Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 4:10/ליקוטי הלכות·
אוְזֶה בְּחִינַת חֲנֻכָּה, כִּי הַדְלָקַת נֵר חֲנֻכָּה הוּא בְּחִינַת הַמְשָׁכַת הַשָּׂגַת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים, שֶׁמִּשָּׁם עִקַּר הַדְלָקַת כָּל הָאוֹרוֹת וְהַנֵּרוֹת דִּקְדֻשָּׁה, בְּחִינַת (זהר שמיני לז.): ״לאְנַהְ רָָא שׁ רְַגיִן וּלְאַדְלָקָא בּוּצִינִין״.
1CHANUKAH LIGHTHere and in the ensuing sections Reb Noson extends his discussion of perceptions of Godliness to a connection with the Chanukah candles. In this section he explains how the Chanukah lights are representative of drawing the light of a perception of Godliness by means of constrictions, both into oneself and into one’s home.Now, all of this relates to Chanukah. For lighting the Chanukah candles corresponds to drawing a perception of Godliness by means of constrictions. In fact, this is at the root of lighting all lights and candles associated with the holiness of a mitzvah. Correspondingly, the illumination arising from a mitzvah is expressed in the Zohar as “to light candles” and “to kindle lamps.”78 depict illumination through mitzvah performance as lighting a light (see Zohar II, 166a). Reb Noson will next show how the act of lighting a candle or kindling a lamp represents constricting Divine wisdom in order to perceive Godliness.
בשֶׁזֶּהוּ בְּחִינַת תְּפִלִּין מֹחִין, שֶׁהֵם עִקַּר הַשָּׂגוֹת אֱלֹקוּת, שֶׁאוֹמְרִים אָז: ״וְשֶׁמֶן הַטּוֹב תָּרִיק עַל שִׁבְעָה קְנֵי הַמְנוֹרָה וְכוּ׳״. כִּי הַמְשָׁכַת הַשָּׂגַת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים, זֶה בְּחִינַת שֶׁנִּמְשָׁךְ שֶׁמֶן הַטּוֹב – ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ״ (שמות ל, כה), שֶׁזֶּהוּ בְּחִינַת הַדַּעַת הַקָּדוֹשׁ, לְתוֹךְ כֵּלִים וְצִמְצוּמִים, שֶׁהֵם הַשֶּׁמֶן וְהַכְּלִי וְהַפְּתִילָה, שֶׁבָּהֶם נִתְלֶה הָאוֹר, שֶׁנִּמְשָׁךְ מִבְּחִינַת הַשָּׂגַת אֱלֹקוּת שֶׁמִּשָּׁם כָּל הָאוֹרוֹת, כִּי הוּא אוֹר כָּל הָאוֹרוֹת, כְּמוֹ שֶׁכָּתוּב (תהלים כז, א): ״ה׳ אוֹרִי וְיִשְׁעִי״.
2This drawing of a perception of Godliness by means of constrictions is also the concept of tefillin, whose constrictions—the boxes and straps79—illuminate the mochin, which are the main perceptions of Godliness.80 9:8)—this is tefillin” (Shabbat 153a). The Arizal teaches that tefillin symbolize the light of the mochin bursting forth from the brain (Eitz Chaim 29:7). This is reflected in the prayer that we say at the time of donning tefillin, “And pour the good oil over the seven branches of the Menorah.”81 (see previous note). In likening the human body to the Mishkan, Kabbalah associates the head with the seven-branched Menorah (Tikkuney Zohar, Introduction, p. 13b). The seven apertures of the head are the seven lamps, which when sanctified brighten the panim of the menorah (see LM I, 21:2 and notes 18 and 19 there). This is as in “A person’s wisdom illuminates his panim” (Kohelet 8:1). We mention oil because drawing a perception of Godliness by means of constrictions is akin to drawing “the good oil”—the “oil of sacred anointing,” namely holy daat82 30:25: “You shall make of it oil for sacred anointing.” Kabbalah teaches that kodesh, the Hebrew term for “holy” or “sacred,” refers to wisdom (Zohar III, 61a). In LM II, 8:12, the Rebbe teaches that just as oil is drawn up to the flame, the fatty fluids of the body are drawn up to fuel the mind. After teaching LM I, 54, Rebbe Nachman said, “I have now spoken of how to kindle the Chanukah light—meaning how to draw the oil of great holiness and kindle the lamp with ‘oil for sacred anointing.’ This is daat, as is known.”—into vessels and constrictions.83 (III, 109b) links the “oil for sacred anointing” with the left side and the gevurot, which in context here represent constrictions. These vessels and constrictions are the physical oil, lamp and wick required for the light to burn. As for the light itself, it is derived from the aspect of a perception of Godliness, the origin of all lights, for He is the Light of all lights, as it is written, “HaShem is my light and my salvation.”
