Chasidut · Breslov
Likutei Halakhot, Orach Chaim, Laws of Morning Conduct 4:11/ליקוטי הלכות·
אוְזֶה בְּחִינַת הַפְּלוּגְתָא שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל (שבת כא:), שֶׁבֵּית שַׁמַּאי אוֹמְרִים: ״פּוֹחֵת וְהוֹלֵךְ״, וּבֵית הִלֵּל אוֹמְרִים: ״מוֹסִיף וְהוֹלֵךְ״.
1BEIT HILLEL AND BEIT SHAMMAIReb Noson next shows that the halakhic dispute between the students of Shammai and the students of Hillel over how many lights one kindles each night of Chanukah is fundamentally a dispute over the appropriateness of drawing down a perception of Godliness to those on the lowest spiritual levels.This relates to the dispute between Beit Shammai and Beit Hillel regarding the order of lighting the Chanukah candles. Beit Shammai contends that on the first day of Chanukah we should kindle eight lights and thereafter “keep decreasing” the number of lights until, on the last day of Chanukah, we kindle a single light. Conversely, Beit Hillel contends that on the first day we should kindle one light and from there on “keep increasing” the number of lights until, on the last day, we kindle eight lights.88 21b.
בכִּי בֵּית שַׁמַּאי לְטַעֲמֵיהּ, כִּי אָמְרוּ רַבּוֹתֵינוּ זַ״ל (שם לא.): שַׁמַּאי הָיָה קַפְּדָן, וְעַל־יְדֵי־זֶה הָיָה מְרַחֵק הַגֵּרִים מִלְּהִתְגַּיֵּר וּדְחָפָם בְּאַמַּת הַבִּנְיָן. אֲבָל הִלֵּל עַל־יְדֵי גֹּדֶל עַנְוְתָנוּתוֹ קֵרְבָם בְּרַחֲמִים, אַף־עַל־ פִּי שֶׁלֹּא הָיוּ הֲגוּנִים לְהִתְקָרֵב, וְאָמְרוּ דְּבָרִים זָרִים וְשִׁגָּעוֹן – לְלַמְּדָם כָּל הַתּוֹרָה כְּשֶׁעוֹמְדִים עַל רֶגֶל אַחַת וְכוּ׳, אַף־עַל־פִּי־כֵן לֹא דְּחָפָם, וְקֵרְבָם בְּחָכְמָתוֹ וְעַנְוְתָנוּתוֹ הַנִּפְלָא. וְעַל־כֵּן בֵּית שַׁמַּאי, שֶׁהָיוּ תַּלְמִידֵי שַׁמַּאי, שֶׁמִּגֹּדֶל צִדְקָתוֹ וּקְדֻשָּׁתוֹ לֹא הָיָה יָכוֹל לִסְבֹּל אֶת הָרְחוֹקִים הַמְלֻכְלָכִים בְּחַטֹּאת נְעוּרֵיהֶם, וְכַיּוֹצֵא בָּהֶם, עַל־כֵּן אָמְרוּ: ״פּוֹחֵת וְהוֹלֵךְ״.
2The ruling of Beit Shammai is consistent with Shammai’s personality and perspective. Chazal say that Shammai was strict and exacting, and therefore would distance potential converts, even pushing them away with a builder’s ruler.89 30b, 31a. But Hillel, due to his great humility and gentleness, would compassionately draw them near to HaShem, despite their inherent unsuitability. Even if they would suggest strange and absurd things, such as that he teach them the entire Torah while standing on one foot, he would not push them away. Rather, through his wisdom and wondrous humility, he would draw them near. Consequently, Beit Shammai, being the students of Shammai, ruled in the way that they did. Owing to his intense piety and holiness, Shammai was unable to tolerate the people who were spiritually distant from HaShem, those who were sullied by the sins of their youth and the like. Therefore Beit Shammai ruled that we should “keep decreasing” the number of lights.
