{
  "bookId": "likutay-halachos",
  "part": "3",
  "torah": "68",
  "title": "Section 68",
  "hebrewTitle": "חנוכה א",
  "sourceUrl": "/reader/likutay-halachos/3/68",
  "plainUrl": "/reader-plain/likutay-halachos/3/68/",
  "segments": [
    {
      "index": 1,
      "he": "הלכות חנוכה",
      "en": "Oas 24"
    },
    {
      "index": 4,
      "he": "הלכה א אות א ענין חנוכה על פי שכתב רבינובמאמר המתחיל אחוי לן מנא דלאשויא לחבלא (בסימן כ\"ה). שצריך כל אדם להוצאי את עצמו מן המדמה שהוא כח הבהמיות שהם התאוות כולם ולעלות אל השכל עיין שם. ואשחרכך אפילו כשמשבר הכח המדמה כשחוזר לעלות מדרגא לדרגא אזי מתפשט שנית כח המדמה וכל הבלבולים וצריך לחזור ולהכניעם והכנעה הוא על ידי התגלות גדולות הבורא דהיינו צדקה עיין שם וזהו כוונת הודו לה' קראו בשמו שהוא כדי לעלות מעשיה ליצירה על כן מזכירין גדולת הבורא כד להכניען עיין שם.",
      "en": "And this is the aspect of the mahn (manna), which is the aspect of sustenance. For the essential mahn was drawn from the aspect of the hidden utterance, in the aspect of “for they did not know what it was” (Shemos 16:15) — which is the aspect of the hidden utterance. For sustenance does not depend on merit but on mazal , etc. — which is the aspect of the supernal mazal , as is brought, which is the aspect of Keser , the aspect of the hidden utterance, as is known. And therefore the mahn descended for them through trials, for they complained beforehand, and likewise afterward when it descended for them there were several trials, as is written, “in order that I may test them, whether they will walk in My Torah” (Shemos 16:4) , etc. And as is written, “And He afflicted you and fed you the mahn , which you did not know and your fathers did not know, in order to test you,” etc. (D’varim 8:3,16) . For from there are the essential trials of a person — that is, from the aspect of the hidden utterance mentioned above, from which the mahn descended for Yisrael. For it has already been explained that the hidden utterance — from there is the essential sustenance of the klipos and the Sitra Achra, because of the greatness of the concealment and hiddenness, as above. And a person must pass through these places for the sake of the trial, and when he merits to seek Hashem Yisbarach even there, in the aspect of Ayeh , etc., as above, through this the descent is transformed into an ascent and he merits the aspect of Ayeh , the hidden utterance mentioned above, and he draws from there the mahn — that is, sustenance, which is drawn specifically from there, as above. And therefore, since the mahn — which is sustenance — is drawn from there, from the aspect of the hidden utterance mentioned above, from which is the entire chain of sustenance of the Sitra Achra and the klipos , as above — therefore there is the essential trial, in the aspect of “in order to test you,” etc. For before one receives sustenance from the aspect of the hidden utterance mentioned above, one must pass through those distant places mentioned above, which are the aspect of the filthy places where one cannot see Hashem Yisbarach at all, and many questions and confusions overpower him, as above. And when one merits to stand in the trial and to seek Hashem Yisbarach there specifically, in the aspect of Ayeh mentioned above, through this the descent is transformed into an ascent and one merits the aspect of Ayeh , the hidden utterance mentioned above, and one draws from there the mahn — that is, sustenance, which is drawn specifically from there, as above. And therefore some of them, who could not stand in the trial properly, stumbled and complained against Hashem Yisbarach before the mahn descended for them, because the confusions, questions, and doubts — drawn from the hiddenness of the hidden utterance, as above — overpowered them, and they were forced to pass through them before the descent of the mahn , as above. But the majority of the worthy ones asked properly, for they searched and sought the glory of Hashem Yisbarach there, as above, and stood in the trial until they