חסידות אויף תהילים 104:15

And you will remember Ad-nai your God, who is the Giver of your strength to do valor. It is a main principle to remember the giver of anything. And as we find regarding the tithes (Deut. 26:13) "I did not transgress Your command and I did not forget" and in the Gemara we read "I did not transgress not blessing You and I did not forget to mention Your name over the produce" (Brachot 40b). And even regarding the words of Torah, if a person did not remember to say "Giver of the Torah" one's wisdom does not amount to anything. And therefore the Holy Blessed One set it so that the Human cannot exist without food, so the Human will lack something, and your creations will take great effort, and you will remember the One who brings about the Flow - and this is the level of Israel: they remember the One who brings about the Flow constantly. And through this they receive the inner energy of food, since in truth every thing has a specific quality, such as "wine that gladdens the heart of people" (Ps. 104:15) etc, and dates that make worry go away , as it is written in the Gemara (Ketubot 10b). And the opposite we also find in the Gemara, such as that the flour of barley is hard on the intestines (Brachot 36a), and so too the five grains there is a depth that precisely those five grains give strength and power to humans, and this is why the minimal amount is a olive-size. And regarding oil too, it indicates that "the beginning of wisdom is the awe of God" (Tzidkat HaTzadik 147:1) - and in this it is all the idea that a person must not say "my strength and my power brought me all this", one should constantly remember that "from all that comes from the mouth of God does a person live" (Deut. 8:3), that the essence of existence is what comes from the mouth of God, which is found in the essence of all things , and from this one should bless so that strength and force will flow from what one brought inside oneself, so that one will be able to serve God with that strength, as it is written [wisdom says] "for through me your days will increase, and years be added to your life. " (Proverbs 9:11)

And this is the aspect of Chanukah and Purim, which are the aspect of the mitzvah of visiting the sick. For they are days which are very good and holy, even though they are not yom tov, because it is not forbidden to work (on them). They are the aspect of, as seen above, the aspect of the illumination of the perception of G-dliness upon the very ill through the great strength of the tzaddik, who can create vessels and wondrous contractions like these, etc., as explained above. This is like, for example, when a person is healthy, certainly the king will not come to him to see his face (i.e. to visit him). Rather, all those who want to see the king and to be refined by the light of his face must clean and purify himself very very well, and to adorn himself as is fitting, and to strive for the doors of the king and to request from those who see the face of the king that he obtain permission to enter and to use all the strategems that pertain to this until he merits to come before the king. And it depends upon his level if he enters to the courtyard of the king or to the house or to the hall, etc. (This is) in order for the king to illuminate his face. However, when one of the king's men falls ill, and is upon an anguished couch, G-d save us - Then when the mercy of the king is awakened to receive vitality from the light of his face, then the king is compelled to go to him, to his house, to illuminate his face and to give him vitality, and this is the aspect of the Shechinah above the head of the sick, as explained above. This is the aspect of Chanukah and Purim which are holy times that were given to us to enliven us during these days of butter exile, when the congregation of Israel is called 'sick', as it is written in the Holy Zohar in the aspect of (Song of Songs 2:5) “Sustain me with raisin cakes, Refresh me with apples, For I am faint with love.” And from our heavy sickness we are unable to ascend and see and bow before Him during our Three Festivals, to enter into His Holy House which is the Beis HaMikdash, to receive the Light of the Face. For 'because of our sins we have been exiled from our land, and we are far', etc., and 'we are not able', etc. (Liturgy). Therefore, the Master of Mercy has mercy on us from his enormous mercy, and gives us these three holy days, which are Chanukah and Purim, that the great tzaddikim - the Men of the Great Assembly - rectified for us, in order to drawn down upon us the Light of the Face into our houses in our current exile; that every one in his house may merit to light the Chanukah candles on Chanukah, which is the aspect of the Light of the Face, the aspect of (Psalms 104:15) "oil that makes the face shine". This is the aspect of the perception of G-dliness, as explained above. Also during Purim, every one draws down upon himself the aspect of 'receiving the Torah' which we receive now every year in the midst of our exile, in the aspect of (Esther 9:21) 'to observe and receive'. Therefore, Chanukah and Purim are in the aspect of festivals. This is the aspect of the mitzvah of visiting the sick, as seen above, that Hashem Yisbarach has mercy on us, and travels to visit us and illuminate us with his Holy Face in the midst of our exile, for we are sick like this, as every one knows in his soul. And He, in His mercy, visits us and enlivens us with the Light of His Holy Face, through the holiness of these holy days which He has given us, which are Chanukah and Purim, which are holy days in the midst of the 'profane'. They are the aspect of 'the days of exile'. For then we have no strength to ascend to Him to the Beis HaMikdash to receive the Light of the Face. Only He, May he be Blessed, draws down upon us the Light of the Face in the midst of our houses, in order to enliven us through the great and true tzaddikim that are in every generation, who engage in our rectification, and who make great efforts to enliven the very sick, as explained above.

