ברכת הודאה ב

Ezkiru nigeynusee baluylu eem livuvee useechu va-yichapais roochee. Core equation: His'pa'arus (Hashem's pride in Israel) → Eyes of Hashem → Holiness of Eretz Yisrael → Sanctification of eating.

§§1–3: The cup of Birchas HaMazon = Malchus = Eretz Yisrael. The wine = his'pa'arus = joy. One must gaze at the cup because gazing at the his'pa'arus creates Eretz Yisrael through the eyes. The tzadik embodies all the his'pa'arus; gazing at him on Rosh HaShanah = gazing at Hashem's pride.

§§4–5: His'pa'arus is revealed at the time of eating. "There is no king without a nation" → eating reveals Malchus. Prayer before eating raises the his'pa'arus first. The lechem hapanim = illumination of the face through eating.

§§6–8: Rosh HaShanah eating with joy = his'pa'arus. All seudos mitzvah, Shabbos, and Yom Tov meals reveal the his'pa'arus of the preceding mitzvos. "The work of My hands in which to take pride" → "they shall inherit the land forever."

§9: Chanukah candle = the light of his'pa'arus. Greece wanted to nullify both our pride in Hashem and His pride in us. The miracle in the oil → seeing the candle → feeling Eretz Yisrael wherever one gazes → rectifying the meraglim's sin. Oil = mochin of tefillin = holy anointing oil → Eretz Yisrael.

Hilchos Birchas HaMazon U'Mayim Acharonim — Halachah 4 Part 2a (§§ 10–12) COMPLETE FULL TRANSLATION · Based on LM II:40

I recall at night their jibes at me; I commune with myself; my spirit inquires,

§ 10 — Parshas HaNesi'im on Chanukah: the Colors of His'pa'arus Therefore we read Parshas HaNesi'im on Chanukah. For the nesi'im of Israel are the aspect of the tzadikai hador , in whom the essential his'pa'arus is comprised, as explained in the aforementioned Torah . Therefore the nesi'im brought the filling-stones for the aifod and the choshen . For the stones of the aifod and choshen are the aspect of the revelation of the his'pa'arus that Hashem takes in Israel. For the essential his'pa'arus is through the gvanin [colors] — through Israel being composed of gavanin sagin [many colors], as explained in the words of Rabbainu zichrono livrachah elsewhere. The totality of the colors of Israel were revealed in the stones of the choshen and aifod , where each stone had its own unique color according to its tribe whose name was inscribed upon it — i.e. according to the color and his'pa'arus that Hashem receives from that tribe. For each tribe has its own unique color. All these colors were in the stones of the choshen and aifod — odem for Reuvain, pitdah for Shimon, etc. These colors were depicted on the degalim [banners], as our Sages zichronam livrachah said. With these banners Israel went to milchemes mitzvah to conquer Eretz Yisrael — this was the essential war of Israel. For the essential conquest of Eretz Yisrael is through the revelation of the his'pa'arus , which is the totality of the colors of the choshen stones depicted on the banners. Through this the holiness of Eretz Yisrael is formed and its taste revealed — and then all obstacles to Eretz Yisrael are subdued. For the essential obstacles are those who bring an evil report about the land, etc., as Rabbainu zichrono livrachah writes in the Torah "Tisha Tikkunin" — see there. Therefore specifically the nesi'im brought the stones of the choshen and aifod . For the essential his'pa'arus depends on the nesi'im , who are the tzadikai hador , through whom the essential his'pa'arus [comes], as above. Therefore we read Parshas HaNesi'im on Chanukah, for then we reveal the light of this his'pa'arus , whose essence depends on the tzadikai hador , who are the aspect of nesi'im , as above. § 11 — Three Levels of Ner Chanukah : Three Gazings This is the aspect of the mitzvah of ner Chanukah : ner ish u'vaiso [one candle per household]; the mehadrin — one candle for each person; and the mehadrin min hamehadrin — adding and increasing. For in ner Chanukah there are mehadrin and mehadrin min hamehadrin . For the essence of ner Chanukah is in the aspect of hidur and his'pa'arus — that we reveal the his'pa'arus of Hashem, that He takes pride and beautifies Himself in us, as above. This is the aspect of the three levels in the mitzvah of ner Chanukah — corresponding to the three aspects of drawing the holiness of Eretz Yisrael explained in the aforementioned Torah . For it is explained there that through the his'pa'arus Hashem takes in Israel, the holiness of Eretz Yisrael is formed through the gazing of the eyes of Hashem there. Also, whoever merits to gaze upon this his'pa'arus through gazing at the tzadik — he draws upon himself the aspect