Chanuka — Part 2 (Entries 36–71)

36. The essential power of the wicked kingdom is through the boldness [ azus ] of the Sitra Achra . The aspect of "boldness — kingship without a crown [ azus — malchusa b'lo saga ]." And one must overcome with great holy boldness in order to stand against their evil boldness. And this is the aspect of the immensity of the Chanuka miracle. When the wicked kingdom of Greece intensified with such great boldness — until they wanted to nullify the entire Torah — G-d forbid. And Hashem gave power in the heart of Matisyahu and his sons. And they overcame with such great holy boldness — until five men of Israel stood against a great multitude and subdued them and humbled them. And this is the aspect of the miracle that was then through oil. For the above-mentioned holy boldness is drawn from the two crowns [ shnei kesarim ] that Israel merited through saying "na'aseh and nishma [we will do and we will hear]." Which is the aspect of the revealed and hidden of the holy Torah. Which is the aspect of the totality of the holy intellects. Which is the aspect of "the holy anointing oil [ shemen mishchas kodesh ]." And this is the aspect of the mitzva of kindling the Chanuka lamp. That the lamp burns and blazes in fire and illuminates with great light in all the worlds through the oil. Namely — that from the intellects of the aspect of "na'aseh and nishma" — which is the aspect of the oil — from there one merits to receive great holy boldness. Through which the heart blazes toward Hashem like sparks of fire and illuminates with great light. Which is the aspect of the fire of the Chanuka lamp — which is the aspect of holy boldness. The aspect of "for as strong as death is love — its sparks are sparks of fire." And holy boldness is the aspect of the holy voices. Which are the aspect of fire. The aspect of "and His voice we heard from within the fire." The aspect of "the voice of Hashem hews flames of fire." And therefore it is called Chanuka. For this is the essential initiation in the service of Hashem — which is only through holy boldness. In order that one can stand against the boldness of the Sitra Achra that prevents one from drawing close to holiness. And to subdue and humble them and enter into holiness. The aspect of "You led with Your strength to Your holy habitation." And the essential — to begin anew each time in the service of Hashem. Which is the essential name of Chanuka — which is from the language of initiation and beginning. As if today one is beginning to be initiated in the service of Hashem. And this is the aspect of "the Chanuka lamp increases and goes on." For one must begin anew each time. Through which one always increases and goes on in the service of Hashem in much addition. Since one strengthens oneself each day with a new strengthening and a new beginning and a new awakening. (Hil. Basar b'Chalav, Halacha 4, os 14, 16)

37. The wicked kingdom of Greece is the aspect of the intensification of the wisdom of nature — called the wisdom of Greece. And therefore when the house of the Hasmoneans prevailed and defeated them — then the wisdom of nature was subdued. And it was revealed that everything is governed only by His blessed will alone — without any compulsion of nature whatsoever. And this is the aspect of the miracle that was then through oil. For oil is the aspect of the revelation of the will [ his'galus haratzon ] — as explained in the main text. And this is the aspect of the oil of the Chanuka lamp. Which is the aspect of "the holy anointing oil [ meshach rebos kudsha ]." The aspect of the revelation of the will. And through this we kindle the fire of the Chanuka lamp. Which is the aspect of the revelation of fear [ yira ]. Which is the aspect of fire. Which comes through the revelation of the will. And therefore one multiplies in charity on Chanuka. For the essential subduing of the wisdom of nature and the revelation of the will is through charity. And this is the aspect of the illumination of the thirteen attributes of the beard [ teleisar tikkunei dikna ] that are drawn on Chanuka — as explained in the Kavanos . Namely the aspect of the revelation of the will at its root. Which is the aspect of the forehead of the will [ metzach haratzon ] — the aspect of the holy beard [ zakan dikdusha ]. Which is also the aspect of the oil. The aspect of "like the good oil — that descends upon the beard." (Hil. Klei haYayin, Halacha 1, os 8)

38. The essential completeness of the faith — which is the essential holiness — is in the Temple. And from there the faith illuminates throughout the entire world. For the essential prophecy and spirit of holiness is in the Temple. Where the Shechina rests. And from there all the prophets receive their prophecy and holy spirit. As it is written: "and he heard the voice from between the two Cherubim." And through prophecy — through this is the essential clarification of the imagination [ midame ] and the completeness of the faith. And this is the essential bitterness of the destruction of the Temple. Which was caused by the intensification of the false prophets. Until through this the faith was blemished and heresies and apostasies multiplied in the world. But Hashem in His compassion — even in our servitude — did not abandon us and extended lovingkindness to us. Through sending us truly true tzaddikim in each generation — who have the aspect of a holy spirit and prophecy. And they draw holy faith into the world. And this is the aspect of the immensity of the wondrous and awesome miracle of the holy Chanuka. When the wicked kingdom of Greece stood against Israel to cause them to forget Your Torah. And the essential — they wanted to intensify against the holy faith — which is the foundation of the entire Torah. And therefore they wanted to destroy the Temple — from which is the essential drawing of the holy faith as mentioned. But Hashem thwarted their counsel from one opposite to the other. For on the contrary — through the immensity of the miracle that was then — Hashem gave power to the tzaddikim that were then — who are Matisyahu and his sons — to defeat the Greeks. Through which they drew a wondrous and awesome repair for the generations of the world — in the matter of drawing the truth of the holy faith into the world. Which is the aspect of the mitzva of the Chanuka lamp that they instituted then. For through this they made known and illuminated for us — that even after the destruction of the Temple our hope from Hashem is not lost. For no generation is orphaned. And in each generation Hashem sends us truly true tzaddikim who illuminate for us the completeness of the holy faith. Which is the aspect of the Chanuka lamp. For we merit every year to draw upon ourselves the light of the truly true tzaddikim — the masters of the holy spirit. Through which we merit to complete faith even now. For the tzaddik is called light. As it is written: "light is sown for the righteous." And through the mitzva of kindling the Chanuka lamp we draw upon ourselves the light of the holiness of the kindling of the lamps of the Menora that were lit in the Temple. Which are called "testimony." Through which it is revealed that the Shechina rests among Israel — as our Sages said. Namely — that there is among Israel the resting of the Shechina . Which is the essential aspect of the holy spirit and prophecy. Through which the imagination is clarified. Which is the aspect of night and darkness. And therefore they had to kindle the lamps of the Menora at night specifically. For the light of the Menora lamps is the aspect of the light of the tzaddik . Who — through the light of the prophecy and holy spirit that rests upon him — through this the imagination is clarified. Which is the aspect of night. Through which is the essential repair of the faith. Which must be worked on at night specifically. The aspect of "and Your faith in the nights." And this is the aspect of the Chanuka lamp — whose mitzva is also at night after sunset. In order to draw through this the light of the truly true tzaddik . In order to clarify the imagination and the faith. Whose repair is at night specifically as mentioned. And therefore it is called Chanuka — the aspect of the dedication of the Temple. For through the Chanuka lamp we draw upon ourselves the holiness of the Temple. Which is the aspect of the spirit of prophecy — the repair of the faith — as mentioned. And this is the aspect of the Hallel of Chanuka. For through the clarification of the imagination — that we merit through the kindling of the Chanuka lamp. Which is the aspect of the light of the tzaddik . Through this we can arrange praises and descriptions to Him. As explained in the main text. Also the Chanuka lamp alludes to the totality of the light of the Torah. Which is the aspect of the totality of the levels of prophecy. Through which is the essential clarification of the imagination and the repair of the faith. And this is what one kindles the Chanuka lamp near the entrance. Which is the aspect of the holy faith. Which is the entrance and gate to all of holiness. Through which specifically one enters into holiness. The aspect of "open the gates that the righteous nation may enter — the keeper of faithfulness." For through the Chanuka lamp we draw the light of prophecy of the truly true tzaddik . And we kindle this light near the entrance — which is the aspect of the holy faith. In order to clarify and repair through this the faith in completeness as mentioned. (Hil. Kavod Rabbo, Halacha 3, os 6, 7, 8, 9, 13; and there it is also explained what one reads the chieftains' portion on Chanuka)

