Chanukah Insights from the Sefas Emes

okay we learned uh a few weeks ago what was it parshas vayetze we learned a few pieces of svasamis and parsha's vayetze yakov going into gullis because of aces relationship with asaf and other very powerful pieces the stone by the well in kharan so i chose yesterday a few pieces of this fashem chanukah there's many many because each night of chanukah he would say something or most nights so there's really quite a lot to choose from but i just chose a few pieces i want to cover them pretty fast swiftly because i want to get through some ground i want to cover some ground i do have to say that the samus is known to be very very concise very brief very bikitzer and very cryptic it's difficult to understand it's not easy to decipher his words one needs a lot a lot of background and a lot of uh understanding of the basic premises and ideas of tyrus of al-sham siddhis in order to understand the words of the svasemas but i chose a few ideas that i think are powerful potent contemporary relevant and uh penetrating i always like to give a little history this emma's was the second rebbe of gair hezeida his grandfather was the founder of gary khasid ichamere the beach mayor alter who was a student of the katsuki rebel and became the first gary rabbit in a city called gur gar gur which is not far from warsaw the hidducha harim was born in 1799 he passed away in 1866 tafresh chavov of gimel adar unfortunately most of his children passed away during his lifetime many of them there were many of them and his grandson took him over succeeded him this facebook was who was born in 1847 he took over his grandfather he was very young at the time his grandfather passed away in 1866 he wasn't even 20 years old and he was just 20 just turning 20. and he uh succeeded him as the second rebb of gare known as the svasemas and he passed away in 1905. hey schwart tofresh he was succeeded by his son mardukai known as the imrae emmas you have the hindus and he succeeded by the imriamos of gair actually merdekai was the father of the swa-semes who passed away young so ibrahimos was above ramadan who took over his father this fascemas the behold the labor your dialect abraham has passed away in 1948 in yerushalayim where he is buried and he was succeeded by his son known as the base israel rabistral alter bistrol altar of gair who passed away in 1977. the base israel was succeeded by his brother he had no children killed in the holocaust and from a second marriage he didn't have children he was succeeded by his brother known as the lave rep when he passed away i think it was 1992 1992 he was succeeded by his brother rapinchus menachem these are all brothers who took over each other basis so took over his father and then his father took over the brother then his father took over the brother and uh and the pneumonic he was not he passed away young a few years later i think 96 after purim and he was succeeded by the by the son of the leifs yak alter who's the present gary rebecca it's a very brief history so just you have a little context of this hasidic tradition now this facemas became a uh ms became a classic work is a classic work so i took it from hanukkah a few pieces okay would be would be 18. 1874. the beginning of 1874 maybe the end of 1873 depends when the new year fell out that could be 1873 could be 1874. so this wasamas says as follows these are short short pieces as i said but each one contains a lot but shame how magic is safe brought in the name of the kajnitsa margaret the bistrol of carjnitz was one of the famous students one of the greatest students of rebellion that have been a mailer the cosmetics of margaret still i think by the merchant market and he has a safer called neysiro so he brought in the name of the kashin samantha mashumad like it's an interesting thing in history the mitzvah of chanukah was to light the miner outdoors not inside the gemara says clearly in massachusetts outdoors not indoors if you're a ben aliya if you're living upstairs and you don't have access to the outdoors you simply don't have access you you just use the staircase you go upstairs so then you can put it on the window over history however it changed for whatever reason it was and it's not like there's no it doesn't get cold in israel it can get cold in air to stroll it's not like the winter is hot it's not hot all year it can get cold but the mitzvah of chanukah was to put it outside la nichol passage at some point it changed so some people say it changed because of it's prudent refreshments brought anti-semitism it became dangerous to light candles outside light a candle outside can create hatred can create suspicion can bring attacks or nonslot it could create persecution sometimes it was forbidden there were different there were different reasons sometimes especially in the east very cold weather there's no chance your flames will will survive you'll light them they'll be extinguished if they'll even be lit i mean even though you can build you can build a concoction but yet we see that even today yeah even today and even in places where it was not always dangerous to light them an air outside in reality most jews not all there are jews who light them in there outside in their sister all you'll find them and even here in muncie somebody sent me a picture that he managed to create this whole this whole mice and he lit them in area outside by his driveway going out to the street at the edge of his driveway going onto the street okay the fact is that shloimos jews they light them in inside whether it's by the window as dominic by many or by a door sometimes the closest door to the outside or by the kitchen but it's not the outside that's really a change and it's really a change it's a change that happened uh the laboratory of course famously brought back the spirit of lighting the maneuver outside by suggesting to put up the public menieres wherever there is our large audiences pursue nissa which was really based on the fact that the hanukkah minority's objective was to illuminate the outside even though it's not exactly