גוְזֶהוּ בְּחִינַת תֹּקֶף הַנֵּס שֶׁל חֲנֻכָּה, כִּי אָז עָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה לְהַשְׁכִּיחָם תּוֹרָתֶךָ וּלְהַעֲבִירָם וְכוּ׳, כִּי מַלְכוּת יָוָן הָרְשָׁעָה זֶה עִקַּר בְּחִינַת חָכְמוֹת חִיצוֹנִיּוֹת, שֶׁהֵם חָכְמַת יָוָן, מֵחֲמַת שֶׁהֵם עָסְקוּ בָּזֶה בְּיוֹתֵר לְהַמְשִׁיךְ הַחָכְמוֹת חִיצוֹנִיּוֹת בָּעוֹלָם, כַּיָּדוּעַ (ויקרא רבה יג, ה), שֶׁזֶּה עִקַּר הִתְגַּבְּרוּת מַלְכוּת הָרְשָׁעָה, שֶׁהוּא בְּחִינַת הָאַרְבַּע מַלְכֻיּוֹת, עַל מַלְכוּת דִּקְדֻשָּׁה כַּנַּ״ל.
3Next Reb Noson discusses the uniqueness of the miracle of Chanukah, especially as a “weekday” festival with the power to illuminate even those in the deepest darkness in order to bring them back to HaShem.This also relates to the power of the miracle of Chanukah, for at that time “the wicked Greek Empire rose up to make the Jewish people forget Your Torah and transgress.”84 prayer recited on Chanukah. The wicked Greek Empire referred to here is the personification of all extraneous wisdom, termed “Greek wisdom” by Chazal since the Greeks were the ones most involved in disseminating extraneous wisdom to the world. This is the main weapon used by the Malkhut of evil—namely the Four Kingdoms—for overwhelming the Malkhut of holiness.
דוְעַל־כֵּן הָיְתָה אָז עֵת צָרָה גְּדוֹלָה, כִּי רָצוּ לְהַשְׁכִּיחַ הַתּוֹרָה לְגַמְרֵי עַל־יְדֵי הִתְגַּבְּרוּת הַחָכְמוֹת חִיצוֹנִיּוֹת, שֶׁהֵם הֵפֶךְ הַתּוֹרָה.
4Consequently, it was a time of terrible distress, since the Greeks wanted to make the Jewish people completely forget the Torah. Apart from decrees against performing mitzvot, they wanted to prevent the Jews from attaining perceptions of Godliness by strengthening extraneous wisdom, the very antithesis of Torah.
הכִּי הַתּוֹרָה וְהַמִּצְוֹת הֵם בְּחִינַת שִׁעוּרִים וְכֵלִים לְהַמְשִׁיךְ עַל יָדָם הַשָּׂגַת אֱלֹקוּת כַּנַּ״ל, וְהֵם רָצוּ לְהַשְׁכִּיחַ הַתּוֹרָה וְהַמִּצְוֹת עַל־יְדֵי הִתְגַּבְּרוּת חָכְמוֹת חִיצוֹנִיּוֹת, שֶׁהֵם בְּחִינַת מַלְכוּת הָרְשָׁעָה שֶׁל הָאַרְבַּע מַלְכֻיּוֹת, שֶׁהִתְגַּבְּרוּ עַל מַלְכוּת דִּקְדֻשָּׁה, שֶׁהוּא חָכְמָה תַּתָּאָה הַנַּ״ל.
