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With G-d's Blessing

(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].

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 Thanks, since they fixed that a person reveals the days through Hallel and Thanks 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 years on those days, these are his words, may his memory be for a blessing....

(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.]

(Third night of Chanukah) The halacha states that Chanukah candles are placed on the left of the door, with the mezuzah on the right, surrounding you with mitzvot. This aligns with the pasuk (Mishlei 3:16), "Length of days are in her right hand; in her left hand are riches and honor." The left side, representing this world, is secondary to the right, which symbolizes the world to come and holiness. The purpose of this world is to subjugate its material aspects and prepare for the spiritual world to come. The mezuzah is on the right, as all mitzvot are primary and thus placed on the right. However, Chanukah candles are placed on the left to bring light into darkness and subdue hiddenness, turning the left into right. Rashi explains that when Hashem takes revenge on the wicked, His left becomes right, signifying that by subduing the left, it transforms into right, enhancing respect. Therefore, lighting the Chanukah candles on the left symbolizes turning darkness into light. The mezuzah promises "length of days," aligning with "length of days are in her right hand." Chanukah candles, associated with "riches and honor," symbolize subduing the left. Riches, as explained by the Maharal, refer to what one earns beyond needs. The life Hashem gives is equal for all, but "riches and honor" are earned through good deeds, subduing hiddenness, and clinging to Hashem. This mission, subduing the left, is given to us in this world, making it a vessel for divine light. During Chanukah, overcoming adversaries transforms the left into right, symbolizing "riches and honor."

To better understand the idea of Hallel and Hoda’a (praise and gratitude), the Chidushei Harim explains concisely that they parallel Yehuda (Hoda’a) and Yosef (Hallel), adding that Hallel is a more revealed and clear light. Hoda’a is giving thanks for something that initially seemed negative but is later realized to be for the best. This is evident from the fact that vidui (confession of sins) is also called Hoda’a. The pasuk (Tehillim 111:1) states, “I thank You Hashem with all my heart - לבב,” using the plural form to refer to both the positive and negative inclinations. Hoda’a comes when one is grateful for overcoming temptations and tests, realizing and appreciating what was difficult at the time. Hallel, on the other hand, is for those who are separated from worldly temptations and praise Hashem when they see His power and wonders. These two elements parallel Yehuda and Yosef. The idea of Hoda’a, giving thanks for something that initially seemed not to be kindness but is later recognized as good, is seen in the gemara (Eiruvin 12b), “They agree - מודים (connected to the word הודאה) (on this), implies that they argue (on something else).” The miracle of Chanukah incorporates both elements. There are open miracles of defeating the Greeks and the oil, expressed in Hallel. Yet, there is also the element of the exile during the Kingdom of Yavan. Once they defeated this power, they realized it was part of the greater plan to defeat all kingdoms, demonstrating that the true Kingdom is Hashem’s. These are the two elements of Hallel and Hoda’a.

(Fourth night of Chanukah) The Chidushei Harim explained that "they contaminated all the oils" in the sanctuary refers to the thoughts in one's mind. When they "pierced the walls and contaminated," it meant disrupting the protective "walls" of emuna (faith) that keep Hashem's words clear and firm. The Greeks aimed to "remove Bnei Yisrael from the laws of Your will," eroding our emuna and promoting human will over divine wisdom. The Maharal explains that the Greeks opposed true chochma (wisdom), which involves self-nullification to Hashem's wisdom, as indicated by the pasuk (Iyov 28:12), "From where (מאין) can chochma be found?" The Greeks' wisdom rejected higher understanding, leading to a deterioration in emuna and true chochma. Defeating the Greeks restored our emuna, symbolized by the word Chanukah (חנוכה) and the letters כה, which imply following Hashem with emuna even without intellectual understanding. The Psikta (Psikta Rabti 3) calls the mitzvah of Chanukah "the mitzvah of our sages," emphasizing emuna in their words and the Oral Torah, which connects us to the divine above nature. This is why we cannot use the Chanukah candles for personal benefit—they are holy. The word Chanukah also relates to חנוך (education), as in (Mishlei 22:6), "educate the youth in his way," meaning emuna in the sages' teachings, even when beyond our understanding, as stated in (Devarim 32:7), "Ask your father and he will teach you."

Zot [THIS IS] Chanukah. It’s not clear what is meant by “Zot (THIS].” I heard from my teacher (acronym not known by translator) that the meaning in the Midrash is that following the word Zot, comes Aaron [the High Priest] like in the words “with THIS I have faith.” The Kingdom of Heaven is called Zot which is everything. The point that gives everything life is called Zot which is the life-force in all things. On Chanukah we clarify this point that all comes from the blessed Hashem. It’s written that “Aaron did (כן) thus” and Rashi explains this means that Aaron did not sleep. The meaning of כן is like Zot.

(Eighth night of Chanukah) The term "זאת חנוכה" (Zos Chanukah) refers to the eighth and final day of Chanukah and is derived from the Torah reading of that day. The word "זאת" (this) requires explanation, as it is not immediately clear. The Chidushei Harim explained that "זאת" signifies the kingdom of Heaven, which encompasses everything. This concept is seen in the Midrash on the verse “בזאת יבוא אהרן” (Vayikra 16:3) and “בזאת אני בוטח” (Tehilim 27:3), indicating that "זאת" represents the life force in everything, and on Chanukah, we clarify that everything is from Hashem. The Torah states, “ויעש כן אהרן” (Bamidbar 8:3), and Aharon did so, meaning he did not deviate from Hashem's command. This idea of "כן" (so) is similar to "זאת," signifying adherence to divine will without change. This is also hinted at in the words of Yosef’s brothers, “כנים אנחנו, לא היינו מרגלים” (Bereishit 42:11), meaning they were truthful and not spies (מרגלים, related to רגילות, routine). The idea is to find renewal by being connected to the internal point, which aligns with Hashem's will. We pray, “שמרה זאת ליצר מחשבות לבב עמך” (Divrei Hayamim I 29:18), asking Hashem to guard this intention in our hearts. Hashem protects this point within Bnei Yisrael, giving us strength even in exile, knowing that hiddenness is from Hashem and for our good. This concept is also expressed in “זאת אשיב אל לבי על כן אוחיל” (Eicha 3:21), meaning recognizing that everything, even hiddenness, is from Hashem, leads to hope. This is the essence of Chanukah, reinforcing our trust in Hashem during times of darkness, knowing it is ultimately for our benefit. The Chidushei Harim noted that the final letters of “נכון לבו בטוח בה' סמוך” spell “חנוכה,” indicating that Chanukah strengthens Bnei Yisrael's trust in Hashem during exile. Similarly, the phrase “כי דליתני” (Tehilim 30:2) in the chapter of Chanukah means both lifting up and being in a low state, highlighting that even in lowliness, Hashem elevates us. The end of the chapter, “הפכת מספדי” (Tehilim 30:12), signifies that all hiddenness is merely a reversal of order, and when the external layer is removed, the internal good is revealed, bringing joy. Chanukah, the days of miracles, occurred when Bnei Yisrael were at their lowest, and Hashem helped them. This teaches us that the greater the hiddenness, the greater the good that follows, as everything from Hashem is for the good. As much as we recognize and trust in this, the internal good will be revealed, affirming that all is ultimately for our benefit.