Yemey Chanukah (The Days of Chanukah) are days of thanks-giving, as it is written, “And they established these eight days of Chanukah for thanksgiving and praise….” (Amidah Prayer)

“Days of thanksgiving” is the delight of the World to Come, for the essence of the delight of the World to Come is thanking and praising God’s great name. It is knowing and acknowledging God, through which we come nearer and closer to Him. For the more we know and acknowledge God, the nearer we are to Him..

In time to come everything else will be of no consequence whatsoever, as in “All the sacrifices will be abolished other than the thanksgiving-offering” (Vayikra Rabbah 9:7, 27:12; see there). Of all the hitKaRVut (closeness), the only one that will remain then is the thanksgiving- KoRBan (offering). This is the closeness achieved through thanksgiving and expressing gratitude. Giving thanks and praise and knowing and acknowledging God, as it is written (Isaiah 11:9), “for the earth will be filled with daat (unitive knowledge and awareness) of God, as water covers the seabed”—this is the entire delight of the World to Come.

2. Giving thanks, which is the delight of the World to Come, is the concept of halakhot. The Torah laws a person studies—especially when someone ascertains new insights in them—are the delight of the World to Come, as in “Whoever studies halakhot every day is assured that he is destined for the World to Come” (Niddah 73a). Ascertaining a new legal ruling generates new intellect and daat, the unitive knowledge and awareness of God that is the essential delight of the World to Come.

This is as in “Four are obliged to give thanks” (Berakhot 54b)—i.e., express gratitude. [The four] are elucidated in Psalm 107, which concludes: “Whoever is wise will take note of these things, and they will comprehend the kindnesses of God” (verse 43). “The kindnesses of God” alludes to halakhot , as our Sages, of blessed memory, taught (Ketuvot 96a) : Whoever prevents his student from serving him, it is as if he denied him kindness, as it is written (Job 6:14), “to one who withholds kindness from his friend.”

Attending Torah scholars is the concept of Torah laws, which are “the kindnesses of David” (Isaiah 55:3), because the law conforms to his opinion. This is as our Sages, of blessed memory, taught: “and God is with him” (1 Samuel 16:18)—the halakhah conforms to his opinion (Sanhedrin 93b). This is the meaning of “and God is with him.” He is near and close to God, which is the delight of the World to Come/ halakhot.

And this is why thanksgiving is called halakhah. We bring a thanksgiving-offering when we emerge from danger. When a person falls into trouble, God forbid, the trouble primarily affects the heart. It is the heart that knows and feels the trouble most of all, as it is written, “The heart knows its own bitterness” (Proverbs 14:10). For “the heart understands” (Berakhot 61a), and so it experiences the trouble most of all.

And then, at the time of trouble, all the blood gathers and rises to the heart. It is similar to trouble striking some place, God forbid. All the people converge on the local sage to obtain his advice. Similarly, all the blood gathers and rises to the heart in search of advice and a solution to the trouble. In doing so, [the blood] floods the heart, and then the heart is in great trouble and distress. Not enough that the heart itself worries—for it feels the danger more than all the others—but the blood also floods it, causing it great distress!

Therefore, when a person experiences troubles, God forbid, his heart pounds. Seeking to shake them off and rid itself of them, it pounds when trouble strikes, God forbid. But afterwards, when one emerges from danger, the blood’s coursing through the body’s arteries returns to normal. The thanksgiving that ensues when one emerges from danger is known as HaLaKhah, on account of the taHaLuKhot (coursing) of the blood returning to flow normally through the body’s arteries when one emerges from danger.

3. Through this, giving birth is made easy. When a woman assumes the birthing position, her thighs become cold (as our Sages, of blessed memory, taught ; Sotah 11b), and this facilitates the delivery. When the blood rises, the area tenses and [the blood] then pushes the child out. Afterwards, the blood returns to its place. This is thanksgiving/ halakhah, the coursing of the blood that returns to flow normally, as discussed above.

