125 —מדוע בחנוכה יש מהדרין מן המהדרין, ומשמעות העמוקה של הידור

B"H, Wednesday, 16 Teves, ^[5]704.

To the honorable Haraha"g vaharaha"ch vehuvac"h uva'al middos terumiyos na'aleh etc... Shalom u'Vrachah!

I received your letter in its time, but only now have I managed—after searching and inquiry—to obtain the sefer Berachas Avraham by Reb Avraham Avish, which you mentioned in your letter. Therefore my response was delayed; please accept my apology. As per your request, I am copying here the words of the author's grandson from that sefer, in response to the question: What is unique about the mitzvah of Chanukah that we find 'mehadrin' and 'mehadrin min hamehadrin,' unlike other mitzvos? And these are his words regarding our topic (the section in parentheses is my own): It is fitting to explain why in this mitzvah (of Chanukah) there is a distinction for mehadrin and mehadrin min hamehadrin etc., and furthermore, if someone has several households this creates a financial burden for those who are most stringent since they must light a candle for each individual, whereas mehadrin min hamehadrin lights for everyone. (According to Tosafos—Shabbos 21b—and the Sephardic custom. It requires clarification why he chose the opposite of the common custom in these countries since he was Av Beis Din in Saratsk; perhaps he held it was only a custom—as explained in Lechem Mishneh [Rambam Hilchos Chanukah 4:3] regarding Sephardic practice—not because he ruled like Rambam's interpretation of the sugya in Shabbos. Perhaps he was compelled to say so since Ashkenazim generally follow Tosafos against Rambam, as attested by commentators on Shulchan Aruch Orach Chaim 671; but from a simple reading of Rema there it does not seem so.)—And it seems to explain that the decree was on Shabbos etc., and certainly among Israel there were various levels: some did not acquire [oil] except for His Name alone...and some had also an element of honor in this world, and according to each one's inner warmth so was their victory... Therefore even with the revelation of the miracle its power was divided according to each person's actions: The group of pure ones who excelled at mitzvos lit many candles (apparently referring to mehadrin min hamehadrin), while truly righteous people do not focus on doing many mitzvos because it is difficult...to do many...yet within them is found inner awe... One who is a tzaddik does little but in the most beautiful way (apparently this refers to lighting one candle per person), and thus this mitzvah is divided; mehadrin min hamehadrin beautifies the essence of the mitzvah (this needs clarification). End quote. And it needs analysis: a) According to this, the group of pure ones—who are less than tzaddikim—corresponds to mehadrin min hamehadrin, while tzaddikim correspond only to mehadrin; how can that be? b) Clearly at Yetziyas Mitzrayim there were also various levels among Jews—as is evident from what happened at Yam Suf where they split into four groups as stated in Yerushalmi Taanis 2:5—and likewise at Matan Torah etc.; so what makes Chanukah different? c) More subtly: The answer does not directly address the question. The question about what makes Chanukah different from other mitzvos is not about there being three modes (one candle per household, one per person, increasing candles) versus two modes elsewhere (e.g., an esrog as big as an egg or larger—see Bava Kama 9b). For several reasons this isn't such a strong question: i) This isn't a qualitative difference but quantitative; ii) In other mitzvos there are more than two options too—for example with esrog: as big as an egg, one-third larger, even bigger (see Bava Kama); similarly with oil for menachos (Menachos 6a): first-class oil has no equal above it, then second-class etc., listing five types. Even more similar to Chanukah is with daled minim: According to Ramban for optimal fulfillment you need three complete hadassim; if you don't have that then at least three cut ones; after-the-fact you fulfill with one cut one (see commentaries on Rambam Hilchos Lulav 7:7). Note also eight levels in tzedakah (Rambam Matnos Aniyim ch.10). The real question about Chanukah's difference from other mitzvos concerns quality: In all other mitzvos we find only 'the mitzvah' and 'beautifying the mitzvah'—as with esrog above—even if it's much bigger it's still just 'beautified,' same with oil for menachos which should be best available as written "kol chelev laHashem" (Rambam end Sefer HaMitzvos), all options included therein. But with Chanukah we find a new category—mehadrin min hamehadrin—in addition to regular beautification. For example: If Chazal had said regarding Chanukah "mehadrin = one candle per person," above that Beis Shammai says decrease daily etc., then there would be no question—even though everything written in Berachas Avraham stands regarding why some light only one candle while others add more.