the same thing putting up a maneuver in a mall a large minute or in a park or in some shopping center or the center of the city or the subway or the plaza it's not exactly the same like lining it in your house but the point was to create the consciousness and the warmth and the message of hanukkah in the broader arena and in fact the impact was extremely and is extremely extremely powerful i think beyond what a lot of people recognize consciously and unconsciously for non-jews and for jews for jews and fernandos here this question market focuses on the inner dynamic why is attack that the reborn is should go through this transformation [Music] in exile remember chanukah happened not an exile it happened in the bay samitos in urushala and for more than 200 years the jewish people were living independently inaudible it was not easy the second base amitar was not easy ended up destroying each other not that generation a few generations later the grandchildren the great-grandchildren and then rome came in it was difficult but the jews were still in their country they had some independence for more than 200 years wasn't always used well they had a base amiktas but afterwards they go into golos she says we consider ourselves extremely humble and godless the gambit and we realize that the outside doesn't begin outside it begins on the inside you have to light hanaka and we realize that i could be in my house but i am completely on the outside and therefore i must light them in inside my house because that's where the chutz is that's where the outsiders um and therefore you actually fulfill the mitzvah of lighting the candle at the door of your home outside what is this facebook teaching us here says that the changing the world outside begins always with changing myself it's recognizing that i may be physically on the inside but emotionally i'm completely on the outside i'm alienated i'm detached i'm disconnected i don't identify i'm not one with my core i'm not one with with the divine core with the divine soul there's a fragmentation there's an alienation so i have to light up the menada at the door of my home outside and where is that that's right here inside and this is the principle of to ask hashem is that through lighting the mineira we should be able to expel to quarantine the toxic thoughts to separate from our own externalities from our own superficiality in other words i want that the minueta should help me light up my inner soul my inner heart i should be able to get rid of all of the thoughts of trauma of negativity of self-loathing of darkness of confusion of uncertainty of embarrassment of shame that's that's that's my hoots my hoods my outside doesn't begin outside it begins right here my inside is also my outside the balatani writes it reminds me of italian rights and parishes taziriya in lakota toyota we learned it together and really the basis of the idea i think you already have in the why is it that today we don't have the methyra the mitsura of tower the leper of torah we don't have today those symptoms and he says that the passage begins adam key in niger sarah you have to be an adam an adam is a euphemism it's it's an it's adam hasham it expresses there's four terms that uses for a person adam ish and adam is considered the most uh developed one the most wholesome one nasa odom alatania writes kavaldi of art thank you he says that in the time of the besamiktas the pinemias was worked out it was developed so when there was rao and there was negativity it was spit out it was spit on the hits on the skin that's zaraz so in other words the mitsura came only by an adam somebody was really a worked out person so that the toxicity was spit out to the superficial epidermis to the ear to the skin of the person he says today it doesn't we don't have a misery not because the person is is so holy it's because it has a place inside i don't have to spit it out begins on the inside the inside is also hoods so therefore what do i have to spit it out for i don't have to spit it out that's a very very powerful vert because we're seeing today just we're seeing today a lot of this right we're seeing a lot of things come out today that didn't didn't come out for many generations and people are wondering what happened what happened and it may be i said this a few times it may be a symptom of gula you have to spit everything out because the polymerase is trying to heal and therefore it's not letting dysfunction remain rooted inside it's coming out you're sparred over you're who relied so much on this miracle of chanukah and turned it into a holiday for eternity for generations in other words a person might say what does lighting a minority have to do with my thoughts what's the connection so he says i want you to trust chanaka i want you to realize that there's a power on chanaka that you could really transform yourself you can go into a deeper place you can light up your own your own panemias which is which is now there's also something comforting about this you know sometimes you look at yourself you look in the mirror and you're wearing all the holy garments maybe all the kassadish garments you may be wearing a spudic as they do in ger or strymol as they do by other hasidam or you may be wearing a barcellino hat or you may be wearing a kippah suruga or a different type of keeper this yamaka that yamaka the four whatever it is you're wearing you're wearing gray side grace a tallest cotton villain it's it is with a beautiful beckish a fine cup guide for whatever it is so that's on the outside so the outside look spin but the inside is huts you understand that paradox the outside is inside but the inside is outside on the outside i fit in i'm integrated i'm inspired i could be screaming but on the inside this was i'm full of ego and insecurity and fear and toxicity and trauma and anger and resentment dishonesty no wholesomeness so here is the tragedy what's on the outside is on the inside then what's on the inside is on the outside who passed away in 1950 and he said ah he said he was a little kid they lived in lubavich which is a