of "the eyes of Hashem," and wherever he gazes, avira d'Eretz Yisrael is formed. But who can merit to see the his'pa'arus of Hashem? Only one who merits to see the true tzadik , who is the essential his'pa'arus of Israel. Then he too merits to receive from this his'pa'arus , and the aspect of the aforementioned eyes are formed in him, and wherever he gazes, Eretz Yisrael is formed — as explained there, see there well. It emerges that there are three aspects of the gazing of the eyes through which the holiness of Eretz Yisrael is formed: (1) the gazing of the light of the eyes of Hashem; (2) the gazing of the tzadik , who is the totality of the his'pa'arus ; (3) the gazing of the eyes of each person who merits to see the tzadik . The essential one is the tzadik , for he is comprised of all the his'pa'arus of Israel — all are drawn close to Hashem through him. Also, the tzadik can see the his'pa'arus of Hashem Himself. For even though Rabbainu writes there: "Who can see the his'pa'arus of Hashem?" — this was said regarding ordinary people, who certainly do not merit to see Hashem and His his'pa'arus . But the true tzadikim see Hashem and His his'pa'arus , as we find with the prophets. As it is written: "and I saw Hashem" (Yeshayah 6). And Michayahu said: "I saw Hashem sitting," etc. (Melachim I, 22). Therefore the tzadikim themselves certainly see the his'pa'arus of Hashem Himself. And they themselves are the essential his'pa'arus , as above. Therefore the essential holiness of Eretz Yisrael is revealed through the tzadik , who is the totality of all the his'pa'arus , through which the holiness of Eretz Yisrael is formed. This is "the tzadikim shall inherit the land." For the essential holiness of Eretz Yisrael is drawn through them, as above. For this is known: holiness is drawn below according to the deeds of people — everything depends on the actions of those below. Therefore when holiness is drawn through Hashem Himself — through His own eyes — the holiness is still not complete. For the essential drawing of holiness below in completeness is specifically through people, as is known. The essential thing depends on the tzadik . When the tzadik receives this his'pa'arus and merits "the eyes of Hashem" until he draws the holiness of Eretz Yisrael through the gazing of his eyes — then holiness is drawn and revealed with much greater completeness. This is the aspect of the three levels in ner Chanukah . Ner ish u'vaiso — this is the aspect of drawing the light of his'pa'arus that is revealed through Hashem Himself. This holiness and his'pa'arus is the aspect of generality. This is ish u'vaiso — for "Hashem is a man of war" — He is, kivyachol , the Master of the house of the entire world, which resembles a house, as our Sages zichronam livrachah said — Beraishis / rosh bayis . Mehadrin — one candle for each person — this is the light of his'pa'arus revealed to each individual through meriting to see the light of his'pa'arus by gazing at the tzadik . This his'pa'arus shines even more because it has grown so much that even we merit these eyes — to draw holiness through our own gazing. Then wherever we gaze, Eretz Yisrael is formed. The more the holiness of Eretz Yisrael is drawn even to chutz la'Aretz , Eretz Yisrael itself shines with ever greater and more wondrous light, and one yearns and pines even more for Eretz Yisrael . As is well understood in the aforementioned Torah , which begins: "Whoever knows of Eretz Yisrael — who has truly tasted the taste of Eretz Yisrael — can recognize in another whether he was at the tzadik on Rosh HaShanah." And it concludes there: through this person who was at the true tzadik on Rosh HaShanah , the air becomes Eretz Yisrael wherever he gazes — and one feels its taste there. [Rabbainu] said he knew this from before — before he was in Eretz Yisrael , he greatly yearned for it. Once he sat together with a certain man, and a great longing for Eretz Yisrael was aroused in him. He understood this man had certainly been at the tzadikim on Rosh HaShanah . He asked, and so it was — the man had been at several tzadikim on Rosh HaShanah . (See this in [Rabbainu's] Sichos .) It emerges that through this person who merits these eyes — wherever he gazes, Eretz Yisrael is formed even in chutz la'Aretz — through this one yearns even more for Eretz Yisrael itself. For this is a principle: the more holiness is drawn below to sanctify outer places, the holiness is not diminished — on the contrary, an ever greater light is added many times over. Therefore the more holiness is drawn to chutz la'Aretz through each