merited that the mahn descended for them, specifically from there, from the aspect of the hidden utterance mentioned above. And even after the mahn descended for them there were trials in this, as is written, “in order that I may test them” — that is, whether they would keep the mitzvos associated with it, that they would not leave over any of it, etc. For since the mahn — which is sustenance — descends from such a lofty and hidden aspect, from the aspect of the hidden utterance, as above — therefore, as soon as the mahn and sustenance come to this physical world, the aforementioned light from which the mahn is drawn becomes concealed again. For it is impossible to apprehend it in this world through any intellect, only through emunah alone. Therefore, as soon as the mahn was drawn for the first day, it was hard for them to believe that it would descend also on the second day, since it is such a great wonder, drawn from the aspect of the extremely hidden and concealed, from which the Sitra Achra and the klipos draw sustenance, and they distort the heart each time. Therefore some people were found who did not stand in the trial and left over some of it. And in truth, “it bred worms and became putrid,” etc. (Shemos 16:20) — for the klipos had dominion over it. They are the aspect of the filthy and corrupted places, from which come all the disgusting and loathsome things, the aspect of worms and putrefaction. For the mahn could only descend for the provisions of one day at a time, as is written, “a day’s portion in its day” (Shemos 16:4) . For each day of the six days of creation has a specific utterance through which He created the creation that was created on that day, and between each day there is a boundary and tzimtzum whose root is drawn from the hiddenness of the hidden utterance. And this is the aspect of darkness that precedes the light, in the aspect of “and there was evening and there was morning,” etc. And therefore, “in the darkness of night all the beasts of the forest creep forth” (Tehillim 104:20) — for then is the essential dominion of the Sitra Achra and the klipos , for their sustenance comes from the aspect of darkness drawn from the hiddenness of the hidden utterance, as above. And therefore the mahn descended for Yisrael only for the sustenance of one day alone, so that they should raise their eyes heavenward, as our Sages of blessed memory said. For it is impossible to draw the shefa (abundance) from the hidden utterance to this world for all days at once, without crossing the boundary between one day and the next, lest the klipos draw too much sustenance, in the aspect of “it bred worms and became putrid,” as above. And therefore it was necessary that it descend only for one day, and they would have a trial regarding the second day, so that they should raise their eyes heavenward. “Raise their eyes” specifically — this is the aspect of the searching and seeking mentioned above, that each day one must return and search and seek, “ Ayeh , where is the place of His glory?” — and raise one’s eyes heavenward. And then one returns and ascends to the aspect of Ayeh and returns and draws the mahn — that is, sustenance — for the second day. And so one must do each day, as above."
    },
    {
      "index": 5,
      "he": "וזה בחינת חנוכה שהוא הארה ראשונה מכל השנה (כמו שמובא בספרים) והוא מרמזת על התחלת חנוך האדם בעבודה וזהו לשון חנוכה שאדם מתחנך בעבודת השם יתברך ואי אפשר להתחיל בעבודת השם יתברך כי אם כשיש שלו מתחילה מלחמה לשבר כח המדמה כנ\"ל וזהו בחינת מלחמה עובדי כוכבים שהיה קודם חנוכה שהיא מלכות עובדי כוכבים הרשעה שרצו להשכיח תורת ה' ולהעבירם על חוקי רצונו שזה בחינת כח המדמה כח הבהמיות שמתפשט על האדם ורוצה מונעו ולהעבירו מתורת ה' ח\"ו כמו שכתוב (דניאל י\"ח) והצפיר השעיר וכו'. ואחר כך כשזוכה להתגבר על מלכות הרשעה הנ\"ל ולשבר כח המדמה כנ\"ל אז מתחילין להדליק נר חנוכה דהיינו שזוכין לעלות אל השכל שהוא בחינת נר הדולק כמובא במאמר פתח ר' שמעון (בסימן ס'). ובכל יום מוסיף והולך כי אסור לעמוד על מדריגה אחת רק צריך להוסיף קדושה בנפשו