5For the Torah and mitzvot serve as measures and vessels through which we can draw a perception of Godliness, as explained previously. The Greeks wanted to cause the Torah and mitzvot to be forgotten by strengthening extraneous wisdom—this being the concept of the Malkhut of evil associated with the Four Kingdoms overcoming the Malkhut of holiness/lower wisdom.
וכְּמוֹ עַכְשָׁיו, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, שֶׁמִּתְגַּבְּרִים הָאֶפִּיקוֹרְסִים וְרוֹצִים לְהַמְשִׁיךְ חָכְמוֹת חִיצוֹנִיּוֹת בָּעוֹלָם וּלְהַשְׁכִּיחַ הַתּוֹרָה לְגַמְרֵי, כְּמוֹ שֶׁרוֹאִין בְּחוּשׁ, שֶׁכָּל מִי שֶׁנִּמְשַׁךְ אַחַר דַּרְכֵּיהֶם הוּא פּוֹרֵק עוֹל לְגַמְרֵי וּמְגַלֵּחַ זְקָנוֹ וּפֵאוֹתָיו וְשׁוֹתֶה יַיִן נֶסֶךְ, עַד שֶׁפּוֹרֵק עוֹל לְגַמְרֵי, רַחֲמָנָא לִצְלָן.
6This is similar to what is happening nowadays, when due to our many sins, heretics are gaining prominence and seeking to draw extraneous wisdom into the world in order to cause the Torah to be forgotten completely. As we see empirically, whoever is drawn to their ways completely casts off religious observance. He shaves off his beard and peiyot, drinks the wine of non-Jews, and eventually becomes completely irreligious, may HaShem save us.
זאֲבָל הַשֵּׁם־יִתְבָּרַךְ בְּרַחֲמָיו הַמְרֻבִּים הִקְדִּים רְפוּאָה לַמַּכָּה, וְעָשָׂה עִמָּנוּ נֵס גָּדוֹל וְנִפְלָא אָז בִּימֵי מַתִּתְיָהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל, עַד אֲשֶׁר לֹא דַּי שֶׁהִכְנִיעוּ וְהִפִּילוּ מַלְכוּת יָוָן הָרְשָׁעָה מַפָּלָה גְּדוֹלָה, אַף גַּם עַל־יְדֵי תֹּקֶף הַנֵּס הִמְשִׁיכוּ אוֹר נִפְלָא בָּעוֹלָם לְדוֹרוֹת, שֶׁיִּהְיֶה לָנוּ כֹּחַ עַל־יְדֵי־זֶה לְהַמְשִׁיךְ אוֹר הַנַּ״ל כָּל אֶחָד בְּבֵיתוֹ, דְּהַיְנוּ אוֹר הַשָּׂגוֹת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים הַנַּ״ל.
7Nevertheless, HaShem, in His abundant compassion, prepared the cure ahead of the injury. He performed for us a great and wondrous miracle during the time of Mattityahu ben Yochanan the Kohen Gadol. The Jewish people not only subjugated and soundly defeated the wicked Greek Empire, but also, through the power of the miracle, drew wondrous spiritual light into the world for all generations. HaShem performed this miracle so that each individual Jew, in his own home, would have the power to draw this light—that is, the light of perceptions of Godliness attained through the constrictions, namely the oil, the lamp and the wick required for the light to shine.
