7525 —נס חנוכה, הידור במצות, וגילוי חסידות

B"H, Days of Chanukah, 5721.

Brooklyn.

Shalom u'Vrachah!

I acknowledge receipt of your letter from the 22nd of Kislev with its enclosure. May it be G‑d's will that you share good news among us and in all your matters. We are now in the days of Chanukah and have just come from the day of good tidings and segulah, the 19th of Kislev, Rosh Hashanah for Chassidus and its ways.

Regarding this matter—it is certain that proximity in time also indicates proximity in concept. It can be explained (at least as a possibility), by first raising the well-known question brought up in many places: According to halachah, since impurity is overridden for communal offerings, it should have been permitted to light the Beis HaMikdash menorah even with impure oil. One answer is that this was to show G‑d's special love for Israel and their service in holiness—that for the sake of beautifying the mitzvah to its utmost (even though without this beautification it would still be valid), G‑d performed a miracle and changed nature so they could light from one cruse of oil for eight days.

Based on this, we also understand why the miracle happened specifically with menorah oil and not another aspect of the Beis HaMikdash—even if it had to be with oil, there was also oil used for meal offerings. According to what was said above, since the miracle was to show G‑d's love for Israel, it occurred specifically with the menorah—whose entire purpose is "testimony that the Shechinah rests among Israel" (Shabbos 22b).

From this miracle came a fixed obligation for every individual and all generations—to light Chanukah candles. As stated in the well-known Midrash explained by Ramban at the beginning of Parshas Behaaloscha: these candles will never be nullified.

Incidentally, according to this we can also explain why the mitzvah of Chanukah candles is unique among all mitzvos—for it has "mehadrin" and "mehadrin min hamehadrin" levels. The reason is that when the Chashmonaim lit candles in the Beis HaMikdash then, they were certainly required to beautify (be mehader) this mitzvah—which is why our Chanukah candle practice has developed into "mehadrin min hamehadrin."

The same applies regarding (the hint of oil in Torah itself) which refers to secrets within secrets revealed specifically in recent generations. As explained elsewhere—including Iggeres HaKodesh by Rabbeinu HaZaken section 26—that only in these later generations is it permitted and a mitzvah to reveal this wisdom. Some ask: if learning Pnimiyus HaTorah (the "oil" within Torah) is truly necessary, then even earlier generations should have been obligated; so it must only apply to select individuals—the "Bnei Aliyah"—and their peers alone.

According to what was said above, we understand that something which begins as an enhancement or reserved for select individuals—demonstrating G‑d's love for Israel—after being given becomes an obligation and central matter for all (as seen from Rabbeinu HaZaken's parable: after giving his precious stone upon which his crown depends for his only son’s life—now everything depends on saving his son; so too with Hashem—there is no King without a people).

This reasoning further explains a question about Chabad Chassidus specifically: If understanding and intellectual explanation are essential in its study, why didn't all students of Baal Shem Tov and Maggid follow this path? As is known there are differences—each river has its own course—but here too there are levels: some beautify (mehadrin), some go beyond (mehadrin min hamehadrin). The same pattern applies here.

This provides another lesson: Just as both approaches existed generations ago but eventually—as Rema writes—the common custom became like mehadrin min hamehadrin; so too regarding study of Baal Shem Tov’s teachings—if previously there were multiple approaches (“each river its course”), after seeing firsthand how essential understanding and explanation are (as now accepted regarding revealed Torah), so too must it become widespread custom that everyone learns Pnimiyus HaTorah this way.

Blessings for a joyous Chanukah.

M. Schneersohn

Summary

The Rebbe teaches that just as Chanukah’s miracle highlights going beyond basic requirements out of love for G‑d, so too should we strive for excellence (“mehadrin min hamehadrin”) both in mitzvos and especially in revealing and deeply understanding Chassidus today.