little town in belarus that's where the name lubavitch comes from it's a city in belarus white russia near lithuania he said i'm a little kid and i'm looking outside and he had a malamute a teacher teacher came over to him put his hand on the shoulder and said on cooking better to stand outside and look inside than to stand inside and look outside what did he mean he was describing tim life that sometimes a person is on the outside but his eyes sometimes this person has an inside but his eyes are outside sometimes a person is on the outside but his shifa his eyes are on the inside so he said the borders are not so clear sometimes you see somebody inside but they're on the outside sometimes somebody is on the outside but they're on the inside because they're so is the ability to go into the hoods inside of you to the part of you that feels outside alienated detached disconnected fragmented separated and to be able to not to get upset what do you do you don't scream at it you light a candle he says you have to ask hashem to help you expel these thoughts how you light the minority you light a candle how do you how do you how do you go outside of these hoods you don't scheme you get out of my system you have to light a candle you have to light a candle of truth a candle of compassion we speak always about mitosa candle of compassion and a candle of clarity and then automatically you see this is not really me this is this is my trauma speaking it's not me piece number one next piece to fleshman based off this would be 1882 1883. from my teacher of blessed memory probably he means the zeida the kids should be lit on the outside of the house we don't have such a mitzvah in other cases do we put our matzo in the window do we put your little do you put your little vanessa in the window do we read the magilla outside there's a mitzvah presuming this and sure you read the megillah together to publicize the miracle but nobody goes to read the megillah outside i know corona was different nobody eats matzah outdoors let's take the nuts outdoors to be to publicize the miracle there's no mitzvah like that every mitzvah you do in your house you do it indoors you do it in true blow shaft routes okay shaipha is not a nest but you could do everything we eat in asuka which is outdoors of course but it's within the sukkah the only exception is hanukkah there's a mitzvah to light the maneuver outside or even by the window people should see they have to see it outside why why here you say because it was a big miracle purim was also a big miracle and pesach was also a very big miracle and shrus was a big miracle and sukis was a big miracle kiba but nonetheless the mitzvahs are focused indoors again in the home or in the show foreign he says since the greeks had the tremendous chutzpah to breach the basa miktas and to break into the walls and to contaminate the oil in the hekal and they wanted to transform the russian into the take the private domain and turn it into a public domain so therefore what was the response of the jewish people what was the nakama what was the answer that hashem did he allowed for the revelation of kedusha even in russia sarabham that the album should become so what's the answer of hanukkah the answer of hanukkah is to make from the exact opposite response therefore you light them in either outside the light of hanukkah has to go into the into the public domain what is this fashema saying here quoting this he's saying here something that's very brief and very profound you see at the time i'll i'll explain it very briefly but it's very deep the time of the first place the main gate sahara was avoided people were drawn to idolatry the gemara and humid of some tests we can't even understand how deep the inclination for idolatry was after the destruction of the base of mr gemara we don't even understand it it would be like explaining a five-year-old kid or a four-year-old kid to be obsessed with money it's not we don't get it like at a certain age we understand it and he wouldn't understand that we don't understand the it's out of aveda but it's in the second base hamikdash the euvonim come into the jewish people's culture and what does hellenism say hellenism really says there's no such a thing as holiness everything is profane everything is myth everything must be defined by the mind and the logic of the human being if science can't prove it then you can't see it clearly with your eyes then it doesn't exist they deny that there's something called transcendence there's something called holy there's something called divine there's nothing above me even a god is created in my image they had many gods but they're all created in my image consigns distinguish between kosher food and unkosher food between shabbos and sunday between a married woman or an unmarried woman a married man or an unmarried man what can signs distinguish between a behavior that's holy in behavior that's not wholly between a place that's holy in a place that's not wholly an object that's all about it can't distinguish so it doesn't exist it's all your hallucination your imagination what do they do they break in the walls of the bassamites the gemara says piritsu process they don't care if there's a base they just say the basal migration is a museum it's a beautiful museum it's a national it's a national museum it's a national place where people come together and they have work ritual and culture no problem we have our places we have our gymnasiums we have our theaters we have mount olympus we have our places you have your space no problem you want to light them and then light them at night but it should be tummy you remember we learned in the miami valley of tesla secular you shouldn't sense the godliness the kedusha of it the transcendence of it there's no kedusha kadusha is hallucination what you call holy is really profane everything is profane everything is random everything is a coincidence everything is a mistake everything just goes it knows there's no meaning to it there's no godliness in it you could light them at night i don't care do whatever you want