חשֶׁזֶּהוּ בְּחִינַת תִּקּוּן הַמְבֹאָר שָׁם בְּהַתּוֹרָה הַנַּ״ל, שֶׁכָּל מַה שֶּׁהַחוֹלֶה גָּדוֹל בְּיוֹתֵר – הוּא צָרִיךְ רַבִּי גָּדוֹל בְּיוֹתֵר, שֶׁיִּהְיֶה אֻמָּן וְחָכָם כָּזֶה, שֶׁיּוּכַל לַעֲשוֹת צִמְצוּמִים נִפְלָאִים שֶׁיָּאִיר גַּם בּוֹ הַשָּׂגַת אֱלֹקוּת כַּנַּ״ל. וּבְחִינָה זֹאת נִמְשֶׁכֶת עָלֵינוּ בַּחֲנֻכָּה עַל־יְדֵי הַצַּדִּיקִים הַגְּדוֹלִים הַמֻּפְלָגִים בְּמַעֲלָה שֶׁתִּקְּנוּ לְהַדְלִיק נֵר חֲנֻכָּה, שֶׁעַל־יְדֵי־זֶה יֵשׁ כֹּחַ לְהַמְשִׁיךְ בְּחִינַת הֶאָרָה הַנַּ״ל עַל כָּל אֶחָד בְּבֵיתוֹ, אֲפִלּוּ אִם הוּא כְּמוֹ שֶׁהוּא. כִּי מְבֹאָר בְּכַוָּנוֹת חֲנֻכָּה (פרי עץ חיים חנכה פרק ד), שֶׁעִנְיַן חֲנֻכָּה הוּא, שֶׁמַּמְשִׁיכִין הָאוֹר הַנִּפְלָא, שֶׁכּוֹלֵל כָּל הַיִּחוּדִים – שֶׁמַּמְשִׁיכִין אוֹתוֹ לְמַטָּה, הַיְנוּ לְמַטָּה מֵעֲשָׂרָה טְפָחִים.
8This corresponds to the rectification explained in the Rebbe’s lesson, that the greater a person’s spiritual illness, the greater the rav he requires. This would be the kind of master and sage who is able to produce the wondrous constrictions required to instill a perception of Godliness even into such a person. This influence is drawn upon us during Chanukah by way of the superlatively great tsaddikim who instituted the kindling of Chanukah lights. As a result of this mitzvah, it is now possible to draw illumination to every individual, in his home, regardless of how spiritually ill he is. For the Arizal similarly clarifies in the Kavanot of Chanukah that the mystical idea of Chanukah is that we draw the wondrous light—the light that encompasses all the yichudim of HaShem’s Names85, unifications, are a form of kabbalistic meditation designed to unify the potencies of the different Names of HaShem through the permutation and combination of their letters. The Arizal teaches that when lowering our hand to light the Chanukah candles, we should have in mind that we are drawing light from the head downward. The yichudim that pertain to this act entail unifying YHVH with ADoNaI and ,(י־הוה + אלהים) YHVH with ELoHIM ,(י־הוה + אדני) The numerical value .(י־הוה + אהיה) YHVH with EHYeH of all the letters of these Holy Names totals 250, the candle) (Pri Eitz Chaim, Shaar ,נר) same as that of NeR Chanukah 4; see Charts, p. 256).—downwards, to below a height of ten handbreadths.86 671:6, states regarding placement of the Chanukah menorah, “It is a mitzvah to position it below ten tefachim (31-38 inches)” from the ground.
טכִּי בְּשַׁבָּת וְיוֹם טוֹב מַדְלִיקִין נֵרוֹת שֶׁל מִצְוָה, כִּי אָז הוּא עִקַּר עֲלִיַּת הַמַּלְכוּת חָכְמָה תַּתָּאָה הַנַּ״ל, שֶׁהוּא בְּחִינַת נֵר מִצְוָה, שֶׁאָז מֵחֲמַת קְדֻשַּׁת שַׁבָּת וְיוֹם טוֹב נוֹפְלִים הַקְּלִפּוֹת, שֶׁהֵם בְּחִינַת אַרְבַּע מַלְכֻיּוֹת, וּמַלְכוּת דִּקְדֻשָּׁה עוֹלָה מִבֵּינֵיהֶם, וְאָז מְאִירָה בְּאוֹר גָּדוֹל, שֶׁזֶּהוּ בְּחִינַת הַדְלָקַת נֵרוֹת שַׁבָּת וְיוֹם טוֹב שֶׁמַּדְלִיקִין אוֹתָהּ בִּמְקוֹמָהּ בְּעֵת עֲלִיָּתָהּ.
