~ What is the central aspect of chanukah, according to this piece?
~ Look at the name of the tractate. Why do you think Chanukah is inserted here?
~ Note that there is no tractate of Chanukah in the Talmud. But there is a tractate called Megillah - all about Purim.
~ What do you make of that? How similar are Chanukah and Purim? How different?
~ There are 24 different ways of transliterating the name of the holiday.
~ What are the best place to set your chanukiah, and why?
~ What are the conditions that make that change?
כל השמנים והפתילות כשרים לנר חנוכה ואע"פ שאין השמנים נמשכין אחר הפתילה ואין האור נתלה יפה באותן הפתילות: הגה ומיהו שמן זית מצוה מן המובחר [מרדכי וכל בו ומהרי"ל] ואם אין שמן זית מצוי מצוה בשמנים שאורם זך ונקי. ונוהגים במדינות אלו להדליק בנרות של שעוה כי אורו צלול כמו שמן: ואפי' בליל שבת שבתוך ימי חנוכה מותר להדליק בנר חנוכה השמנים והפתילות שאסור להדליק בהם נר שבת: הגה אם אינו נותן בנר רק כדי שיעור מצותו [תשובת הרשב"א סי' ק"ע] לפי שאסור להשתמש בנר חנוכ' בין בשב' בין בחול ואפי' לבדוק מעות או למנותן לאורה אסור ואפי' תשמיש של קדושה כגון ללמוד לאורה אסור ויש מי שמתיר בתשמיש של קדושה ונוהגים להדליק נר נוסף כדי שאם ישתמש לאורה יהיה לאור הנוסף שהוא אותו שהודלק אחרון ויניחנו מרחוק קצת משאר נרות מצוה: הגה ובמדינות אלו אין נוהגים להוסיף רק מניח אצלן השמש שבהן מדליק הנרות והוא עדיף טפי ויש לעשותו יותר ארוך משאר נרות שאם בא להשתמש ישתמש לאותו נר [מרדכי]. אם נתערב נר חנוכה האסור בהנאה בשאר נרות אפי' א' באלף לא בטיל דהוי דבר של מנין [ת"ה סי' ק"ג] אלא ידליק מן התערובות כל כך שבודאי נר של היתר דולק עם נר של איסור ואז מותר להשתמש אצלן [ד"ע]:
Oils and Wicks That Are Fit for Use on Hanukkah, 4 Seifim: 1. All oils and wicks are fit for use for the Hanukkah light, even if the oils are not drawn after the wick, and the illumination is not held well by those wicks. RAMA: However, olive oil is a choice mitzvah, (Mordechai, Kol Bo and Mahari"l) and if olive oil is not available it is a mitzvah with oils whose illumination is pure and clean, and we have the custom in these countries to kindle with wax candles since their illumination is clear like oil. And even on the night of the Sabbath that is in the middle of the days Hanukkah it is permissible to kindle the Hanukkah light with the oils and wicks with which it is prohibited to kindle the Sabbath candles... [this is] if one only puts in the light enough [oil] for the measure of its mitzvah. (Responsa of Rashb"ah Section 170) since it is prohibited to utilize the Hanukkah light whether on the Sabbath or on a weekday, even to check [the authenticity of] coins or to count them by its illumination; even a holy use is prohibited, such as studying [Torah] by its illumination. And there is [an opinion] that permits a holy use. We have the custom to kindle an additional light, in order that if one uses its illumination, it would be the additional light, which was kindled last, and it should be placed at a small distance from the other obligatory lights. In these countries, we do not have the custom to add, one only places by them the auxiliary light with which he kindles the lights, and this is more preferable. And it should be made longer than the other lights, so that if he comes to use [the illumination], he will use that light. (Mordechai) If a Hanukkah light, which is prohibited for pleasure, becomes mixed with other lights, even one in a thousand, it is not nullified, for it is a thing that can be counted. (Terumat Hadeshen Section 103) Rather, one should kindle from the mixture enough [lights] that there is definitely a permissible light lit with the prohibited light, and then it would be permitted to use [their illumination]. ([Ram"a's] own opinion)
~ Why are some oils and fats not acceptable to light Shabbat lights? Why would the oils that are not acceptable to light Shabbat lights be accepted to light Chanukah lights?
~ What are differences can you come up with between Shabbat and Chanukah?
(חינוך בית יהודא פרק ה'.)