we said they could do mishpot them you could do ages you could learn tight you can learn hook i don't care if you learn why can't university have a branch for jewish culture and jewish myth we have a big university in greece or macedonia and we'll have their special branch for judaic myth no problem we study anthropology we study every culture we'll study also jewish what's the big deal no problem you have interesting stories wonderful put them in also you lie to candelabra fart you light a candlelabra seven whatever you do in the morning and the evening you burn incense beautiful but where's the kedusha in it timo kalashvanam what did they say there's no such thing as everything is a resource everything is the public domain there's no oneness there's no singularity there's no core so says this facemas what do we do on chanakya what are we doing we don't light them in there in our house that's not chanukah what was the revenge of the jews the revenge of the jews was listen to this they said that what looks like kedusha is not really gedusha it's khoya it's profane you know what the jews say in hanukkah you say there's no kedusha and we say there's no khao what really looks like what really looks like profanity and mundaneness is not really profane and it's also holy what looks like the public domain is also kedusha it's just the way kedusha is expressed in khal i once told you i've already heard from the rabbit the rabbit said by eden is it's not like there's a real division everything says they said what there's no real kedusha what looks like kedusha is really it's really tum it's nothing that's everything there's nothing holy there's nothing sacred there's nothing that you really can fight for at your core there's no core everything is mundane and profane so what do the jews say on hanukkah there's nothing really mundane there's nothing really profane everything is part of infinity everything is part of holiness everything is part of oneness everything is part of love everything is part of love so you light maneuver in your house shows that there's no huts they said there's no plim there's no plymouth there's no inside and outside it's all one mishmash of the human imagination there's no demarcation between god and look they fought against three things shabbos khazal say they tried to obliterate him it's shabbos miller and what is that all these three things represent the demarcations because shabbos means that there's a sacred day that's different than friday and sunday and monday it's not the same it's a holy day today infused with transcendence and holiness miller says the same thing about the body the human body the human body is sacred the human body is in a covenant with god the goof is a transcendent vehicle it's a vehicle for transcendence not just a physical mata just made to collect the good the guff is sensitive the goof has a life there's a spirituality in the body that's what the bris miller represents and even by women the gemara says a woman is considered as though she has a brisk represents that the cycles of nature are invested with holiness not just a new month an old month the mood the moon orb lunar orbit the solar but it's just you know the javan begamatria gal gal right so someone says javan megamatria galga yavin is 66. and gal gal is 66 33 twice gal gal the gal gal is the gal gal you know the circle of life the gun and the gal gala called the sphere the spheres the spherical planets you know the gates a gate is just part of part of the movement of nature it's random you know you go where you were and you continue to go there's no progress in history because it's not controlled by any uh force of of love and intelligence and and deep deep connection so that's the gal but rash invests even those cycles of nature with purpose with meaning with holiness those three mitzvahs they want to obliterate you took revenge from them how do how how do you take revenge now come to us right we're saying alhamdulillah you gave the strong in the hands of the weak the many in the hands of the few and the tamayim biata what does this mean so literally it sounds like you gave over the greek army to the jews the jews defeated them he said it's much deeper means you took the tamayum and you put them in the yatahiram you showed that even tumma really has a nakuda of tyre in it the temanium went in beyond there is no clear demarcation in the world this is this is also this is god this is humanity and there's a division between them really everything has a nakuda of torah even challenges even impurity even tumma even the darkness even the surrounding is part of khacham it has an avoider it's also purposeful it's also meaningful sometimes they avoid this surmey ra sometimes that void is i say to her sometimes divide this to embrace something sometimes that void is to say no but there's also an avoider there it's not just a mistake that it ended up in your life even the tumor in your life belongs to the tara in your life to maim is also beyond to hide him even tuma is a helicopter it's part of your process it's part of cleansing like the gamora says ultimately through trivia even the sin becomes a mitzvah yumadaf it's is to understand what he's saying if you didn't learn that my mariam of thyrizal and the bellatania about this the purpose of all the malki is the purpose of all the kingdoms of all the exiles is for the jewish people to take out the bilum that which is swallowed up from their mouths to take up all the mitsubishis of kadusa pasik says in kahellus when man rules man for his own detriments he says it's when the adam bliyaal the adam of clipper rules the adam of kadusa but ultimately the reason he's ruling you is not because he's ruling you it's because you have an opportunity for growth to be able to find the godly message when you're experiencing trauma and depression or difficulties that's called the adam is ruling the adam it's not in order to rule you it's to give you an opportunity to be able to reveal what's in it there's something here all anxiety is an alarm clock it's an alarm clock to wake you up to what