individual's eyes, a great light is added to Eretz Yisrael itself, and one feels its taste even more and yearns for it even more. This is mehadrin — one candle for each — the light of his'pa'arus drawn through each individual through gazing at the tzadik . Mehadrin min hamehadrin — adding and increasing — this is the tzadik himself, comprised of everything, of all the his'pa'arus of Israel. He draws all of Israel close to Hashem. Hashem takes more pride in him than in all of Israel, on account of the greatness of his righteousness and Torah and good deeds. For whoever does His will more, Hashem takes greater pride in him. Also, the tzadik merits to see Hashem's his'pa'arus itself. Therefore the essential his'pa'arus is the tzadik , and he merits the aspect of eyes even more. Through him the essential drawing of Eretz Yisrael [comes]. This is mehadrin min hamehadrin — adding and increasing each day — through which we draw the light of the his'pa'arus of the tzadik , who is the aspect of Yosef — who adds and increases in his avodah every day — through whom the essential hidur and his'pa'arus comes. "And Yosef was beautiful of form and beautiful of appearance" — the tzadik , the aspect of Yosef, is the essential beauty and glory, comprised of all the his'pa'arus . He is called Yosef from the expression "G-d has gathered [asaf] my disgrace." Cherpah is the opposite of his'pa'arus and kavod . Yosef — the tzadik — gathers and nullifies all disgraces, for he reveals the his'pa'arus and kavod with which Hashem takes pride in Israel — the opposite of disgraces. This is mosif v'holaich — the aspect of Yosef, the tzadik called Yosef because he adds and increases and renews himself in His avodah daily — "may Hashem add [yosef] for me another son." For the tzadik adds to his avodah at every moment and begins anew each time as though he had never begun. This is the essential delight and his'pa'arus of Hashem. For His essential his'pa'arus and delight is specifically through chiddushim — when new his'pa'arus ascends, when someone far away is drawn close to Hashem. As explained in the Torah : the essential his'pa'arus is when one of Israel is drawn close and one more Jew is added who wants to serve Him. As understood from Rabbainu's words in many places: all the his'pa'arus Hashem takes in Israel does not compare to the new his'pa'arus that ascends when one person is drawn close anew — "when Yisro came... the holy Name was exalted above and below" — the essential greatness and his'pa'arus is when those far away draw close. For the his'pa'arus is the aspect of levushim — "Hashem reigns, He has clothed Himself in gai'us." Rabbi Yochanan called his garments "my honorers." The essential value of garments is when one makes new garments for Hashem — His essential honor and his'pa'arus . A king does not take pride in old royal garments, even if precious, as much as in a new garment and new color that ascends when someone far away draws close. This is His essential delight and his'pa'arus . For "a constant pleasure is no pleasure." Therefore His essential delights are specifically through chiddushim . As stated in the holy Zohar: "the garment He wears this day He does not wear another day; the garments of morning He does not wear in the evening." For Hashem takes pride at every moment in new garments made through the drawing close of those far — drawn close each time through the tzadik hador , the aspect of Yosef. For this tzadik begins anew each time as though he never began his avodah . Through this power he draws those truly far away at every moment — even those further away. Through his exertion to begin anew each time, he can arouse those truly far away to begin now to return to Hashem. Therefore from such tzadikim , Hashem has wondrous delights and his'pa'arus at every moment — new his'pa'arus — the essential his'pa'arus . For the his'pa'arus ascends anew through the tzadik himself who renews himself at every moment and adds to his avodah ; and through the drawing close of those far. Therefore he is called Yosef — "may Hashem add for me another son." The his'pa'arus is the aspect of a ben — Hashem takes pride in Israel like a father in his son: "My son, My firstborn, Israel" — "you are children to Hashem your G-d" — expressions of affection and his'pa'arus . The tzadik is the essential totality of Israel and himself called a "son" — "Hashem said to me: You are My son." Since he renews himself anew each time, he is each time a new son before Hashem — "You are My son, today I have begotten you" — he begins anew as though born today. Through this