I heard in the name of our Rabbi, the Rebbe Yisrael Baal Shem Tov (may the memory of the righteous be for a blessing) regarding the teaching of our Sages of blessed memory, that the Holy Blessed One concealed this light (Bereshit Rabbah ch.3 and ch.11) - how could God hide it, if it is such a great light that it filled the entire universe, and a person could see with it from one end of the world to the other?! And he taught (may his memory be a blessing) that God hid it in the Torah. For the Torah is so much greater - thousands of times more vast - than the universe (Eruvin 21a), and one who studies Torah for its own sake is granted access to this hidden light.
~ This teaching is a basic teaching about Or HaGanuz, the primordial light of creation. When God says "let there be light" on the first day, that light is created without any luminaries (the sun and the moon are created only on day 4).
~ Where is the primordial light hidden? Who has access to it?
~ Tzvi Elimelech Spira of Dinov (1783-1841) was the founder of the Dinov Chassidic dynasty and prolific writer. He is known by the title of his primary work "Bnei Yissaschar".
Kislev - The miracle of the light of the Menorah during this month is derived from the hidden light that was concealed within the Torah. And see what is written [further on] in the name of the Rokeach (Rokeach HaGadol 225) that for this reason they instituted [a total of] thirty-six candles, to parallel the thirty-six times that “light” “candle” and “luminaries” are mentioned in the Torah, which hints to the hidden light that shined for Adam HaRishon for thirty-six hours but was then hidden away and concealed within the Torah. And in my opinion, this is the reason that the name of this month (in which there is an illumination from the light hidden and concealed within the Torah) is “Kislev” - ki”s le”v - a covering [kisui] for the thirty-six [l”v] appearances of “light”, “candle” and “luminaries” of which an illumination is revealed during this month. And attached to this light is Tevet, “the light was good.”
~ How does Reb Tzvi understand the 36 lights of Chanukah? How does the Rokeach (R. Eliezer of Worms, also known as Eleazar of Garmiza c. 1176–1238) bring the idea that the lights of Chanukah are connected to the Or HaGanuz?
~ What lights are not being counted?
~ How does he understand the connection between 36 and Kislev, the month of Chanukah?
~ Shlomo Hakohen Rabinowicz (1801 – 1866 CE) aka the Tiferet Shlomo studied with Rabbi Meir of Apta and several other chassidic figures. He eventually established his own hassidic court in Radamsk, in the context of which he was able to use his great talents, both as a communal leader and as a hassidic rebbe.
לעושה אורים גדולים כי לעולם חסדו. הנ"ל עפ"י דברי הזוהר הקדוש פ' תרומה דף קל"ו ע"ב ר' המנונא סבא כד הוה סליק מנהרא במעלי שבתא הוה יתיב רגעא חדא וזקיף עינוהי והוה חדי והוה אמר דהוה יתיב למחמי חדוה דמלאכי עלאה אילין סלקין ואילין נחתין ובכל מעלי שבתא יתיב בר נש בעולם הנשמות. לפי הידוע כי בכל עש"ק הנשמות יש להם עלי' למעלה ועי"ז יורדים נשמות יתירות בשבת לעולם הזה. ובזה בארנו בגמ' מ"ש ר' זירא אמר ר' מתנא אמר רב שמנים ופתילות שאמרו חכמים אין מדליקין בהם בשבת מדליקין בהם בחנוכה בין בחול בין בשבת לרמז בזה על הנשמות הנדחים כמבואר במ"א שמנים רמז לנשמה ופתילות רומז לגוף. השמנים ופתילות שאין מדליקין בהם בשבת שלא הי' להם עלי' בשבת כידוע שיש כמה פגמים שהאדם ח"ו פוגם אשר עי"ז נדחה כמה וכמה זמנים מלעלות למקום שרשו. על כל זאת גדול כח שבת וחנוכה להיות עלי' גם לנשמות הנדחים לחוץ. וזה הפי' לעושה אורים גדולים הם האורות הנ"ל שבת וחנוכה. השבת נקרא אור כמ"ש מנוחה ושמחה אור ליהודים. ובחנוכה נתעורר אור הגנוז מזי"ב לכן שניהם יחד נקראים אורים גדולים. כי לעולם חסדו. זה חסד עליון לכל העולם לבל ידח ממנו נדח ולהעלותם למקור מחצבם. ...