39. It is explained elsewhere — that one must search and seek very greatly after the truly true tzaddik . In order to merit through him to complete faith — which is the essential. But how does one merit to this very effort — to engage in this matter properly. To seek and search for the truly true tzaddik until one merits to find him? For this we must draw upon ourselves the light of the tzaddik himself. Who himself illuminates and awakens us — that we will exert ourselves to seek and find him. And this is what we must intend at the kindling of the Chanuka lamp. That we merit through the holiness of this mitzva — to draw upon ourselves the light of the tzaddik . And through this we will merit to be aroused to this effort — to search for him and find him. For "searching — is with a lamp." As our Sages said. Namely — through the holy lamp of mitzva of the holy Chanuka. Which is the light of the tzaddik himself. Through this we merit to search for him and seek him with all our strength. Until we find him. Until through this we merit to complete faith. And that His great and blessed Name will be magnified and sanctified in the world. As it was magnified and sanctified in those days at this time — in the days of Matisyahu and his sons. (ibid., os 10)

40. The essential faith is to believe in the renewal of the world [ chiddush ha'olam ]. Which is impossible to understand through any intellect — only through faith. As explained in the main text. And this is the aspect of the Chanuka lamp. For Chanuka is the language of initiation and beginning and renewal. Namely — that through the mitzva of the Chanuka lamp one merits to believe in the primordial beginning and renewal. Namely in the renewal of the world — that Hashem created His world from absolute nothing [ yeish me'ayin hamuchlat ]. Which is the essential faith that one merits through the Chanuka lamp. For the light that the Holy One blessed be He created in the seven days of Creation — the human being used to gaze from one end of the world to the other. Namely — in this hidden light one could gaze and attain from end to end. From the first end — which is the renewal of the world at the beginning of this Creation — until the final end — which is the renewal of the world in the future. For one depends on the other — as explained in the main text. But Hashem saw that the world was not worthy to use it. He arose and hid it for the tzaddikim for the future to come. Namely — that now no one attains this hidden light. Except the tzaddikim who receive prophecy and holy spirit from there — from the aspect of this hidden light. And they draw into all the world the light of faith — to believe in the renewal of the world through faith alone. For now that the light is hidden — it is impossible to attain the renewal of the world through knowledge [ da'as ]. Only through faith alone — which is received from the holy tzaddikim who merit to suckle from this hidden light. And this we merit through the holy light of the Chanuka lamp. For from there we kindle the Chanuka lamp — from the aspect of the hidden light for the tzaddikim as mentioned. Through which we merit to faith in the renewal of this world — which was created in the seven days of Creation. Until we merit through this itself to the renewal of the world in the future — which is the aspect of the eighth day. The aspect of the World to Come. The aspect of Bina — as is known. And this is the aspect of the eight days of Chanuka. For we kindle and draw the above-mentioned hidden light — in which one used to gaze from one end of the world to the other. Namely from the aspect of the renewal of the world at the beginning of the Creation — comprised of seven days — which are the seven days of the building — the seven days of Creation. Until we merit through this to the renewal of the world in the future — which is the aspect of the eighth day as mentioned. For even now that the above-mentioned light is hidden — even so we merit to receive from there — through the faith that the truly true tzaddikim — the true masters of the holy spirit — draw into us. Who merit to suckle from this hidden light. Which is the aspect of the Chanuka lamp as mentioned. And therefore there are thirty-six lamps throughout all eight days of Chanuka. Corresponding to the thirty-six tzaddikim [ lamed vav tzaddikim ] in each generation. Who merit to gaze through the luminous glass [ aspaklaria hame'ira ]. For this is the essential miracle of Chanuka — to draw the light of the truly true tzaddikim who merit to the aspect of prophecy and true holy spirit. The aspect of the luminous glass. In order that through this we merit to complete faith as mentioned. And this is the aspect of "it is forbidden to make use of the Chanuka lamp light [ ner Chanuka asur l'hishtamesh l'oirah ]." That it is forbidden to approach the tzaddik for mundane uses. As is common now in our many sins. Rather the essential drawing close should be for the sake of Hashem. In order to merit to complete faith as mentioned. (ibid., os 14)

41. It is explained in the Kavanos — that the Chanuka lamp is the aspect of a very great light — comprising all three unifications. And one draws it very far below — into the full strength of the world of action [ olam ha'asiyah ] — on the weekdays. When we do not have the power to elevate the worlds above their level as on Shabbos — when it is the time of the ascent of the worlds. And this is the distinction between the Chanuka lamp and the Shabbos candle. For on Shabbos the worlds ascend very high. And then one kindles the candle in a very high and supernal place where the Sitra Achra has no hold. And therefore it is permitted to make use of the Shabbos candle light. Which is not so with the Chanuka lamp. And these two aspects also exist in the service of Hashem in particular. For there are complete tzaddikim who toiled and labored greatly in His service. Until they merited to ascend to great heights and levels. And they certainly merit to attain the hidden things of Hashem — the hidden things of the Torah. And to make use of their holy light and to delight in them greatly. And these tzaddikim can also elevate all mundane uses — eating and drinking and the like — to their supernal root in holiness. Which is the aspect of the secret of the Shabbos delight [ sod oneg Shabbos ]. For they are already in the aspect of the holiness of Shabbos — when it is the time of the ascent of the worlds as mentioned. But as long as the person is still in the aspect of the weekdays — Hashem only has compassion on them and draws to each person — into the place they are — into the full strength of the world of action. And illuminates upon them there the light of the Torah and mitzvos and the light of the truly true tzaddikim . Which is all the aspect of the Chanuka lamp as mentioned. Then it is forbidden to make use of its light — only to see it alone. For they still do not have the power to elevate all their mundane uses to their supernal root — which is the holy light. For this light of Chanuka is drawn upon them only to see it alone. The aspect of "and he saw the place from afar." As explained in the main text. That one must stand and gaze well upon this awesome light. And reflect and return to one's heart the immensity of the miracles and wonders that Hashem performs with us in every generation. And all of this is the aspect of "from afar she brings her bread." That He draws the miracle and salvation for us from a very distant and elevated and awesome and wondrous place. And through this we have sustaining even in the full strength of this exile. Through the fact that we see from afar the immensity of the wonders of the light that Hashem illuminates upon us in His goodness. Which is the aspect of the light of the Chanuka lamp. But even so we are still very far from the light. And therefore it is forbidden to make use of its light. For our light is not yet in completeness. Only this very thing is a wondrous salvation for us — that we merit to draw such a holy and awesome light into our home — within the lowliness of our level. Which is the aspect of kindling the Chanuka lamp below ten handbreadths. But it is forbidden for us to make use of its light as mentioned. And these two aspects also exist for each individual. For the illumination that each person will merit to attain in the future — which will be their portion in the World to Come — that is the aspect of the Shabbos candle — permitted to make use of its light. But in this world — then the light is still in the aspect of the Chanuka lamp — forbidden to make use of it — only to see it alone as mentioned. (Hil. Shilu'ach haKen, Halacha 5, os 4, 7)

42. The essential mitzva of the Chanuka lamp is a lamp for the man and his household. For certainly — since the essential kindling is only to see it alone and to gaze upon the immensity of the miracle from afar as mentioned. Therefore one lamp is sufficient for the man and his household. For all the members of the household can gaze upon one lamp and reflect upon it the immensity of the miracle. In order that they be aroused and strengthened in His service through seeing the wondrous light of the Torah that Hashem draws upon us every year — in every generation in general. But those who beautify the mitzvos [ mehadrin ] kindle a lamp for each and every one. In order that each person take to heart — that Hashem also performs miracles and wonders for them in particular. And illuminates upon them in His goodness into their mind — that they be aroused from their sleep through the wonders of the lovingkindnesses and salvations He performs with them in particular at all times. For there are many who err in this. That even if one is a decent person and takes to heart to reflect somewhat on the immensity of the lovingkindnesses Hashem performs with us in every generation — that we have sustaining in such an exile from every side. But even so one errs in one's soul and does not feel upon oneself in particular the immensity of the miracle. Since one knows in one's soul what one's heart ailments and pains are — therefore one errs in one's soul to say that the light of the Torah — which is our essential salvation and help forever — does not also reach them in particular. Therefore those who beautify the mitzva kindle a lamp for each and every one. In order that each person take to heart that the light also reaches them in particular. Which is the aspect of the good points [ nekudos tovos ] that each person snatches every day. Especially what one merited — to draw close to the truly true tzaddikim . Only the light is still in the aspect of "and he saw the place from afar" as mentioned. But even so certainly the light illuminates upon them in particular. And those who most beautifully beautify the mitzva [ mehadrin min hamehadrin ] — increase and go on each day. For it is not enough for them that they draw the light for themselves in particular even though they are very far. Also they increase and go on each day. For one who is strong in faith and takes to heart to gaze well upon the wonders of Hashem that He performs with us each day anew. The aspect of "new every morning — great is Your faithfulness." Who believes that the lovingkindnesses renew themselves each morning. For the lovingkindnesses of Hashem — for they are not exhausted. They increase and go on to draw the light upon themselves with additional light each day. For in truth Hashem illuminates upon us each day with additional light of lovingkindnesses and salvations and wonders — through the power and merit of the tzaddikim . The aspect of "and the path of the righteous is like the shining light — going on and lighting until the day is established." "Going on and lighting" specifically — that at each time it illuminates more greatly. And even though we are now in the full strength of the exile in body and soul — even so His hidden light increases and goes on each day. From which is drawn the renewal of the act of Creation each day. The aspect of "Who in His goodness renews each day always the act of Creation." And the aspect of "a new light upon Zion may You shine." For certainly Hashem will complete what is His. And therefore one must believe — that even within the full darkness of the exile — even so the light increases and goes on. And each person can draw close in their place to this holy light. Which is the aspect of the light of the Chanuka lamp — that the tzaddikim of the generation merited to return and draw the light of the Torah so that it will never be forgotten. And therefore — even though one is very far from the light and it is forbidden to make use of its light — only to see it alone. Even so each person must kindle the light for themselves in particular. Also to be increasing and going on. For in truth Hashem also increases upon each and every one the light of His lovingkindness and salvation each day. (ibid., os 8, 9)