The reason is that halakhah, too, signifies birth. Initially, those who support the Torah by giving money to those who study it are diminishing their own wealth. Giving money to a Torah scholar leaves them short. This is as in “her thighs become cold,” because damim implies two things (Megillah 14b). But afterwards, through their money used to support the Torah scholar, halakhot /kindness are born. This influx of kindness then restores and fills all that was lacking.

And this is the delight of the World to Come, as in “The light of the moon will be as the light of the sun” (Isaiah 30:26), which refers to the time to come. The moon is by nature cold, indicating lack and frigidness. In time to come it will be made complete, with its light as that of the sun. This filling of the lack signifies birth/ halakhot, which are the delight of the World to Come.

This is the meaning of (Genesis 2:4) “These are the offspring of heaven and earth B’HeBaRAM (when they were created)”— B’ AVRaHaM (Bereishit Rabbah 12:9). It alludes to kindness, because birth is brought about by halakhot /kindness.

And this is also the meaning of “A psalm le’todah (of thanksgiving): Hareeu l’Adonai kol haaretz (Sound a note to God, all the earth)” (Psalms 100:1). Le’TODaH has the same letters as TOLaDaH (birth). The initial letters of Hareeu L’adonai Kol Haaretz spell HaLaKhaH, as is brought. This is because halakhot /thanksgiving signifies birth.

This is as our Sages, of blessed memory, taught: Asa was stricken in his legs because he pressed Torah scholars into service (Sotah 10a). By pressing Torah scholars into service he suspended the study of halakhot, and on this account was stricken in his legs. Halakhot are the remedy and support of the feet, because halakhot signify the coursing of the blood that returns to flow normally, as discussed above. Asa, who blemished this by suspending the Torah scholars’ study of halakhot, was duly stricken in his legs.

4. And when a person merits thanksgiving/ halakhah, the light of truth is revealed and illuminates [his] speech. At first, when the blood flooded the heart, truth was blemished, as in “Bloodthirsty men despise the innocent” (Proverbs 29:10). But afterwards, when he emerges from danger—this being thanksgiving/ halakhah—the truth shines, as in “Ascribe truth to Yaakov, kindness to Avraham” (Micah 7:20). “Kindness to Avraham,” i.e., halakhot, causes the truth to shine and perfects speech. Perfection in speech comes primarily through truth. For truth stands… (Shabbat 104a), and even falsehood is perpetuated only because of truth (as in Rashi’s explanation of the verse “and it does indeed flow with milk and honey”; Numbers 13:27).

It follows that speech is founded and perfected by means of truth, which illuminates speech through three Holy Names, as in “El Elohim YHVH (Almighty, the Lord, God) spoke” (Psalms 50:1). These three Holy Names are the source of truth, and through them truth illuminates speech—namely, in fourfold speech, the four categories of speech.

Speech is fourfold. When the Jewish people were in exile, and the faculty of speech, too, was exiled, it is said of Moshe: “I am not a man of words, also not since yesterday, also not since the day before yesterday, also not since You first spoke to Your servant…” (Exodus 4:10). This alludes to fourfold speech, the four categories of speech.

There is charitable speech, as in “Who speaks with charity” (Isaiah 63:1). This alludes to the faculty of speech that makes man superior to the other living creatures and classifies him as a human being. It also alludes to charity; that he does kindness for people. This defines him as human, whose nature is to do kindness, which is not the case for animals. This is why it is written: “naASeh (let us make) the human” (Genesis 1:26), and “The name of the man with whom ASiti (I did) today…” (Ruth 2:19). Just as [the subject] there is charity, here, too, it is charity (Zohar, Introduction, p.13b). By giving charity he is called “human,” because charity, from which speech is derived, is the definition of a human being. This is the significance of “I am not a man of words.” It refers to charitable speech, as in “Good is the man who is gracious and lends; he arranges his words” (Psalms 112:5)—i.e., benevolence and charity.