(7) "To the One who makes great lights, God's love endures forever" (Ps. 136:4) [We can understand] the verse according to what is written in the Zohar (Zohar 2:136b) "R. Hamnuna the Elder, when the morning star would come out throughout Shabbat, he would sit for a moment and raise his eyes, and was happy, and would say that he was sitting under the sight of the joy of the superior angels. They go out and they rest, and throughout Shabbat a person sits in the world of souls". According to what is known, every Erev Shabbat Kodesh the souls have an ascent, and through this the extra souls come down, on Shabbat, to this world. And through this we explained what is written in the Gemarah in the name of Rabbi Zeira, that Rabbi Matana said, that Rav said: the fats and the wicks that our sages talked about, which we to not light the candles of Shabbat, we do light with them the candles of Chanukah, whether on Shabbat [of Chanukah] whether the rest of the week." And this is a hint regarding the souls that are distant, as it is explained in other places the fats are symbolic of the soul, the wicks are symbolic of the body. The fats and wicks which are not kindled for Shabbat are due to the fact that there are some defects on humans, God forbid, defects that make them distant, every so often, [preventing them] from ascending the place of their soul-root. And this is the strength of the Shabbat of Chanukah that are an ascent even for souls that are distant, and [feel] outside. And this is the explanation of "Maker of great lights [for God's love endures forever] (Ps. 136:7)" - those are the lights of Shabbat and Chanukah. Shabbat is called light as we say "a rest and a gladness, light for the Jews" (zemirah of Shabbat). And on Chanukah the Hidden Light of the seven days of Creation is aroused and this is why, together, they are called "great lights." "Because God's love endures forever" (Ps. 136) - this is the Higher Love to all the world, without any dismissal of any sort, and to rise them to the source of their quarrying [creation]. ...
~ What is the consequence, according to the Tiferet Shlomo, of being able to light Chanukah lights even for Shabbat Chanukah, with things you cannot light Shabbat candles with? Does it surprise you?
~ How does the Tif'eret Shlomo show to you that Shabbat Chanukah is, indeed a special Shabbat?
~ The Or HaGanuz, the Hidden Light, is an interesting concept in kabbalah and hasidut. How does the Tiferet Shlomo see the connection between Chanukah and the Or HaGanuz?
~ Yehudah Aryeh Leib Alter (1847-1905) known as the Sefat Emet from the title of his main work, was a Hasidic rabbi who succeeded his grandfather, Rabbi Yitzchak Meir Alter, as head of the rabbinical court and Rav of Góra Kalwaria, Poland (Yiddish: Ger). He also succeeded Rabbi Chanokh Heynekh HaKohen Levin of Aleksander as Rebbe of the Ger Hasidim.
(ליל א) אא"ז מו"ר זצלה"ה אמר מה שמברכין שעשה נסים על ראיית נר חנוכה. כי הארת הנסים הם בהנרות. ובאמת כ' הנרות הללו קודש הם. ונראה כי מאחר שהיה הדלקת המנורה בימים אלו עפ"י נס אף שלא הי' שמן לבנ"י להדליק. א"כ גם עתה אף שאין לנו מנורה ושמן טהור. ג"כ שייך ההדלקה עפ"י הנס. מאחר שנס זה נשאר לדורות. רק הכלי להדלקה הזו הוא מצות הדלקת נר חנוכה דכתיב נר מצוה ותורה אור. הפי' נר הוא כלי לקבל שמן ופתילה ואור. כן המצות נגד רמ"ח איברים ויראה ואהבה גי' נר כ"כ בתיקונים. והוא שהמצות הם במעשה. ואור התורה נתלה בהם. שהרי המצות כתובים בתורה ועי"ז יתוקן המעשה ג"כ. והוא תיקון גוף איברי האדם. והתורה להביא דעת וחכמה לאדם. וגם לשון נר חנוכה שתיקנו חז"ל בברכת המצוה ג"כ כנ"ל דלא כ' להדליק נר בחנוכה. רק שיש נר חנוכה. ועל ידי קיום המצוה מדליקין זה הנר הידוע. ובאמת הלא המשכן נגנז וכן המנורה וא"כ בימים האלו שהי' ההדלקה אז עפ"י נס גם עתה היא דולקת. וכעין זה אמר אא"ז מו"ר זצלה"ה על נר מערבי כיון שדולק בנס. דולק גם עתה במקום שנגנז כנ"ל. ורק לעורר ולהדליק זה ע"י מצות נר חנוכה שתקנו חז"ל. שע"י המצוה נזכר הארת הנס. [וכן הלשון בטור להזכיר הנס ולא לזכור ע"ש סי' תרע"ט] וכל אלו הענינים משכן ומנורה הם נמצאים ברמז בכל איש מישראל שזה מה שיש לכל אחד מישראל חלק בתורה [והארת המנורה שגנוזים כמו כן באדם ובימים הללו יכולין לעורר ההארות הנ"ל שהם בחי' המדות]:
(First Night) My master, my elder, my teacher, may the memory of the tzadik be for the world to come, said the reason why we bless "that made miracles" when we see the light of Chanukah. This is because the clarification of the miracles happens through the lights. And in truth it is written "these lights are holy". And it seems that after that there was the lightning of the menorah in those days through a miracle, even if there was no oil for the children of Israel to kindle. And now, even though at this moment when we do not have the menorah and the pure oil, it is still relevant to kindle because of the miracle, since this miracle remains for the generations. Yet the vessel for this kindling is the mitzvah of kindling the candle of Hanukkah as it is written "the candle is a mitzvah and Torah is light" (Prov. 6:23), meaning, the candle is the vessel to receive oil and wick and light. So too, the [positive] mitzvot corresponding to the 248 members of the body, plus awe plus love sum up 250, as candle (ner) does, as it is written in the Tikkunim. And it is important that the mitzvot are in action, and the light of the Torah hangs on them, and the mitzvot are written in the Torah and through them the deeds are also fixed. And this is also the fixing of the members of the body of a person. And the Torah brings awareness and wisdom to a person. And also the language "light of Chanukah", that was fixed by our sages z"l, in the blessing of the mitzvah, also, is explained as above, since they did not write "to kindle a light on Chanukah." There is the light of Chanukah. And through the fulfillment of the mitzvah we kindle this known light. And truly, the Tabernacle was hidden, and the menorah was hidden, and after that in those days there was the kindling - and then, through a miracle, even today the light shines. And regarding this my teacher, my master, my father, my elder, may the memory of the tzadik be for the world to come, said that since the western light shines due to a miracle, it also shines in the darkness, where it is hidden, as explained. And our sages fixed this, that we are to arouse and kindle that light through the mitzvah of the light of Chanukah, since through this mitzvah the revelation of the miracle comes about. [And see that the language used in the Tur is "to remind" and not "to remember", see there on paragraph 679 (Tur, Orach Chaim 682:1)]. And all those issues, the Tabernacle and the Menorah, they are found as a hint inside every person in Israel, in that there is in every person in Israel a piece in the Torah [and the revelation of the Menorah, that is hidden, also happens to a person, and in the days of the festival it can also be revealed, through the aspect of character traits].
~ What miracles does the Sfat Emet see, that enable us to light the Chanukah candles even today?
~ How are our bodies similar to the mitzvah of lightning the Chanukah candles?
~ What is the place of the Tabernacle and the Temple and all the vessels, nowadays? Where are they to be found? What do you make of this?
~ What are the character traits he is talking about?
(ד) בספר קדושת לוי פי' בזמן הזה ממש עתה שיש בכל שנה הארה מהנסים שהי' אז ע"ש. אך מ"מ להרגיש הארת הנס צריך האדם להיות נפרש מהטבע. וכפי מה שאינו משוקע בטבע וגשמיות יכולין להרגיש. כי נס הוא למעלה מהטבע. ומ"מ ע"י המצוה נ"ח להיות נדבק במה שלמעלה מהטבע. שזה עיקר בחי' המצות לדבק ולחבר האדם במה שלמעלה מן הטבע. אף שעושה עניני עוה"ז מ"מ יוכל להיות נדבק ע"י אור המצות שהם בבחי' עשי' גשמיות כנ"ל. ואא"ז מו"ר זצלה"ה אמר קבעום ימים טובים בהלל והודאה. שתקנו שע"י הלל והודאה יעורר האדם הארת הימים שיהיו נפתחים ומאירים לו. וכן פירש זכר עשה לנפלאותיו להיות נזכר הארת הנסים והנפלאות בכל שנה בימים ההם עכ"ד ז"ל:
In the book Kedushat Levi the explanation for " at this time" is that it is really now, that there is in every year a revelation of the miracles that were then, see there. However, in any instance, to feel the revelation of a miracle one needs to be separated from nature. And according to the level that one is not stuck in nature and physicality, is the ability to feel, since a miracle is above nature. And yet, in any instance, through the mitzvah of kindling the light of Chanukah a person clings onto what is above nature, since the essence of the mitzvah is to cling and connect with what is above nature. Even when a person is doing things, dealing with daily actions and preoccupations, one can still be connected through the light of the mitzvah since they are in the aspect of doing in the physical, as explained. And my master, my elder, my teacher, may the memory of the tzadik be for the world to come, said that we determine holy days through Hallel and (extra paragraphs in) Modim, since they fixed that a person reveals the days through Hallel and Modim so that the days will open and illuminate for the person. And so he explained "a memory God made for God's wonders" (Ps. 111:4) - that a person should be reminded of the revelation of miracles and wonders in every year on those days, these are his words, may his memory be for a blessing.