Hashem takes pride in him anew as though He begot him today. This is "may Hashem add for me another son" — the tzadik constantly asks and desires that Hashem add for him "another son" — that he renew and begin anew until he is each time another son, a new son born today — "You are My son, today I have begotten you." This is the quality of the Elder — greatest of them all — in the story of the Seven Beggars: who boasted that he is very old yet very young and has not begun to live at all — see there and understand. Also, through renewing himself and beginning anew, the tzadik draws close those far away at every moment. These far ones are called "sons" to the tzadik , for "whoever teaches his fellow's son Torah, it is as though he bore him." This too is "may He add for me another son" — to merit each time to draw one of Israel anew close to Hashem — "another son," a new son — the essential his'pa'arus . As we saw with Rabbainu zichrono livrachah — the essential importance in his eyes was when a new person came to draw close to Hashem — more precious than all who had drawn close previously. For the essential his'pa'arus is new his'pa'arus through those far drawing close. This is mehadrin min hamehadrin — hidur d'hidur , his'pa'arus of his'pa'arus — the aspect of mosif v'holaich , the aspect of Yosef, the tzadik who adds and begins his avodah anew — the essential his'pa'arus . All the his'pa'arus of all Israel is through him, for he draws all the far close — the essential his'pa'arus . This is the essential holiness of Chanukah — called "Chanukah" from chinuch , "educate a youth according to his way" — when one is initiated anew and begins to enter the service of Hashem — the essential his'pa'arus . From there the essential light of ner Chanukah , for the essential light is through his'pa'arus . The essential his'pa'arus is through those far beginning to be initiated — therefore called Chanukah from chinuch . § 12 — The Menorah : Mikshah — Holy Stubbornness This is the aspect of: "and this is the workmanship of the Menorah — mikshah [hammered] gold, from its base to its flowers, it is mikshah." For it is stated in the words of Rabbainu zichrono livrachah : one must be a great stubborn person in the service of Hashem. Anyone who has begun even slightly in the service of Hashem knows this: it is impossible to be a true Jewish person except through great stubbornness. For many hardships and ascents and descents without measure must pass over every individual. If he will not be a great stubborn person — so as not to abandon the small avodah he began — he cannot remain in his place. Especially to travel and come to Eretz Yisrael , which is the essential holiness of the Jewish person and the essential victory of the war, as Rabbainu writes in "Tisha Tikkunin" — see there. Certainly it is impossible to win this war except through very great stubbornness. This is the essential his'pa'arus Hashem takes in Israel. For Hashem takes great pride in the boldness and stubbornness of the Jewish person who is cast down each time, yet strengthens himself at every moment — a great stubborn person who does not let himself be felled in any way. This is the essential his'pa'arus , in the aspect of "give strength [oz] to G-d — upon Israel is His majesty." "Oz" — the azus and stubbornness of Israel who are fierce and strong in their avodah . Through this the essential receiving of Torah — the totality of his'pa'arus , as our Sages said: "Why was Torah given to Israel? Because they are fierce" (Baitzah 25). Through this — "upon Israel is His majesty" — majesty and his'pa'arus . As it is written: "You are the glory of their strength [tiferes uzamo]" — the essential his'pa'arus is azus and stubbornness. Through this stubbornness itself — the essential his'pa'arus — one truly wins the war and comes to Eretz Yisrael . For through azus and stubbornness — the essential his'pa'arus — the holiness of Eretz Yisrael is drawn. This is "Hashem reigns, He has clothed Himself in gai'us; Hashem has clothed Himself in oz, He has girded Himself" — the essential garment of His majesty and his'pa'arus is through Israel's azus and stubbornness — "give oz to G-d, upon Israel is His majesty." This is "I will sing to Hashem, for He is greatly exalted [ga'oh ga'ah]" — His majesty and his'pa'arus . This his'pa'arus is drawn through Israel's azus and stubbornness, through which they subdue and fell the Samech Mem and his forces attacking every Jew daily — who cannot be defeated except through very great stubbornness. This is the essential his'pa'arus and majesty. This is "horse