This corresponds to the 4 cups of wine at the Passover Seder. Wine has two parts, as our Rabbis Z"L said, "if a person is worthy it makes him a head and if he is not worthy it makes him a poor person". Yoma 76b. This means that a person's knowledge is elevated by the wine, and being that the essence of knowledge is the revelation of providence, knowledge of providence is enhanced by drinking wine and one becomes a 'head'. But when a person is not worthy, the opposite happens and one becomes poor, for the true pauper is he who lacks knowledge, which is the main cause of material poverty. When a person lacks knowledge of providence, which is the essence of knowledge, this causes poverty, as in, "you shall eat it with despair" (Genesis 3:17), representing oppression and poverty that come on account of the blemish of eating of the tree of knowledge of good and evil, which corresponds to natural sciences. Furthermore, nature corresponds to darkness and night, corresponding to the blemish of the moon, which is the root source of poverty, as is known. Wine is therefore comprised of both elements: it brings on sleep, which corresponds to nature, which corresponds to night and sleep, and when one is worthy, it arouses from sleep, as in, "your pallet is like good wine which makes the lips of the sleeping speak". Song of songs 7:10. Good wine, which comes from the realm of holiness, arouses a person from sleep, represented by speech. During sleep, speech disappears, while good wine arouses from sleep and evokes speech, which comes from knowledge, as in 'makes the lips of the sleeping speak', which corresponds to providence, corresponding to the arousal from sleep. And since wine is comprised of both elements, when a person is worthy it represents knowledge, Providence, as in, "wine that makes glad", corresponding to the world of the future, as in "wine makes glad" (Psalms 104:15). And when one is not worthy it is an intoxicating wine, which confuses knowledge and errs with natural sciences, which corresponds to sleep. Therefore wine must be carefully guarded from the touch of a non-Jew, more than anything else. Nothing else in the world besides wine becomes forbidden by the touch of a non-Jew. As soon as a non-Jew touches wine, and touch is with the hands, the wine is drawn into the realm of nature, which corresponds to the non-Jew, since the wine itself is comprised of both aspects. Therefore a non-Jew, who corresponds to nature, makes the wine impure with the touch of his hand, for the wine is immediately drawn into the realm of nature, and is therefore unsuitable for a Jew, who is above nature, and whose food and drink should be holy, since the knowledge of providence is drawn through food and drink. Therefore, the blemish of the wine is specifically by their touch with the hands, for the blemish of the knowledge of providence is mainly through a blemish of the hands, of the 28 phalanges of the hands, which correspond to the 28 letters of creation. The hands of the non-Jews though, are the opposite of this, and are in the category of "the hands are the hands of Esau" (Genesis 27:22), corresponding to the mistaken belief in nature, corresponding to "my power and the might of my hand", and therefore wine is blemished by the hand of a non-Jew. This forbidden wine is then in the category of the mistaken belief in natural sciences, which corresponds to sleep. This is alluded to in the word Nesekh, נֶסֶךְ, the term for forbidden wine, as in, "For G-d Nasakh נָסַךְ (poured) a spirit of slumber" (Isaiah 29:10), which refers to stargazers who have a mistaken belief in the constellations. Therefore at the time of the Exodus from Egypt, when Providence was revealed, it is a commandment to drink 4 cups of wine, for wine is then in the category of 'if one is worthy the one becomes a head', for now at the Passover Seder, knowledge is elevated and providence is greatly revealed through the wine, for G-d drew Providence and broke the night, the sleep, as in "around midnight I will go out within Egypt". Wine is then in the category of 'wine makes glad' and a person is able to speak and tell the story of the Exodus from Egypt on this night, by means of the wine as in 'wine makes the lips of the sleeping speak'. This corresponds to "song is only recited on wine". Berachot 35b. For all songs are drawn from the world of the future, when song will be aroused in the world, as stated in the holy Zohar III 286b, as in, "Then Moses will sing". Exodus 15:1. It does not say 'sang', in the past tense, but 'will sing' in the future, teaching us that he will sing in the world of the future. Sanhedrin 91b. This is because the essence of song comes from the world of the future, when Moses will sing, for song will then be aroused in the world. This is the source of all songs - song in this world over miracles, for all miracles come about by G-d drawing providence from the end of the world, from the world of the future, into this world. And when a miracle takes place, we draw song from the world of the future into this world, which is all the songs for the miracles that we sing. Therefore, song is only recited over wine, for wine will then be absorbed into holiness, corresponding to knowledge of providence, for the essence of song is drawing providence, which is the song for the miracle, into this world, which is why song should be over wine. This is represented by the 4 cups of wine at the Passover Seder, corresponding to the Four Kingdoms. When wine is absorbed into holiness, corresponding to Providence, all exiles of the Four Kingdoms are subdued, for their main power is through nature, and by means of the Providence that is revealed by the knowledge that is drawn by the 4 cups of wine, they are all eliminated.