you have to work on is a place for the jewish people to experience their relationship with hashem they breached through the walls of the bay samichters and they want to rule over that which doesn't have a relationship with them they want to infiltrate and show there's nothing holy there's nothing divine so what does hashem do on hanukkah he does the exact opposite a light from the base hamiktas goes into the outside it goes into the territory outside of the bay samitas where the irvanum live where sitra akhira lives to break through the walls of iron that separate in our minds that separate us from god just like they break in the chima to infiltrate into gadusa what happens on chanukah the exact opposite kedusa breaks through the khaimah of clipper of situation breaks through the walls of the sarabam so to speak the emotional walls that there shouldn't be anything separating between you and your father in heaven you should be able to experience oneness would be 17 18 76 is the weekly practice of jews resting serving god i get it it's a weekly thing it's so much part of jewish life you get rid of shabbos you get rid of judaism right we know that brismill i understand the greeks were very against circumcision because you don't touch the body the body the the body of an athlete for them the athlete was the the crown glory of creation they worshipped the body they would even walk around you know without clothes and there were jews who covered over their breasts because it was an embarrassment maisha it was an embarrassing thing you know this idea of the covenant of ramavi no god no bris but what's wrong the first day of the month no there's a new moon not forbidden why what are they quebec all the sacrifices they're fine with the carbon muscle of rich this they have to nullify something is what's bothering them about trish you hear the question of mendel it's a good question yeah but what's happen and what what what they do what happens on this is that they nullified what we now learned the car music for muslims not brought by all jews brought by a few jews by the kayane and and that that they can do and everything else all the other carbon as they could so listen to what he says what bothered them was kids you learned together we learned together remember we remember that before the calendar was created which was much later in jewish history how did you establish rosh two two witnesses would come that they saw the moon last night and besdon would sanctify them new month through when they saw the new tiny sliver of of of the new tiny sliver of the moon that appeared and this creates the new month we say in the kiligamara says in bates and brachas we say in the kiddish of yamthaf in shabbos we say makadesha shabbas why the difference why don't we say shabbos v israel you ever thought about it and by yam so the gomorrah says as follows sharp is my cache of the holiness of shambhas is on its own seventh day comes it's a holy day this is not automatic you sure all the kachinooluzmanam it's the jewish people who sanctify it because if bazin decides which is sunday pesach is going to be a day earlier if besdon says irish is monday pesach is going to be a day later that's very different that means i'm eating comments today is it kham it's on israelis or not depends if it's a holy day of pesach is it jim kippur am i allowed to eat today or not depends if richard shannon virginia was a day earlier than him kippers a day earlier but it's can be pushed off a day later let's say there's no witnesses or let's say the witnesses are investigated and we see that they don't know what they're talking about they're inaccurate let's say witnesses it was it was it was a a cloudy night they couldn't see the moon because remember to be on the 30th day or the 31st day if the witnesses say that they saw the moon on night of thirty might say of test the night after twenty nine then richard is the next day which is thirty but if they didn't see it until the thirty first the night after thirty the evening after thirty then you can't make her shredder's day 30 years it becomes the next day 31. so this is a huge difference because when is risha shanahan going to be when sam kipper going to be when his pesos we're going to shrew us when the sukkah is going to be you throw the kachino mana that's why we're saying the kiddush of yamatov makadeshi elva hazman how is there yamctive because macadamia just so he sanctifies israel yesterall our holy and they make this man um holy shabbos there's no this is what bothered them wasn't the card music it's the very concept that the jew has the ability to be makadar's man to confer holiness upon a slice of time to designate a unit of time and create a halois of kedusha on this man this is what the gemara says that the evonum said to the jews it's a madrish a few times and we learned it in the mind of alanis that we learned last week write on the horn of the ox that you don't have a heilich bella casa you don't have a this doesn't make sense you say it's like tell like it's like i ask you to write say i don't have a part yeah in my family i don't have a part i'm not connected to my father and my mother well if he's your father and she's your mother you're connected you could say i'm not going to take the inheritance i'm not going to come to their house you're part of it first you call him a la kaiser all right you say he's the god of israel so and you're used to all no i don't have a helibella what's the meaning they could say go away from the jewish people convert become a hellenist make believe you're not a jew the expression you're calling the military says you're calling him a liqueur yeah and the question is even deep you're calling him the god of israel so he's a god of israel but we don't have a part in it he says what does this mean i don't have a part in it i'm a israel yeah i come from here i do have a part in it no right that you don't have a part in lake israel you see you mean he's he's he's not really a location so the way we understand usually is that they're saying that al-qaeda's stroll is a delusion in other