בכל יום ויום ושיהיה שכלו מוסיף והולך בכל יום ויום וזה שמוסיפין בכל פעם על הנר הראשון והנר הראשן קיים בכל הימים כי כשמדליק בליל שני שני נרות הם כנגד לילה ראשונה ושניה וכן בליל ג' וכו'. נמצא שהנר הראשון של לילה הראשונה הולכת עם כל הנרות של כל הלילות, זה בחינת מה שכתב רבינו (בסימן ס\"ב) שכל התחלות קשו מחמת שהוא יוצא מהיפך אל היפך. ואחר כך כל מה שהולך ומתקדש יורת כל העבודות של כל הימים מקבלים כח מההתחלה וכח ההתחלה הולכת עם כל הימים בחינת תענית בחינת שם הוי' באחוריים שאות הראשונה הולכת עם כל האותיות כמו שכותבין יו\"ד יו\"ד ק\"י וכו'. וזה בחינת נרות חנוכה שבתחילה מדליקין נר אחד ואחר כך א\"ב ואחכ כך אב\"ג נמצא שנר ראשון הולכת עם כל הימים כי כל הימים מקבלין כח מן התחלת חנוך העבודה שהתחיל לעלות אל השכל שהוא נר ראשון של חנוכה ואחר כך כל מה ששכלו מוסיף והולך בכל יום כל הימים מקבלים כח מההתחלה כי כל ההתחלות קשות כנ\"ל. וזה שאומרים הלל בחנוכה זה בחנית שבח השם יתברך כדי לגלות גדולת הבורא יתברך שמו כדי להכניע כח המדמה שמתפשט בכל פעם שרוצין לעלות מדרגא לדרגא כנ\"ל.",
      "en": "Oas 25"
    },
    {
      "index": 7,
      "he": "אות ב וזה בחנית הצדקה שמרבין ליתן מעות חנוכה לעניים כדי לשבר כח המדמה שבכל מ דריגה על ידי התגלות הגוונין שהוא בחינת גדולת הבורא שנתגלין על ידי צדקה כנ\"ל. וזה בחינת הצחוק שהיו נוגדים גם הקדמונים הצדיקים לשחוק בחנוכה במיני שחוק של היתר (אך שבעוונותינו הרבים עכשיו באין לידי עבירה כי משחקין בשחוק של אסור) זה בחינת מה שמורידין עצצן לבחינת קטנות כדי לעלות אל המדריגה השניה. בבחינת ירידה תכלית העליה כמובא כי בחנוכה עולין מדרגא לדרגא בבחינת מוסיף והולך כנ\"ל.",
      "en": "And therefore on the sixth day they gathered a double portion of bread, bread for two days (Shemos 16:22) . For on Shabbos the klipos and the Sitra Achra are nullified, and then the aspect of Ayeh shines with a wondrous illumination, in the aspect of “and the Holy Ancient One reveals His will.” For the hidden utterance is the aspect of Atika Kadisha (the Holy Ancient One), as is known. And therefore one receives the abundance of the mahn for two days, the aspect of bread for two days. For then the hidden light is not so concealed, for a wondrous and mighty illumination is drawn upon each member of Yisrael, which is the aspect of the neshamah yesairah (the additional soul of Shabbos), through which the aforementioned light can shine in him. And therefore in truth, then the klipos that drew sustenance from the concealment of the light are nullified, since now the light is drawn in the aspect of revelation. Therefore now, on the sixth day, upon the entrance of Shabbos Kodesh, one receives bread for two days, for the Sitra Achra has no sustenance from the boundary between the revelation of the sixth day and Shabbos, which is the night of Shabbos Kodesh. For on Shabbos the aspect of Ayeh shines with a wondrous illumination, and this is the essential holiness of Shabbos, as above. And therefore it is a great mitzvah to eat on Shabbos, for then the Sitra Achra has no sustenance from the eating that is drawn from the hidden utterance, because then the hidden utterance shines in a wondrous tikkun that we are able to receive, and the klipos and the Sitra Achra are nullified, as above. And now the connection of the verses is well explained: “And Moshe said: ‘Eat it today’” (Shemos 16:25) — eat it, certainly! For now on Shabbos it is a great mitzvah to eat, for “today is Shabbos to Hashem,” and the Sitra Achra has no hold on the eating at all, in the aspect of “today you will not find it in the field” (Shemos 16:25) — in the field, there is the hold of the klipos , as is known. For it is impossible to receive the mahn , which is sustenance, except by going on the road, the aspect of a field, where the klipos have their hold, and standing in the trial, as above — which is why it is impossible to receive sustenance for two days, so as not to cross the boundary between one day and the next. But “today you will not find it” there, in the aspect of the field — for they have no hold at all on the Shabbos meal, for then the light shines in a wondrous tikkun , as above."
    }
  ]
}