גכִּי בֵּית שַׁמַּאי וּבֵית הִלֵּל, שְׁנֵיהֶם מוֹדִים, שֶׁצְּרִיכִים לְהוֹסִיף וּלְהַרְבּוֹת אוֹר בְּכָל יוֹם שֶׁבָּא אַחֲרָיו, כִּי בְּוַדַּאי הַנֵּס שֶׁל יְמֵי חֲנֻכָּה שֶׁדָּלַק הַנֵּר שֶׁלֹּא הָיָה בּוֹ לְהַדְלִיק כִּי אִם יוֹם אֶחָד וְדָלַק שְׁמוֹנָה יָמִים, בְּוַדַּאי כָּל יוֹם שֶׁבָּא אַחֲרָיו – הַנֵּס גָּדוֹל וְנִפְלָא בְּיוֹתֵר, וְעַל־כֵּן בְּוַדַּאי צְרִיכִין אוֹר גָּדוֹל בְּיוֹתֵר בְּכָל יוֹם שֶׁבָּא אַחַר־כָּךְ.
3Now, the truth is that Beit Shammai and Beit Hillel both agree that we ought to add and increase the light with each succeeding day. For certainly this would be an appropriate reflection of the nature of the miracle during the days of Chanukah, when the candle remained lit—a light that should have lasted for only one day burned for eight days. With each subsequent day the miracle was certainly greater and more wondrous, and so without question we need to mark this with ever greater light by kindling more lights on each succeeding day.
דאַךְ בֵּית שַׁמַּאי סוֹבְרִים שֶׁמֵּחֲמַת זֶה בְּעַצְמוֹ, מֵחֲמַת גּדֶֹל הָאוֹר שֶׁנִּמְשַׁךְ בְּכָל יוֹם בְּיוֹתֵר, מֵחֲמַת זֶה בְּעַצְמוֹ ״פּוֹחֵת וְהוֹלֵךְ״, כִּי אֵין הָרְשָׁעִים וְהָרְחוֹקִים כְּדַאי לְהִשְׁתַּמֵּשׁ עִם זֶה הָאוֹר. וּכְעֵין שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (חגיגה יב.): שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין הָעוֹלָם כְּדַאי לְהִשְׁתַּמֵּשׁ עִם הָאוֹר שֶׁל שִׁבְעַת יְמֵי בְּרֵאשִׁית וְעָמַד וּגְנָזוֹ לַצַּדִּיקִים וְכוּ׳, עַל־כֵּן הֵם סוֹבְרִים, שֶׁגַּם עַתָּה כְּשֶׁהַצַּדִּיקִים מַשִּׂיגִים אוֹר גָּדוֹל – צְרִיכִים לְהַעֲלִים הָאוֹר, וְכָל מַה שֶּׁמַּשִּׂיגִים יוֹתֵר וְיוֹתֵר – צְרִיכִים לְהַעֲלִים הָאוֹר יוֹתֵר וְיוֹתֵר, כְּדֵי שֶׁלֹּא יֶהֱנוּ מִמֶּנּוּ הָרְשָׁעִים וְהָרְחוֹקִים כַּנַּ״ל, שֶׁזֶּהוּ בְּחִינַת ״פּוֹחֵת וְהוֹלֵךְ״.
4Nevertheless, Beit Shammai maintains that it is precisely for this reason—due to the ever increasing light that is drawn as the days pass—that we need to “keep decreasing” the number of lights that we kindle, since the wicked and spiritually distant are unworthy of making use of this wondrous light. This is similar to Chazal’s teaching that HaKadosh Barukh Hu saw that the world was unworthy of using the light of the seven days of Creation and so proceeded to store it away for the tzaddikim.90 12a; Bereishit Rabbah 12:6. With this light Adam was able to see from one end of the world to the other. But HaShem foresaw the corruption and depravity of the early generations and so concealed the light to keep them from exploiting it. Reb Noson cites this teaching here as another example of light being hidden from the wicked, but also to teach that sparks of the light of Creation are revealed in the lights of Chanukah (see Rokei’ach, Hilkhot Chanukah; also B’nei Yissachar, Maamarei Kislev-Tevet 2). Therefore Beit Shammai maintains that even in our time, when the tzaddikim are able to attain great spiritual light, they must hide it away. And the more light they are able to attain, the more they must conceal it, so that the wicked and spiritually distant from HaShem will not benefit from it. Correspondingly, they maintain that the lights should “keep decreasing.”
