The
Miracle
of
Hanukkah
Article
7,
1987
In
the
Hanukkah
poem,
we
say,
“Greeks,”
etc.,
“and
from
the
one
remnant
of
the
jars,
a
miracle
was
made
for
the
roses.
Sons
of
Bina
[understanding],
eight
days,
established
song
and
chanting.”
The
interpreters
ask,
“Why
did
they
make
the
days
of
Hanukkah
eight?”
After
all,
they
had
oil
for
one
night,
and
the
miracle
was
that
it
burned
seven
more
days.
Therefore,
according
to
the
miracle,
they
should
have
set
it
only
for
seven
days.”
They
explained
that
since
there
remained
on
the
first
night
from
the
oil
that
was
needed
for
the
first
night,
so
the
miracle
on
the
first
night
was
that
not
all
the
oil
burned,
but
rather
some
of
the
oil
burned
and
the
rest
remained
seven
more
days.
This
means
that
their
finding
the
oil
jar
that
was
sealed
with
the
seal
of
the
High
Priest
is
not
regarded
as
a
miracle,
although
it
was
a
miracle
that
the
Greeks
did
not
see
the
oil
jar.
Instead,
he
regards
a
miracle
as
that
which
was
unnatural,
and
that
which
was
done
above
nature
is
regarded
as
a
miracle,
since
the
oil
jar
was
in
the
world
but
they
did
not
see
it.
This
is
not
so
with
the
oil.
Of
the
measure
required
for
lighting
during
one
night,
only
a
small
part
of
the
oil
burned.
That
small
part,
which
was
blessed,
burned
longer.
This
was
unnatural.
That
is,
it
is
not
according
to
nature
to
burn
longer
than
predicted.
It
follows
that
what
was
left
of
the
first
night,
the
fact
that
not
all
the
oil
burned,
this
is
called
“a
miracle,”
since
this
did
not
exist
in
the
world.
We
should
interpret
in
the
work
the
meaning
of
the
Greeks,
the
oil
jar,
and
the
eight
days
of
Hanukkah—that
they
established
specifically
eight
days.
That
is,
what
do
the
eight
days
imply?
In
other
words,
why
was
it
not
nine
or
ten
days,
but
rather
the
miracle
lasted
only
eight
days?
In
the
literal
Torah,
it
is
said
in
the
name
of
Rokach
that
the
reason
why
the
miracle
lasted
only
eight
days
and
not
longer
was
because
the
place
of
the
olives,
from
which
the
oil
is
brought,
was
four
days’
walk
there,
and
four
days’
walk
back,
thus
eight
days.
This
answers
why
the
miracle
did
not
last
longer
than
eight
days.
It
is
known
that
our
work,
in
which
we
need
to
exert
in
every
way,
is
only
to
achieve
equivalence
of
form,
called
Dvekut
[adhesion].
Only
then
is
it
possible
to
achieve
the
purpose
of
creation—to
do
good
to
His
creations—meaning
to
revelation.
But
before
the
creatures
obtain
the
Kelim
[vessels]
of
equivalence
of
form,
the
purpose
of
creation
cannot
be
revealed
to
everyone.
Rather,
it
is
concealed
and
we
must
merely
believe
that
it
is
with
the
intention
to
do
good.
What
was
revealed
to
everyone
contradicts
the
good,
since
each
one
always
feels
deficiency
in
his
life,
and
always
lives
with
grievances
against
the
upper
guidance.
He
finds
it
difficult
to
say
that
he
is
enjoying
his
life
and
say
all
day
long,
“Blessed
is
the
Lord.”
That
is,
I
am
grateful
to
You
for
dealing
with
me
benevolently.
Instead,
a
person’s
life
is
always
full
of
lacks
and
pains.
He
always
sees
that
there
is
no
meaning
to
his
life,
when
he
begins
to
think
about
life’s
purpose,
namely
the
benefits
he
gains
while
suffering
the
war
of
life.
This
means
that
only
when
he
tastes
some
pleasure,
the
pleasure
intoxicates
him
and
he
loses
his
mind
and
reason
and
forgets
to
think
about
life’s
purpose.
But
when
the
pleasure
in
which
he
is
immersed
departs
from
him,
for
whatever
reason,
he
immediately
begins
to
ponder
life’s
purpose.