9Kindling the lights below ten handbreadths distinguishes Chanukah from Shabbat and Yom Tov. We light candles of mitzvah on Shabbat and Yom Tov because at those times the sefirah of Malkhut/lower wisdom has its primary ascent. This is the meaning of “a mitzvah is a candle.” Due to the holiness of Shabbat and Yom Tov, the kelipot—which are synonymous with the Four Kingdoms— fall away completely. The Malkhut of holiness then ascends from among them, shining with a bright Divine light. This is reflected in the law of lighting candles in honor of Shabbat and Yom Tov. We kindle them in their place, above ten handbreadths, where the Malkhut is situated at the time of its ascent.
יאֲבָל בַּחֲנֻכָּה – הַהַדְלָקָה הוּא בְּדֶרֶךְ נֵס נִפְלָא, כִּי אָז אֵין לָהּ עֲלִיָּה כָּל־כָּךְ, כִּי הֵם יְמֵי הַחוֹל, כִּי אָז אֵין מִתְבַּטְּלִים הַקְּלִפּוֹת שֶׁהֵם הָאַרְבַּע מַלְכֻיּוֹת לְגַמְרֵי כְּמוֹ בְּשַׁבָּת וְיוֹם טוֹב, וְאַף־עַל־פִּי־כֵן אָנוּ מַדְלִיקִין הַנֵּר הַקָּדוֹשׁ הַזֶּה שֶׁכּוֹלֵל כָּל הַיִּחוּדִים, שֶׁהוּא בְּחִינַת הַמְשָׁכַת הַשָּׂגַת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים.
10But on Chanukah, the essence of the lighting is by way of a wondrous miracle, since Malkhut has no significant ascent at that time. For the days of Chanukah are regular weekdays, when the kelipot/the Four Kingdoms are not completely eliminated as on Shabbat and Yom Tov. In spite of this, we kindle this holy light that encompasses all yichudim, bringing the Divine light downwards into the vessels, which represents the drawing of a perception of Godliness through constrictions.
יאהַיְנוּ בְּחִינָה הַנַּ״ל, שֶׁהַצַּדִּיקִים הַגְּדוֹלִים מְאֹד מַמְשִׁיכִין תִּקּוּנִים נִפְלָאִים כָּאֵלֶה, עַד שֶׁמְּאִירִין בְּחִינַת הַשָּׂגוֹת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים גַּם לְמַטָּה בַּדִּיּוּטָא הַתַּחְתּוֹנָה מְאֹד, שֶׁהוּא בְּחִינַת לְמַטָּה מֵעֲשָׂרָה טְפָחִים, שֶׁמֵּעוֹלָם לֹא יָרְדָה הַשְּׁכִינָה לְשָׁם (סכה ה.).
11This is the idea mentioned above, that the very great tzaddikim draw such wondrous rectifications into the world to the point that they are able to instill perceptions of Godliness through constrictions even into the very lowest spiritual level, to below ten handbreadths, a place to which the Shekhinah has never descended.87 5a.