האֲבָל בֵּית הִלֵּל, שֶׁהֵם מִתַּלְמִידֵי הִלֵּל, שֶׁהָיָה עוֹסֵק לְקָרֵב הָרְחוֹקִים מְאֹד, עַל־כֵּן אָזְלֵי לְטַעֲמַיְיהוּ, וְאוֹמְרִים: ״מוֹסִיף וְהוֹלֵךְ״. כִּי אַדְּרַבָּא! כָּל מַה שֶּׁהַצַּדִּיקִים מַמְשִׁיכִין אוֹר גָּדוֹל וְנוֹסָף בְּיוֹתֵר וְיוֹתֵר, כְּמוֹ־כֵן צְרִיכִין לְהָאִיר בְּהָעוֹלָם יוֹתֵר וְיוֹתֵר, לְהָאִיר לְכָל בָּאֵי עוֹלָם, כְּדֵי לְקָרֵב כָּל הָרְחוֹקִים מְאֹד מְאֹד, לְהָאִיר בְּהַקְּטַנִּים וְהַנְּמוּכִים מְאֹד, לְרַפְּאוֹת כָּל הַחוֹלִים הַגְּדוֹלִים בְּיוֹתֵר, רַחֲמָנָא לִצְלָן.
5On the other hand, Beit Hillel, being students of Hillel, ruled consistent with his outlook. Hillel engaged in drawing closer those very distant from HaShem, and so his students followed his reasoning in saying that the lights should “keep increasing.” For on the contrary, the greater and brighter the light the tzaddikim draw into the world, the more they need to illuminate the world—to enlighten every human being so as to draw near all those who are exceedingly distant. The tzaddikim must try to enlighten even the very smallest and lowest spiritually, to heal even the most seriously ill, may HaShem save us.
וכִּי כְּמוֹ שֶׁכָּל מַה שֶּׁהַחוֹלֶה גָּדוֹל בְּיוֹתֵר צָרִיךְ לְבַקֵּשׁ לְעַצְמוֹ רַבִּי הַגָּדוֹל בְּיוֹתֵר כַּנַּ״ל, כְּמוֹ־כֵן הָרַבִּי וְהַצַּדִּיק, כָּל מַה שֶּׁמַּגִּיעַ לְמַעֲלָה גְּדוֹלָה יְתֵרָה בְּיוֹתֵר – הוּא צָרִיךְ לְהָאִיר גַּם בְּהַקְּטַנִּים וְהַנְּמוּכִים בְּיוֹתֵר, כִּי זֶה עִקַּר מַעֲלָתוֹ וּגְדֻלָּתוֹ – לְקָרֵב הָרְחוֹקִים בְּיוֹתֵר, שֶׁזֶּהוּ עִקַּר גְּדֻלַּת הַשֵּׁם־יִתְבָּרַךְ וּכְבוֹדוֹ, כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר (לקוטי מוהר״ן חלק א׳, סימן י׳).
6For as we learned above, the greater a person’s spiritual illness, the greater the rav he must seek out for himself. This is also true for the rav and tzaddik. The higher the spiritual level he attains, the more he must reach down to and enlighten the very smallest and lowest spiritually. This is the essence of the tzaddik’s virtue and greatness: drawing near to HaShem those who are the furthest from Him. In fact, bringing them closer is the essence of HaShem’s greatness and glory, as Rebbe Nachman writes elsewhere.91
זכִּי אַף־עַל־פִּי שֶׁבְּוַדַּאי צְרִיכִים לְהַעֲלִים הָאוֹר הַגָּדוֹל, וּבִפְרָט כְּשֶׁמַּגִּיעִים לְמַעֲלוֹת וְהַשָּׂגוֹת גְּדוֹלוֹת וַעֲצוּמוֹת, בְּוַדַּאי בְּהֶכְרֵחַ לְהַעֲלִים וְלִגְנֹז הָאוֹר, כִּי אֵין הָעוֹלָם כְּדַאי לְהִשְׁתַּמֵּשׁ בָּהֶם, אַךְ אַף־עַל־פִּי־כֵן הֵם עוֹשִׂים תַּחְבּוּלוֹת כָּאֵלֶּה, וּמְתַקְּנִים תִּקּוּנִים כָּאֵלֶּה, וּמַלְבִּישִׁים הָאוֹר בִּלְבוּשִׁים וְצִמְצוּמִים נִפְלָאִים כָּאֵלֶּה, עַד שֶׁמְּאִירִים גַּם בְּהַקְּטַנִּים בְּמַעֲלָה מְאֹד כַּנַּ״ל, וְעַל־יְדֵי־זֶה הֵם מוֹסִיפִים וְהוֹלְכִים וּמְאִירִים הָאוֹר לְמַטָּה בְּכָל יוֹם וָיוֹם יוֹתֵר וְיוֹתֵר, בִּבְחִינַת ״מוֹסִיף וְהוֹלֵךְ״.