43. The essential immensity of the Chanuka miracle is — that they merited to subdue the wicked kingdom of Greece. Which is the aspect of Greek wisdom and the heresies of the investigators [ mechakrim ] — may the Merciful One protect us. And the essential of their subduing was through holy words of prayer and supplication and crying out — that Matisyahu and his sons and the tzaddikim who were then in that generation multiplied — to pray and cry out to Hashem. For the essential subduing of the wicked wisdom of Greece is through holy words — as explained in the main text — see the section on Faith os 108. And therefore they established these eight days of Chanuka for thanksgiving and praise. For the essential repair is through the speech of prayer and thanksgiving. (ibid., os 18, 19)

44. The essential of the Chanuka lamp is to return and draw the light of the Torah. For the wicked kingdom of Greece stood against Israel to cause them to forget Your Torah — therefore we must return and draw the light of the Torah. The aspect of the illuminating speech [ dibbur hame'ir ] in the Torah. Which is the essential light of the Chanuka lamp. The aspect of "for the mitzva is a lamp and the Torah is light." And therefore one kindles the Chanuka lamp near the entrance. The aspect of "the opening of Your words illuminates." And through this light of Chanuka — which is the aspect of the illuminating speech drawn through the illumination of the glory. Through this one merits to teshuva . For the speech illuminates for one all the places where one needs to do teshuva . And through this one merits to exit from the lower level — as explained in the main text. And this is the aspect of kindling the Chanuka lamp below ten handbreadths. Which is the aspect of drawing the light of the aspect of speech so it illuminates even in the very lowest levels — which are the aspect of below ten. Where the Shechina never rests. For the Shechina never descended below ten handbreadths. And now through the mitzva of the Chanuka lamp — which is the aspect of "a lamp of mitzva and the Torah is light" — the aspect of the illuminating speech as mentioned. Through this the light illuminates even in these lowest levels. Until one merits to see how to exit from one's very low and lowly level and to do complete teshuva . And to come to the understanding of the Torah in its depths. And therefore it is called Chanuka — from the language of initiation. For when a person begins to do teshuva — this is the aspect of Chanuka. In that they are initiating themselves in the service of Hashem. And this one merits through the illuminating speech in the Torah. Which is the aspect of the Chanuka lamp as mentioned. (Hil. Kila'ei Ilan, Halacha 1, os 1)

45. The essential above-mentioned illuminating speech — one merits through the completeness of the honor. Namely through the fact that one diminishes one's own honor and increases the honor of the Omnipresent. And this is the aspect of "it is forbidden to make use of the Chanuka lamp light." For the light of the Chanuka lamp is the aspect of the illumination of the glory. The aspect of "and the earth was illuminated from His glory." Through which one merits to the illuminating speech. And therefore they forbade making use of its light. For it is forbidden to make use of the light of the glory of the holy Torah. The aspect of "and one who uses the crown shall pass away [ udisha'tamash b'saga chalaf ]." For it is forbidden to take for oneself any benefit or use from the honor of the Torah. As per our Sages: "and do not make them a crown to magnify yourselves." Rather one must return all the illumination of the glory to Hashem alone. And this is the aspect of the Hallel of Chanuka. Which is the completeness of the honor. Which is the aspect of "so that the glory shall praise You and not be silent." As explained in the main text. (ibid., os 2, 3)

46. The essential completeness of the honor — one merits through the guarding of the covenant in two aspects. Which are the aspects of yichuda ila'ah and yichuda tata'ah [the upper unification and the lower unification]. Which are the aspects of the unifications of Shema and Baruch Shem . And the lower unification is the aspect of Metat [Metatron] — as explained in the main text. And this is the aspect of what Chanuka is on the 25th of Kislev [ Chaf-Heh b'Kislev ]. And these 25 days correspond to the 25 letters of the Shema Yisrael . As explained in the Tikkunim. And therefore then one kindles the Chanuka lamp. Which is the aspect of the illuminating speech. Which one merits through the upper unification. The aspect of the 25 letters of the above-mentioned unification. And also the name Chanuka is from the language of Chanoch — the aspect of Chanoch who is Metat . Which is the aspect of the lower unification. It is found that Chanuka is comprised of the upper unification and the lower unification. Namely — that one draws an illumination from the upper unification. Which is the aspect of the holiness of the covenant and the union of the great tzaddikim of high level — whose union is the aspect of the upper unification — the aspect of the Shabbos union. In order to illuminate from their holiness also upon those of smaller level. Whose union is the aspect of the lower unification. The union of the weekday. The aspect of Metat whose dominion is during the six weekdays. Namely — that also those of smaller level will merit to the holiness of the covenant. And through all of this the holy honor is completed. And one merits to the illuminating speech toward teshuva . Which is the aspect of the Chanuka lamp as mentioned. (ibid., os 3)

47. Through drawing the illumination of the above-mentioned glory in completeness — through this one merits to the thirty-nine lights [ tal oiros ]. Which are the aspect of the thirty-nine categories of work of the Tabernacle [ Mishkan ]. And then one merits that all their businesses and deeds are in the aspect of the work of the Tabernacle — as explained in the main text. And this is the aspect of Chanuka — which is the aspect of the dedication of the Temple and the Tabernacle. And therefore one reads on it the dedication of the Tabernacle — the offerings of the chieftains. And this is the aspect of "and may the pleasantness [ vihi noam ]" recited after the kindling of the Chanuka lamp. Which Moshe said at the time of the erection of the Tabernacle — as per our Sages. And this is the aspect of the repetition therein of "and the work of our hands establish over us and the work of our hands establish it." For all is truly one. For when one merits to the above-mentioned thirty-nine lights — which are the aspect of the work of the Tabernacle — then all the work of our hands is in the aspect of the work of the Tabernacle. The aspect of the thirty-nine lights. Which are the aspect of the pleasantness of Hashem. (ibid., os 4)

