Hasidut untuk Mikha 7:8

And this is the aspect of Chanukah, because the lighting of the Chanukah candle(s) is the aspect of drawing down of the perception of G-dliness through the tzimtzumim/contractions; from there is the essence of the kindling of all the lights and candles of holiness, the aspect of "לְאַנְהָרָא שרגין וּלְאַדְלָקָא בּוּצִינִין", which is the aspect of the tefillin mentalities, which are the essence of perception of G-dliness, that is said then, 'and good oil emptied out on the 7 branches of the Menorah, etc. Because the drawing down of the perception of G-dliness through the tzimtzumim/contractions is the aspect of the lasting of good oil, the holy anointing oil which is the aspect of the holy Da'at beneath vessels and contractions, which are the oil and the vessel and the wick, which through them the light that is drawn from the aspect of the perception of G-dliness, from where all the lights come from. Because this is the light of all the lights, as it is written (Psalms 27:1) "The LORD is my light and my help". This is the aspect of the power of the Chanukah miracle, for then the evil Greeks rose 'to cause (the Jews) to forget Your Torah and to remove', etc. For the evil Greek kingdom is the essence of the aspect of external wisdom, which is Greek wisdom; because they engaged more in it (in order to) draw down the external wisdom to the world, as is known. This is the essence of the strengthening of the evil malchut/kingdom, which are the four malchuyot on the malchut/kingdom of holiness, as seen above. Therefore it was then a time of great sorrow, because they wanted (the Jews) to forget the Torah completely through the strengthening of external wisdom which is the opposite of the Torah. Torah and mitzvot are the aspect of measures and vessels to drawn down, through them, the perception of G-dliness, as explained above. And they (the Greeks) wanted the Torah and mitzvot to be forgotten through the strengthening of the evil malchut of the 4 malchuyot which prevailed over the malchut of holiness, which is Lower Wisdom, as seen above. Like now (i.e. in our times), (due to) our great sins, the heretics are emboldened and want to drawn down external wisdom into the world and to forget the Torah completely, as we see in the sense of all those who are drawn after their own paths, they throw off the yoke (of Torah and mitzvot) completely and shave their beards and peyot, and they drink non-Jewish wine, until they cast off the yoke completely, G-d save us. However, Hashem Yisbarach, in His great mercy, brings a cure for the injury and performed for us a great and wondrous miracle. Then in the days of Matityahu ben Yochanan, the High Priest, until there was no more subjugation and He overthrew the evil kingdom of Greece/Hellenism, a great downfall. Therefore also through the force of the miracle He drew down wondrous light into the world to the generations, so we may have strength through this to drawn down light, as seen above, everyone in is own house. In other words, the light of the perception of G-dliness through the contractions, as seen above. This is the aspect of rectification that is brought in the Torah there, as seen above; that the only thing a very sick person needs is an exceedingly great Rabbi, who will be trained and wise like this, who can bring about wondrous tzimtzumim/contractions which will enlighten also inside him the perception of G-dliness, as explained above. This aspect is drawn down upon us on Chanukah through the great tzaddikim who are exalted above, who will rectify 'to light the Chanukah candles. Through this there is strength to bring down the aspect of enlightenment as seen above, on everyone in his own house, even if he is in his present form, as is explained in the kavanot of Chanukah that the idea of Chanukah is to drawn down the wondrous light to include all the unique ones that drawn him down below, i.e. downward from the ten tefachim (a measurement of length equal to a hands-breath). Because on Shabbata and Yom Tov one lights candles of mitzvot, for then that is the essence of the elevation of the malchut, Lower Wisdom, as seen above. This is the aspect of a candle of mitzvah, for from the holiness of Shabbat and Yom Tov the kelipot fell, which are the aspect of the 4 malchuyot. The malchut of holiness elevates from between them and then illuminates with a great light, which is the aspect of the lighting of candles on Shabbat and Yom Tov which are lit in their place at the time of elevation. But regarding Chanukah, the lighting is in the way of a wondrous miracle, for then there is not an elevation so much, because they are week days (non-holy days), and then the kelipot - which are the 4 malchuyot - are not nullified completely as during Shabbat and Yom Tov. Even though we light this holy candle, which includes within it all the unique ones, which is the aspect of the drawing down of the perception of G-dliness through the tzimtzumim. In other words, the aspect, which we see above, that the very great tzaddikim draw down wondrous rectifications like these until they are enlightened, the aspect of the perception of G-dliness through the tzimtzumim/contractions. Also below, in the very lowest level, which is the aspect of below the ten tefachim that the Shechinah never descends (Sukkah 5a). Now, because of the force of the miracle we specifically light the holy and awesome Chanukah candle, which is the aspect of the drawing down of the perception of G-dliness through the tzimtzumim, further and further down to illuminate every Jew, to all those who want to receive it, even if he is the worst of the worst, even the one who is sickest in his soul through the multitude of his sins, to illuminate him also with the light of the perception of G0dliness through the great strength of the great tzaddikim who bring down the strength of the miracle of Chanukah to the world. Through this, even in the aspect of 'week days' that cannot be elevated completely in the aspect of the malchut of Lower Wisdom, as seen above, despite this one brings down the light of the perception of G-dliness through the contractions below, even to the lowest level. Because from the greatness of their strength they are able to illuminate even the lowest level; because of their strength they are able to illuminate even the smallest ones to a very high (level) and to heal them even though they are very sick. This is the aspect of the lighting the Chanukah candle less than ten tefachim as explained above. And this is the aspect of (Psalms 23:4) "Though I walk through a valley of deepest darkness, I fear no harm, for You are with me", the aspect of (Micah 7:8) "Though I sit in darkness, the LORD is my light". For they bring down the light of the perception of G-dliness downward to the depth of darkness, the aspect of 'a valley of deepest darkness', to illuminate the lowly very much, so that they too come to the light and knowledge of His G-dliness, may He be blessed, so they may be healed and rectified and return to Him.