~ What is necessary, according to the Sfat Emet, to be able to "feel the miracle"?
~ Why do you think the Sfat Emet affirms that the essence of mitzvot and connection to God are above nature? What does this mean? How are feelings above nature?
~ What kind of key are the additions to the service, particular in Chanukah (but also true in other holy days)? Where do they lead? How is this possible, in your opinion? (see paragraph 29:4, below, for a more through treatment of the idea of Halel and Modim)
(ליל ב) כתיב נר ה' נשמת אדם חופש כו' חדרי בטן. ובגמ' חיפוש מנרות. נר מנר. אחפש ירושלים בנרות כו' ע"ש. כי ענין המשכן וביהמ"ק נמצא בכל איש ישראל ג"כ כענין ושכנתי בתוכם. וכפי מה שמברר האדם אצלו כי כל החיות מהנשמה שאומרים כל יום נשמה שנתת בי טהורה כו'. והיינו שיש נקודה א' טהורה בכל איש ישראל רק שהיא נסתרת וגנוזה באמת. ובזמן שהיה ביהמ"ק קיים הי' זה נגלה כי כל החיות מהשי"ת. וזה ענין השראת השכינה עדות הוא שהשי"ת שורה בישראל. ועתה שהמשכן נגנז. מ"מ יכול להיות נמצא ע"י חיפוש בנרות כנ"ל. ופי' נרות המצות כמ"ש לעיל והיינו כשמחפשין בכל לב ונפש לעשות המצוה בכל החיות. שנר הוא נפש רוח וג"כ רמ"ח איברים העושין המצוה בדחילו ורחימו שגי' נר כנ"ל. אז הוא הכנה וכח למצוא ע"י בחי' המשכן שהוא לבוא לנקודה הגנוזה כנ"ל. ומכש"כ בימים הללו שנעשה נסים שיהי' להדליק הנרות עפ"י נס אף שגם בחי' הנרות הי' חסר לבנ"י אז. ממילא ההארה גם עתה למצוא סיוע ע"י מצות נר חנוכה למצוא ע"י הנרות בחי' הנגנז. ועיקר גניזה הוא בחושך שצריכין נרות לחפש ולמצוא כנ"ל. ובספר קדושת לוי פי' חנוכה בחי' כה כי משה נתנבא בזה הדבר והיא הארה המבוררת. ונביאים בכה אף שנסתר הוא אספקלריא דלא נהרא. ובחנוכה יש הארה גם לבחי' כה להיות מנוחה גם במקום החושך וההסתר כנ"ל. ועכ"פ מאחר דכתיב אחפש כו' בנרות. מבואר כי יש למצוא גם עתה בחי' ביהמ"ק וירושלים ע"י החיפוש. וכ"כ דורש אין לה מכלל דבעי דרישה. והוא ע"י כח המצות שאדם עושה בכל החיות נתעורר החיות הפנימיות שהיא נקודה הטהורה ועליה נאמר חופש כל חדרי בטן שיוכל למצוא בכח הפנימיות הארה הגנוזה בכל חדרי בטן כנ"ל. [וזה ענין כאלו קדוש שרוי בתוך מעיו. וכשאדם מתקן עצמו כן. נאמר ועשו לי כו' ושכנתי בתוכם ממש כנ"ל]:
(Second night) It is written "the candle of Ad-nai is the soul of a person, searching all one's inner parts" (Prov. 20:27). And in the Gemarah: "a search from candles. One candle from one candle" "I will search Yerushalayim with candles" (Pesachim 7b and Zeph. 1:12) see there. The issue is that the Tabernacle and the Temple are found inside every person in Israel, just as the verse "and I will dwell in them" (Ex. 25:8). And according to what a person clarifies for themselves, that all aliveness of the soul, about which we say every day "the soul You gave me is pure" - that is, that there is one pure point inside every person of Israel, just that this point is truly hidden and concealed. And in the time that the Temple was standing, it was revealed that all aliveness comes from the Holy One of Blessing. And this is the issue of the inspiration of the Shechinah, which is a proof that the Holy One of Blessing soaks Israel completely. And now, that the Tabernacle is hidden, in any instance a person can find this through searching with the candles, as explained. And the explanation is that the candles are the mitzvot, as explained above, and when we search with all our heart and soul [exert ourselves] to do a mitzvah with all aliveness, since the candle [ner] is soul, spirit and also the 248 parts of the body with which we do a mitzvah with awe and love, since the gematria of candle [ner] is as above, then this preparation and strength enables a person to find through the aspect of Tabernacle, and to arrive to that hidden point we spoke about before. And all the more so in those days, in which miracles were made that lights were kindled through a miracle, even though the aspect of candles was then missing from the Children of Israel. And also now, there is an immediate help through the mitzvah of the Hanukkah light to find, through the aspect of hidden [light], since