and its rider He cast into the sea" — "horse and its rider" are the Samech Mem and his consort, and the lusts and obstacles and foreign thoughts attacking every person daily — which one merits to fell and subdue through Israel's azus and stubbornness. This is "my strength [ozi] and song is Y-ah, and He was my salvation" — the essential salvation and subjugation of the Sitra Achra through holy azus and stubbornness — "ozi v'zimras Y-ah" — the essential his'pa'arus , "for He is greatly exalted." This is "this is my G-d and I will beautify Him; the G-d of my fathers and I will exalt Him" — beauty and exaltation, the his'pa'arus Hashem takes through Israel's azus and stubbornness. Then one wins the war and comes to Eretz Yisrael . This is "Hashem is a man of war" — the essential victory when one strengthens oneself with great stubbornness until one comes to Eretz Yisrael . For the entire intent of this Song [of the Sea] was for meriting to come to Eretz Yisrael . For the essential Exodus and Krias Yam Suf — all were for coming to Eretz Yisrael , as it is written: "He brought us out from there to bring us to the land," etc. — as explained above at length (in Hilchos Rosh HaShanah included in Hilchos Devarim HaBa'im BiS'udah , Halachah 4 — see there). Therefore the Song concludes: "until this nation passes through," etc. — that they should cross the Yarden to come to Eretz Yisrael . Therefore the Song begins: "for He is greatly exalted — ozi v'zimras Y-ah" — for Eretz Yisrael is merited through the revelation of his'pa'arus revealed through Israel's azus and stubbornness. This is "and this is the workmanship of the Menorah — mikshah gold." "The workmanship of the Menorah" — the totality of his'pa'arus Hashem takes in Israel, from which the essential light [comes]. Therefore the lights of the Menorah were testimony that Hashem loves His nation Israel and rests His Shechinah among them, as our Sages said of the western lamp: "testimony to all the world's inhabitants that the Shechinah rests upon Israel." This is his'pa'arus — from His pride and love for us He rests His Shechinah among us. So all the workmanship of the Menorah is the his'pa'arus Hashem takes in Israel. This is the aspect of all the wondrous designs in the Menorah — cups, knobs, almond-blossoms, and flowers, etc. — all hinting at the many varieties of his'pa'arus Hashem takes in Israel, comprised of many colors. All this his'pa'arus , which is the workmanship of the Menorah, is merited only through great stubbornness — one must be a great stubborn person in Hashem's service, as above. This is "the workmanship of the Menorah — mikshah gold" — mikshah from the language of stubbornness [ akshanus ] — one must be fierce and hard in Hashem's service with very great stubbornness. This is "from its base to its flowers — mikshah" — all the designs and flowers of the Menorah, from its base to its flowers — the totality of Israel's his'pa'arus — all merited specifically through stubbornness: "from its base to its flowers — mikshah." That is: in all the services of a Jew, from beginning to end, from all of which Hashem receives his'pa'arus — the workmanship of the Menorah — all this is made only through stubbornness: "from its base to its flowers — mikshah" — from beginning to end one needs stubbornness and great boldness. ✦ End of Part 2a (§§ 10–12) ✦ Continues in Part 2b (§§ 13–16) Na Nach Nachma Nachman May'Uman §10: Nesi'im on Chanukah = tzadikai hador holding all the his'pa'arus. The choshen stones with their many colors = the variety of Israel's his'pa'arus. These colors on the banners conquered Eretz Yisrael. §11: Three levels of ner Chanukah = three levels of gazing: (1) Hashem's eyes (ner ish u'vaiso); (2) each individual's eyes after gazing at the tzadik (mehadrin); (3) the tzadik himself who is all his'pa'arus (mehadrin min hamehadrin = mosif v'holaich = Yosef). New his'pa'arus is the greatest — when those far away draw close. The Elder of the Seven Beggars: "very old yet very young." Chanukah from chinuch = initiation of the far ones. §12: Menorah mikshah = stubbornness (akshanus). One must be a great stubborn person in avodas Hashem. Azus = the essential his'pa'arus — "Why Torah to Israel? Because they are fierce." Shiras HaYam was about reaching Eretz Yisrael through his'pa'arus/azus. The Menorah's western lamp = testimony that Shechinah rests on Israel. All its cups, knobs, flowers = varieties of his'pa'arus. §§13-14: "Your stature like a palm tree" = standing firm, refusing to bow. "Komemiyus" = upright stature → Eretz Yisrael. §15: Eight days = eight garments of