יבוְעַתָּה עַל־יְדֵי תֹּקֶף הַנֵּס מַדְלִיקִין שָׁם דַּיְקָא הַנֵּר חֲנֻכָּה הַקָּדוֹשׁ וְהַנּוֹרָא, שֶׁהוּא בְּחִינַת הַמְשָׁכַת הַשָּׂגַת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים לְמַטָּה לְמַטָּה, לְהָאִיר בְּכָל אֶחָד מִיִּשְׂרָאֵל, לְכָל מִי שֶׁרוֹצֶה לְקַבֵּל, אֲפִלּוּ אִם הוּא הַגָּרוּעַ שֶׁבַּגְּרוּעִים, אֲפִלּוּ הַחוֹלֶה הַגָּדוֹל בְּיוֹתֵר בְּחֳלָיֵי הַנֶּפֶשׁ עַל־יְדֵי רִבּוּי עֲוֹנוֹתָיו – לְהָאִיר גַּם בּוֹ הֶאָרָה מֵהַשָּׂגַת אֱלֹקוּת, עַל־יְדֵי גֹּדֶל כֹּחַ הַצַּדִּיקִים הַגְּדוֹלִים שֶׁמַּמְשִׁיכִין תֹּקֶף הַנֵּס שֶׁל חֲנֻכָּה בָּעוֹלָם, שֶׁעַל־יְדֵי־זֶה אֲפִלּוּ בִּבְחִינַת יְמֵי הַחוֹל, שֶׁאֵין יְכוֹלִין עֲדַיִן לְהַעֲלוֹת בִּשְׁלֵמוּת בְּחִינַת הַמַּלְכוּת, חָכְמָה תַּתָּאָה הַנַּ״ל, אַף־עַל־פִּי־כֵן מַמְשִׁיכִין הָאוֹר שֶׁל הַשָּׂגַת אֱלֹקוּת עַל־יְדֵי הַצִּמְצוּמִים לְמַטָּה אֲפִלּוּ בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, כִּי מִגֹּדֶל כֹּחָם – יְכוֹלִים לְהָאִיר אֲפִלּוּ בַּמַּדְרֵגָה הַתַּחְתּוֹנָה, כִּי מִגֹּדֶל כֹּחָם – יְכוֹלִים לְהָאִיר אֲפִלּוּ בְּהַקְּטַנִּים בְּמַעֲלָה מְאֹד, וּלְרַפְּאוֹת אֲפִלּוּ הַחוֹלִים הַגְּדוֹלִים בְּיוֹתֵר, שֶׁזֶּהוּ בְּחִינַת הַדְלָקַת נֵר חֲנֻכָּה לְמַטָּה מֵעֲשָׂרָה טְפָחִים וְכַנַּ״ל.
12Thus now, on account of the power of the miracle, we kindle the holy and awesome Chanukah light specifically there, below ten handbreadths. This corresponds to drawing a perception of Godliness through constrictions all the way down, in order to illuminate every single Jew who wants to receive it—even if he is the worst of the worst, and even if his soul is exceedingly tormented on account of his many sins. Even he can be illuminated with the light of a perception of Godliness thanks to the tremendous strength of the great tzaddikim who draw the power of the Chanukah miracle into the world. Even on a weekday, when we cannot yet elevate Malkhut/lower wisdom completely, these tzaddikim nonetheless draw the light of a perception of Godliness through constrictions downwards, even to the lowest level. For their great power enables them to shine even into those at the lowest level and to heal even the most spiritually ill, which equates with kindling the Chanukah lights below ten handbreadths.
יגוזְֶה בְּחִינַת (תהלים כג, ד): ״גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי״, בְּחִינַת (מיכה ז, ח): ״כִּי אֵשֵׁב בַּחשֶׁךְ ה׳ אוֹר לִי״, שֶׁמַּמְשִׁיכִין הָאוֹר שֶׁל הַשָּׂגוֹת אֱלֹקוּת לְמַטָּה בְּעֹמֶק הַחֹשֶׁךְ, בִּבְחִינַת ״גֵּיא צַלְמָוֶת״, לְהָאִיר לְהַנְּמוּכִים מְאֹד מְאֹד, שֶׁיַּגִּיעַ גַּם אֲלֵיהֶם הֶאָרָה וִידִיעָה מֵאֱלֹקוּתוֹ יִתְבָּרַךְ שְׁמוֹ, כְּדֵי לְרַפְּאוֹתָם וּלְתַקְּנָם וְלַהֲשִׁיבָם אֵלָיו.
13This is alluded to in the verses “Even though I walk in the valley of the deepest darkness, I will not fear evil, for You are with me” and “although I sit in the darkness, HaShem is a light to me.” We draw the light of perceptions of Godliness downwards, into the depths of “the darkness,” into “the valley of the deepest darkness,” in order to illuminate the very lowest so that illumination and awareness of His Godliness reaches them as well, so that it might heal and rectify them, and bring them back to Him.