The Days of Chanuka

00:01 The COVID Hanukkah will discuss some aspects by the Rebbe b'negeah to Hanukkah. One is b'negeah to Mivtza Hanukkah. In Taf Shin late nineteen eighty-five, the Rebbe requested that on Hanukkah, if possible also in the daytime, they should light the public without a bracha, and they should, um, take pictures in order to fulfill mitzvah l'farsem eis a mitzvah. That it's a mitzvah to publicize those that are doing mitzvahs. On another occasion in Taf Shin , late in in Kfar Chabad in Eretz Israel, Rab Shlomo Yosef Hershkowitz made a project with his class, m-making good resolutions b'kesher relating to the of Cheshvan, Rosh Chodesh Kislev, Yud Kislev, and Yud Dalet Kislev, and they reported these resolutions and this project to the Rebbe. The Rebbe responded two points. One, everyone who blesses someone else is blessed with the bracha of Hashem, that its addition is more than the original bracha. Two, to distribute to everyone of his class Hanukkah gelt symbolic of one shekel. If it's possible, it should be from silver. This should be Hanukkah gelt for the students, and the Rebbe concludes, "allen zion". And now an interesting short story that took place Kislev Taf Shin Lamed He, late nineteen seventy-four. Rab Shmuel Betzalel Althauss came from Australia for a visit to Seven seventy. He visited the Rebbetzin, who expressed herself that the Rebbe there's no Chassidim. "My father," referring to the previous Rebbe, "he had Chassidim, but the Rebbe does not have any Chassidim." Rab Shmuel Betzalel commented, mm, and very puzzled. He said,

02:35 "Everywhere, in every place, there is a feeling of from Chassidim to the Rebbe." He even pointed out at many institutions and different that were established all over the world with the Rebbe's spirit and in order to give the Rebbe nachas ruach. So the Rebbetzin said, "If so, please give this over to the Rebbe." Rab Shmuel Betzalel responded that he prefers that the Rebbetzin should be the one to relay it to the Rebbe, and that's how the conversation ended. Shabbos Hanukkah farbrengen, the Rebbe, looking at Rab Shmuel Betzalel Althauss said, "Hazan . The Hazan of Nikolaev," this is where he comes from, "should say a nigun, should sing a nigun." After Hanukkah, when Rab Shmuel Betzalel went into yechidus, the Rebbe told him, "the Rebbetzin. You have given the Rebbetzin a very good, positive feeling." As we find ourself in Hanukkah, we'll discuss this evening the seder of the farbrengens by the Rebbe during Hanukkah. In the first years, primarily up till Taf Shin Lamed, nineteen seventy, the Rebbe of course farbrenged Shabbos Mevorchim Teves, which sometimes was in one of the Hanukkah days. In addition, if Rosh Chodesh Teves was Shabbos, the Rebbe farbrenged occasionally, and if Zeis Hanukkah was Shabbos, we already find in the beginning years of the nesius that the Rebbe farbrenged for Zeis Hanukkah. From time to time, we see that occasionally the Rebbe would also farbrengen on Shabbos Hanukkah, although it was not Shabbos Mevorchim. From Taf Shin Lamed, which is late nineteen sixty-nine and on, we find

05:13 additional farbrengens that took place occasionally. For example, in Taf Shin Lamed itself, there was a farbrengen also in middle of the week for the fifth lichtl of Hanukkah, and the Rebbe also said a maimar then. In Taf Shin Lamed He, late nineteen seventy-three and seventy-four, the Rebbe farbrenged Zeis Hanukkah the night after Zeis Hanukkah, although it was the middle of the week. In Taf Shin Lamed Vav, late nineteen seventy-five, the Rebbe farbrenged between the fifth and sixth lichtl in middle of the week. In Taf Shin Lamed Ches, late nineteen seventy-seven, the Rebbe farbrenged Zeis Hanukkah, which this was a special farbrengen- As we mentioned it in an audio in the last year, and there was also a rally for boys and girls during one of the days of Hanukkah. In Tofshin Lamed Tes, late 1978, the Rebbe farbrenged Zeis Hanukkah as it was in Tofshin Lamed Tes in a weekday, and there was also a rally. In Tofshin Mem, late 1979, the Rebbe farbrenged the fifth Lichtel, middle of the week, and also Metsui Zeis Hanukkah the night after Zeis Hanukkah. In Tofshin Mem Alef, late 1980, the Rebbe farbrenged the Metsui Zeis Hanukkah. In Tofshin Mem Beis, late 1981, the Rebbe farbrenged Shabbos Meketz. It was then the first day of Rishhedish Teves, and also Zeis Hanukkah as it was in middle of the week. In Tofshin Mem Vav, the Rebbe farbrenged Metsui Shabbos the night before Zeis Hanukkah and the night after Zeis Hanukkah. In Tofshin Mem Ches, late 1987, the Rebbe spoke