48. Throughout all the days of the Second Temple there was no complete redemption — as our Sages said. And the essential freedom and redemption of the Second Temple was only in the aspect of "and place a space between flock and flock." Which our Sages expounded — that Yaakov our Patriarch intended through this to give space and relief between one trouble and another and between one exile and another. So that there be strength to strengthen oneself and endure the bitterness of the exile. And the shell of the wicked kingdom of Greece wanted to intensify — to destroy and ruin this space. And to subjugate Israel immediately under their hand. So that the exiles and troubles would be consecutive and connected together. So that Israel would not be able to survive — G-d forbid. And therefore the wicked kingdom of Greece is named. From the language of "I have sunk in deep mud [ yaven metzulah ] and there is no standing." Which is the aspect of a long and continuous trouble. And in truth if the service of the Temple had been then destroyed and the exile had begun — then it certainly would have been difficult to survive. For the essential of our survival throughout this long exile is only through the reliefs that Hashem made with us until now. Therefore Hashem had compassion on His people and thwarted the plans of our enemies. And performed for us a great and awesome miracle like this in those days. Through which they established these eight days of Chanuka for thanksgiving and praise. And drew such an awesome and wonderful light and repair into the world. That through the holiness of the days of Chanuka — which are the holiness of days of thanksgiving and acknowledgment. We will have the power to always draw upon ourselves this holy path of thanksgiving and acknowledgment. That throughout all the troubles we endure in this long exile — in general and in particular — we can give life to ourselves through His wonders that He performed with us until now. And we will thank and praise Him always. Until through this we merit to strengthen ourselves to hope and wait for Him always. And to cry out to Him that He save us now too — to merit to the eternal redemption. The aspect of "one who acknowledges for the past and cries out for the future [ modeh al he'avar v'tzo'ek al l'hava ]." For the essential strengthening for prayer — to cry out for the future — is only through the fact that one remembers well the lovingkindnesses of Hashem that He performed for our ancestors and for us until now. And acknowledges Him always — as explained in the main text. And this is the aspect of the dedication of the Temple that is drawn every year during the holy days of Chanuka. For the essential redemption and building of the Temple in the future will be through our prayer and crying — that we strengthen ourselves to cry out and pray to Him throughout the duration of the exile. And the essential strengthening for this is only through this path of thanksgiving-acknowledgment that is drawn on Chanuka. And likewise this applies for every person at every time. That the essential initiation in the service of Hashem is only through the aspect of thanksgiving-acknowledgment. To remind oneself at all times of the good things and wonders that Hashem performed with them until now. And through this to strengthen oneself to cry out and pray to Hashem always. The aspect of "one who acknowledges for the past and cries out for the future." And through this one will ultimately merit to return to Hashem in truth. And therefore it is called Chanuka. For through this aspect one is initiated in the service of Hashem — as explained in the main text. (Hil. Kila'ei Behema, Halacha 4, os 9; and see the section on Strengthening os 80)

49. On Chanuka one draws the light of truth — that it should illuminate in the speech. Which is the aspect of the three lines of truth [ shelosha kavei emes ] that illuminate in the four divisions of speech. Which is the aspect of the three Patriarchs who carried the four Matriarchs — as explained in the main text. And corresponding to this there are the seven branches of the Menora. And also the aspect of the seven days of Creation. And this is the aspect of the seven days of Chanuka. And then when all the divisions of speech are completed — through this one merits to draw the holiness of Shabbos into the six weekdays. Which is the essential repair drawn on Chanuka. And this repair is drawn on the eighth day of Chanuka. (ibid., os 10, 11)

50. It is explained in the Kavanos — that on Chanuka one repairs the attribute of splendor [ Hod ]. Which is the aspect of "Al HaNisim [for the miracles]" said in the blessing of thanksgiving [ birkas Modim ]. Namely — that one draws then this repair into the world — to always thank and praise Him. Through which the light of the three lines of truth is drawn and revealed. And they illuminate in the four divisions of speech. Until through this one merits to draw the holiness and joy of Shabbos into the weekdays. And through this His simple unity is revealed from within the varied actions. Which is the aspect of "know that Hashem He is G-d." And in this are included all the Kavanos of Chanuka — as explained in the main text. And this is the aspect of "the Chanuka lamp increases and goes on." For the essential of all the troubles and sufferings — G-d forbid — are from the aspect of the varied actions. Which are drawn from the aspect of judgments — from the aspect of the Name Elokim . For the troubles and sufferings themselves are the essential aspect of the varied actions. For they are varied from the mind of the person. And this is the essential trouble and evil — G-d forbid. For what is against the mind and will of the person — is bad in their eyes and distressing for them to receive. But when one knows that everything is drawn from Him — Who is the ultimate of absolute simplicity. Whose entire intention is always for good. Then certainly one will find within all the troubles great expanses to console and gladden oneself. To acknowledge for the past and cry out for the future. And through this all the troubles will be entirely nullified as mentioned. It is found that through the great miracle that Hashem performed with us then — about which they established these eight days of Chanuka for thanksgiving and praise. And through the thanksgiving-acknowledgment — through this the truth illuminates in the speech. Which is the aspect of the kindling of the Chanuka lamp on the first day. And through this itself one draws the aspect of Shabbos into the six weekdays. And the simple unity is revealed from within the varied actions. Which is the essential sweetening and nullification of the troubles and sufferings. And through this the thanksgiving-acknowledgment grows and strengthens and adds more and more. And through this the truth illuminates more greatly. And therefore on the second night one adds another — and so on. Until throughout the eight days of Chanuka — the attribute of Hod is repaired in completeness — which is the eighth attribute. Which is the essential repair that Matisyahu and his sons drew then. Who repaired the attribute of Hod — as is brought. Namely — that they repaired this attribute in the world — that we always merit to thank and praise His blessed Name. Whatever the situation may be. For one always merits to recognize His lovingkindnesses and wonders upon us without measure at every time and every hour. And through this we thank His blessed Name always. The aspect of what the psalm "a song — the dedication of the House" specifically concludes with this verse: "Hashem my G-d — I will thank You forever." "Hashem my G-d" specifically — the aspect of "Hashem He is G-d" as mentioned — "forever" specifically — whatever the situation may be. (ibid., os 13, 14, 16) 52. [This entry is numbered 52 in the source and continues the same halachic section.] In the days of the wicked kingdom of Greece — who decreed that they not circumcise their sons and that they desecrate the Shabbos — and through this they conquered even more greatly the good within Israel in the exile. And then they defiled all the oils. Namely — they wanted to darken the light of the tzaddik and to ruin all kinds of glory with which Hashem is glorified in Israel. Until they decreed: write for yourselves on the horn of the ox that you have no portion in the G-d of Israel — G-d forbid. And when the house of the Hasmoneans prevailed and defeated them and nullified all their evil decrees. Through this they brought out the suppressed good from them. And through this the altar was completed — as explained in the main text. And this is the aspect of Chanuka — the aspect of the dedication of the altar [ chanukas hamizbei'ach ]. And through this the intellect is completed. Until one sees the light of the tzaddik — who reveals the glory of Israel. And this is the aspect of the light of the Chanuka lamp. Which is the aspect of the light of the tzaddik that is drawn. The aspect of "light is sown for the righteous." Through which the glory of Israel is revealed — through the immensity of the miracle. That the lamp burned miraculously for eight days. Through which it was revealed that the entire Creation and its vitality and sustaining is through Israel. Which is also the aspect of the lamps of the Menora — which are testimony for Israel that the Shechina rests among them — as per our Sages. Namely — that Hashem is glorified in Israel and performs miracles for them. For from it [the western lamp] He would begin and with it He would end. And then when the glory of Israel is revealed — through which the glory of His Kingship and His greatness and His splendor is revealed through Israel. And through this a great light shines in all the worlds. And this is the aspect of the light of the Chanuka lamp. And therefore there are three aspects in the mitzva of kindling the Chanuka lamp. For the mitzva of the Chanuka lamp is a man and his household. And those who beautify — a lamp for each one. And those who most beautify — increase and go on each day. And this corresponds to the three aspects of the glory that Hashem receives from Israel: in general — and in particular — and in specific particulars of particulars — as explained in the main text. And therefore it is customary to multiply in charity on Chanuka. For the essential of all the above-mentioned repairs is drawn through charity. Through which the clean and pure air [ avir hanach v'hazach ] is made. And the suppressed good comes out. And the altar is completed. And through this the light of the intellect is completed. And one merits to see the light of the tzaddik — who reveals the glory — as mentioned. (Hil. To'ein v'Nitan, Halacha 5, os 11, 13)

51. The lamp of the mitzva is very high — such as the Shabbos lamp and the Yom Tov lamp. And the lamp of prayer and the Chanuka lamp. For the kindling of the mitzva lamp is the aspect of the drawing of the Infinite light [ or ein sof ]. That it should illuminate the da'as — to know that Hashem He is G-d. Which is the essential purpose. For which the world was created — "in order that they know Him [ bigin d'yisht'mode'in lei ]." And it is impossible to know Him — only through meriting that the Infinite light be opened to one — in His great compassion — in the aspect of "running and returning [ ratzo vashuv ]." And then the trace [ reshimah ] illuminates the da'as — to know that Hashem He is G-d. And this is the aspect of the light of all the lights. And from there the kindling of all the mitzva lamps. The aspect of "for You illuminate my lamp — Hashem my G-d illuminates my darkness." (Govias Chov mihaYesomim, Halacha 4, os 1)