Only
when
one
has
nothing
with
which
to
nourish
his
body,
meaning
when
he
does
not
feel
pleasure,
he
immediately
begins
to
think
about
life’s
purpose.
That
is,
a
person
asks
himself
“What
is
the
meaning
of
my
life?
For
what
purpose
was
I
born
in
the
world?
Was
creation
made
so
there
would
be
creatures
that
suffer
torments
and
pains
in
the
world?”
That
state
causes
one
to
begin
to
contemplate
life’s
purpose—what
is
it
and
what
is
it
for.
This
is
regarded
as
a
person
raising
his
head
from
the
currents
of
life,
where
all
the
creatures
are,
and
they
have
no
time
to
think
about
what
they
are.
Rather,
they
go
with
the
flow
where
the
water
goes.
And
there
is
no
one
who
can
see
the
end,
meaning
where
the
flow
of
life
is
leading.
Only
he,
because
the
lack
of
pleasure
causes
him
to
raise
his
head
up
in
order
to
look
at
life’s
purpose,
at
that
time
he
sees
and
hears
as
though
a
clarion
from
above
tells
him
that
the
world
was
created
with
the
intention
to
do
good
to
His
creations.
But
in
order
to
taste
that
benefit,
he
is
told
by
books
and
authors
that
there
are
conditions
in
order
to
achieve
that
good,
called
“the
purpose
of
creation.”
The
Creator
demands
that
they
first
meet
these
conditions,
or
He
will
not
want
to
give
them
the
delight
and
pleasure.
However,
it
is
not
that
He
requires
these
conditions,
meaning
that
the
Creator’s
demands
of
man
are
for
the
sake
of
the
Creator,
and
if
the
creatures
do
not
abide
by
these
conditions
He
will
not
want
to
give
to
them.
With
flesh
and
blood,
if
we
want
the
seller
to
give
us
something
then
the
seller
sets
the
conditions
for
the
customer,
which,
if
he
meets
them,
the
seller
will
agree
to
give,
but
the
conditions
are
in
favor
of
the
seller.
Conversely,
the
Creator
is
not
deficient
or
needs
the
lower
ones
to
meet
the
conditions
required
of
them,
as
it
is
written,
“If
he
is
right,
what
will
he
give
you?”
Rather,
these
conditions
that
the
Creator
sets
before
them
are
for
man’s
sake.
We
can
see
that
this
is
like
a
person
telling
his
friend,
“I
want
to
give
you
much
silver
and
gold,
but
you
must
meet
one
condition
or
you
will
not
receive
anything
from
me.”
His
friend
asks:
“What
is
it
you
require
that
I
will
give
you
so
that
you
will
give
me
the
silver
and
gold?”
So
he
tells
him,
“Bring
me
large
and
small
sacks
so
you
can
fill
them
with
silver
and
gold.
But
you
must
know
that
for
my
part,
there
are
no
limitations
on
how
much
you
will
take.
Rather,
the
amount
of
silver
and
gold
depends
on
your
limits.
That
is,
as
many
Kelim
[vessels]
as
you
will
bring
me
I
will
fill,
not
more
and
not
less,
but
exactly
that.
This
is
the
condition
I
am
setting
before
you.
Certainly,
there
is
no
doubt
that
the
conditions
that
his
friend
requires
are
not
for
the
sake
of
the
giver,
but
everything
is
for
the
sake
of
the
receiver.
Here,
in
the
work
of
the
Creator,
where
one
must
meet
the
demands
that
the
Creator
demands,
they
are
only
for
man’s
sake.
However,
a
person
thinks
that
they
are
for
the
sake
of
the
Creator.
And
since
man
was
created
with
a
will
to
receive,
he
cannot
understand
anything
of
what
needs
to
be
done
unless
he
sees
that
it
is
to
his
own
benefit.
But
here
he
is
told
that
the
Creator
wants
us
to
work
for
Him
and
not
for
our
own
benefit.
For
this
reason,
the
body
resists
these
works.
This
is
our
work—we
must
go
against
our
nature.
This
is
called
“work.”
But
when
one
works
and
feels
the
reward
he
is
receiving
from
the
work—that
it
is
for
his
own
sake—he
does
not
feel
that
this
is
called
“work,”
meaning
that
he
wants
to
be
rid
of
the
work,
since
this,
too,
exists
in
man’s
nature:
He
does
not
want
to
eat
the
bread
of
shame
because
our
root
is
not
receiving
or
deficient.