There is penitential speech, as in “Take words with you and return to God” (Hosea 14:3). This is the significance of “also not since yesterday,” which is penitential speech, as it is written (Psalms 90:3-4), “and You say, ‘Repent, O sons of man.’ For in Your sight a thousand years are like yesterday.”

There is also the speech of affluence. This refers to the wealthy, who are close to malkhut (the government). They correspond to “the three SaRIGIM (tendrils)” (Genesis 40:10), which our Sages, of blessed memory, expounded as “three SaReI GeiIM (prominent officials)” (Chullin 92a) —i.e., the wealthy, who are close to the government (as Rashi explains there). They possess the faculty of speech, as in “his speech is gracious, he has the Melekh (King) for his companion” (Proverbs 22:11) —i.e., the speech of those who are close to malkhut. This is the significance of “also not since the day before yesterday,” which refers to the three sarigim —i.e., the speech of the wealthy who are close to malkhut.

And there is the speech of Malkhut, as in “Malkhut is the mouth” (Tikkuney Zohar, Introduction, p.17a). This is the significance of “also not since You first spoke,” as in “Your throne stands firm from the first” (Psalms 93:2).

Truth illuminates fourfold speech by means of the three Holy Names: El, Elohim, YHVH, which signify prayer, Torah and matchmaking/marriages.

El corresponds to prayer. This is because El connotes strength; that [God] is powerful and omnipotent. And through prayer, Israel is called “El, ” as in: How do we know that the Holy One, blessed be He, called Yaakov “El ”? It is stated (Genesis 33:20), “and called him El.” (Megillah 18a). Through prayer we take God’s strength for ourselves, as it were, and so can nullify His decrees. This shows that we have strength. The Jewish people are therefore called “El, ” on account of prayer, which signifies strength.

This is as our Sages, of blessed memory, taught: “ El is not a man, that He should be false” (Numbers 23:19)—it was not a mortal that made the words of God as if they were false (Yerushalmi, Taanit 2:1). Through prayer we nullify God’s decrees, and then Israel is called “ El.” This causes speech to shine, as in “and because of Your might they will speak” (Psalms 145:11). In other words, strength and might—namely, El, which connotes strength—induce speech to radiate with truth. For prayer is only through truth, as it is written (ibid., :18) : “God is near… to all who call to Him in truth.” {“He will serve as your spokesman to the people; and it will be that he will serve as your mouth, and you will be for him an elohim (lord)” (Exodus 4:16).}

Elohim corresponds to Torah, as it is written, “and you will be for him an elohim,” which in Targum is rendered as “rabbi.” This is the meaning of “he will serve as your mouth.” Elohim /Torah illuminates the mouth—namely, speech—because the rabbi teaches his student an unswerving path in His Torah. This is “if you extract the precious from the vile, you will be like My mouth” (Jeremiah 15:19). It also signifies truth, as in “The Torah of truth that was in his mouth” (Malachi 2:6).

YHVH corresponds to matchmaking, as in “From YHVH this thing has come” (Genesis 24:50), and “an intelligent woman comes from YHVH” (Proverbs 19:14). It also corresponds to truth, as in “Who guided me on a true path” (Genesis 24:48). Through this [truth] speech is perfected. This is because: Ten measures of speech descended to the world. Women took nine portions and the entire world took one (as our Sages, of blessed memory, taught; Kiddushin 49b). As long as there are no marriage bonds, speech lacks perfection. But when marriage bonds are made, the categories of speech are combined and completed.

It follows that truth perfects speech by means of the three Holy Names— El, Elohim and YHVH, which correspond to prayer, Torah and matchmaking. As discussed above, it is particularly fourfold speech that is perfected through truth.

5. Now, perfected speech is the concept of the Holy Tongue. All the languages of the nations are lacking. They are imperfect and are called “the tongue of stammerers” (Isaiah 32:4). Perfection applies only to the Holy Tongue.