52. It is impossible to merit to the above-mentioned aspect — namely to be included in the Infinite light in the aspect of "running and returning" — except through elevating the holy Kingship to its root. Through breaking all the desires and evil attributes. And confessing a verbal confession [ vidui devarim ] before the Torah scholar. And this was the immensity of the wondrous Chanuka miracle. For then the wicked kingdom intensified. Which is the opposite of the ascent of the holy Kingship. And because of the immensity of their intensification — they wanted to cause them to forget Your Torah — in order that through this their wicked kingdom would intensify even more. And Hashem in His compassion stood by us in our time of trouble. And performed for us a great and awesome miracle through a few men of the house of the Hasmoneans. Who stood and defeated them and subdued the wicked kingdom and strengthened the power of the holy Kingship. And therefore the miracle was through the oil sealed with the seal of the High Priest — with which they then kindled the Menora lamps for eight days. The High Priest — he is the aspect of the truly true tzaddik — who elevates the verbal confession of all of Israel. And through this enters the Holy of Holies — namely is included through this in the Infinite. And from there draws the aspect of the oil of the Menora lamps — which burned in the Tent of Meeting near the Ark of Testimony that was in the Holy of Holies. Where is the essential nullification toward the Infinite. And from there one draws the light to kindle the Menora lamps — namely to illuminate the da'as — to know that Hashem He is G-d. Which is the essential da'as and intellects. Which are the aspect of "the holy anointing oil [ shemen mishchas kodesh ]." And then in the days of Matisyahu — the Infinite light was opened to them in such a wondrous and awesome light — until the small amount of oil burned for eight days. And through this it was established for the generations — that each and every year every person of Israel will have the power to kindle and illuminate in their home the aspect of the holy Menora lamps. Which is the Chanuka lamp. Which is the aspect of drawing the Infinite light — that will illuminate for each and every person of Israel. Until all will know that Hashem He is G-d. The aspect of all is good — all is one. Which is the aspect of the World to Come. (ibid., os 3, 5)

53. The light of the lamp is drawn at its root from the aspect of wisdom [ Chochma ]. Which is the essential light. And since the light of the Chanuka lamp is drawn at its root from a very high place — from the aspect of the encompassing intellects [ makifin ] of the true sage. Which are in the aspect of silence. For it is impossible to explain the objections and the resolutions that are there. Since time is not sufficient to explain them. And therefore it is forbidden to make use of the Chanuka lamp light. For it is impossible to ponder and investigate more deeply in this da'as . For it is in the aspect of "a fence for wisdom is silence [ seyag l'chochmah shesikah ]." The aspect of "silence — so it arose in thought [ shtok — kach alah b'machshavah ]." And therefore these lights are holy. And we have no permission to make use of them — only to see them. To give thanks to Your Name. Likewise one must only from afar gaze upon the immensity of the holiness of the light of the da'as that the truly true tzaddikim drew from then until now. And from this one can understand from afar the greatness of Hashem and the greatness of the holy Torah and the immensity of the greatness of the truly true tzaddikim . In order to thank and praise His blessed Name for all of this. But it is forbidden to gaze outward — to wish to investigate and know and understand everything. For it is in the aspect of a fence for wisdom — silence as mentioned. And what one kindles the Chanuka lamp near the entrance — see the main text. (Hil. Shutfim b'Karka, Halacha 5, os 5, 6)

54. The wicked kingdom of Greece wanted to intensify through the wisdom of Greece — from which come all the heresies and denials. And through this they separate what is after the Creation from His blessed unity. And when they merited to defeat them — our Sages established the kindling of the Chanuka lamp. The kindling of the Chanuka lamp is the aspect of the light of His blessed providence [ hashgacha ] that we draw now. Through which what is after the Creation is included in the aspect of before the Creation [ kodem haberia ] — which is the aspect of all is one. And therefore the mitzva of the Chanuka lamp is below ten handbreadths. For our Sages said that below ten handbreadths the Shechina never descended. And now through the immensity of the Chanuka miracle — we merit to reveal the light of providence even there. To show that all the places — even the distant ones from His blessed holiness — are all governed by His blessed providence alone. For He gives life to all of them. And this is the essential completeness of the general inclusion of what is after the Creation within before the Creation. For in the place where the Creation is still close to its root — the greatness of attaining the inclusion of everything in unity is not so great. Since it is there already — by virtue of its closeness — still near the aspect of unity. Rather the essential is in the most distant place — where the evil inclination and the power of free choice intensifies the most. And when one merits to overcome there and include everything in one — this is the essential completeness. And the essential is through believing that there too His blessed providence illuminates. Through which one is included in one. And this is the aspect of "from afar Hashem appeared to me." "From afar" specifically. And this is the essential greatness of teshuva . About which our Sages said: in the place where the penitents [ ba'alei teshuva ] stand — the complete righteous cannot stand. For the complete tzaddik was not so separated from the aspect of before the Creation — because of the immensity of their holiness. But one who has already sinned — G-d forbid — and was separated from Hashem and fell into the aspect of after the Creation literally. And when they merited to return — then they return and bring back and elevate everything to its root. And then they are included in completeness in the aspect of after the Creation within the aspect of before the Creation. Which is the essential completeness. And this is the aspect of the Chanuka lamp near the entrance. For the house and the private domain [ reshus hayachid ] allude to the aspect of unity — the aspect of before the Creation. And the outside and the public domain [ reshus harabbim ] is the aspect of after the Creation. And through the Chanuka lamp — which is the aspect of drawing the light of providence. Through this we include the outside — the aspect of after the Creation — within before the Creation. And therefore one kindles it at night. Which is also the aspect of after the Creation — compared to the light of day — which is the aspect of before the Creation. And this is the aspect of kindling the Chanuka lamp until the foot ceases from the marketplace. Namely — that the hold of the falsehood will be nullified even from the marketplace and the outer places. To know even there the truth — that everything is governed only by His blessed providence. Through which the marketplace too is included within the inside as mentioned. And since the essential drawing of the light of providence — through which what is after the Creation is included within before the Creation — is through truth. Therefore all the Kavanos of Chanuka are to draw the light of truth. The aspect of the eight times "emet" [truth] in "emet v'yatziv" — as brought in the Kavanos . (Hil. Shliuchin, Halacha 3)

55. On Chanuka one multiplies in charity — to draw through this the light of providence. Which is the essential aspect of the Chanuka lamp as mentioned. (ibid.)

56. Through the blemish of the covenant — which is the sin of the generation of the flood — through this one causes separation — as it were — between the Holy One blessed be He and His Shechina . And removes — as it were — the light of providence from the totality of the worlds. And therefore through the mitzva of kindling the Chanuka lamp — which is the aspect of drawing the light of providence even below ten handbreadths — to know that Hashem is everywhere — as mentioned. Through this a repair is drawn for this sin. And what is after the Creation is returned and included within before the Creation. And the waters of the flood are pushed away. And the world returns to being sustained in His blessed providence. And this is: "and behold — an olive leaf torn off in its mouth." And our Sages expounded: the olive leaf — this is the Chanuka lamp — which one kindles with olive oil. Then "and Noach knew that the waters had subsided." And through this livelihood is drawn as well. (ibid.; and see there also the matter of the Chanuka lamp increasing and going on)

57. The essential intensification of the shells and the Sitra Achra — the aspect of the wicked kingdom of Greece — comes from the aspect of the breaking of the vessels [ sheviras hakelim ]. And the essential repair for this is through the illumination of the holy point [ nekuda kedosha ]. Through which the aspect of the breaking of the vessels is repaired. And this is the aspect of the illumination of the Chanuka lamp. Which is the aspect of the illumination of the tzaddik and the illumination of the holy Torah. Which are the aspect of the light of the above-mentioned point. Through which the aspect of the breaking of the vessels is repaired. And the Sitra Achra is subdued. Which is the aspect of the subduing of the wicked kingdom of Greece. And there — at the holy point — dwells the light of love and lovingkindness. And this is the aspect of the charity multiplied on Chanuka. (Hil. Ona'ah, Halacha 2)

