1316 —נס פך השמן של חנוכה ורמות מסירות נפש

B"H, 28 Kislev, 5712.

Brooklyn.

Haraha"ch vavaha"ch iy"a nu"m etc. David Natan Leser

Shalom u'Vrachah!

I pleasantly received your gift of wax candles for Chanukah, and relying on what I have already told you—that it is known (Zohar II, 128b) that a mitzvah must cost a Jew money—enclosed is a check, and you should use it in good health for whatever you wish in a good way.

Regarding the topic of the day: Seemingly, with the miracle of Chanukah, since the miracle was in the military victory, why was an additional miracle with the jug of oil necessary? Furthermore, if there remained one pure jug, couldn't the miracle have been that it would last until new pure oil could be made? Why was a "miracle within a miracle" needed—the existence of the jug itself and that its small amount lasted eight days?

This can be explained based on what is clarified by later authorities: According to Torah law, it would have been permissible to light even with impure oil—either because this was a communal offering or because liquids in the Beis HaMikdash do not contract impurity, etc. However, since at that time Bnei Yisrael reached in their service a level beyond reason and logic—with true mesirus nefesh (self-sacrifice)—they were shown special affection from Above. Even though according to law they could have lit with impure oil, through a miracle above reason and logic they found a jug of pure oil.

Just as there are two types of mesirus nefesh: As explained in Chassidus regarding the difference between Rabbi Akiva's mesirus nefesh—who said "When will it come to my hand so I may fulfill it?"—even though his service was above reason and logic, he still took pleasure in it; higher than this is Avraham Avinu's mesirus nefesh—he fulfilled his mission and "called there in the name of Hashem G‑d of the world." Do not read 'called' but 'caused others to call.' If fulfilling this required self-sacrifice, he would not have hesitated—not because he cherished or enjoyed self-sacrifice but because it was self-evident; otherwise he could not fulfill his purpose in the world. So too on Chanukah: Israel stood firm so as not to forget Your Torah and statutes; if self-sacrifice was necessary they did not hesitate—not out of cherishing self-sacrifice but because it was essential. Therefore, in this miracle with the oil they were shown a "miracle within a miracle": finding the jug itself (a miracle), plus an additional miracle—that although it sufficed only for one night, they lit from it for eight days—as long as the oil remained pure.

It is known that Bnei Yisrael are compared to oil because they do not mix with other liquids just as oil does not mix (see Midrash Rabbah beginning Parshas Tetzaveh). This also explains why specifically with Ner Chanukah there is fulfillment of the mitzvah simply, mehadrin (beautified), and mehadrin min hamehadrin (most beautified)—corresponding to three aspects in Torah: Nigleh (revealed), Razin d'Oraysa (secrets), and Razin d'Razin (inner secrets).

May Hashem merit us speedily that "the foot of Tarmodai will be finished" (letters spell 'rebellious'), and we will continue ascending in holiness until sunset—when night falls—even then "night will shine like day."

Summary

The Rebbe teaches that Chanukah's miracles reflect both revealed Divine kindness and deeper levels of Jewish self-sacrifice. The lesson is to serve G‑d beyond logic or personal pleasure—fulfilling our mission simply because it's our essence—and thereby merit ever-increasing spiritual light.