07:27 Sichas every day of Hanukkah. In Tofshin Mem Tes, late 1988, the Rebbe spoke farbrenged on Shabbos Zeis Hanukkah as he already farbrenged all the Shabbosim after the Shleshim of the Rebbetsin until Vayakel Tofshin Nun Beis. The Rebbe also spoke Rishhedish Teves Sicha and Zeis Hanukkah the Rebbe spoke twice. In Tofshin Nun, late 1989, the Rebbe farbrenged Shabbos Zeis Hanukkah. As mentioned earlier, the Rebbe then farbrenged every Shabbos. Tofshin Nun Beis, the Rebbe spoke a Sicha Zeis Hanukkah in middle of the week. The hemshech of the early installment been a gear to the seder of farbrengens by the Rebbe during Hanukkah. Just for additional clarity, in Tofshin Lamed Tes, which is late 1978, the farbrengen was Zeis Hanukkah, which was Metsui Shabbos and not on Shabbos. In Tofshin Mem, late 1979, Zeis Hanukkah was on Shabbos, and that's when the farbrengen took place. In Tofshin Mem Beis, late 1981, the farbrengen was on the second Lichtel, and also Zeis Hanukkah, there was a Sicha after the Eyal and Mincha. Hanukkah days remind some of us been a gear to a farbrengen that took place Zeis Hanukkah, Tofshin Lamed Tes, late 1978. Farbrengen took place on Zeis Hanukkah. The Rebbe, as usual, spoke Sichas, and in one of the Sichas, the Rebbe asked a question. Just to make a short introduction, from time to time, we saw by the Rebbe that the Rebbe would ask a question and would hope that the audience, Chassidim, will think about the question and will try to figure out an answer

09:52 for the question. This took place also in the beginning of the Mems, the beginning of the 80s, whereas the Rebbe would sometimes not answer the questions that he asked on the Pirush Rashi and asking Chassidim that Chassidim should study it and figure out what answer could be given. And in fact, the next week, whenever there was the new issue of the Ores HaTmimim, so Yungalayt or Bochurim would write in answers, and the Rebbe at the farbrengen would mention some of the answers and would say what is appropriate and what is not appropriate based on Psutish HaMikra, the Shita policy of Russia. Aderech said there was a winter, remember that the Rebbe once asked questions like questions that nobody ever thought about and waited also that Chassidim should hand in an answer, and the next week the Rebbe would answer the question. Same sense, this was a question that the Rebbe asked been a gear to a maimer based on a maimer of the previous Rebbe from Tofshin Alef, late 1940. And the Rebbe said that this is already 38 years since this maimer was said, and nobody asked any questions. In the maimer of the previous Rebbe and the maimer of the Rebbe, it is discussed the Al HaNisim, whereas all the details are mentioned. Masarta gebirim beyad chaloshim, verabim beyad meyatim, utmeim beyad ehirim, v'reshoyim beyad tzadikim. Describing the victory of the Chashmonayim over their enemies. The previous Rebbe and also the Rebbe explain in their respective maimerim all these different levels in ruchnius,

