9257 —זאת חנוכה, פרסומי ניסא, וכוח הצדקה

B"H, Zos Chanukah, 5727.

Brooklyn, NY.

Shalom u'Vrachah!

I acknowledge receipt of your letter... As we stand at the conclusion and seal of the days of Chanukah, on Zos Chanukah itself, may it be G‑d's will that the lighting and light of these candles and their effect be drawn into all the days that follow—publicizing miracles (Pirsumei Nisa), and in the manner of Chassidus—until "the foot ceases from the marketplace," meaning that the aspect of "foot," which is a spark of G‑dliness that rests within Knesses Yisrael as it is written "and the earth is My footstool," will be prevented and eliminated. Especially in this generation of Ikvesa d'Meshicha (the footsteps of Mashiach), which are truly like feet and heels, from the marketplace which is like a public domain (Reshus HaRabim), a place of separation. Note that in the days of Greek rule when sinners entered (the Beis HaMikdash) and defiled it—including the altar—and took all the vessels of the sanctuary, when Bnei Yisrael with self-sacrifice defeated them—they rebuilt the altar anew and rededicated it as well as the Menorah—by lighting its candles on 25 Kislev—they sanctified them for all their days of existence.

With blessing,
M. Schneersohn

* * *

The bringing in of a Sefer Torah in Kfar Chabad should follow the order described in a letter from my father-in-law, but without publicizing at all that this is for a memorial purpose etc. The time for bringing it in should be one day between 10–13 Shevat, Purim Katan or similar dates.

* * *

See Shulchan Aruch Admur Hazaken second edition end of Siman Alef: "He should say Parshas HaKorban immediately... on that day..." It is puzzling that I have not seen this practiced; perhaps because Admur Hazaken did not bring it in Siman dealing with Birchos HaNehenin—but should we nullify what is explicit in Shulchan Aruch Admur Hazaken because of this question? Seemingly there should also be a portion given to charity for communal needs (see Magen Avraham Orach Chaim 180:2), which everyone can do—yet I have not seen this practiced either; seemingly it would be worthwhile to institute this. This (charity) can be connected and explained based on what is written in Iggeres HaKodesh Katonti—that with every act of kindness one must increase humility within oneself and thereby increase kindness done (see Ohr HaTorah Vayeira 97b ff.).

In conclusion: note our Sages' saying "everything follows after the seal" (Berachos 12a).

Zos Chanukah: In the discourse Baruch She'asah Nissim by Admor tzt"z (Brooklyn, 5711) at end p.4 it appears that its virtue resembles that of the eighth day of Miluim; see there. Also in practical halachah—on this day there are many candles (and an increase in Torah reading for Chanukah).

Pirsumei Nisa: One who sees [the candles] recites 'Blessed is He Who performed miracles for our ancestors in those days at this time' (Shabbos 23a-b).

In Chassidus: See Ohr HaTorah by tzt"z discourse Rani v'Simchi p.84.

'Until the foot ceases': Shabbos 21b; further there regarding 'the foot of Tarmodians,' explained at length in discourse Ner Chanukah 5643 and elsewhere. And in discourse Mitzvasah Mishetishka RaChaf Ches (briefly): Tarmod is letters spelling 'rebellious,' like a wife rebelling against her husband; so too Tarmodians represent yetzer hara who obstructs and delays—they gather thin sticks i.e., knowledge both good and evil—and linger in marketplace i.e., public domain place of separation; but Ner Chanukah draws down light so even rebels reach self-nullification. See Yevamos end ch.1; Emek HaMelech p.108a; Rashi Divrei HaYamim II (8:4); Minchas Shai to Melachim I (9:18).

Summary

This letter teaches us to extend Chanukah's spiritual light throughout our lives by publicizing miracles and increasing acts of charity with humility. Even small actions can transform separation into unity and holiness.