58. The light of the Chanuka lamp is a very wondrous and awesome light. That Hashem illuminates for us within the darkness and obscurity of the depths of the abyss of this long exile. Which is the aspect of the abyss. And through this we have hope — never to despair of the mercies. For still He illuminates upon us in His compassion. The aspect of "when I sit in darkness — Hashem is a light for me." For the light of the Chanuka lamp is drawn from a very high and awesome place — namely from the aspect of the Torah of Hashem and the Prayer of Hashem literally. And since the light is very high — therefore it has the power to illuminate very far below. As explained elsewhere. And this is the aspect of the dedication of the Temple [ chanukas habayis ]. For this is the essential holiness of the Temple. Where the awesome and supernal light of the aspect of the Torah of Hashem and the Prayer of Hashem literally shone — as explained in the main text. And also because the essential complete redemption and the future dedication of the Temple will be only through the great compassion drawn from there — from the aspect of the Prayer of Hashem literally. (Hil. Matanah, Halacha 5, os 50, 51, 53, 61, 65, 66, 67, 72, 73; and see there also the matter of the Chanuka charity)

59. Through the kindling of the holy Chanuka lamp — drawn from the light of Mashiach — which is the aspect of the Prayer of Hashem literally — through this the aspect of human blood [ dam ha'adam ] is repaired and refined. And through this one's boldness is holy boldness. And not the opposite — G-d forbid. And this is what is brought in the Kavanos : "l'hadlik ner Chanuka [to kindle the Chanuka lamp]" — the acronym forms the holy Name Nachal . And its gematria equals "dam Adam [human blood]." And also "Chanukka" itself — its gematria also equals "dam Adam." Namely as mentioned. (ibid., os 61, 63; and see the section on Shame and Boldness os 16)

60. The wicked kingdom of Greece — this is the aspect of the desire for money [ ta'avas mamon ]. Where are all the idol-worships and all the apostasies [ shemados ] in the world — may the Merciful One protect us. And one who falls there — it is very difficult for them to exit. And therefore this desire for money is called by the name "wicked kingdom of Greece." The aspect of "I have sunk in deep mud — and there is no standing." For it is difficult to exit from there. And this is the aspect of all the apostasies they decreed as mentioned. And they sought to entirely forget the Torah — G-d forbid. For the essential forgetting of the Torah by most of the children of Israel is only through the desire and vexation of livelihood and money — as is seen literally. And because of the immensity of the intensification and spread of the desire for money — the Torah was almost forgotten from Israel. But Hashem performs wondrous miracles with us in every generation — through the truly true tzaddikim — who are the aspect of the Kohanim . And the essential through the power of the great and most elevated tzaddik . Who is the aspect of the High Priest. And the above-mentioned tzaddikim gather and assemble and elevate all the merit of the charity and lovingkindness that Israel perform in every generation. And through this they break and nullify the desire for money from Israel. And then — not only is the Torah not forgotten from Israel. They also draw through this wondrous Torah novella [ chiddushei Torah ] from a very high and supernal and awesome place. With such wondrous and awesome intellect. Until the Torah will be sealed and fixed in the heart of Israel forever. Until they return them to the good. And their Torah novella are drawn from such a high and supernal place — from the aspect of the Torah of the Ancient One [ oraita d'atika stimaa ]. Until they will burn and illuminate all the days of the world — until the eighth day. Which is the aspect of Bina — the World to Come. When the above-mentioned Torah of the Ancient One will be fully revealed. And this is the aspect of the Chanuka miracle — made through the Kohanim from the house of the Hasmoneans. And the essential miracle was through the small jar of oil sealed with the seal of the High Priest. And it burned and illuminated all eight days. And for this they established for us the eight days of Chanuka to kindle the Chanuka lamp. Which is the aspect of the lamps of the Menora — each person in their home — below ten handbreadths. For the truly true tzaddikim draw their Torah with such holiness — until each person in their home has the power to kindle the Chanuka lamp. Which is the aspect of the light of the Torah. For each person can illuminate upon themselves the light of their Torah. Until it will shine for them like a lamp and light — to exit from their darkness and obscurity. And this is the aspect of Chanuka — from the language of initiation. For through this — each person can truly initiate themselves in the service of Hashem. And this is the aspect of "the Chanuka lamp below ten handbreadths." For these holy Torah novella illuminate even in those who are in the ultimate of the world of action [ olam ha'asiyah ]. Who have not yet exited from the mundane to the holy even a hairsbreadth. Even for them — the light of this Torah illuminates — to bring them out from their darkness and obscurity. And to illuminate for them until they return in complete teshuva . And therefore it is customary to multiply in charity on Chanuka. For the essential breaking of the desire for money — which is the aspect of the subduing of the wicked kingdom of Greece — is through charity as mentioned. (Aveidah u'Metzia, Halacha 3, os 7, 8)

61. The essential of Chanuka is to subdue the wicked kingdom of Greece. Which is the aspect of the intensification of the wisdom of nature called the wisdom of Greece. And to reveal the faith of the will [ emunас haratzon ] in the world — to know that everything is governed only by His blessed will. And since the essential of this matter is accomplished through the elders in holiness [ zekeinim shebikedusha ] — who add holiness and knowledge each day. Which is the essential old age [ ziknah ]. The aspect of "old — this one who has acquired wisdom [ zaken — zeh kana chochma ]." And therefore also in the Chanuka lamp — one increases and goes on. And this is the aspect of the eight days of Chanuka. For one draws the illumination from the eighth day. Which is the aspect of Bina — the World to Come. Which is the aspect of a day that is entirely long [ yom shekulo aroch ]. Where is the essential holy old age. And this is the aspect of the oil of the Chanuka lamp. Which is the aspect of the holy da'as that one adds to draw each day. Which is the essential old age. The aspect of "like the good oil — that descends upon the beard." And it is also the aspect of the revelation of the will — as explained in the main text. And therefore one multiplies in charity on Chanuka. For the essential subduing of the forehead of the serpent [ metzach hanachash ] — the root of the wisdom of nature — which suckles from the elders of the generation who are not complete — is through charity. And since through these repairs drawn through charity — the gateways of holiness expand. The aspect of "open you shall open [ patoach tiftach ]." So that when one opens some gateway and beginning in any service of Hashem — then when one gives charity. Through which the revelation of the will is drawn as mentioned. Through this the gateway expands. Therefore the mitzva of the Chanuka lamp is to kindle near the entrance. And therefore it is called Chanuka — from the language of initiation and beginning. For through the holiness of Chanuka — one can begin to initiate oneself in the service of Hashem. Through the expansion of the gateways of holiness as mentioned. And it is also the aspect of the dedication of the Temple. For the essential drawing of holiness to the Temple is through the subduing of the wisdom of nature and the revelation of the faith of the will. Which is revealed through the above-mentioned holy elders. (Hil. Shomer Sachar, Halacha 2)

62. The essential light is the light of truth. The aspect of "send forth Your light and Your truth." And in the days of the wicked kingdom of Greece — the Sitra Achra intensified so greatly — until they defiled all the oils. Which are the lights — the aspect of truth. For the Sitra Achra — which is the falsehood — wants to defile and ruin — G-d forbid — even the truth itself. For they say the opposite. Saying that this is the truth. And the miracle was through the oil of the High Priest. Which is the truth to its truth [ ha'emes la'amito ] of the truly true tzaddik . Who illuminates the truth in the heart of each and every one — that each person draw themselves to the point of truth to its truth. Each one according to their aspect. For in truth there is no proof from one person to another. For sometimes what for this person is the aspect of a descent — is for their companion who is lower in level — the aspect of an ascent. Therefore the essential — that each person take to heart at every hour — the point of truth to its truth. Each one according to their measure. The aspect of "and one who speaks truth in their heart [ v'dover emes bilvavo ]." And this is the aspect of the kindling of the Chanuka lamp. Which was established for the miracle that was then regarding the kindling of the Menora lamps. For the essential kindling of the Menora lamps in the darkness of night was in order to kindle and illuminate the light of truth in the world. Through which all kinds of darkness and falsehoods that surround the person are nullified and pushed away. And on Chanuka such a great illumination is drawn — until each person kindles the Chanuka lamp — which is the aspect of the Menora lamps — in their home. To illuminate the truth in the heart of each and every one according to their aspect — and according to their measure in their heart. The aspect of "one who speaks truth in their heart [ v'dover emes bilvavo ]." In a manner that each person as they are — will draw themselves to the truth. Until the truth illuminates for them to exit from within the darkness. For truth is the aspect of "a lamp of Hashem is the soul of the human being — searching all the chambers of the belly." For truth searches through all the chambers of the belly — filled with darkness and desires — and illuminates in all of them — to find counsel and strengthening to return from all of them to Hashem. And this is what the poskim were very precise about regarding the kindling of the Chanuka lamps — in the matter of "all the corners to which you turn — should only be to the right side." Namely — this is the essential kindling of the Chanuka lamp. To always turn to the truth to its truth — which is the aspect of the right. Each one according to their measure in their heart and according to their aspect. According to the person and the place and the hour. And then certainly Hashem will illuminate for them — to exit from darkness to great light. And this is the aspect of "the Chanuka lamp increases and goes on." For one must add the light each and every day. Also — through the kindling of the light of truth — not only does one merit to exit from the darkness and obscurity oneself. One also opens a gateway for others — to bring them out from within the darkness. Which is the aspect of "Hashem will add to me another son." As explained in the main text. (Hil. Genevah, Halacha 5, os 14, 16, 21, 26)

