מוֹעֲדֵי ה' - חֲנֻכָּה

Through the mitzvah of the Chanukah candle, one recognizes the glory of the Blessed Name, His glory is elevated and magnified in the world, the distant are aroused to return to the Blessed Name, and one merits fear [of G-d], domestic peace, and prayer. Disputes and evil speech are nullified, and universal peace is drawn to all the worlds (14).

Through the mitzvah of lighting the Chanukah candle, one draws upon themselves holy understanding, which is the aspect of good oil, the aspect of remembrance, meaning to always remember the World to Come in general and in particular [see Remembrance, section 4] (54).

The days of Chanukah are days of thanksgiving and praise, which is the primary delight of the World to Come. Through this, one merits that truth shines, meaning to pray in truth, learn Torah in truth from the mouth of a true rabbi, and make true matches, all of which are the three lines of truth. They illuminate all parts of speech and complete speech. Through this, one merits to draw the holiness and joy of Shabbat to the six weekdays, through which the simple unity of the Blessed Name is revealed. All these rectifications are drawn through the lighting of the Chanukah candle and through the praise and thanksgiving of Chanukah. Happy is the one who merits such a Chanukah, to draw through it all these awesome rectifications (Part II, 2).

According to how much one merits to achieve the request of “Please forgive” on Yom Kippur, so too do they merit the holiness of Chanukah, for the holiness of Chanukah is drawn through the forgiveness of Yom Kippur. Chanukah is the aspect of the dedication of the Temple, for through the mitzvah of Chanukah, we draw upon ourselves the holiness of the Temple, which is merited through the forgiveness of sins achieved on Yom Kippur, as explained within. The primary holiness of the Temple drawn during Chanukah is to merit holy understanding, to know and proclaim that the Lord is G-d, and to merit through this to be freed from sins, which is the primary compassion for Israel [see Rebuke and Tzaddik]. It is also to draw the illumination of holy understanding to children and students for generations forever, and through this, to attain the holy encompassing intellect, which is the primary delight of the World to Come, drawn through the lighting of the holy oil of the Chanukah candle. Through this, one merits holy livelihood drawn from the supreme will, through which one can merit, during eating, the illumination of extraordinary will, to yearn and long for the Blessed Name with boundless extraordinary will. A person will understand on their own that such a Chanukah cannot be merited except through drawing close to a rabbi and leader who is a true compassionate one [see Tzaddik, section 96]. Happy is the one who merits to find him (7:11).