the essence of hiddenness is darkness, in which we need candles to search and find, as explained. And the book Kedushat Levi explaines that Hanukkah is in the aspect of Koh, since Moshe received his prophetic powers through this word, and it is the most clarified inspiration. And the prophets in "Koh", even though it is concealed, it is a lens that is not seen. And in Hannukah there is a revelation also of the aspect Koh, which is set also in the dark and hidden place, as explained. And in any instance, since it is written "I will search ... with candles" it is explained that one can find, even today, the aspect of the Temple and Yerushalayim through searching. And so it is written "from 'no one seeks her' can be inferred that it requires seeking" (Sukkah 41a quoting Jeremiah 30:17). And this happens through the strength that a person has when they do mitzvot with all their aliveness, they will awaken the inner aliveness that is the pure point, and about which is said "searching all inner parts", that one is able to find with the force of innerness the Hidden Light that is in all inner parts, as explained. [And this is the issue of "one should consider oneself as having a holy object in one's innards" (Taanit 11b). And when a person fixes themselves like this, the verse about them is "and they will make Me a sanctuary and I will dwell in them" (Exodus 25:8). In them, really, as explained.]
~ What are we supposed to search and find, with the lights of Chanukah?
~ How does the Sfat Emet show to you that this is true?
~ What are the consequences to think of your body as carrying something holy inside? How does that become the Mishkan?
(ליל ב) בספר קדושת לוי פי' בזמן הזה שהנס מתחדש בכל שנה ע"ש. והיינו שנס הקבוע בזמן נקבע הארת הקדושה תוך הזמן לדורות אף כי כל נס הוא למעלה מהזמן מ"מ שורש הזמן והטבע דבוק בלמעלה. וצריך האדם להאמין שאין שינוי וז"ש בימים ההם בזמן הזה שהכל זמן אחד הוא רק שעתה נסתר בהטבע ואז הי' מתעלה לשורשו כנ"ל. ובאמת נס שנשאר דבוק בזמן והטבע הוא פלא יותר ואפשר לכך נשאר פך אחד אף כי הי' יכול להיות דולק בנס בלי שמן רק שיהי' שייכות הנס תוך הטבע כנ"ל להיות נשאר לעולם. וע"י הנרות יכולין למצוא הארה הגנוזה בימים אלו שזה ענין המצות להאיר למצוא על ידן אור הגנוז בעוה"ז ומצות נר חנוכה שמיוחד לימים אלו הוא ע"י שיש אורות מיוחדים בימים אלו שצריכין חיפוש בנרות כנ"ל. וכן אמר מו"ז ז"ל ע"פ זכר עשה לנפלאותיו שבסיבת המצות נעשה זכר להתעורר הנפלאות שהיו בימים האלו כנ"ל:
(Second night) In the sefer Kedushat Levi it is explained that "at this time" means that the miracle renews itself in every year, see there. And this means that the miracle that is fixed in time fixes a clarification of holiness through the time, for the generations, even though every miracle happens beyond [the concept of] time, since in any instance the root of time and nature is connected to Above. And a person needs to believe that there is no change, and this is what we say "in those days in at this time", since every one unit of time is just a moment hidden in nature, and then it goes up to its root, as explained. And in truth, a miracle that is left connected in time and nature is a greater marvel, and maybe it was because of that that one cruse of oil was left over, even if it would be possible to have light through a miracle without oil, but this would mean that there was no pertinence of this miracle in nature, and for it remain forever [this is necessary]. And through the lights we can find the Hidden Light in these days, and this is the point of the mitzvot, to illuminate, to find through them the Hidden Light in this world. And the mitzvot of the lights of Chanukah, that are specific for these days, since the search is with the candles, as explained. And so my teacher, my elder, PBUH, said, regarding "a memory God made for God's wonders" (Ps. 111:4) that due to the mitzvot a memory was made, to arouse the wonders that happened on those days, as explained.