And the Holy Tongue is linked to Shabbat, as in “nor speak of [weekday] matters” (Isaiah 58:13)—[that is,] your conversations on Shabbat should not resemble your weekday conversations (Shabbat 113b). This is as in “Thus shall you bless” (Numbers 6:23)—with the Holy Tongue (Sotah 38a). The Holy Tongue encompasses blessing and sanctity, for it is linked to Shabbat, which is called blessed and holy, as it is written (Genesis 2:3), “[God] blessed [the seventh day] and sanctified it.” And therefore, because the Holy Tongue is linked to Shabbat through perfected speech, which is the Holy Tongue, we draw the joy of Shabbat into the six weekdays.

The weekdays are the concept of gloominess. Even the mitzvot we perform during the weekdays have the quality of heaviness. This is because the weekdays are ruled by Metat (Tikkuney Zohar #18, p.34a), who, as “servant,” signifies gloominess.

But Shabbat is “son,” and there is rest then for those above and those below. Joy is awakened, and as a result all the mitzvot of the six weekdays are lifted up and raised out of the ATZVut (gloominess and heaviness). They are filled with meNuChah (rest) and joy, as in “and he begot a son. He named him NoaCh, saying: ‘This one will bring us relief from our work and from the ITZVon (toil) of our hands’” (Genesis 5:28-29). This refers to Shabbat, which is the concept of son and NoaCh— NaiCha (rest) for those above and those below (see Tikkuney Zohar #70, p.131a; Zohar I, 58b). He relieves and cheers all from [their] gloominess, as in “This one will bring us relief….”

And when a person merits the Holy Tongue, which is linked to Shabbat, he causes the sanctity and joy of Shabbat to be drawn into the six weekdays. This is because the Holy Tongue is linked to Shabbat, and so Shabbat joy is channeled into the six weekdays through him. Thus “EL ELoHIM YHVH DiBeR (spoke)” {together with the number of words} has the same numerical value as SiMChaH (joy). For the perfection of speech, which is the Holy Tongue, brings joy.

6. Drawing the sanctity of Shabbat into the six weekdays causes the simple unity of God to be revealed.

The six weekdays are [days of] diverse phenomena, for on each day a different phenomenon was created. Yet the idea that all diverse phenomena stem from the Blessed and Exalted One’s simple unity runs counter to human reasoning and defies comprehension. The human mind cannot apprehend this.

However, by means of Shabbat—the great gift that God gave us, as our Sages, of blessed memory, taught (Shabbat 10b) : “I have a precious gift in My treasure-house. Shabbat is her name”—the simple unity is revealed. Shabbat teaches faith in God’s Oneness: our belief that all the diverse phenomena stem from God’s simple unity; that He created them all during the six weekdays and ceased [creating] on Shabbat. It follows that through Shabbat, God’s simple unity is revealed.

This revelation of the simple unity is extremely precious, even to God. This is as we find: [In disputes between] an individual and a majority, the law follows the majority (Berakhot 9a and 37a). The reason for this is that they are a majority. Each one has a distinct outlook—this being the concept of diverse phenomena. In arriving at a common opinion, the diverse phenomena become a simple unity. God values this greatly, and the law therefore accords with them.

This also keeps disputes from proliferating in Israel. Without this [principle], every individual would assert his own opinion and there would be no resolution to any matter. Dissention would spread in Israel (see Bava Metzia 59b). This is not God’s will. His sole desire is simple unity, because when simple unity is revealed in this world, it is revealed also on high. This is as in “You are One and Your Name is One; who is like Your people Israel, one nation on earth” (Shabbat Minchah Prayer). The revelation of Israel’s unity in this world causes God’s simple unity to be revealed on high.