12:02 in a spiritual sense, but the reshoyim beyad tzadikim, wicked in the hands of tzadikim, rachets, is not explained. The previous Rebbe does not elaborate on that in the maimer. So the Rebbe asked the question, how come The previous Rebbe does not explain this. And the Rebbe, uh, said that he hopes that Hasidim will be able to figure it out and, uh, to come up with something. I remember then some Hasidim were thinking about it, and they came up with various ideas. I personally became very intrigued by this question and got very involved and also tried to figure something out. And I handed in a note Friday through the maskiros, through Rabbi Klein, ‹foreign language›. One of the ideas that could be how to answer this, or at least to try to answer it, if we could say that there's two levels in the attribute of Yesod. Yesod is, uh, reflects the concepts that are in the ‹foreign language›. So ‹foreign language› purity, this shows on a higher level of the attribute of Yesod, the inner, um, uh, level of Yesod. Tsadikim is compared to the external level of Yesod, so therefore Tsadikim is not mentioned separately because he is only stressing the pnimius of Yesod, and ‹foreign language› ultimately also the external level is included. This was Friday. Friday evening, Rabbi Klein calls me in. It was, uh, I think before Ma'ariv or after Kabbalat Shabbos. He says, "Usually I do not show anyone any answers, any responses on Shabbos." He says, "I just wanted

14:27 to show you. You should see what the Rebbe wrote, and you should start thinking further to try to find a more direct answer." The answer that the Rebbe wrote, I'll first say it in Hebrew and then translate it. ‹Foreign language›. The Rebbe says as follows: "All the above could be said and used maybe with a slight adjustment, but it doesn't answer the question because since ‹foreign language› is mentioned as a separate entity in Alanisim, why does the Friediker Rebbe not elaborate and explain it?" This was Friday. Sunday, the Rebbe sent out a message that he already answered my note. Finding ourself in the fifth ‹foreign language› of Hanukkah, this brings back ‹foreign language› from Hanukkah gelt by the Rebbe, that the Rebbe had a custom in ‹foreign language› from ‹foreign language›, late 1951, that on the fifth ‹foreign language› the ‹foreign language› of seven seventy and also the younger ‹foreign language› who were over bar mitzvah would have the ‹foreign language›, would have the ‹foreign language› to enter the Rebbe's room for Yechidus. The Rebbe would speak a ‹foreign language› for the ‹foreign language›, and then the Rebbe would distribute to each one a silver dollar Hanukkah gelt. This ‹foreign language› through ‹foreign language›, late 1959, after which the Rebbe after that discontinued this inyan. It actually was already hinted to in the farbrengen of Yud Tes Kislev ten days earlier. In this farbrengen of Yud Tes Kislev, ‹foreign language›, as mentioned, the Rebbe mentioned that a few weeks earlier, he has requested from the

16:50 mashpia that he should be given a list of the talmidim that are punctual in fulfilling the Seder HaChassidus and coming on time. And the Rebbe said that in ten days from now, he will again request a list, and he hopes that he will receive better news. And surely they will not satisfy themselves only with a resolution and a promise w-without fulfillment, but it will be a true resolution and promise, and not fooling anybody because it'll be obvious if they do come on time or not. ‹Foreign language› of the Rebbe Maharas, given over through the previous Rebbe that the ‹foreign language› you cannot fool. The world you're also not fooling. ‹Foreign language› the only one that you're fooling is yourself. So what's the ‹foreign language›? What's the trick that a fool should fool himself? And the Rebbe added that the ‹foreign language› that he will ask in ten days from now will be pertaining to a specific inyan then. And ‹foreign language› the ‹foreign language› should not come later arguing that if they would have known, they would have fulfilled the Seder in on time. Therefore, the Rebbe said, "I am now giving advance notice." On the fifth lichtl of Hanukkah, Tav Shin Yud Beis, it was Thursday night, the Rebbe called in the bachurim to his room, and the Rebbe spoke for them a sicha. An overview of the sicha, the Rebbe began that the rabbeim and the mena'alim of the Yeshivat Tomchei Tmimim had a very great desire and a will that the talmidim