For
this
reason,
when
one
feels
that
he
is
receiving
something
without
anything
in
return,
there
is
the
bread
of
shame
there
and
he
is
ashamed
to
receive.
Therefore,
a
person
does
not
resent
having
to
work.
Rather,
one
can
regret
being
paid
less
than
he
thinks
he
is
worth.
It
follows
that
if
a
person
knows
he
will
be
rewarded
for
his
work,
this
is
not
considered
“work.”
But
in
the
work
of
the
Creator,
it
is
regarded
as
work
because
he
is
required
to
work
without
any
reward,
which
is
called
“working
not
in
order
to
receive
reward.”
This
is
not
in
our
nature,
which
is
why
this
is
called
“work.”
This
is
why
our
body
resists
these
works
and
always
has
grievances
with
the
Creator
for
giving
us
such
hard
work
that
we
must
work
against
our
nature.
Thus,
what
do
we
need
in
order
to
be
able
to
work
in
order
to
bestow?
It
is
one
thing:
If
we
believe
that
although
we
do
not
see
it
right
away,
since
our
bodies
do
not
show
us
the
truth,
if
we
exert
to
believe
that
working
in
order
to
bestow
is
in
our
favor,
since
that
we
need
these
sacks,
as
said
in
the
allegory,
that
the
sacks
we
are
preparing
are
all
of
our
Kelim
for
reception
of
the
delight
and
pleasure,
it
follows
that
all
the
work
that
is
with
the
aim
to
bestow
makes
part
of
the
Kli
[vessel]
that
is
fit
to
receive
the
abundance.
Also,
every
effort
joins
into
the
complete
amount
until
we
have
a
complete
Kli
fit
for
reception
of
the
light.
However,
it
is
difficult
to
believe
and
tell
ourselves
that
what
He
gives
is
our
vessels
of
reception
to
receive
in
it
the
delight
and
pleasure
that
are
in
the
purpose
of
creation
to
do
good
to
His
creations.
Accordingly,
we
can
interpret
the
matter
of
the
governance
of
the
Greeks,
which
is
the
opposite
of
the
way
of
Judaism.
The
matter
of
the
Greeks
is
that
we
must
go
only
within
reason
in
both
mind
and
heart.
Naturally,
when
Israel
wanted
to
go
above
reason
and
not
consider
what
the
outer
mind
necessitates,
they
could
not.
This
is
called
the
war
against
the
Greeks.
This
is
when
the
real
work
begins,
namely
that
the
people
of
Israel
wanted
to
mount
the
track
that
leads
to
Dvekut
[adhesion]
with
the
Creator.
This
path
is
called
“faith
above
reason.”
The
Greeks
wanted
to
control
the
body
so
it
will
not
relinquish
anything
unless
the
reason
agrees
to
it.
Once
this
prevailed,
and
once
that
prevailed,
and
this
caused
one
to
have
ascents
and
descents.
This,
the
reason,
is
the
reason
and
the
cause.
That
is,
once
a
person
has
decided
that
he
must
go
with
faith
above
reason,
as
a
result,
an
awakening
from
above
comes
to
him
and
he
begins
to
feel
a
good
taste
in
the
work
of
the
Creator.
At
that
time,
it
is
human
nature,
since
he
loves
to
rest,
for
this
reason
he
says,
“Thank
God
that
now
I
do
not
have
to
work
with
myself
and
assume
the
work
of
the
Creator
in
the
form
of
faith.
Rather,
now
I
feel
good
and
my
reason
agrees
to
take
upon
itself
to
engage
in
Torah
and
Mitzvot
[commandments]
since
now
I
feel
contentment.”
He
accepts
this
awakening
as
a
basis
and
a
foundation
for
the
work
of
the
Creator.
That
is,
the
basis
of
the
flavor
that
he
feels
now,
on
this
he
builds
his
entire
Judaism.
It
therefore
follows
that
now
he
is
blemishing
the
faith
and
says,
“It
is
a
shame
that
this
awakening
did
not
come
to
me
right
away,
when
I
began
the
work.
Then,
I
would
not
have
to
go
above
reason,
meaning
against
the
view
of
the
body.
