Chasidut su Isaia 9:76

And the daughters of Tzelofchad ben Chefer approached etc - look, it is written "Joyfully shall you draw water from the fountains of salvation" (Isaiah 12:3). Salvation is called in the aspect of the High Holy Crown, which is where exists the fountain/origin of salvation, lovingkindness and compassion. And the two springs that come from it are Yud and Hey, which are Chochmah and Binah. And from there comes the Flow and the Salvation to the five aspects that are called the Five Salvations. And this is what we say in Havdalah "the cup of salvations I raise etc" since just as the cup is a vessel that receives the wine that is poured into it, so too is the level of "the one who claims needs to show proof", which is the Higher Sovereingty, as it were. This is the vessel to receive the Five Salvations, through the aspect of "the tzadik is the life of the worlds", since he is connected to all, and joyfully draws, and this is the secret of "the tzadik is the life of the worlds". The sages have said that JOY is a metaphor for the covenant, which is the Flow and Filling of the cup of salvation, and "the one who claims needs to show proof" is the one that wants to raise oneself up to their source and their root of Holiness. And the holy Zohar says that the five fingers around the cup are a hint of the five salvations that come from the Upper World, which is the World of Freedom, as known to those who know. ... And those are symbolized by the letters mem-nun-tzadi-pei-chaf, which are both simple and double. And those five salvations are called "daughters of Tzelofchad", and this is the explanation of the verse "and the daughters of Tzelofchad approached": they approached themselves to their higher root, that are the five salvations spoken of above, since they are called daughters that surround the Shechinah since they receive the flow from the Higher Source. And they are called daughters of Tzelofchad - [break this word into] tzalap chad [one mark], those who are one since they have no dispersion, in the secret meaning of two rays that do not separate. OR you can also say - daughters of Tzelofchad [break this word into] tzel pachad [shadow of fear] since the five letters mem-nun-tzadi-pei-chaf are double they are the hint to the Holy Strengths, and from there come Fear and Awe into those who hate Israel and all who do evil, that they are unable to come to the higher holiness. They are not able to do evil to Israel, because they [Israel] desire and want those five salvations, which are symbolized by the settling and inheriting the holy land. And that they [the daughters] were able to go up to their Source and their High Root so as to make the flow descend and fill up the cup of salvations, which is the secret of the Holy Sovereignty. And their desire was to bring about salvation and redemption, which is the messianic times, which is "and the daughters of Tzelofchad ben Chefer approached", since it is known that the secret of Exile is to raise the 288 (Refech) holy sparks, hinted in the letters of Chefer. And "Son of Gilead" - through Yaakov Our Father who called him Gal-ed, and this is also a hint to the world of freedom, in which there is the sweetening of the judgments, and there one is an E"D (witness) that the ability of changing Names for God is how we conquer our enemies, which are the ones that try to cross over the GaL (wall of stones), like the way Lavan the Aramean tried to fool Yaakov, crossing over the wall of stones to do evil to Israel. OR one can say Ben Gila"d, E"D (witness) Ayin and Dalet. Ayin and Dalet are augmented in the verse Shema etc Echad, which are the letters of E"D. Since we are with the Blessed One and we unify God's name, above and below, and we give witness to God's unity, Blessed be the Name.And what is left of the letters of Shema is SH"M, and from Echa"d, A"CH; so we can make the combination ASHMA"CH (which is Shem Ach due to our witnessing of the unity of the Holy Blessed One, and this is Ben Gil"ad, that it becomes revealed to us the Name A"ch brother/ an idea of God as Brother, through the E"D written augmented.) Ben Machir - Ben Machir with patach - that he will recognize and know and reveal and publicize the Holy One of Blessing to Israel. And as it is written "For a child has been born to us, a son has been given us. And authority has settled on his shoulders...in token of abundant authority and of peace without limit" (Isaiah 9:5-6). Ben Menashe. From the expression "God has made me forget completely my hardship" (Genesis 41:51). That is, through him Israel forgot completely all their hardship in exile. And these are the names of his daughters: the five salvations spoken above, each with her specific name, due to the good action that each has. The name of the first is Machl"ah - from the expression machul lah - it is forgiven to her, there is the source of Forgiveness (Selichah); or the expression "forgiven to the righteous." The name of the second is to be read together with the name of the first: Machla"h Noa"h, meaning constantly advancing [n"a] sickness from the seed of Israel due to the sweetening of judgments. The name of the third Chogla"h: from the expression Cha"g La"h (a festival to her), happiness and rejoicing there. The name of the fourth Milka"h: the revealing of the holy sovereignty (Malkhut). The name of the fifth Tirtza"h: a hint that Kneset Israel (?) is happy in the presence of the Holy One of Blessing, to do all according to their will after the revelation of the higher light, the world of freedom. And to become sorry (metzerah), wanted (ratzah) from the sweetening of judgment, and all becomes Compassion. And THIS IS the explanation of "and they stood (fem. verb) - the five salvations spoken of above. In front of Moshe - the aspect of Awareness (Da'at). And in front of Eleazar haKohen - the higher (sphere). And in front of etc, why will the name of our father be diminished etc give us a holding etc - since through Israel Sh"en A"ch (the name Brother) is remembered (and expanded) influencing (the world) - this is "among the brothers of our father". A"v (father) is an expression of will, like "and they did not want" Av"u (Judges, 19:25; I Samuel 15:9) - our will is that we have a holding on the aspect of Brother A"ch remembered/male. And this is "among the brother of our father". And this is "they brought their claim to Moshe" - the world of freedom, the 50 levels of Binah. In front of Hashem - specifically. "And Moshe spoke to Ad-nai" - the aspect of Awareness. "