~ What are the connections, according to the Sfat Emet, of time, miracles and God?
~ Why does the miracle need, specifically, oil? Why couldn't the miracle be one without any fuel?
~ What is the function of memory?
(ה) עשוים באמת וישר. נראה לפרש שקאי על האדם העושה המצוה שא"א לעשותם רק באמת. ר"ל מי שהוא אמת וישר באמצעות מדות אלו נעשים ואתי שפיר לשון עשוים כנ"ל:
"Made in truth and equity" (Ps. 111:8). It seems that we can understand that this verse applies to a person who does a mitzvah that can only be done in truth. Meaning, a person who is truth and equitable in those character traits are made [by them] and this is why the expression "made" is better.
~ Who is made by the mitzvot?
איתא ברוקח כי הל"ו נרות דחנוכה מול הל"ו שעות שהאיר אור הגנוז בששת ימי בראשית ע"ש. א"כ נראה שנר חנוכה הוא מאור הגנוז והוא מאיר בתוך החושך הגדול זהו שרמזו שמאיר מסוף העולם ועד סופו שאין העלם וסתר עומד נגד זה האור כי העולם נק' הטבע שהוא מעלים ומסתיר האור. אבל אור הראשון הי' מאיר בכל אלה ההסתרות וגנזו לצדיקים. וע"ז כתיב זרח בחושך אור לישרים. וכ' העם ההולכים בחושך ראו אור גדול. ואותו הדור בימי יון הרשעה הלכו בחושך כמ"ש חז"ל וחושך זה יון שהחשיכו עיניהם של ישראל ומ"מ אותו הדור מסרו נפשם והלכו בעבודת השי"ת גם תוך החושך. לכן זכו שהאיר להם מאור הגנוז ונשאר הארה מזה האור לימים השפלים בכל שנה ושנה. וכל עובד ה' צריך לשמוח בימים הללו שיש בהם הארה מאור הגנוז בעבודת השי"ת שכן עיקר כוונת הרשעים הי' להשכיחנו תורת ה' וחוקיו ונרות חנוכה מביאים. זכירה:
R. Elazar of Worms says in the Rokeach that the thirty-six candles we light on Hannukah parallel the thirty-six hours for which the original light of the six days of creation shone, before it was hidden away. If this is so, then it appears that each Hannukah candle draws from the or haganuz, the hidden light of creation, and gives light in great darkness, as our Sages hinted with their description of the or haganuz as a light which shined from one end of the world to the other (Chagigah 12a). There is no hiddenness or obscurity (he’elem) before this light. We call the world (olam) which obscures (ma’alim) and hides this light ‘the natural,’ but the original light of creation shone through all these layers of concealment and it was hidden away for the righteous; on this it is written “A light shines for the upright in the darkness…” (Psalms 112:4) It is also written “The people that walked in darkness have seen a brilliant light…” (Isaiah 9:1) The generation which lived in the days of the wicked Greeks walked in darkness, as the Sages taught “darkness refers to Greece which darkened the eyes of Israel…” (Bereshit Raba 2:4), nevertheless they served God with a spirit of self-sacrifice even in the midst of this darkness. That is why they merited that the hidden light shine for them, and some of its illumination remains, radiating from year to year even in these lowly times. Every servant of God must rejoice during these days when a touch of the hidden light illuminates Divine service. The primary intent of the wicked ones was to make us forget God’s laws and Torah, and the Hannukah lights bring us to remembrance.
~ How is the light of Chanukah connected to the primordial light?
~ What is that light? How does it come from the story of creation? What are those 36 hours?
~ Why is he counting 36?
~ What is the function of memory and remembrance?