7And this is true even though the tzaddikim must unquestionably conceal the great light of spiritual awareness, particularly when they reach such prodigiously lofty levels and perceptions of Godliness. Certainly in such a case, they are forced to conceal and store away the light, since the world is unworthy of using it. Nevertheless, they devise such ingenious plans, effect such potent rectifications, and clothe the light with such wondrous garments and constrictions—until they enlighten even those on the very lowest spiritual level. In this way, the tzaddikim gradually increase the light and cause it to radiate below more and more every single day, in consonance with Beit Hillel’s ruling to “keep increasing” the number of Chanukah candles with each succeeding day.
חכִּי ״מַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין״ (שבת כא: עין שם). וְקָשֶׁה, וְכִי יַעֲלֶה עַל הַדַּעַת לְהוֹרִיד הַקְּדֻשָּׁה, חַס וְשָׁלוֹם? אַךְ זֶהוּ בְּחִינַת הַנַּ״ל, שֶׁיֵּשׁ צַדִּיקִים שֶׁהֵם גְּדוֹלִים בְּמַעֲלָה בֶּאֱמֶת, אַךְ מֵעצֶֹם קְדֻשָּׁתָם אֵינָם יְכוֹלִים לִסְבּוֹל הָעוֹלָם, וְעַל־כֵּן עַל־יְדֵי תֹּקֶף קְדֻשָּׁתָם הֵם מְרַחֲקִין וּמוֹרִידִין, חַס וְשָׁלוֹם, אֵיזֶה אֲנָשִׁים, מֵחֲמַת שֶׁכּוֹעֲסִים עֲלֵיהֶם, מֵחֲמַת שֶׁאֵינָם יְכוֹלִים לִסְבּוֹל מַעֲשֵׂיהֶם הַמְּגֻנִּים.
8According to Chazal, Beit Hillel’s ruling is based on the principle “In matters of sanctity we elevate to a higher level and we do not downgrade.”92 21b. But the question is: Would anyone even think of downgrading holiness, chas ve-shalom?! However, this relates to what we said above, that there are tzaddikim of truly great spiritual stature who nonetheless, on account of their outstanding holiness, are unable to tolerate the world. Owing to the intensity of their sanctity, they distance some people and, by getting angry at them, bring them down, chas ve-shalom, since these tzaddikim are incapable of tolerating their reprehensible behavior.
טאֲבָל הַשֵּׁם־יִתְבָּרַךְ אֵינוֹ חָפֵץ בָּזֶה, כִּי חָפֵץ חֶסֶד הוּא, וְרוֹצֶה שֶׁהַצַּדִּיקִים יְרַחֲמוּ עַל יִשְׂרָאֵל תָּמִיד, וִיקָרְבוּ אוֹתָם, אֲפִלּוּ אִם הֵם כְּמוֹ שֶׁהֵם. וַאֲפִלּוּ אִם הוּא עַצְמוֹ יִתְבָּרַךְ בְּכַעַס גָּדוֹל עֲלֵיהֶם מֵחֲמַת מַעֲשֵׂיהֶם הָרָעִים, הוּא רוֹצֶה שֶׁהַצַּדִּיקִים יִתְפַּלְּלוּ עֲלֵיהֶם וִיקָרְבֻם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ״ל (שמות רבה מח, ב) עַל פָּסוּק (שמות לג, ז): ״וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן הַמַּחֲנֶה״, מֵחֲמַת שֶׁחָטְאוּ כָּל־כָּךְ, אָמַר הַשֵּׁם־יִתְבָּרַךְ: ״אֲנִי בְּכַעַס וְאַתָּה בְּכַעַס, אִם כֵּן, מִי יְקָרְבֵם? וְכוּ׳״, כַּמּוּבָא בְּפֵרוּשׁ רַשִׁ״י (שם יא).