18:49 of the yeshiva should be neiros le'ha'ir, which means that the talmidim shouldn't just be students, and not just students learning lamdim nigleh, and not just talmidim, Chassidim, geder, but neiros le'ha'ir, lamplighters. And that is the purpose of a candle, not that it should just remain unlit and exist there, but the purpose of a candle is that it should illuminate the environment around it. And since this was the intention of the mezadim of the yeshiva, the mena'alim of the yeshiva, so the Rebbe says from this we understand two points. One, that they have invested their energy into it. And two, that this will also accomplish that by you, by the students, there will be the potential and the koach to implement it in a practical sense. The Aibishter does not want u-unearned bread. That's an expression in the Jerusalem Talmud. Something that's unearned, the rabbeim did not go for that. The rabbeim wanted there should be initiative on the part of the person, there should be exertion. And since the rabbeim wanted that the talmidim should be neiros le'ha'ir, lamplighters, so it's a definite fact that it will be fulfilled. And the Rebbe concludes with a bracha that they should be matzliach. And at the conclusion, the Rebbe says that he will give Hanukkah gelt from the kupa, from the fund of the previous Rebbe. The Rebbe gave each one a silver dollar, and the Rebbe concluded with the words, "A gut Chanukah." In Keser to the fifth lichtl of Hanukkah, we find from the Rebbe

20:49 already a telegram that the Rebbe sent before Yahrzeit of Tofshin Yud Alef which is late nineteen fifty. It was before the formal acceptance of the Nesi'us on Yud Shevat that there should be a farbrengen taking place on Yud Tes Kislev and also on the fifth lichtl of Hanukkah. In Tofshin Yud Beis, late 1951, the Rebbe began giving sichas annually on the fifth lichtl for the bachurim, for the tmimim, followed by distributing, giving each one a silver dollar as Hanukkah gelt. We also find farbrengens of the Rebbe that took place on the fifth lichtl of Hanukkah. What is the significance of the fifth lichtl of Hanukkah? The Rebbe in a sicha in Tofshin Lamed Heh, late 1973, says as follows. In Beis Rebbe, which is a compilation of sipurim, been ager to the Alter Rebbe, Mitteler Rebbe and Tzemach Tzedek, it mentions that this was the yom hashichro, the release day, the day that the Alter Rebbe was liberated from prison after his second arrest. First one was two years earlier, and the redemption then took place on Yud Tes Kislev, and then the Alter Rebbe was arrested again, and he was released, according to some opinions, on the fifth lichtl. So the Rebbe continues, "This needs an additional explanation. If all the inyonim in world are by divine providence, hashgacha protis, surely the geulah of the Alter Rebbe that took place in a designated day, and especially that after that, as is accustomed by Yidden and many Yidden, the mesorah of the generations, it was

22:59 designated as a unique day, so it's surely not a coincidence. And not only Chassidus teaches us this, but also the Gemara says, "Migalgalin zechus l'yom zakai", that a zechus, a merit, is connected and is designated in a meritful day. So the question is, what is the zechus, the merit of the fifth lichtl, which therefore the liberation of the Alter Rebbe from the second imprisonment took place on this day? L'chayila, all the days of Hanukkah are equal." And the Rebbe continues, "There is something that can be said on this matter al pi Kabbalah, based on Kabbalah." The Rebbe continues, "I didn't see it anywhere, therefore I am afraid to tzepe zech dortn, to, uh, base it and state it. But something which is explained in a simple way, al pi pshat, this is where we can actually elaborate on it more. Based on what's mentioned earlier, that the inyan of Hanukkah is lighting up the darkness. V'meila, to take something that doesn't have such a close relationship to light, and even more yet, it's in a, uh, it opposes li-light and illumination. And in this choshkin, this darkness, there should be an additional candle to the extent that these candles are eternal, as it says been ager to the neiros Hanukkah that they never are nullified. From this we understand that the nekuda of Hanukkah is to accomplish in darkness a light which illuminates the whole environment. And in Hanukkah itself, there is a day which is more unique than other days." And the Rebbe makes