Kohain Gadol = totality of his'pa'arus. Adjacent to "take olive oil" = ner Chanukah. Hallel and hoda'ah = the his'pa'arus itself. §16: Parshas Mikaitz on Chanukah. "No one dies with half his desire" = blemish of the eyes = blemish of Eretz Yisrael. The tzadik and Eretz Yisrael = source of all blessing = doubled abundance = lechem mishneh = Shabbos. Connecting to the tzadik breaks the desire for money. Hilchos Birchas HaMazon U'Mayim Acharonim — Halachah 4 Part 3a (§§ 17–19) COMPLETE · Based on LM II:40 § 17 — Pharaoh's Dream: Seven Cows and the Desire for Money This is the aspect of Pharaoh's dream — seven good cows and seven bad cows, the aspect of seven years of plenty and seven years of famine. This is the desire for money — the more one has, the more one lacks. Seven healthy good cows — the seven years of plenty — wealth and all good that Hashem gives the wealthy. "And behold seven other cows came up after them... and the lean bad cows swallowed the beautiful healthy cows." The seven bad cows are the seven years of famine — the desire for money, always hungry to swallow much wealth. They swallow the seven years of plenty — all the good Hashem gave him. The more wealth he has, the more he lacks — "one who increases possessions increases worry." He has worries as though actually poor — "they came into their belly and it was not known... their appearance was as bad as at first." Through the evil of the desire for money — the seven years of famine — all abundance is swallowed and forgotten, the wealth unknown to him. He is full of worry as before, always lacking — never having half his desire, "his eye never satisfied with wealth." His ever-growing desire swallows all his wealth until all good is unknown, swallowed through the constantly growing desire. The tikkun is through Yosef — the tzadik of the generation — through whom the essential tikkun of the desire for money comes. He counsels the wealthy to be saved from the seven years of famine — from the hunger of the desire for money — through tzedakah , the essential breaking of the desire for money, as Rabbainu writes ( Siman 13 ). This is "let Pharaoh act and appoint officers" — the aspect of gaba'ai tzedakah , officials looking after the poor. "And he shall take a fifth [v'chimaish]" — tzedakah whose measure is a fifth: "one who is generous should not give more than a fifth." "And the food shall be as a deposit for the land" — the essential safeguarding of wealth is through tzedakah : "my fathers stored below, I stored above." "The salt of money is its diminishment" (Kesubos 66). "And the land shall not be cut off by famine" — the hunger of money-desire should not cut off and uproot a person, as explained in "Tzavis Tzedek" ( Siman 23 ). Through tzedakah , one is saved. "He placed food in the cities... the food of the field of the city around it he placed within it" — he gave the food to the poor of that city, for "the poor of your city take precedence." As Rashi explains: each land preserves its produce by putting soil from the land into it. The poor person is the aspect of "dust" — "He raises the poor from the dust." To preserve wealth from the seven years of famine, one must put "soil of the land" — the merit of tzedakah given to the poor, the aspect of dust — into one's wealth. This preserves it from the desire for money that consumes life and wealth chas v'shalom . Yosef said to his brothers: "you are meraglim; to see the nakedness of the land you have come." He hinted at the blemish of the meraglim who blemished Eretz Yisrael . Yosef — the tzadik from whom holiness of Eretz Yisrael is drawn, where there is doubled abundance — said to his brothers who blemished his honor, disputed and sold him: "You are meraglim" — your blemish is the blemish of the meraglim . When one blemishes the tzadik's honor, one blemishes Eretz Yisrael . "The nakedness of the land" — disgrace, the opposite of his'pa'arus . They did not want to see Yosef's beauty and his'pa'arus ; they came to see nakedness, the opposite. Because of this, the seven years of famine — the desire for money — prevailed. All from the blemish of the meraglim , the blemish of Eretz Yisrael , the blemish of the tzadik's honor. Yaakov, hearing "you are meraglim ," understood. He told them: "and kesef mishneh take in your hand" — doubled abundance. He commanded them to draw the doubled abundance from Eretz Yisrael . § 18 — Tzedakah on Chanukah; the Oil That Never Runs Out This is the tzedakah given on Chanukah — to rectify the desire for money, to draw doubled abundance from Eretz Yisrael , the source of blessing. This