(ד) הלל והודאה בחי' נפש וגוף. כי הלל הארת הנשמה והנפש כמ"ש כל הנשמה תהלל. והודאה הכנעת הגוף להסכים עם הנפש. ולכן יש כריעת הגוף בהודאה. וכ' הוציאה ממסגר נפשי עי"ז להודות כי הנפש במאסר הגוף וכשיש גאולה וחירות אל הנפש צריכין להכניע גם הגוף להודות לה'. כי הודאה בפה שהוא בהשתתפות הגוף. והלל במחשבה ורצון. והם בחי' גאולה ותפלה. כי הנפש באמת חלק אלקות רק שנאסר תוך הגוף וצריך גאולה. ותפלה לתקן גם הגוף שהוא גשמיי. בשר ודם. וכן בסמיכות גאולה ותפלה בכל יום ברוך אתה ה' גאל ישראל ס"ת הלל וסמיך לי' אדושם שפתי תפתח שהוא תפלה:
Hallel and [the additional paragraph in the Amidah] Modim are the aspects of Soul and Body. This is because Hallel is the clarification of the Soul [neshamah and nefesh] as we say "every soul shall praise Y'ah [tehalel]" (Ps. 150:6). And in Modim is the surrender of the body to agree with the soul, and therefore there is the bending of the body in Modim. And it is written: "take my soul out of prison" and through this "so that I can praise Your name" (Ps. 142:8) this is because the soul is incarcerated in the body, and redemption and freedom for the soul comes through the surrender of the body in gratitude. Giving thanks with the mouth comes with the partnership of the body. And Hallel is in thought and will, which are in the aspect of redemption and prayer, since the soul is really a piece of the Divine, truly, albeit incarcerated inside the body, which is physical, flesh and blood. And so, the connecting between redemption and Prayer, that we do every day, with "Baruch Atah Hashem Ga'al Israel" is the [inverted] letters of HaLeL, and we join to it "A-donay open my lips" - which is Prayer.
~ Why is it important to have an embodied practice, ie, to bend while saying Modim, for example? What does it represent?
~ What is Hallel a symbol of?
יון החשיכה עיניהם של ישראל. ע"י שלא הניחו לעשות המצות שהם נרות. מצות ה' כו' מאירת עינים. וע"י ביטול המצות החשיכו עיניהם. וגם הביאו חושך לכל העולם כי המצות מאירין לעולם כמ"ש ונר מצוה. ואחר שנצחום הוסיפו עוד נר חנוכה מצוה דרבנן שהוא נר המאיר תוך החושך הגדול ביותר כדאיתא במד' דברי חכמים כדרבונות כו' מכוונים הפרה לתלמי'. אפילו למי שנמשל לבהמות נדמו. עכ"ז ע"י מצות דרבנן יוכל לבוא לקיים גם מצות דאורייתא. וזה נר חנוכה שמתחנך האדם להתקרב גם למצות התורה ממש. לכן הוא בפתח בחוץ. התקן עצמך בפרוזדור שתכנס לטרקלין:
Greece, the one that darkened the eyes of Israel (Bereshit Rabbah 2:4) - through the fact that they did not allow the doing of mitzvot, which are "lights". "The mitzvot of Ad-nai etc lightening up the eyes" (Ps. 19:19). And through the cancelling of mitzvot they darkened their eyes, and also brought darkness to all the world, since mitzvot bring light to all the world, as it is written "the mitzvah is a light" (Prov. 6:23). And after they vanquished them, they added another mitzvah, of Rabbinical force (derabanan) that is the light that illuminates through the greatest darkness, as the midrash brings "The words of the wise are like goads, and like nails fastened are the words of the men of the assemblies which are given by one shepherd (Eccl. 12:2). Just as the goad directs the cow [which ploughs] straight in the furrows, so as to produce sustenance for the world, so also do the words of the Torah guide those who study them [away] from the ways of death to the ways of life" (Ein Yaakov, Khagigah 1:4). Even to those who are comparable to animals, this applies, since through mitzvot derabanan people come to observe mitzvot of the Torah. And this is the lights of Chanukah, that enables a person to self-educate and to come closer to the mitzvot of the Torah. And that is why they are set at the opening, on the outside: "fix yourself in the hall, so you can enter the banqueting-room" (Pirkei Avot 4:16).
~ What is the expectation regarding the mitzvot made by the rabbis? What are other mitzvot that you know were established by the rabbis?
~ Are those "gateway mitzvahs", in your opinion? How so?
~ How were the Greeks darkening the eyes of the Jews? How do you engage with that idea?