This aligns with the story of Rabbi Eliezer the Great and the Akhnai- Oven, [where it is taught] that the halakhah accords with Rabbi Eliezer in every instance (Bava Metzia, op. cit.). He wanted to prove that he had attained perfected speech—i.e., the perfection of fourfold speech one merits through halakhah.

This is why he said: “let the carob tree prove it… let the stream of water prove it… let the walls of the house of study prove it… let the Heavenly Voice prove it.” These four things correspond to fourfold speech, i.e., the four categories of speech. This is because the righteous are “mighty ones who do His word” (Psalms 103:20)—as the Holy Zohar brings (Zohar I, 90a) : through the faculty of speech they do and lead as they please. This is why Rabbi Eliezer wanted to prove that he possessed perfected fourfold speech and that through speech could do as he pleased—i.e., alter nature in whatever way he chose to by means of his perfected speech. He showed this in four things, corresponding to fourfold speech.

“Let the carob tree prove it” alludes to the speech of charity. The carob tree signifies charity because it is planted only for posterity, as the Talmud relates: “I found a world with carob trees. Just as my ancestors planted for me, so too, I am planting for my children” (Taanit 23a). Thus the carob tree is only for posterity and is just like charity, which is only for posterity, as Rabbi Chiya said: “When a pauper approaches, be quick to offer him bread, so that others will be quick to offer bread to your children.” …[For poverty] is a wheel that turns round in the world (Shabbat 151b).

“The stream of water” alludes to repentance, as in “pour out your heart like water before God” (Lamentations 2:19).

“KoTLei (The walls of) the house of study” alludes to the wealthy. They are K’TeL (like the mound) to which everyone turns (cf. Zohar II, 116a), because “the rich man has many friends” (Proverbs 14:20), since everyone turns to the wealthy. This is also the significance of “the walls of the beit miDRaSh (house of study),” as in “DoRShei (those who seek) God will not lack any good” (Psalms 34:11). This refers to the righteous, “those who seek God”; “any good” stems from them. However, the merit of the righteous benefits the world, not themselves (Chullin 86a). The righteous themselves have nothing, but draw good to the world. This is as our Sages, of blessed memory, said concerning Rabbi Chanina ben Dosa (ibid.) : All the world is sustained on account of Chanina, My son, yet Chanina, My son, suffices with a [mere] measure of carobs. The wealthy are thus called “kotlei the house of study,” for they are like the tel to which everyone turns on account of their wealth. And whatever good they have stems from the beit hamidrash, as in “dorshei God will not lack any good.” All bounty is derived from them.

“The Heavenly Voice” alludes to Malkhut. The voice emerges from the six rings of the windpipe, which is Malkhut, as in (1 Kings 10:19), “The throne had six steps” (see Zohar III, 121b; Tikkuney Zohar #22, p.63b).

Thus, with these four things Rabbi Eliezer showed that he possessed perfected fourfold speech—i.e., the aforementioned four categories of speech. But even so, they paid no attention to this, because [in disputes between] an individual and a majority, the law follows the majority. This is precious in God’s eyes, because it is the revelation of the simple unity that underlies diverse phenomena, which is the concept of Shabbat, as discussed above. And this is the meaning of what the Holy One, blessed be He, said: “My sons have defeated Me!”—their element of “son” was victorious. As discussed above, the fact that a group arrives at a consensus is the concept of Shabbat/son.

{“Serve God with joy, come into His presence with joyous song. Know that God, He is the Lord” (Psalms 100:2-3) .} This is also the meaning of “Serve God with joy”—i.e., channeling joy into servant/Metat/six weekdays, as discussed above. And this is: “Know that God, He is the Lord”—this signifies the simple unity, i.e., that all diverse forms are one. This is revealed when Shabbat joy is channeled into the six weekdays/servant, as discussed above.

7. Now, this is the concept of Chanukah. The days of Chanukah are days of thanksgiving. They are the delight of the World to Come and halakhot, through which one merits perfected speech via the revelation of truth, as discussed above.