25:04 an introduction that the difference between Shabbos and a weekday is that by Shabbos it doesn't say, "Vayehi erev," which means that the thirty-six hours of the first Shabbos of the creation, there was no darkness. So this already signifies that the Inyan of Shabbos is light in comparison to the days of the week. From this we understand that the main accomplishment of Hanukkah is not in the Shabbos of the Hanukkah days, but davka in the weekdays of Hanukkah. And it is a accomplishment in a day of Hanukkah that can never fall out on Shabbos. Bas goche protis, by divine providence. The Meileh, the Rebbe continues, "From this we understand that the day that is the farthest from Shabbos, because Shabbos is light and this is a day that can never fall out on Shabbos, this is the unique day of Hanukkah." What day of Hanukkah can never fall out on Shabbos? The fifth lichol. The fifth lichol of Hanukkah can never fall out on Shabbos. Therefore, when we light the candles of Hanukkah on that day, it is a greater accomplishment than the other days of Hanukkah, because the other days of Hanukkah potentially have a connection with Shabbos, because at times they can fall out on Shabbos. But the fifth lichol can never fall out on Shabbos. And the Rebbe connects it in a very interesting way with like Beimer, that this is also behemshech what it says in Kabbalah and Chassidus brought from Kuteteira, that the three Yomim Tevim, Pesach, Shavuos and Sukkot, correspond

27:02 to the attributes of Chesed, Gevurah, Tiferes. Hanukkah and Purim reflect the attributes of Netzach and Hod. And Hanukkah is the Inyan of Hod. From this we understand that the fifth day of Hanukkah, which is Hod, is Hod Sheb Hod, which this is exactly the unique expression of like Beimer, which is also in the sfira of Hod Sheb Hod. Like Beimer is the Inyan of Pnimius HaTeirah, the Inyanim of, uh, Chassidus and higher yet, and, and the Inyanim of Chassidus compared to oil. In the same sense, when it comes to Hanukkah, it expresses in the fifth lichol the Hod Sheb Hod. And the Rebbe says, therefore we see also Advar Pela. There are Ma'amodim of Chassidus that on the top, the date that it was said is noted that it was the fifth lichol, although it was in the weekdays. Generally, a Ma'amar Chassidus would be delivered either on Shabbos or Yom Tov or a special event. Yet we find that there were Ma'amodim that noted with the date the fifth lichol of Hanukkah, and that is when they were said. As we find ourselves in the Yemei HaHanukkah, we'll discuss the Minneg Yisroel of the Mei Hanukkah giving Hanukkah gelt to children, to talmidim, students, et cetera. Over the years, the Rebbe would from time to time would occasionally discuss the Inyan of Hanukkah gelt, its meaning, and also instruct Mechanchim and parents to give Hanukkah gelt to their children. We'll discuss a letter of the Rebbe from Tov Shin Lamed Gimel, Hanukkah, late 1972.

29:20 The letter was written in English and was then translated in Hebrew. The Rebbe discusses the Inyan of Hanukkah gelt, and the Rebbe says, "One of the basic directives and lessons from Hanukkah is to purify and to rededicate one's own Beis Hamikdash HaPrati, the personal Beis Hamikdash that is found in each person, since every Yid is a Mishkan, a sanctuary for the Shechinah, and to bring about that the light of Torah and mitzvot should continue to remain lit and illuminate the person's life." So the Rebbe continues, "How is all this related to money and Hanukkah gelt?" So the Rebbe begins explaining, "Money is something which in a general format is considered a very important and demanding item. In Hebrew, the word 'kasef' means desire. It is something that everyone has a desire for, for it. Money makes a person rich, and without it, he's poor. But what is the reason that money is so important and in demand? The money on its own is not something that a person can benefit from it as a food or to make clothing from it or to use it for construction for the house." What we do with the money, this is what makes it important. Because eventually with money we can buy and satisfy all our needs. And even more yet, with money we can fulfill many mitzvahs like tzedakah, helping needy people, helping children receive a Torah education. On the other hand, when the money is kept in a box, it is of no benefit. The Rebbe