Rather,
I
would
need
to
believe
what
is
received
from
books
and
from
authors—that
we
must
assume
the
burden
of
the
kingdom
of
heaven
although
the
body
disagrees
that
this
is
good
for
me,
and
to
believe
that
only
in
this
state,
when
the
body
disagrees,
is
the
best
way
for
me.”
In
other
words,
he
believes
above
reason
that
only
the
path
of
working
with
mind
and
heart
is
good
for
him,
meaning
that
then
he
will
find
the
happiness
that
the
Creator
has
prepared
for
him.
It
is
very
hard
to
believe
this.
But
now
he
does
not
need
to
believe
that
this
is
so.
Rather,
he
feels
that
indeed,
observing
Torah
and
Mitzvot
will
bring
him
happiness,
since
he
feels
that
this
is
so,
and
he
does
not
need
to
believe
it.
It
turns
out
that
this
is
the
real
reason
that
later
causes
his
descent,
since
his
foundation
is
built
on
pleasure
rather
than
on
bestowal.
If
he
remains
with
this
foundation,
he
will
never
achieve
Dvekut
with
the
Creator
because
as
long
as
he
is
on
this
path,
everything
will
fall
into
the
Klipot
[shells/peels]
of
the
will
to
receive
for
himself.
Baal
HaSulam
said
that
when
a
person
receives
feeling
and
reason
from
above,
when
the
body,
too,
begins
to
say
that
it
is
worthwhile
to
engage
in
Torah
and
work,
one
should
be
careful
and
say
that
he
does
not
take
this
feeling
and
reason
as
a
basis
and
foundation,
“as
the
reason
why
I
have
decided
that
now
it
is
worthwhile
to
work,
since
the
body
agrees
to
this
work
because
of
the
pleasure
I
am
receiving.”
Instead,
he
should
say,
“Now
I
see
that
this
path,
which
is
above
reason,
is
a
true
path,
since
I
see
that
it
has
granted
me
with
being
favored
in
the
eyes
of
the
Creator,
that
He
is
bringing
me
closer.
For
this
reason,
now
I
am
fond
of
the
Kedusha
[sanctity/holiness],
as
well,
and
I
feel
the
importance
of
the
Kedusha—that
it
is
worthwhile
to
work
only
for
the
sake
of
the
Creator.
For
this
reason,
what
should
I
do
now?
Brace
myself
and
walk
only
on
this
path
called
‘faith
above
reason,’
for
by
this
I
will
be
rewarded
with
permanent
Dvekut
with
the
Creator.”
It
thus
follows
that
specifically
by
being
granted
some
good
taste
in
the
work,
from
this
they
took
support
for
the
path
of
faith.
It
follows
that
the
basis
of
the
faith
grows
stronger
through
the
delight
and
pleasure
that
he
now
feels
in
the
work.
Now
we
will
explain
the
miracle
of
Hanukkah,
as
well,
that
they
defeated
the
Greeks,
meaning
that
they
were
rewarded
with
faith
and
felt
good
taste
in
this
work,
and
did
not
go
and
take
the
delight
and
pleasure
as
a
basis
and
foundation
for
work
within
reason,
which
is
regarded
as
Greeks.
On
the
contrary,
they
said
that
being
rewarded
with
good
taste
in
the
work
is
a
testimony
that
the
path
of
faith
is
the
true
path,
unlike
the
view
of
the
Greeks.
Had
they
gone
by
the
way
of
the
Greeks,
meaning
that
delight
and
pleasure
would
henceforth
be
their
basis
and
foundation,
that
this
would
be
their
support
to
sustain
their
work,
they
would
immediately
descend
from
their
degree,
as
this
is
the
main
reason
why
a
person
suffers
a
descent
from
his
state.
This
is
to
his
benefit,
so
he
will
not
fall
into
the
Klipa
[shell/peel]
of
the
Greeks.
It
follows
that
this
descent
is
a
great
correction.
Otherwise,
everything
he
adds
would
only
build
the
Klipa
of
the
Greeks.
Therefore,
there
are
two
ways
when
coming
to
that
state
called
an
“ascent”:
1)
To
say
that
now
he
is
liberated
from
the
burden
of
faith.
That
is,
until
now
he
suffered
because
each
time
he
had
to
assume
the
burden
of
the
kingdom
of
heaven,
the
body
always
resisted
it.