And this is (Ps. 145:14), “Somekh Hashem lekhol-hanofelim/ Hashem is a support to all the fallen,” who are the aspect of those who have fallen from serving Hashem, and Hashem Yithbarakh supports them and awakens them from sleep through the Tzaddikim of the era, who are the aspect of Dawidh-Mashiach who attained the reversal from the aspect of Nefel to the aspect of long life, to always begin living anew, which this is the aspect of tefillin, the aspect of “Venifliynu” as mentioned. And thereby they enliven and establish all the fallen ones, that they should not be downcast and not despair of the deliverance of their souls, as mentioned. Until they merit to return to Hashem, and then the fall and descent becomes the ultimate ascent. For, the essence of the fall is specifically on account of this, in order that they should begin living anew, as explained elsewhere. That is, that his vitality and brains should begin again and be renewed, which this is the aspect of tefillin, the aspect of “Venifliynu” etc. as mentioned, hence the support of those who have fallen from the service of Hashem, that they should not despair. Rather, they should strengthen themselves anew each time, which this itself is the aspect of Dawidh-Mashiach, who attained the aspect of Nefel being reversed to the aspect of long life, that he should merit to begin to live anew each time, as mentioned. For, for them too the fall and descent becomes the ultimate ascent. As Rabbeinu z”l said elsewhere in LM (#261), that the fact that a man falls from his service, it is from Heaven — for becoming distant is the beginning of drawing close. Therefore he fell in order that he should become more alert, to draw close to Hashem Yithbarakh. And his advice is, “that he should begin anew, entering the service of Hashem as if he has still never begun, and this is a big rule in serving Hashem, that a person needs to really begin anew every day.” Hence specifically through the fall they begin to live anew, which is the aspect of tefillin, as mentioned. Which, this is the aspect of Dawidh’s longevity, which was reversed from Nefel to long life etc. as mentioned. For, all the support of the fallen is through the aforementioned great tzaddikim, who are the aspect of Dawidh-Mashiach, who lived new life at all times. Which, thereby they enliven all the fallen ones, to begin anew from now, and as explained above. And this is the aspect of the Redemption which shall be through Dawidh-Mashiach, who should come soon in our days, and then Kenesseth Yisrael will rise up from their fall, as our rabbis z”l expounded (Berakhoth 5) on this verse — which this is the reason why there is no Nun in Tehillah leDawidh etc. Even so, Dawidh again supported it prophetically [lit. by Ruach haKoshesh/ by the Spirit of the Holy], as it says, ”Somekh Hashem lekhol-hannofelim,” etc. In the West (i.e. Israel) they resolve it [the verse Amos 5:2, Naflah velo-tosif kum, betulath Yisrael/ She is fallen and shall lo longer rise, the virgin of Yisrael] thus: ”Naflah lo-tosif [lipol `od]/ It has fallen but shall no more [fall], Kum/ Rise” etc.! [Berakhoth 4b] For, the entire fall of Kenesseth Yisrael is their falling from their service, God forbid, which the Redemption depends on. For, the Redemption depends on nothing else but Teshuvah/ Return/ Repentance, as our rabbis z"l said (Yoma 80). And therefore the main support of the fall is by Dawidh specifically, who lives the aforementioned long life, as mentioned. Which, thereby he vitalizes, strengthens and supports all the fallen ones, that they should not despair, for Hashem is with them and close to them, in the aspect of, “Al tismechi oyavti li ki nafalti kamti/ Do not rejoice over me, my enemy; though I have fallen [specifically], I shall rise. Ki eshev bechoshekh Hashem owr li/ Though [or “when,” or “because”] I sit in darkness, Hashem is a light unto me” (Mic. 7:8). And then the fall and descent is the ultimate ascent, and is as mentioned. And this is the Kohen haGadol [High Priest] in the Beith haMiqdash praying on Yom haKippurim, “Velo tapil ishah peri bitnah/ And let no woman miscarry the fruit of her womb...” [YK prayer] “Velo ya`adei `avid shultan mideveith Yehudah/ And may there not depart a ruler from the house of Yehudah” [Yoma 53b]. For, he attained the reversal from the aspect of Nefel to the aspect of long life specifically, as mentioned. And therefore the Kohen haGadol would pray on Yom haKippurim this prayer specifically. For, Yom haKippurim is the essence of teshuvah/return, and the essence of teshuvah is to rise up from one’s fall, which is the aspect of Nefel, as mentioned. And to be strong to renew his days, in the aspect of (Lam. 5), “Hashivenu... chadesh yameinu keqedem/ Restore us... make our days new as before” etc. as mentioned, which is the aspect of Dawidh Mashiach’s kingship, as mentioned. Therefore after Yom haKippurim is Sukkoth, which is the aspect of, “Aqim eth-sukath Dawidh hanofeleth/ I will raise up the tabernacle of Dawidh that is fallen” (Amos 9:11), annulling the aspect of the fallen ones’ fall, God have mercy, and instead raising them up and vitalizing them, in the aspect of, “Somekh Hashem lekhol-hannofelim” etc. as mentioned. And therefore after Sukkoth is Shemini `Atzereth, which is the aspect of the Davidic kingship, as written (Sam. I 9:17), “Zeh ya`tzor be`ami/ This one shall have authority over My people,” as Rabbeinu z”l said elsewhere (LM #48), which is when Nuqva is `otzereth/ seizing the droplet so that it does not fall, as written in the Kavanoth, namely, as mentioned above.