31:43 continues and introduces another concept. There is a sug, there's a category of richness. This refers to the big treasure of keichas, characteristics, talents, which the Aibishter gives every child. Intellect, emotions, and the potential of solidifying things. The Aibishter wants to see how we fulfill our keichas, our potential in a positive way and fulfilling it completely. A Jewish child should utilize his mind in order to learn and understand the godly Torah with all his might. He needs to express his feelings with a love to Hashem, to Torah, and to the Jewish nation, and with a love to everything that needs to be loved. And this is where we see the great importance of a Torah education. It gives the child the knowledge to know what is good, and it encourages the child to always do good things. And when a child uses all these gifts that were given to him from Hashem, he is then a true rich person. And every child has the potential for that. And that is the difference between a spiritual richness and a physical richness. When we're speaking about regular money, person doesn't have the choice in that. By wanting to become rich, it is not in his hands. But when it comes to spiritual matters and to good deeds, every Jewish child without exception could be rich and very rich. This is given in his hands. If he fulfills the keichas that were given to him from Hashem, and b'meila, then he will be rich. This is also the lesson

34:15 b'negia to Hanukkah gelt. When a boy or a girl receive Hanukkah gelt, there is a message that goes with it. That in the same sense that you will not keep the money in a locked place, but you will use it fully in order to be able to buy something good and beneficial. In the same sense, you should utilize and fulfill in a great measure the d'mei Hanukkah, the keichas and gift that Hashem has given to you, and use it with the spirit of Hanukkah to make sure and bring about that your Beis Hamikdash should remain pure and sacred, and that the light of Torah mitzvahs should be illuminated in it, and that you should illuminate more and more light that will become greater from day to day and circulate this light in your entire environment, and not to give up because of the darkness outside, because the Aibishter has given you the keichas to overcome all the difficulty. The Rebbe continues and begins concluding the letter that it's not necessary even to mention that this message is not only for the child, but also for the one that gives the Hanukkah gelt. The parents, they have a personal responsibility in regards to a Torah education of their children, and therefore they need to be a role model, dugma chaya u'meira, illuminating around them that the children should be able to model after them with pride. And then the parents and the children can be assured that meir einei shnei hamavaya, that the Aibishter will illuminate

36:17 the eyes of both of them, and every one of them will be a mefes l'rabin, an example to the masses. The hemshech to the earlier installment b'negia to Hanukkah gelt, the Rebbe explains the inyun of Hanukkah gelt al pichsidis in the farbrengen of Shabbos Miketz, Taf Shin Tes Zayin, late nineteen fifty-five. That Shabbos was Eis Hanukkah, and the Rebbe explains it with a midrash. The midrash says that the world was not worthy to use gold. What was the reason that gold was created was for the sake of the Mishkan and the Beis Hamikdash. And the Rebbe explains the reason that the midrash specifies in regards to gold is because silver and copper, the world could use it for a purpose. But gold, there is no necessity that the world needs it to-- for any use, since they can use also copper vessels and even silver vessels. The melech the zav was created for the purpose of the Beis Hamikdash, which in a spiritual sense is higher than world. So the Rebbe continues, since gold is a level which reflects higher than world, so therefore, even after it descended in world and it was created in world, it is on a level which is always beyond world, which expresses the idea of richness which is higher than the average. In the same sense that richness is more than the necessities, in the same sense, gold signifies this level which is higher than world. And the Rebbe says with this we can explain the concept of Hanukkah

38:25 gelt, that although it's physical, it has a shayeches to Hanukkah. It's because the gashmius, its physical part, is not an inyan of world. It is an inyan of ashirus, richness, which is from a higher level, a higher standard than s- the structure of world in a spiritual sense. And therefore, it has a connection to Hanukkah because also Hanukkah we draw down a revelation that's higher than world, than the worlds in general. And this is drawn down in this physical world in a physical state. And in money, it is symbolizing the inyan of ashirus, poshet rich b'gashmius. And the Rebbe says in Avoda, the inyan of Hanukkah symbolizes the inyan of light, which is the inyan of Torah. And Torah is also on a level which is higher than the standard of worlds. So it's similar to the inyan of gold, ashirus, that's higher than the regular standard. Therefore, davka through limud haTorah comes also the richness in a physical manner that we have not only fulfilling our necessities, but we have also beyond that and much more than that. In conclusion, we'll mention the hero as the directives of the Rebbe benige to the minhag of giving Hanukkah gelt and when it is given in a greater measure. The Rebbe in a sicha vaYesh Ev Tov Shenun, that's late nineteen eighty-nine, says there is need to be me'eirer benige the minhag of giving Hanukkah gelt to fulfill the minhag at least twice during the days of Hanukkah, or ma tei, even better yet, every day