63. In the days of the Second Temple — the holy yeshivas were greatly established — where Torah was taught to many. And the tzaddikim and the heads of the yeshivas were then very great in level. For then were the Men of the Great Assembly [ Anshei Knesses haGedolah ]. Who clarified for us all the laws of the Torah. And from their mouths we live. Therefore the Satan aroused himself and established in the world then the evil and bitter yeshivas of the Greek sages. Which are against the knowledge of our holy Torah and completely opposite to it. Until they wanted to cause them to forget Your Torah. But the right hand of Hashem raised itself up. And Hashem performed miracles and wonders with us. And the Hasmoneans prevailed and defeated them. And all of this through the power of the holy yeshivas — who engage to reveal the light of the Torah in the world. And likewise now — the essential drawing of the Chanuka miracle each year and the essential holy kindling of the Chanuka lamp — all of it is through those who engage in Torah truly. Who are in the general category of members of the holy yeshivas. Who engage in the study of Torah that leads to deed and fulfillment of the Torah. And this is the aspect of the kindling of the Chanuka lamp. Namely the aspect of "the mitzva is a lamp and the Torah is light." Namely that one kindles and illuminates the great light of the holy yeshivas — that shine for the land and those who dwell upon it. For the essential light is drawn from them. (Hil. Nezikin, Halacha 5, os 29)

64. The oil of the holy kindling is the aspect of the light of the holy intellect. That shines through the oils [ shmanim ] of the body. Through the fact that one guards them from going out — through the blemish of the covenant — G-d forbid. Rather one elevates them to the brain. So that the brain will shine and illuminate through them. And a holy seal [ chotam dikdusha ] will be made from them. And this is the aspect of the small jar of oil sealed with the seal of the High Priest. And the root of all the oils in the person — through which the intellect shines — all of it is drawn from the aspect of the "holy anointing oil [ shemen mishchas kodesh ]" of the tzaddik . Who draws divine spirituality into the contractions. From where is the root of the light and the oils — as explained in the main text. But even when one elevates the oils to the aspect of the holy seal — which is the aspect of what was sealed with the seal of the High Priest as mentioned. Even so it only had enough to kindle for one day. And a miracle was performed and it burned for eight days. Namely — for one is not certain about the illumination of this little oil and knowledge except for one day. For who knows what the day will bring. For each day the person's evil inclination intensifies and renews through this. But through the power of the great tzaddikim — the masters of the holy yeshivas as mentioned — a miracle was performed and it burned for eight days. For they never cease from drawing and pouring the holy anointing oil from its root. Until they complete all the repairs in completeness. Which is the aspect of what it burned for eight days. For they draw the light from the aspect of Keter until Netzach and Hod . Which are the aspect of holy counsels [ eitzos kedoshos ]. Until through this deep holy counsels are drawn and revealed — which cannot be refuted in any manner. And they always stand against the Sitra Achra until they completely finish what they began. See the main text. (ibid., os 30, 31, 32, 33, 34)

65. Our Sages said: the mitzva of the Chanuka lamp — from sunset. Namely from the time of the appearance of the stars. Until the foot ceases from the marketplace. For the essential light of the Chanuka lamp — this is the aspect of the light of the deep counsels [ eitzos amukos ] that are revealed from within the depth of the darkness. The aspect of "He reveals the deep things from darkness." For the absence of counsel is the aspect of darkness. And the revelation of counsel is the aspect of the light of day. And this is the essential greatness of the completeness of the true counsels of the tzaddik . Who reveals and illuminates very deep counsels in the heart of the person from within the immensity of the great darkness that intensifies and spreads upon the person at all times to darken everything — G-d forbid. From there is drawn the light of the kindling of the lamp at night. Which is drawn at its root also from the light of the sun in the day. Likewise the tzaddikim draw even at night from the light of the revelation of the holy counsels of the day. Until even within the darkness of night and the absence of counsel — even so the light of the holy counsels will shine upon us. The aspect of "even darkness does not darken for You — and night illuminates like the day." See the section on Light and Darkness os 54. And therefore the mitzva of the Chanuka lamp — from sunset. When the light of day departs — which is the aspect of the light of the holy counsels. And then one must kindle the Chanuka lamp. In order to draw from the light of day — into the full strength of the darkness of night. So that we can search in the night for the deep counsels — in order to magnify the holy faith. And this is: until the foot ceases from the marketplace. "Foot" is the aspect of counsels — as is brought. Namely — until the ruined and foolish counsels of the multitude who chase the multitude and vanities of this world with great exertion cease and are nullified. And they carry nothing of their toil in the World to Come — through their bad counsel. And this is also the aspect of "from the time of the appearance of the stars." For the truly true tzaddikim — and the worthy ones who join them — they draw the above-mentioned deep counsels. And through this they justify the multitudes and draw them to Hashem. Which is the aspect of the appearance of the stars. The aspect of "and those who justify the multitudes are like the stars." And this itself is also the totality of the Chanuka miracle. For then the darkness intensified greatly — through the wicked kingdom of Greece. As our Sages said: "and darkness — this is Greece." And then specifically — Hashem had compassion on us and transformed the darkness into a great light. Until specifically then they drew this repair of the mitzva of kindling the Chanuka lamp. "To draw the holy anointing oil [ l'amshaka meshach rebos kudsha ] and to kindle the candles [ u'l'adlaka butzina ]." To illuminate deep counsels within the full strength of the darkness — in general and in particular. And through the kindling of the Chanuka lamp at its proper time — we draw this light for the entire year. To always merit to seek the deep counsels from within the depth of the darkness. To magnify the holy faith in completeness — with all the related repairs. And all of this one merits through the holy study of the above-mentioned yeshiva. For from there is the essential light of the Chanuka lamp as mentioned. For from there is the essential light of all the holy counsels — to merit to fulfill the Torah and the mitzvos. Which is the essential. For it is not the study that is essential — but the deed. (ibid., os 39, 41, 43, 44)

66. Also the kindling of the Chanuka lamp from sunset — this is an allusion that the essential drawing of the light of the Torah and the holy counsels is even more greatly after the departure [ histalkus ] of the tzaddik . Which is the aspect of the setting of the sun. The aspect of "and the sun shall set." As our Sages expounded. And then specifically one must greatly strengthen oneself — to engage and examine well the Torah novella of his holy Torah. And to connect and draw close truly to those whom Hashem calls — the "remnant ones [ shridim ]." Which is the aspect of the members of his holy yeshiva. In order to seek and reveal deep counsels from within the immensity of the darkness — what each person needs according to their aspect — each day and each time. And likewise it is explained in the words of our Sages — see the main text. (ibid., os 45)