words it's a mythical god khalillah the jews created some mythical god you don't want pardon this joke i'm not part of this of this joke but he says let's think about the words the meaning is actually very profound what they're saying is israel is they want to obliterate this ammuna from the jewish people not just that they exist not only that they have a god but that they have a helicopter case they have a helic they have a part in allocation apart i'm part of a location i not only do i receive i have a helix in it when you say you have a part of the business yeah you have a part of the company you have shares what's when you have shares you have serious means you have ownership yes you're not just a passive recipient of god you have a helic in it you're mashipiya you're a you're a creator you're not a victim you're a creator of life you're a creator of kedusa that's what your shreddish is means you create the qualities of time you generate holiness you're not a victim in the world you are a co-partner with god in the work of creation the gemara says in shabbos when you celebrate shabbos you become a shut if it's the same idea is a christmas breeze it's a covenant which means your partners you're one shabbos is shuttif and now he says you create the holiness not god it's not not you have a god yes you have a helical acoustic you're part of a lacuse you're a kela kalikami mao mamas like it says you're you're a helicopter in other words if we could use these words you kiwayoko something in alaka israel you have a portion you contribute to eloque israel you create a new reality of a lacus you create a new reality of kadusa in the world and this is a perspective on life it's a perspective on life it's not you're not just a random victim in this life no you drive history you drive the world you create holiness in the world like he says your actions trigger heaven they arouse heaven they make a difference in reality this they wanted to completely take away what was the response hashem said take hanukkah when you dedicate a new home you create a hanukkah like is bringing in a new child from his or her youth is initiation initiation so hashem gives the jews is a time of renewal it's an astronomical fact that the moon goes through and or go the moon travels over 29 and a half days yeah 29 days and 12 hours and tough shin shinsata gimbal 793 parts and the moon finishes its orbit and it's now aligned with the sun and the earth and therefore you can't see it this is called the birth of the new moon because the half of the moon that we see is facing the sun and then the moon continues its orbit and then it reappears and a new month began and reshredders the myla the moment of birth is when the moon is concealed so that's a fact it's an astronomical fact the hidden is that the jews decide when rich ms they decided the new month could be a day before the new month could be a day later the kiddish by hanukkah is it's the end of the month it's a time of darkness the only holiday that's in the second half of the month you know this yeah this dude spoke about chaba's vaishla bay is one of the last sixes the moon is complete is the moon is growing all the holidays even it's all the first half of the month or the middle of the month when the moon is complete there's one holiday at the end of the month and that's when the moon is the moon gets smaller and smaller and it disappears you don't see it and then chanukah continues in the next month so he says what's the shot the hidden the moon gets renewed it's a fact you see the new moon the hidden is the jews are the ones who define this man them they're the ones who define when you're tradition the kids the moon is declining and you don't see it and even then there is even then you find a channel there's a newness there's a sense of meaning there's a sense of purpose but is one is the beginning of renewal and one is the completion of renewal in other words you create yamcha even during the time when the moon becomes invisible when the moon is dark because you know that the moon is not just dark it's on the way of reuniting with the sun with the source of light in a person's life when there's a moment of darkness it's really because you're getting closer to a deeper source of light and therefore your old light is being eclipsed you're being opened up to a new source of light this is all because you're a helix bella kay israel you're not just a victim of events you're a partner in events you are an initiator you are an ambassador of god in this world you represent the lacus in the world and therefore in every moment there's an opportunity for light because that's who you are you you're a helicopter you're not created person so therefore you are the author of your own biography and every moment there's another opportunity to make arishidesh to create a renewal to create a new light should we do another one or should we stop it already later okay i'll take some questions okay i'll do one more and then we'll take questions tough islamic zion islamic zion would be 1837. allah everybody asks the question what was the miracle on the first day of chanukah why do we celebrate eight days the gemara says in chapels that they found a jug of oil and the drug only had oil to burn for one day it lasted for eight days but one day it had oil for so one day was no miracle the miracle was seven days in other words the fact that the monarch burned for eight days was rear only in the last seven days but the first day wasn't a miracle so what's the miracle of the first day they should have made a yamcha for seven days because the first day the monarda was burning naturally with natural oils you don't have to make a yumta for that the yum that was for the next seven days when the oil burnt miraculously that's the famous question of the basis seems to be the following answer is as a result of the fact that on the first night they fulfilled the mitzvah of lighting a monado with a complete heart zahulinace that's why they merited the miracle that the oil lasted chikay niskar beseder al-anism look at the order of the events