What appears correct to me regarding why specifically by Chanukah do we find mehadrin min hamehadrin can be explained by first clarifying—in brief—the concept of beautifying a mitzvah and miracles generally; then it will become clear why by Chanukah Chazal instituted not just mehadrin but also mehadrin min hamehadrin. Our Sages said (Berachos ch.2): Why does Shema precede Vehaya im shamoa? So that one first accepts upon himself the yoke of Heaven before accepting yoke of commandments; reward for this is as written "If you walk in My statutes...I will give your rains in their season..."—a natural order fully realized—for good. Now—even apparently—it is observed that someone who acts out of acceptance of Heaven's yoke alone will do only what he must since personally he'd rather act freely. Above him is one who has refined himself and subdued his evil inclination—as Rambam writes—not only fulfilling commandments but also beautifying them and being meticulous even where it's not strictly required; corresponding to this measure-for-measure Divine trait (Sanhedrin 90a), he receives not just rain-in-season resulting from natural order but also supernatural conduct—even if by nature he'd fall into trouble he's saved through miracles beyond nature. This is what our Sages meant (Berachos 20b): The Holy One said "Shall I not show favor to Israel? I wrote for them...and they are meticulous about themselves..." There too (20a): Earlier generations experienced miracles because they gave themselves over for sanctification—not necessarily risking death but disregarding their own honor or wealth even when not obligated—as illustrated by R' Elazar bar Ahavah's story—which refers specifically to communal prayer being accepted miraculously.

The miracle at Yetziyas Mitzrayim, Purim, Clouds of Glory etc., primarily came to save Israel from impending or actual danger; therefore even related commandments have regular fulfillment plus beautification. Similarly all commandments are rooted in "Anochi Hashem Elokecha asher hotzeiticha me'eretz Mitzrayim" ('I am Hashem your G‑d Who took you out from Egypt')—as our Sages say (and Rashi cites): The Exodus alone suffices that you should serve Me—thus He commanded them beforehand regarding commandments. In addition—in Chanukah—not only was there victory and miraculous salvation ('You delivered mighty into hands of weak'), but also another miracle—the oil—which wasn't about rescue from danger but rather a sign of extra affection—a miracle so Jews could fulfill a commandment; therefore its observance includes an extra degree of affection—mehadrin min hamehadrin.

This also explains why within Chanukah itself mehadrin min hamehadrin applies specifically to lighting candles connected with the oil miracle—not with reciting Hallel or giving thanks—for one causes the other. Why did such a miracle occur specifically on Chanukah? As explained elsewhere (see Levush & Taz Orach Chaim siman 670): The Greeks didn't seek Jewish lives or property; Jews remained on their land with Beis HaMikdash standing—the Greek decree aimed only at making Jews forget Your Torah and violate Your laws—as our Sages said (Bereishis Rabbah ch.2): They wrote "You have no share in G‑d." The war resulted from this spiritual threat—and thus Rambam's wording at start Hilchos Chanukah "they stretched out their hands against their property etc." doesn't contradict Levush etc.—therefore specifically then occurred such a miracle benefiting only souls.

All this answers the question on its simple level. For completeness I will also copy what I found about this topic in Chassidus:

a) In Kedushas Levi (Likkutei end Kedushas Daled): The delight within everything is called 'subtlety within subtlety'; thus incense on Yom Kippur was 'subtlety within subtlety,' since Yom Kippur corresponds to World of Delight...the spirituality within everything is subtlety; its delight subtler still. Thus Beis Shammai/Beis Hillel debate whether increasing or decreasing candles reflects which delight is greater—that found in performing many acts or simply discovering ability to fulfill commandment—and therefore we have mehadrin min hamehadrin like subtlety within subtlety corresponding to World of Delight. Needs clarification why Yom Kippur doesn't have true mehadrin min hamehadrin.

b) In Siddur Peirush Maharid Miladi (grandson of tzt"z), vol II Shaar HaChanukah p.177b: Mehadrin—see Siddur Dvarim Hashchorani re: "vehidarta," also eighth king called Hadar tikkun etc.; Mehadrin min hamehadrin corresponds spiritually above chaos & rectification ('akudim'). Its connection specifically with Chanukah can be explained based on what's taught elsewhere about Chanukah discourses—that then Greeks entered sanctuary & defiled all oils representing wisdom's holiness—a miracle occurred via illumination far beyond natural order.

It seems both explanations are essentially one—the Maharid focuses on source illumination & world names via their integration; Kedushas Levi uses terms borrowed from soul powers & post-drawing-down illumination—for Admor Hazaken explains elsewhere that oil found represents hidden essence-of-delight before revealed wisdom—all emotional excitement & delight included together like essential potential pleasure—and it's explained elsewhere about 'akudim' as powers included undifferentiated within soul itself without division.

This still requires further study.

Summary

The Rebbe analyzes why only by Chanukah do we find 'mehadrin min hamehadrin,' showing how its unique miracle expresses an elevated spiritual delight reflected through extra beautification in fulfilling its mitzvah—a lesson about striving beyond obligation toward deeper connection.