8290 —המשמעות הרוחנית של י"ט כסלו וקשרו לחנוכה

B"H, Zot Chanukah, 5722.

Brooklyn, NY.

Shalom u'Vrachah!

It was received pleasantly to hear about your participation in the farbrengen of Yud Tes Kislev, the day of liberation of our Rebbe the Alter Rebbe—author of Tanya and Shulchan Aruch—and our own redemption and the redemption of our souls. May it be G‑d's will that the inspiration from this auspicious day continues throughout the year and leads to practical action—which is most important: strengthening Torah study, both Nigleh and Chassidus, and fulfilling mitzvos with light and enthusiasm. All this should be done in a manner of continual increase.

According to the teachings of the Baal Shem Tov that every matter contains a moral lesson for serving one's Creator, so too is it with the proximity of Yud Tes Kislev to Chanukah. It is known that the imprisonment of our Rebbe the Alter Rebbe was due to his approach to spread a part of Torah that had previously been considered its secrets—to spread it until it reached even outside in understanding and comprehension. His liberation—in its spiritual sense—was a heavenly agreement and empowerment for this dissemination, in a manner of continual increase in light—as with all parts of Torah which we are commanded to elevate in holiness.

Furthermore—even if in previous generations, when earlier ones were like angels, there was no necessity for such dissemination—now that hearts have diminished, it is all the more essential. As is well known from the Alter Rebbe's parable: a precious stone was set in the king's crown as its centerpiece. But when the king's son fell ill to the point of danger—the king ordered that they remove the stone from the crown and grind it thoroughly into water so as to give his son to drink—even if only one drop might reach his mouth and heal him.

Similarly regarding Chanukah candles: The miracle is connected with lighting the Menorah in the Beit HaMikdash. In the Temple itself—not in its courtyards or vestibule—but inside its sanctuary; yet following the war with Greece and increased darkness—the mitzvah was established for everyone to light candles at home—even outside Eretz Yisrael and even today—and not only that but to light them at one's doorway facing outward. As stated in Midrash (and explained by Ramban): specifically these candles will never be nullified.

There is no light except Torah—as it says: "Ki Ner Mitzvah v'Torah Or" (For a mitzvah is a lamp and Torah is light)—and when darkness increases then on the contrary we add light and are commanded to illuminate not just inside but also at one's doorway facing outward.

May it be G‑d's will that each person does all that is incumbent upon him—increasingly adding light—until they illuminate even the darkness of exile and worldly darkness so that "darkness will be transformed into light," fulfilling the prophecy: "No longer will you have the sun for daylight... for Hashem will be your eternal light..."

Summary

The letter teaches us to draw inspiration from Yud Tes Kislev and Chanukah by increasing Torah study and mitzvah observance with ever-growing enthusiasm—especially during challenging times—so as to transform darkness into light through spreading holiness outward.