40:20 of Yemei Hanukkah, with an increase on the fifth lichol. As we see that it's stressed exclusively based on the minhag Yisroel that the fifth lichol there's an increase in giving Hanukkah gelt to sons and daughters, children and adults, and al derech zeh benige the first lichol and the eighth lichol. And the Rebbe adds that it's also noteworthy that in the meistit chinuch, in the institutions, schools, children should be gathered at least once over the days of Hanukkah and to give each child Hanukkah gelt and to explain to them that that is their personal allowance. As we find ourselves in the last day of Yemei Hanukkah, Zeis Hanukkah, we'll discuss events that took place by the Rebbe Hanukkah Tov Shenun, late nineteen seventy-nine, forty years ago, as they were noted in my Yeman of those days. Metzori Shabbos Kodesh, Mevorchim HaChodesh Teves. The farbrengen was Metzori Shabbos, Shabbos Mevorchim of Teves. It was the first day of Hanukkah when the Rebbe walked in, the Rebbe checked if the menora, the Hanukkah menora is standing and is lit. In the first sicha, the Rebbe spoke that there are many inyanim in this day, but he will speak benige the inyan of simcha that breaks through all the limitations. And after the Rebbe explained the-- what it says in the Ma'amar, in the discourse of the Ma'amarim of the Alter Rebbe in Torah Eve, which begins with the posek Roni V'Simchi, the Rebbe said that now after reviewing inyanim of Torah from the Alter Rebbe and from the

42:32 Friediker Rebbe, then it becomes a simchas hamitzvah, a joy from a mitzvah. When they began singing Hanerot Halalu, the Rebbe checked if the licht are lit. When it get to the matzev in Eretz Yisroel, and there was also someone that wrote against the inyan of instituting a fast, and also the kapitel of Tehillim that the Rebbe instituted. So the Rebbe elaborated and said that beemes there should have been the saying of Tehillim every day because of the sharpness of the situation in Eretz Yisroel. At the conclusion of the farbrengen, the Rebbe asked to sing the nigun of the Rebbe Maharash, Melachat Chila Riber, and the Rebbe waited till a chassan and his, uh, minyan made Sheva Brachos. On the second day Chanukah, the Rebbe davened in shul together with the children and at the rally. After six children announced each one a pasuk from the pesukim and ma'amarei chazal of the Yud Beis pesukim, the Rebbe then said that now the girls should announce and, uh, at the conclusion, each child announced as usual the Yechi Adoneinu, Moreinu ve Rabbenu, and also we want Moshiach now. The Rebbe smiled. Rav Yankel Hecht announced that everybody should sit in order not to block, uh, anybody behind them. And with Tzadabvei Yisroel as a courtesy that everybody should be able to see the Rebbe. The Rebbe motioned with his hand, even of bikur, with a smile, and then the Rebbe motioned to him, to Rav Yankel Hecht. Rav Yankel Hecht says, "Is the Rebbe motioning to me?"

