(and not like the festivals of Pesach, Shavuot, and Sukkot which are from the Torah)

And in the time of the Second Temple? And in a lowly state,

When the wicked kingdom of Greece stood against Your people Israel to make them forget Your Torah, etc.,

And how is it possible that specifically Chanukah is the holiday

(the only one among all the holidays)

that is connected with oil of the Torah,

Secrets of secrets of the Torah!

And the point of explanation in this - that the order of the revelation of the Torah

(that was given to make peace in the world"•¹)

is in a manner that as the darkness in the world increases,

so too does increase also in the revelation of the Torah,

"Torah is light"•,

to illuminate the world,

and therefore,

due to the greatness of the descent,

When the wicked kingdom of Greece rose against Your people Israel

There was a need for increase and strengthening of the light of the Torah,

through the revelation of a higher level in the Torah,

the oil of the Torah,

the secrets of secrets of the Torah.