9However, HaShem does not desire this attitude, “for He desires chesed.” He wants the tzaddikim to always have compassion for the Jewish people and draw them near, even if they are as they are. And even if He Himself is actually very angry with them because of their wrongdoing, He wants the tzaddikim to pray for them to repent and to bring them closer to Him. This is how Chazal explain the verse “Moshe would take the tent and pitch it outside the camp, far from the camp,” since the people had sinned so greatly with the golden calf. Chazal tell us that in response to Moshe’s action, HaShem said, “I am angry at the Jewish people and you are angry at the Jewish people. If so, who will draw them near?”93 45:2. Rashi cites this Midrash in his commentary.94 33:11.
יוְכֵן מָצִינוּ בְּכַמָּה נְבִיאִים וְצַדִּיקִים, שֶׁהַשֵּׁם־יִתְבָּרַךְ בְּעַצְמוֹ קָבַל לִפְנֵיהֶם וְסִפֵּר לָהֶם גֹּדֶל צַעֲרוֹ, כִּבְיָכוֹל, שֶׁיֵּשׁ לוֹ מֵעֲוֹנוֹת יִשְׂרָאֵל הַמְּרֻבִּים, וּכְשֶׁהֵם חִזְּקוּ דְּבָרָיו וְלֹא הִמְלִיצוּ טוֹב עַל יִשְׂרָאֵל -הִקְפִּיד עֲלֵיהֶם מְאֹד, כְּמוֹ שֶׁמָּצִינוּ בְּהוֹשֵׁעַ הַנָּבִיא. וּבְאֵלִיָּהוּ שֶׁאָמַר (מלכים-א יט, י): ״קַנֹּא קִנֵּאתִי וְכוּ׳״, שֶׁאָמַר לוֹ (שם פסוק טז): ״וְאֶת אֱלִישָׁע בֶּן שָׁפָט תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ״, וּפֵרְשׁוּ רַבּוֹתֵינוּ זַ״ל (מכילתא בא בהקדמה, והובא בפרושׁ רש״י שם), שֶׁאָמַר לוֹ: ״אִי אֶפְשִׁי בִּנְבוּאָתְךָ עַל שֶׁאַתָּה מְקַטְרֵג עַל יִשְׂרָאֵל״.
10Similarly, we find concerning various prophets and tzaddikim that HaShem Himself complained to them, telling them about His considerable distress, as it were, from the many sins of the Jewish people. When they supported His words instead of advocating on behalf of the Jews, He was very strict with them. We find this in connection with Hoshea, as reported in the Gemara,95 87a. and also regarding Eliyahu, who said, “I have been zealous.” HaShem said to him in response, “Anoint Elisha ben Shafat … as a prophet in your stead.” Chazal interpret this as HaShem saying to Eliyahu, “I have no wish for your prophecy, since you are accusing the Jewish people.”96, Introduction; see also Rashi on I Melakhim 19:16.
יאכִּי הַשֵּׁם־יִתְבָּרַךְ רוֹצֶה רַק שֶׁיַּמְלִיצוּ טוֹב עַל יִשְׂרָאֵל, וִירַחֲמוּ עַל יִשְׂרָאֵל, אֲפִלּוּ עַל הַגְּרוּעִים -לְקָרֵב כֻּלָּם אֵלָיו יִתְבָּרַךְ, כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁמָּסַר נַפְשׁוֹ עַל יִשְׂרָאֵל וְאָמַר (שמות לב, לב): ״וְאִם אַיִן מְחֵנִי נָא וְכוּ׳״.
11For HaShem wants only that we speak favorably about the Jewish people and show them compassion—even the worst ones—in order to draw all of them closer to Him. Just like Moshe Rabbeinu, who sacrificed his life for the Jewish people and said, “But if not, pray, blot me out.”97
יבוְזֶה בְּחִינַת: ״מַעֲלִין בַּקֹּדֶשׁ״ – שֶׁכָּל מַה שֶׁמַּגִּיעִין וּבָאִין בַּקֹּדֶשׁ יוֹתֵר וְיוֹתֵר, וּמַשִּׂיגִין הַשָּׂגַת אֱלֹקוּת יוֹתֵר – צְרִיכִין לִהְיוֹת מַעֲלִין נְפָשׁוֹת יוֹתֵר וְיוֹתֵר.