For
example,
when
one
must
rise
before
dawn
to
go
to
his
regular
lessons,
as
soon
as
he
opens
his
eyes
and
wants
to
get
up,
the
body
promptly
comes
and
asks,
“But
you
are
enjoying
the
rest,
you
are
lying
in
bed,
and
you
must
give
up
this
pleasure!”
This
can
be
as
is
done
in
commerce.
That
is,
we
relinquish
the
pleasure
of
money
in
order
to
obtain
something
that
will
bring
us
a
pleasure
that
we
need
more.
In
other
words,
we
will
receive
greater
pleasure
than
money.
It
is
known
that
the
value
of
every
pleasure
is
measured
by
the
need.
For
example,
a
person
loves
rest,
but
relinquishes
rest
for
money.
A
person
loves
money
but
relinquishes
it
in
favor
of
eating
and
drinking,
etc.
A
person
loves
to
eat
and
drink,
but
sometimes
he
avoids
it
if
he
knows
it
is
bad
for
his
health.
It
follows
that
he
has
relinquished
eating
and
drinking
in
order
to
obtain
health.
For
this
reason,
the
body
asks
the
person,
when
he
wants
to
rise
before
dawn
to
serve
the
Creator,
telling
him:
“What
do
you
think
you
will
gain
now
if
you
relinquish
the
rest?”
When
he
tells
it,
“I
want
to
gain
the
next
world
by
observing
the
King’s
commandment,”
the
body
replies,
“Fine,
you
can
get
up
in
the
morning
like
all
other
people.
Why
are
you
rushing
to
rise
sooner
than
others?
You
have
the
whole
day
to
observe
Torah
and
Mitzvot!”
At
that
time
the
person
says
to
his
body:
“Know
that
there
is
the
world
in
general,
called
‘ordinary
people,’
and
there
are
people
who
do
not
go
with
the
flow,
but
want
to
be
exceptional.
That
is,
they
want
to
be
rewarded
with
the
goal
for
which
they
were
created,
which
is
called
‘Dvekut
with
the
Creator,’
‘Torah
Lishma
[for
Her
sake].’
Our
sages
said
that
we
can
be
awarded
this
by
learning
Torah
after
midnight,
as
explained
in
The
Zohar,
and
this
is
also
accepted
among
those
who
want
to
obtain
anything
in
their
lives.”
At
that
time
the
body
comes
with
strong
arguments
and
says
to
him:
“You’d
be
right
if
this
were
as
you
say,
that
you
have
a
lofty
goal
in
your
life,
and
you
want
me
to
assist
you
in
your
role.
But,
you
see
how
much
work
and
efforts
you
have
put
into
this
work
in
order
to
come
to
work
Lishma,
and
you
see
that
you
have
not
moved
an
inch,
meaning
to
have
more
desire
to
work
in
bestowal.
If
you
calculate
honestly,
you
will
see
the
opposite—that
you
regressed
by
ten
degrees!
That
is,
now
you
have
a
greater
will
to
receive
than
before
you
began
the
work
on
bestowal.
Therefore,
you
see
that
you
are
not
exceptional.
You
are
like
everyone
else!
Therefore,
it
is
better
if
you
enjoy
the
rest
of
staying
in
bed,
and
don’t
tell
me
nonsense,
that
you
are
better
than
everyone
else.”
With
these
arguments,
which
are
true
arguments,
meaning
that
reasonably
speaking,
he
calculates
and
sees
that
it
is
one
hundred
percent
correct
and
there
is
nothing
to
reply
to
it.
At
that
time,
he
does
not
always
manage
to
overcome
with
faith
above
reason
and
tell
the
body:
“Although
you
are
correct
with
your
arguments
and
common
sense
dictates
following
your
way,
I
will
go
above
reason.”
This
is
a
lot
of
work
because
at
that
time
a
person
suffers
bodily
torments
as
the
body
pricks
him
with
slandering
the
work
above
reason.
For
this
reason,
when
some
awakening
comes
to
him
and
he
begins
to
feel
some
flavor
in
Torah
and
Mitzvot,
when
he
feels
a
little
bit
of
an
ascent,
he
says,
“Thank
God
I
don’t
have
to
go
by
the
path
of
faith
above
reason,
but
that
reason,
too,
says
it
is
worthwhile
to
observe
Torah
and
Mitzvot.”