67. Our Sages said: the Chanuka lamp — a man and his household. And those who beautify — a lamp for each one. And those who most beautifully beautify — increase and go on. For the essential holiness of all the homes of the children of Israel is from the aspect of the holiness of the holy yeshiva house. Which is the Rebbe who learns with his students the holy study of the fulfillment of the Torah. And from there the light of the Torah and mitzvos — which is the aspect of the Chanuka lamp — as mentioned. And in truth every person of Israel is obligated in this. To sit and engage in the Torah in their home with their companions and sons and students. The aspect of "and you shall speak of them when you sit in your house." And therefore the essential Chanuka lamp is a man and his household. Namely the head of the household with the members of his home. Who receive their holiness and vitality from the head of the yeshiva with his holy students. From which the light of the Chanuka lamp is drawn. And those who beautify — a lamp for each member of the household. For in truth even the students — the members of the yeshiva — must serve their master so greatly and toil in the Torah so greatly. Until they too will have the capacity to illuminate the light of their master's Torah and his holy counsels to their companions. Which is the aspect of each member of the household — each of the holy students — kindling the Chanuka lamp each on their own. And endeavoring in this to illuminate the light of their master's Torah in the world. And those who most beautifully beautify — increase and go on. Namely — for it is not enough for them what they illuminate and teach their master's Torah itself to others. Also they increase and go on each day — to renew from themselves genuine Torah novella that lead to deed. And they seek and reveal new deep counsels — which are not explicitly stated in the teachings of their master. Rather they themselves seek and renew them from within the words of the Torah they received from their true master. Which is the aspect of "increase and go on." (ibid., os 35)

68. The Hallel of Chanuka is the aspect of the pure utterances [ amaros tehoiros ] made from the aspect of the repair of the intellects. Through the fact that one elevates the oils to the brain. Which is the aspect of the repair of the holy seal. Which is the aspect of the holy oil of the Chanuka lamp as mentioned. For the Hallel is entirely pure utterances — that greatly strengthen and give life and restore the soul. And when the truly true tzaddik gives life to the souls of those who join him — with the seven life-restoring essences [ shiva meshivei ta'am ] of the aspect of the above-mentioned pure utterances. Then they too open their mouths in song and praise and Hallel and melody. And give thanks and praise to Hashem for all the lovingkindnesses and wonders He performed with them — to rescue them from between the teeth of the Sitra Achra . For all of this is the aspect of the Hallel recited on days of miracles and salvations of all the holy Yamim Tovim — as explained in the main text. (ibid., os 36; and see there os 38 — where it is explained that the Hallel is also the aspect of the repair of the judgment — which is the essential completion of the repair that must be drawn then through the holy study of the above-mentioned yeshiva)

69. The meals made on Chanuka — when one multiplies in intoxication and revelry — G-d forbid — certainly they are worse than voluntary meals [ seudos reshus ]. But most of the worthy people of Israel are accustomed to speak at them of the immensity of the miracle that Hashem performed for us then. And how the illumination of these miracles and salvations is drawn to us each and every year — as explained in the holy books. And through this we are joyful with the joy of a mitzva and we recite songs and praises at these meals. And then they are mitzva meals — as explained in the Shulchan Aruch. For through the joy of a mitzva — one repairs the eating — so that the above-mentioned holy oils not be blemished through the eating. It is found that this too is within the category of the repairs that must be drawn during the holy days of Chanuka. (ibid., os 37)

70. The wicked kingdom of Greece is the aspect of the shell and the Sitra Achra . That intensifies — G-d forbid — and wants to cast the person into the aspect of sleep [ sheina ] — G-d forbid. Which is the aspect of the departure of the intellects. The aspect of the departure of the seventy faces of the Torah [ shiv'im panim laTorah ]. Which is the aspect of what the kings of Greece wanted — to cause them to forget Your Torah and to cast Israel from all the seventy faces of the Torah. And therefore they defiled all the oils of the kindling of the Menora. Which is the aspect of the light of the Torah and the mitzvos. The aspect of "for the mitzva is a lamp and the Torah is light." And therefore there are seven branches of the Menora. Corresponding to the seventy faces of the Torah — comprised in the seven lamps in the Temple. And therefore they were kindled every night — which is the time of sleep. And through the kindling of the Menora — which is the aspect of the light of the seventy faces of the Torah — through this the aspect of sleep is subdued and broken. So that it not intensify against Israel — G-d forbid. And the kingdom of Antiochus wanted to cast Israel — G-d forbid — from all the seventy faces of the Torah. And therefore they defiled all the oils. In order to nullify the kindling of the seven lamps of the Menora — G-d forbid. And Hashem stood to our aid and performed great and wondrous miracles with us in those days and at this time. And Israel merited to subdue and humble them. And a wondrous miracle was made — that the oil burned for eight days. Which is the aspect of the awakening from sleep through stories of ancient times [ sipurei ma'asiyos shel shanim kadmoniyos ]. Which are the aspect of eight days — as explained in the main text. And therefore this mitzva was established for the generations each and every year. For through the fact that we kindle these lamps of the eight days of Chanuka — in remembrance of the great miracle that was then with the oil of the Menora. Through this we awaken and draw the illumination from the aspect of stories of ancient times. From which all the seventy faces of the Torah are drawn — which are the aspect of the seven lamps of the Menora as mentioned. And through this even one who fell from all the seventy faces of the Torah — can be awakened through the proclamation of the miracle story of the eight days of Chanuka. Through the kindling of the Chanuka lamp. Which is this deed itself — the aspect of stories of ancient times. From which all the seventy faces of the Torah are drawn — as mentioned. And therefore the days of Chanuka are during the long nights — near the season of Tevet [ tekufas Tevet ]. When the nights are long. Which is the aspect of the intensification of the sleep of the night. And then specifically one awakens from sleep through the eight days of Chanuka. Which are the aspect of ancient times — through which one awakens from sleep. Even one upon whom the length of sleep intensified greatly — until they fell from all the seventy faces of the Torah — G-d forbid. Which is also the aspect of the length of the current exile in general. And Hashem prepared the remedy before the wound. And made the Chanuka miracle with us. Through which one is awakened from sleep even within the full strength of the length of this exile in general. And within the full strength of the intensification of the sleep and the departure of the knowledge and the intellects in particular — that passes over each and every person in particular. Even so — everything can be awakened from sleep through the proclamation of this Chanuka miracle. Which is the aspect of deeds of ancient times. From which all the seventy faces of the Torah are drawn as mentioned. And this is the aspect of: "l'hadlik ner Chanuka [to kindle the Chanuka lamp]" — acronym forms "Nachal [a stream]" — as brought in the Kavanos . Namely the aspect of "a flowing stream — a source of wisdom." From which the aspect of the stories of ancient times is drawn — as explained in the main text. And this is the aspect of the Hallel of Chanuka. For through the awakening from sleep — the aspect of "to open the mouths of the mute [ l'hatir peh ilmim ]" is made. And then speech goes out in Hallel and thanksgiving to Hashem. And through this the visitation of the barren ones [ pkidas akoros ] is made. Which is the aspect of Chanuka. As is explained in the Kavanos — that it is the aspect of "and Chana — he loved — but Hashem had shut her womb." The aspect of "Chana [equals in gematria] 26 [the numerical value of the Name Havaya]." And through all of this one merits to great reflection. For the intellect burns through the oils of the body. Which is the aspect of "a lamp of Hashem is the soul of the human being." And this is the aspect of the Chanuka lamp — that burns through the oil of Chanuka. And therefore one multiplies in charity on Chanuka. For the above-mentioned reflection requires great wealth [ ashirus gadol ]. And this one merits through charity. (Hil. Kiddushin, Halacha 2)

71. The fire of the kindling of the Chanuka lamp is the aspect of fear [ yira ]. For fear is like a burning fire. As it is written: "for you feared because of the fire." And this holy fire — even though it devours everything and destroys everything. Even so Israel — who cleave to it. Namely those who cleave to Hashem — of Whom it is said "for Hashem your G-d is a consuming fire." Even so Israel receive specifically vitality from this. The aspect of "and you who cleave to Hashem your G-d — you are all alive." And as brought in the holy Zohar. Which is the aspect of fear — which is the aspect of fire. And it is said of it: "the fear of Hashem adds days." And this is the aspect of the fire of the Chanuka lamp. For the nature of fire is to consume everything that burns within it. And in the oil of Chanuka a great miracle was made. That a small amount of oil burned for eight days and the oil was not burned up immediately in one day. For this fire is drawn from holy fear. Which is the aspect of "the fear of Hashem adds days." And through this — on the contrary — a blessing was added in the oil that was kindled through this fire. And this is the aspect of "the Chanuka lamp increases and goes on." The aspect of "one elevates in holiness [ ma'alin bakodesh ]." As our Sages said. Which is the aspect of "the fear of Hashem adds days." For the essential length of days is to be increasing and going on in additional holiness each and every day that comes afterward — as explained in the main text. Which is the aspect of "increases and goes on" and "elevating in holiness" said of the Chanuka lamps — as mentioned. (ibid., in the addenda [hashmatah])