Why the oil of the Chanukah miracle was "sealed with the seal of the High Priest"

Table of contents

Search this book:

Sharing chassidic texts with others

No. 316

This letter was addressed to R. Shmuel Rien, a ritual slaughterer in Manchester.

B"H, 20 Kislev, 5708

Greetings and blessings,

Enclosed is a publication concerning Yud-Tes Kislev that just yesterday was brought from the printer. Similarly, we sent it to your colleagues, the ritual slaughterers, R. Yitzchak and R. Alexander Sender.[259] Certainly you will share the text with many others in an appropriate manner. [In this way,] the merit of those many [others] will be dependent on you.

In one of his talks, my revered father-in-law, the Rebbe Shlita, said that drawing close the estranged must be carried out in a manner that elevates them to you and not that you descend (from your level in [the observance of] the Torah, its mitzvos and prayer) to them.

A connection to the above can be made to the days of Chanukah which are nigh approaching. Although the fundamental dimension of the miracle was the victory in battle, [our Sages] made the primary [commemoration of the miracle] dependent on the miracle of the oil (as explained in the maamar entitled BeChof-Hei BeKislev in Torah Or and Shaarei Orah).

With regard to oil, we find [several] opposite characteristics:

1. It is made by pressing and crushing [the olives] (Shmos Rabbah, the beginning of Parshas Tetzaveh; see also Menachos 8:4). This alludes to humility.

2. It permeates through all entities.[260] This reflects its connection to all entities.

   Conversely,

3. [Oil] does not become mixed with other liquids (Shmos Rabbah, loc. cit.) which points to its discreteness (see Imrei Binah, Shaar HaKerias Shema, secs. 54-56).

4. It rises above all other liquids (Shmos Rabbah, loc. cit.) which indicates elevation.

This same pattern of service should be followed when the time comes to shine light in the courtyards and the public domain[261] until the feet of the Tarmudites disappear.[262] Tarmud shares the same letters as the word moredes , "one who rebels" (the maamar entitled Ner Chanukah, 5643, et al.).[263]

1. The beginning of one's Divine service must be characterized by kabbalas ol; "my soul will be as dust to all."[264]

2. Afterwards, one must "love one's neighbor." If he sees that his neighbor is not like oil (i.e., his body does not ascend and become consumed in the light of his soul which is "the lamp of G-d"), he must [extend himself and] permeate through to him.

3. He himself does not descend and become intermingled [with undesirable qualities] through this service. On the contrary, he ascends to great heights until ultimately...

4. He reaches a lofty and elevated rung. For on his own account he is nothing, but with regard to his work, he is the agent of the King of kings, the Holy One, blessed be He. Hence, who can compare with him? For a person's agent is comparable to the person himself.[265] And in that vein, our Sages say (Bava Basra 75b): "In the [ultimate] Future, the righteous will be called in the name of the Holy One, blessed be He."

With wishes for everlasting good in all matters,

Rabbi Menachem Schneerson

Chairman of the Executive Committee

   

Notes:

259. (Back to text) [See the two preceding letters.]

260. (Back to text) See the Tur and Shulchan Aruch, Yoreh Deah 105:9 and commentaries which discuss whether oil that has come into contact with non-kosher foods imparts the flavor of those foods when it permeates other kosher foods. With regard to the parallel in a spiritual sense, Torah is compared to oil. Nevertheless, if a teacher's conduct is unfavorable, our Sages,] Chagigah 15b, warn: "Do not seek Torah from him," [seemingly implying that the Torah, oil, does cause other qualities, the teacher's unfavorable traits, also to permeate]. It is, however, easy to make a distinction between the two instances.

261. (Back to text) [Shabbos 21b states that the Chanukah lights should be placed at the doorway to one's house to cast light outside.]

262. (Back to text) [The Tarmudites were a lowly nation who would sell wood in the marketplace. They would remain late so that anyone who realized that they were lacking wood would purchase it from them. As long as they were in the marketplace, it is a mitzvah for the Chanukah lights to burn (Shabbos, op. cit., Yevamos 16b and Rashi).]

263. (Back to text) [I.e., in a spiritual sense, the Chanukah lights must burn until they drive away all traces of rebellion against G-d.]

264. (Back to text) [The prayer Elokai netzor (Siddur Tehillat Hashem, p. 61).]

265. (Back to text) [Berachos 34b, et al.]

Why the oil of the Chanukah miracle was "sealed with the seal of the High Priest"

Table of contents

Search this book:

Sharing chassidic texts with others