And
as
soon
as
he
blemishes
faith,
saying,
“Now
I
am
relieved
from
the
burden
of
faith,”
this
is
the
reason
that
he
soon
suffers
a
descent
from
his
state
because
he
has
blemished
the
faith.
2)
The
second
way
is
to
say,
“Now
I
see
that
the
real
way
is
to
go
above
reason
and
not
take
feeling
delight
and
pleasure
as
a
basis
on
which
to
take
upon
myself
henceforth
to
engage
in
Torah
and
Mitzvot.
Rather,
I
want
to
work
without
any
basis
of
delight
and
pleasure,
since
the
idea
is
to
work
in
order
to
bring
contentment
to
the
Creator.
Therefore,
how
can
I
rely
on
the
basis
of
delight
and
pleasure
to
build
my
Judaism?
Thus,
what
should
I
do
when
I
feel
good
taste
in
the
work?”
At
that
time
he
should
say
what
Baal
HaSulam
said,
that
he
can
receive
his
good
feeling
not
as
a
basis,
but
as
a
testimony.
That
is,
he
should
say,
“Now
I
see
that
the
path
of
above
reason
is
the
real
way
by
which
the
Creator
wants
to
be
served.
And
the
evidence
of
this
is
that
I
see
that
He
has
brought
me
closer
by
removing
His
concealment
from
me
and
I
have
been
granted
feeling
His
kindness
and
mercy—that
He
wants
to
bestow
delight
and
pleasure
upon
the
creatures,
for
this
is
the
purpose
of
creation.”
However,
in
order
not
to
come
to
separation
by
receiving
from
Him
delight
and
pleasure,
since
reception
of
pleasure
is
in
disparity
of
form
from
Him,
this
is
why
He
has
made
the
Tzimtzum
[restriction]
and
concealment.
But
when
we
go
by
faith
above
reason,
the
body
has
no
contact,
but
to
the
contrary,
the
body
resists
the
work
above
reason.
But
now
that
I
have
gone
above
reason,
He
has
removed
from
me
some
of
His
concealment.
Thus,
henceforth
I
will
grow
stronger
and
walk
only
in
the
path
of
faith
above
reason.
By
this
he
will
not
fall
into
the
trap
of
self-reception,
called
“separation
from
Kedusha.”
On
the
contrary,
now
he
will
begin
to
work
more
forcefully
with
mind
and
heart,
and
the
Creator
will
not
throw
him
once
again
into
the
bottomless
pit
called
“receiving
in
order
to
receive.”
Rather,
he
will
remain
in
a
state
of
ascent.
Moreover,
he
will
ascend
to
a
degree
of
greater
revelation
because
he
is
not
blemishing
the
faith,
which
is
the
keeping
that
one
will
not
fall
into
the
vessels
of
reception.
It
therefore
follows
that
in
a
state
of
ascent
he
has
two
ways.
But
how
can
a
person
win
and
walk
in
the
path
of
the
people
of
Israel
and
not
in
the
path
of
the
Greeks,
which
let
him
see
that
within
reason
they
will
be
greater
servants
because
reason
agrees
with
this
path
more
than
with
the
path
of
faith?
Baal
HaSulam
explained
the
quarrel
between
the
herdsmen
of
Abram’s
cattle
and
the
herdsmen
of
Lot’s
cattle
(Genesis
13:7).
He
said
that
“cattle”
means
possessions.
Abram’s
possession
was
only
faith.
This
is
the
meaning
of
the
word
Av-Ram
[Abram
(High
Father)],
meaning
that
the
father
in
heaven
is
high,
above
reason.
“Herdsmen”
means
that
he
was
sustaining
only
the
possession
of
his
faith.
That
is,
he
always
sought
sustenance—how
he
could
sustain
the
faith
so
it
has
power
and
might,
and
not
fail
in
the
reason.
This
is
not
so
with
the
herdsmen
of
Lot’s
cattle.
The
Zohar
says
that
Lot
comes
from
the
[Aramaic]
word
eltlatia,
meaning
“curse.”
That
is,
the
herdsmen
of
Lot’s
cattle
were
sustaining
the
possession
of
knowing
and
receiving.
From
this
there
cannot
come
a
blessing,
only
a
curse,
for
it
is
the
opposite
of
bestowal,
while
blessing
is
only
where
one
engages
in
bestowal.