described in alanis what does allan islam talk about the victory right made a big name in the world in your world which by the way by allah demonstrates what we said before that the purpose of hanukkah is to penetrate the world allah to make rishiban and then your children came with veer bay sacha they came to the basement they cleaned out the heckle they cleansed the basameters and they lit candles in the courtyards of your holy place it doesn't mention here the miracle of the drug of oil in alan islam it mentions they come back to the bay samitas they clean up the place and they light the candles so this face says there's something strange why don't you mention the story of the oil it's not mentioned what's mentioned is that they came to the base of maters they cleaned it up and they lit them another the first time with natural oil that was what happened that was the miracle of the first day the miracle of the first day was not miracle oil miraculous oil they went and they lit them in order when they cleansed the basamiktas what's the greatness the greatness here is that their main joy of winning the war was the opportunity to fulfill the mitzvah of hashem for them this was the greatest of triumphs it wasn't that the military victory on its own was the purpose sometimes you win the war that's the purpose i defeated my enemy i destroyed my enemy i killed my enemy i am alive i am independent i am free what else is there nah the miracle was something deeper they won the war but what did they do with the victory the question is not if you win the war you lose the war it's the question but what happens afterwards what do you do with victory what do you do with defeat what they did with victory that was the unique quality here what did they do they saw the victory as an opportunity to be able to serve god to be able to do the mitzvah of lighting this is what allowed for the miracle over the next seven days so you say why do we celebrate the first day there was no miracle in many ways the first day was a greater miracle this last days was god's miracle and the first day was the human miracle because the last days was the miracle of hashem causing the oil to be replenished or to endure for so many days even though naturally the oil had to be depleted what was the miracle of the first day the miraculous first day was the human miracle that they did the mitzvah believe shalom the way they lit them and narrated the first day this is what allowed the miracle for the following days because they could have just come and lit them a night because they lit them in order with their whole heart and they lit them in after a military victory because for them what was their main simschen winning their main sims in winning is today they could fulfill hashem that was their main there was no agenda i won i won you lost good we're good now it was much deeper than that there was a sense of oneness there was a sense of harmony there was a sense of humility we won the war and therefore what do we do with victory they used the victory to kindle the flame in the human spirit to kindle the flame in the human soul to kindle the flame of truth of wisdom of authenticity of divinity of hope of healing of spirituality that's where they use the victory a lot of people win a lot of armies and empires and tribes have won war what did they do with the victory did what the victory was they celebrated on the spoils and the booty of their enemies and they moved on until they were defeated by somebody else and that's what happened after hanukkah too they were also defeated later the romans came and took away from the khashoggi and everything and ultimately the basalmic church was destroyed more than 200 years later but this facema says but it didn't stop at the victory they used the victory to serve god to rekindle the flame of our eternal relationship with the divine that was not extinguished not in the next seven days and not for eternity that's the miracle of the first day of chanuk okay i prepared more pieces here but we're going to stop here i will take a few questions let me look at the chat can you comment about the meaning of time in judaism the progression of time in judaism what are we creating in the infinity which already exists how can you say we contribute something to history we contribute something to time if everything is part of infinity so everything is there it already exists i assume these assumptions are true what can we create what is the meaning of progress how can we even believe in progress what is this progress when everything is really infinity so there's no progress everything is there you're asking a very deep question i don't know that we're going to get into it now in great detail but the only thing i would add is let's put it this way the the progress in history is to be able to revolutionize the sense of alienation and fragmentation and brokenness and realign it with oneness which did not exist pre-creation pre-creation there was oneness there was nothing outside of infinity but now we live in a world where there is dissonance at least in our feelings and our experiences there's a lot of dissonance a lot of things that are broken we don't experience the wholeness in ourselves so that's what we contribute and that adds to infinity because infinity on its own that excludes reality lives in a world of infinity the greatness of our work here in the world is that we align the finite and the infinite that the broken becomes whole and that's real infinity real infinity is the infinity that infuses all the parts so that all the parts become part of the whole pre-creation you don't have any parts you just have one wholesome infinity that's the uniqueness that happens in creation i think that's one uh way of addressing your question at least somewhat let me now go to the to the questions on the yeshiva.net number one you speak about the minority on the outside the common custom of placing the mirror in front of the transparent window is what so many jews today do which means we do both because the menorah is technically inside but it's visible to