44:40 The Rebbe said, "Yeah, you should also sit." The sicha was been agya to the ma'ayán of Chanukah that also now in our time and in the time of exile, it is still an extension of the kindling of the Menorah as it was in the Beis Hamikdash. Before the Rebbe walked out, the Rebbe went over to the microphone, and he began singing the last verse of the Amirás Halalu Al Misécha. The Rebbe then davened Ma'ariv and went home. On the third day of Chanukah, the Rebbe went to the Eyal. On the fourth day of Chanukah, the Rebbe told Rabbi Chodikov to relate to Rav Dovid Raskin, the mashpia in seven seventy for Ten Ché-tmimim, that they should make farbrengens of simcha everywhere, and especially with talmidei haYeshiva and also talmidés, and they should not wait till Friday or Shabbos. When the Rebbe came into Mincha, the Elom was singing a nigun. The Rebbe reached his, uh, place, the shtender. He turned around to the Elom, and he motioned with his hands, encouraging the singing. After the lighting of the fifth candle, the Rebbe began singing Al Misécha, as mentioned in an earlier day. While walking out, the Rebbe saw Rav Zalman Gerari clapping with his hands. The Rebbe passed him, and then the Rebbe turned back, and the Rebbe said they should call him. And the Rebbe said to him, "Iz ol patshun nit tsu lib mir nor tsu lib Chanukah. Um patsh weiter." You should clap your hands not because of me, but because of

46:21 Chanukah, and you should continue clapping. And the Rebbe's face had a broad smile. On the fifth lichvu of Chanukah, the Rebbe farbrenged, and the Rebbe spoke about the uniqueness of the fifth lichvu, that it's Erev Rish Chodesh, it's Yom Kippur katán, and this is when we see that most of the Menorah is lit, five out of eight candles. And also resolutions been agya, studying Torah has to be to the extent that a person cannot wait till the end of the farbrengen in an anxiety when will he be able to sit down and learn. The Rebbe also instructed there should be joyous farbrengens everywhere with talmidim and talmidés and to tell them about the miracle of Chanukah. And after all the above, the Rebbe said that since we demand im yanim that seem to be wild, so we also need to do something that's looks wild. Therefore, the Rebbe continues, "I decided that in order to add, contribute, and encouragement in Eretz Yisroel," therefore the Rebbe instructed they should build a new schichon, a new neighborhood in Yerushalayim, and also another city. And they should think already about those that are coming out from Russia, Eilim Chadashim, or coming from other countries. And then the Rebbe continues, "Abba, my mazal ot abgigolt." My mazal, my luck did not really work out so successfully because from there I have already been given a message that what I will ask from them, I will not receive because I am commotioning against different policies of the government. So therefore,

48:21 the Rebbe continues that m-my hope is strong that in the same way that now i-are the days of Chanukah because of the miracle that took place then, then there should be also an additional miracle that my word should be accepted, and they should build a schichon, a neighborhood which will have a shul and a study hall and a mikvah, and that they will, they will give money for all this. After the sicha, the Rebbe asked to sing the nigun Kelechi Mishiyrtzin, Veyirosua, Veyinhaluha, and also the nigun Ve'amarta and Vecha Bodchu and Melachat Chila Riber and Ufaratsa. The farbrengen concluded at twelve thirty AM. Erev Shabbos Mekets, Zeis Chanukah, there was a pkishah, an encounter with Chabad and college students that usually came to the Rebbe at the end of December, and they wrote on the program, been agya the Seder Hayom, the schedule of the day, that two thirty in the afternoon there will be a program for them, Shabbos afternoon. So the Rebbe wrote by these lines, "Zeis Chanukah," which was understood that the Rebbe is planning to farbrengen this Shabbos. After Shabbos, the Rebbe edited the first two sichas of the farbrengen of the fifth candle of Chanukah and instructed it should be ready for Shabbos. In the farbrengen of Zeis Chanukah, in the beginning of the Rashi sicha, the Rebbe said that L'kavod Zeis Chanukah, he's gonna explain two Rashis. Usually, it was one Rashi every Shabbos farbrengen. The Rebbe did not say a ma'amar, and after that, a went over and

50:18 spoke to the Rebbe. Towards the end of the Farbrengen, the Rebbe asked they should fill his kos again, his own kos, and the Rebbe drank the whole kos. And then the Rebbe turned to a, um, certain person, he told him to say l'chaim. The person said l'chaim on most of the kos. The Rebbe said, if a l'chaim, say l'chaim on a half a kos. And the Rebbe motioned with his hand, and that put his hand down. They poured this person a full kos, and he said l'chaim. And the Rebbe says, "L'chaim it should be in a healthy way." And to another person, the Rebbe said he should say l'chaim and not in a dream