In
other
words,
the
Kelim
with
which
we
can
receive
the
upper
abundance
are
specifically
Kelim
that
give.
With
these
Kelim
we
can
receive.
But
with
Kelim
that
want
to
receive,
the
upper
abundance
cannot
enter
due
to
oppositeness
of
form.
Now
we
can
understand
the
two
ways
that
a
person
has
when
he
has
received
some
ascent
in
spirituality.
Yet,
with
what
can
we
decide
toward
the
good,
called
“faith,”
meaning
to
be
in
the
state
of
“the
herdsmen
of
Abram’s
cattle”?
Baal
HaSulam
said
in
the
name
of
The
Baal
Shem
Tov
that
when
one
can
do
two
opposite
things
and
he
cannot
decide
between
them,
the
advice
is
to
choose
that
which
demands
of
him
more
effort.
This
is
what
he
should
choose
for
himself,
since
where
there
is
labor,
where
the
body
disagrees,
this
is
certainly
Kedusha.
He
should
hurry
and
do
this,
and
take
upon
himself
to
do.
It
follows
that
here,
too,
he
has
two
ways:
1)
the
way
of
faith,
2)
the
way
of
knowledge.
He
should
choose
for
himself
the
way
of
faith
since
the
body
does
not
agree
to
this,
as
it
is
toward
Kedusha,
meaning
toward
the
desire
to
bestow,
while
the
body
wants
the
exact
opposite.
Therefore,
it
turns
out
that
what
is
the
determining
factor?
It
is
that
the
body
rejects
and
regards
the
matter
is
redundant
and
superfluous.
That
is,
he
has
no
need
for
this
and
does
not
know
why
it
is
required
in
the
first
place.
For
this
reason,
it
always
wants
to
get
rid
of
this
matter
of
faith.
It
therefore
follows
that
the
miracle
that
happens
to
a
person,
that
he
can
decide
for
the
side
of
Kedusha,
is
not
a
matter
of
intellect.
Rather,
it
is
something
that
the
body
deems
redundant,
which
is
the
labor.
The
body
loathes
it
and
regards
the
whole
matter
of
labor
as
redundant.
But
precisely
from
this
redundancy,
meaning
what
a
person
leaves
and
does
not
want
or
crave,
from
here
comes
to
him
the
miracle
remaining
in
Kedusha.
This
is
the
meaning
of
“From
the
one
remnant
of
the
jars,
a
miracle
was
made
for
the
roses.”
A
jar
is
as
it
is
written,
that
Rabbi
Meir
purified
the
vermin
with
one
hundred
and
fifty
flavors.
It
means
that
in
every
thing
there
are
views
both
ways.
With
what
can
we
scrutinize?
It
is
with
what
remains,
meaning
with
what
the
body
deems
redundant,
what
it
regards
as
nothing.
This
is
faith
above
reason,
and
only
by
this
can
we
be
saved
from
falling
into
the
trap
of
the
Klipot.
This
is
the
meaning
of
the
jar
of
oil
that
they
found,
which
was
sealed
by
the
seal
of
the
High
Priest.
A
Kohen
[priest]
is
called
Hesed
[mercy/grace].
“High”
means
Hesed
that
became
Hochma,
meaning
abundance
of
Hassadim,
called
“Priest.”
The
priest
is
the
quality
of
Hesed,
and
Hesed
indicates
faith
above
reason.
This
is
the
meaning
of
Abraham,
the
quality
of
Hesed,
being
the
father
of
faith.
The
Greeks
cannot
see
faith
because
they
see
only
through
reason,
and
not
above
reason.
Therefore,
when
they
walked
above
reason,
the
Greeks
could
not
govern
them.
This
is
the
meaning
of
the
Greeks
not
seeing
the
oil
jar.
And
concerning
the
miracle
that
it
burned
eight
days,
it
is
an
indication
that
it
illuminated
the
Hassadim
in
Bina.
From
Bina
to
Malchut
there
are
eight
Sefirot,
but
Hochma
of
Hochma
did
not
illuminate.
This
is
why
they
established
it
as
eight
days,
since
it
illuminated
only
in
eight,
as
it
is
written,
“Sons
of
Bina
[understanding],
eight
days,
established
song
and
chanting.”