12This role of the tzaddikim in drawing near to HaShem those who are distant from Him relates to the principle “In matters of sanctity we elevate to a higher level.” The more the tzaddikim achieve and the more they become absorbed in sanctity, attaining a greater perception of Godliness, the more they need to elevate souls by drawing them near.
יגוְלֹא מוֹרִידִין – דְּהַיְנוּ שֶׁיִּזָהֲרוּ שֶׁלֹּא יִהְיוּ מוֹרִידִים הַנְּפָשׁוֹת עַל־יְדֵי גֹּדֶל קְדֻשָּׁתָם, דְּהַיְנוּ שֶׁלֹּא יַגִּיעוּ לִכְלַל קְפֵידָא עַל יִשְׂרָאֵל מֵחֲמַת גֹּדֶל קְדֻשָּׁתָם וְהַשָּׂגָתָם אֶת הַשֵּׁם־יִתְבָּרַךְ, שֶׁמֵּחֲמַת זֶה אֵינָם יְכוֹלִים לִסְבּוֹל אֶת הַגְּרוּעִים, עַד שֶׁכּוֹעֲסִים עֲלֵיהֶם, עַד שֶׁיְּכוֹלִים לְהוֹרִיד אוֹתָם, חַס וְשָׁלוֹם, שֶׁזֶּהוּ בְּחִינַת ״פּוֹחֵת וְהוֹלֵךְ״ שֶׁאָמְרוּ בֵּית שַׁמַּאי וְכַנַּ״ל.
13In contrast, “and we do not downgrade the degree of sanctity” means that the tzaddikim must be careful not to bring down souls by pushing them away by virtue of their own great sanctity. That is, they must not allow their great sanctity and perception of Godliness to make them strict and exacting with the Jewish people. This can leave the tzaddikim unable to tolerate the worst people, to the point of becoming so angry with them that they bring them down, chas ve-shalom. This is in consonance with the ruling of Beit Shammai to “keep decreasing” the number of Chanukah lights with each succeeding day.
ידכִּי לֹא כֵן הוּא, כִּי צָרִיךְ לִהְיוֹת ״מַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין״ – כִּי כָל מַה שֶּׁמַּגִּיעַ לְמַעֲלָה יְתֵרָה וְהַשָּׁגָה גְּדוֹלָה בְּיוֹתֵר, צָרִיךְ לְהִתְחַכֵּם וְלַעֲשׂוֹת צִמְצוּמִים חֲדָשִׁים בְּתַחְבּוּלוֹת נִפְלָאוֹת, עַד שֶׁיְּכוֹלִים לְקָרֵב נְפָשׁוֹת רַבּוֹת יוֹתֵר וְיוֹתֵר, וּלְרַפְּאוֹת אֲפִלּוּ הַגְּרוּעִים וְהַחוֹלִים מְאֹד מְאֹד כַּנַּ״ל.
14For this is not the correct way. Rather, it must be that “in matters of sanctity we elevate to a higher level, and we do not downgrade.” The higher the spiritual level a person reaches and the greater perception he attains, the more he must astutely devise marvelous new constrictions. Then he will be capable of drawing near more and more souls, and healing even the worst people and the most spiritually ill.
טושֶׁכָּל זֶה הוּא בְּחִינַת נֵר חֲנֻכָּה שֶׁמַּדְלִיקִין לְמַטָּה מֵעֲשָׂרָה טְפָחִים, וְעַל־כֵּן צָרִיךְ לִהְיוֹת ״מוֹסִיף וְהוֹלֵךְ״, כַּנַּ״ל.
15All of this relates to the Chanukah light that we kindle below ten handbreadths from the ground, to bring the great light of perceptions of Godliness even to the spiritually lowly. This is why the light must be in consonance with Beit Hillel’s ruling to “keep increasing,” in order to add to the spiritual light in the world and so elevate more and more souls closer to HaShem.