the street the mitzvah of suckers in the fall when the temperature turns colder in the northern hemisphere so that the non-jews would see this and not say we're just dining outside because of warm weather so there is an aspect of publicizing the mitzvah of sukkah also we do walk in the street with our really love him to show victory yeah points well taken who was the first one to take inside light to the outside really hashem he took his infinite inner light and began to create the world first with the great light that was created even before the sun that was hidden away for the future then he created the sun both were extractions of the inner hidden light to the outside because god's light was completely inner it was part of the divine infinity but god concretized and externalized this light to be able to be perceived ultimately by the world and by those outside of him so essentially hanukkah is just a continuity of what god did when he said let there be light and there was light because before that the light was just part of him and then when god said let there be light what happens he takes the infinite light and he brings it out to some degree to the outside in a more limited fashion yes this is very true the shallow the shallow heroics points this out amazingly he says the creation of the world was elo and chanukah kislev three months later and he explains that god the first creation was let there be light and chanukah the evolution wanted to destroy the turtle which means the purpose of creation is gone so chanakya when they dedicated that it's like it was a new creation because the purpose of creation could be reestablished the meaning of creation so what's the first thing you do when you recreate the world you create light so that's why the first thing of chanukah is you hear because it's really a reflection of the light of creation and when we light the minority we're really lighting up the world like hashem lit up the world when he said and many other connections that he makes between the creation of light in the beginning of creation and chanukah it's a famous shallow in these parties you shared a few days ago a story about rabbi lao and his bar mitzvah the reading of the terror where can i find it so if you go to the yeshiva.net go to the utas kislev fabregan if you go to the if you go to the archive on top you'll see torah there should be uh holidays or special dates special dates go to utes kislev the 19th of kislev and you'll see the fabregan that we had utah's kisler 1957-81 it was just last week last week matsai shabbas and over there i told the story closer to the beginning of the fabrega how is it that some people really desire to oppress other human beings what's the instinct within us that wants to oppress other people i don't know that there's one brief answer for this there's so many factors involved but i mean it's part of our yate sahara it's part of the human condition we sometimes revert to those instincts of wanting to oppress other people and i think there could be many different motivations for it right sometimes it comes from our deep deep need to be in control of everybody and everything sometimes it comes from our deep deep rooted fears and insecurities sometimes this is a way to compensate for our inner void the more control i have the more i can oppress the more i feel better about myself and sometimes there is really an instinct for power and if i can have absolute power absolute ownership and i could completely suppress you under my domain there is a there's a glee there is a deep glee in that for many we can deny it here in the west but it is a glee there's something that people especially males but also females sometimes really experience this pleasure the height of power like it does something to them it's really rooted in the fact that there is a quality of malchus in a person royalty regality aristocracy kingship leadership the question is how it's harnessed either i'm a conduit of god and then my malhouse is full of benevolence and kindness or i detach from that and my need for malchus then becomes one in which my ego rules over everything but it's this is a real part of the human condition that we have to be aware of if you we are partners in establishing the new month why did the sages take that partnership away from us by fixing the calendar we're still partners for shabbos and sure the sanhedrin no longer existed but was that only for the jews the witnesses why couldn't we still testify that we see the new moon and establish the new moon fixing the date of yamtif and being partners with god it's a great question the technical answer for that is that they just simply didn't have the ability to do it because they didn't you needed a sanhedrin you need the besden that has smikha all the way back to maishna benu those conditions did not exist in him when they simply would not be able to do it the spiritual reason is a whole separate subject and that is that jewish history is divided into two parts this is the time when we could see the renewal of the new moon and we create rish qaddish and then there's the time when the calendar says that it's and the the partnership goes through a traumatic a very powerful transformation it does say well mashiach comes we're going to go back to that system i wrote an essay about the differences between these two calendars between these two systems in jewish history based on a talk that was given by the laboratory in 1959 the end of the year tough in your test i think the last chapters of the year about this concept what it represents it's a very profound idea in jewish history it's a good question if you want i can email it to you but this is a question is noted obviously the partnership still exists it just exists in different ways i wish everybody a wonderful day a beautiful and happy afraid service thursday morning there will not be a class and tuesday morning there will not be a class our regular women's class tuesday and thursday morning class will not be this week we will resume baser hashem next week i wish you all a beautiful day afraid ugh you