is the Chanukah oil — "oil upon your head shall not be lacking" — "not lacking" specifically, no lack there — "the jar of oil shall not be lacking." Oil is mochin , holy anointing oil. Through mind and da'as , a person lacks nothing: "if you acquired da'as, what do you lack?" (Nedarim 41). This itself is the miracle of Chanukah — blessing sent into the small oil, burning eight days — blessed doubled abundance from Eretz Yisrael , for on Chanukah we draw holiness of Eretz Yisrael . § 19 — " Mikaitz ": Money-Desire as Darkness; Meraglim and Pharaoh "And it was at the end [mikaitz] of two years, and Pharaoh dreamed." Mikaitz — the desire for money: "He set a limit [kaitz] to darkness — this is the contamination of gold" (Zohar). Money-desire is darkness — darkened faces, black bile, sadness — "one who increases possessions increases worry" — ever greater lacks, as Rabbainu writes in "Tzavis Tzedek" ( Siman 23 ). "Two years [shenasayim]" — the blemish of the meraglim : "a day for a year, a day for a year." As Rabbainu explains ( Siman 54 ): through the blemish of the meraglim , the desire for money is drawn. Money is called regel : "all the assets at their feet" = their money. Therefore those sunk in money-desire are called meraglim — constantly traveling far, scouting and searching for money. They don't believe Hashem can provide their livelihood at home — like the meraglim who didn't believe Hashem would give Eretz Yisrael supernaturally. They wanted to scout and conquer naturally, like nations sending scouts. But we must believe Hashem will conquer for us without scouts. Those sunk in money endanger themselves traveling far — as if Hashem cannot give them wealth at home. Those sunk in money are meraglim — the essential blemish of money-desire derives from the blemish of the meraglim , the blemish of Eretz Yisrael . "Pharaoh dreamed, and he stood upon the river." Pharaoh — the one sunk in money-desire, called Pharaoh. Money-desire is literally avodah zarah , as Rabbainu writes. The essential avodah zarah of money derives from the sin of the Calf — "gods of gold" = money-desire. The meraglim's sin also derived from the Calf, for then they drew the yetzer hara back upon themselves. As Rashi explains: the forty-year decree was already from the Calf. The one depends on the other. All this is money-desire. He is called Pharaoh — from "Aharon let them loose [fera'oh]" regarding the Calf, avodah zarah of money. Also from pera'on [debt payment] — the one sunk in money is always in debt, always troubled to pay. As palpably evident: most wealthy people have no life from their debts, needing almost daily to repay, never a free moment from worry. "He stood upon the river" — the Nile, which Pharaoh made avodah zarah . Money-desire is avodah zarah : "my power and the might of my hand made this wealth." Like Pharaoh who deified the Nile that irrigated all Egypt — not believing all blessing comes from Hashem. This is money as avodah zarah . "Seven good cows and seven bad cows, and the bad swallowed the good" — the desire for money (seven years of famine) swallows all wealth: "they came into their belly and it was not known." The more he has, the more worry, as if actually poor. All this is rectified only through Yosef — the true tzadik who counsels to increase tzedakah , rectifying money-desire and drawing doubled abundance from Eretz Yisrael . As written regarding ma'aser ( tzedakah ): "test Me now... and I will pour out... without limit" — doubled abundance, tikkun of money-desire. "Let Pharaoh act and appoint officers and take a fifth" — as explained above well. ✦ End of Part 3a (§§ 17–19) · Continues in Part 3b (§§ 20–24) ✦ Na Nach Nachma Nachman May'Uman Core teaching (LM II:40): His'pa'arus → eyes of Hashem → Eretz Yisrael. The tzadik embodies all the his'pa'arus; gazing at him on Rosh HaShanah creates Eretz Yisrael everywhere. Practical halachos: Cup of Birchas HaMazon = gaze at it (§§1-3). Don't eat before praying (§4). Seudos mitzvah, Shabbos/Yom Tov eating (§§6-7). Chanukah candle — gaze at it, three levels of lighting (§§9-11). Menorah mikshah = stubbornness (§12). Eight days = eight garments of Kohain Gadol (§15). Parshas Mikaitz on Chanukah (§16). Tzedakah on Chanukah breaks money-desire (§§17-19). Birchas HaZimun in three = ratzon (§§20-22). Three Shabbos meals (§23). Central message: The essential avodah is ratzon. Even if one cannot break the obstacles, the ratzon alone is the essential his'pa'arus. "Love is as strong as death" — never abandon the ratzon. Through ratzon alone, all obstacles eventually transform into salvations.