There is another approach to this word found in the ‎explanation by Nachmanides, (last section) on ‎פרשת בשלח‎, on ‎Exodus 17,9 according to which whatever Moses and Joshua had ‎done in their time would be re-enacted by the prophet Elijah and ‎the messiah, descended from Joseph in due course. According to ‎our tradition the messiah from the house of David will reveal ‎himself only after the death of the messiah from the house of ‎Joseph., so that the process of redemption will begin with the ‎appearance of the prophet Elijah, followed by the messiah from ‎the house of Joseph, and will be completed with the redemption ‎under the messiah from the house of David. This trilogy is alluded ‎to by the shalshelet above the word ‎וימאן‎. When Joseph ‎reminded himself of this sequence, he was reinforced in his ‎determination not to give in to the allure of Potiphar’s wife. This ‎is also why the Torah reports in Genesis 50,23 ‎וירא יוסף לאפרים בני ‏שלשים‎, “Joseph was privileged to see a third generation of ‎Ephrayim.” The final letter ‎ם‎ at the end of this verse is ‎mysterious. [We would have expected the letter ‎י‎ instead, ‎indicating the ordinal number “third.” Ed.] This letter is an ‎allusion to Isaiah 9,6 where the word ‎לםרבה המשרה‎, is written ‎with the final letter ‎ם‎ at the beginning of the word. According to ‎our tradition (Sanhedrin 94) the final letter ‎ם‎ there is an ‎allusion to the final letter ‎ם‎ in the word ‎אפרים‎, a hint that the ‎messiah from the house of Joseph will be a descendant of ‎Ephrayim. (Compare Bamidbar Rabbah 14,2. Zohar II ‎‎100, also elaborates on the subject of the messiah from the house ‎of David following the messiah from the house of Joseph when ‎discussing aspects of the levirate marriage.)‎

R’ Elazar of Worms says in his work ‘the Rokeach’ that the thirty-six candles we light on Hannukah parallel the thirty-six hours for which the original light of the six days of creation shone, before it was hidden away. If this is so, then it appears that each Hannukah candle draws from the or haganuz, the hidden light of creation, and gives light in great darkness, as our Sages hinted with their description of the or haganuz as a light which shined from one end of the world to the other (Chagigah 12a). There is no hiddenness or obscurity (he’elem) before this light. We call the world (olam) which obscures (ma’alim) and hides this light ‘the natural,’ but the original light of creation shone through all these layers of concealment and it was hidden away for the righteous; on this it is written “A light shines for the upright in the darkness…” (Psalms 112:4) It is also written “The people that walked in darkness have seen a brilliant light…” (Isaiah 9:1) The generation which lived in the days of the wicked Greeks walked in darkness, as the Sages taught “darkness refers to Greece which darkened the eyes of Israel…” (Bereshit Raba 2:4), nevertheless they served God with a spirit of self-sacrifice even in the midst of this darkness. That is why they merited that the hidden light shine for them, and some of its illumination remains, radiating from year to year even in these lowly times. Every servant of God must rejoice during these days when a touch of the hidden light illuminates Divine service. The primary intent of the wicked ones was to make us forget God’s laws and Torah, and the Hannukah lights bring us to remembrance.