This is the idea behind the oil of the Chanukah lights, as in “Let Your tumim and urim be with Your man of kindness” (Deuteronomy 33:8). Through the kindnesses/ halakhot, the light of truth is revealed, as in “Your truth (tumim) and your light (urim).” This alludes to the oil, which is the light of truth, as in “Send forth Your light and Your truth” (Psalms 43:3).

In addition, one is required to place [the Chanukah lights] adjacent to the opening [of one’s house]. This corresponds to “the openings of your mouth” (Micah 7:5)—i.e., speech. Truth radiates its light into the words, as in “The opening of Your words illuminates” (Psalms 119:130), and then the joy of Shabbat is drawn into the six days of the week by means of the Holy Tongue, perfected speech.

This is ChaNUKaH : ChaNU KaH. [Chanu] signifies the rest of Shabbat, to which the Holy Tongue is linked. [KaH is] “KoH (Thus) shall you bless”—with the Holy Tongue, as discussed above.

The joy of Shabbat illuminates the six weekdays, which are also identified with ChaNuKah: ChaNoKh/Metat/servant. His rule is during the weekdays, as in “This one will bring us relief from our work and from the toil of our hands.” This alludes to the joy of Shabbat being drawn into the six days of the week, as discussed above.

8. And this is the meaning of: “And it happened at the end of two years of days” (Genesis 41:1).

at the end of— This refers to “the end.” It alludes to halakhot, the delight of the World to Come, which is at the end.

And this is: two years of days— As in the teaching of our Sages, of blessed memory, concerning that “one day yeshiva student.” He was dejected until Rabbi Yochanan applied to him the following exposition: “Yet Me they seek day, day” (Isaiah 58:2)—one day of the year is considered an entire year (Chagigah 5b). This is the meaning of “two years’ of days.” Study of halakhot causes the days to be reckoned as years, as in “they seek day, day.” {We did not merit hearing the completion of the exposition of this verse based on the above lesson.}

9. Now, when the heart experiences stress, the lungs do as well. The lungs keep the body alive by maintaining the phlegm and supplying its moisture to the body. Movement dehydrates, and so the body’s movements dry it out. It stays alive mainly because of the lungs, which supply it with moisture. But when the heart experiences stress, so that the blood rises and floods it, and the heart pounds, the lungs then breathe deeply. This parches the lungs, and as a result the body dehydrates, God forbid. Oil, it is commonly said, is a remedy for the lungs, because oil moisturizes. This relates to the aforementioned concept of oil, which is a remedy for trouble, as discussed above.

At first, while the righteous person experiences pain and suffering, numerous souls, in this world and the next, lament and grieve his anguish. The Divine Presence laments, too, for the Divine Presence laments even over the blood of the wicked, and so certainly over the blood of the righteous, as our Sages, of blessed memory, taught (Sanhedrin 46a). But once he is healed, everyone is consoled and experiences joy, as in “I will heal him… and bring comfort to him and to those who grieve for him” (Isaiah 57:18). His healing brings comfort—i.e., joy—to all those who grieved.

10. And know! reciting the Psalm of Thanksgiving (Mizmor Le’todah) is a segulah for a woman who has a difficult labor. This is because Mem Lamed, the initial letters of Mizmor Le’todah, signify the seventy screams of a woman about to give birth.

This psalm has KaSaCh letters. In the Atbash cipher, KaSaCh is CheSeD (kindness). Through kindness/ halakhot, the birth is made easy, as discussed above.

And there are forty-three words in this psalm. A difficult labor is caused by the presence of an evil spirit which says, “Cut! GaM (neither) mine GaM (nor) yours” (1 Kings 3:26). It does not want [the child] to come out into the air of the world. Counteracting this are the Mem-Gimel words of this psalm, which neutralize the aforementioned GaM. This psalm is thus a segulah for a woman having a difficult labor.