The following was found in one of our manuscripts. It was written by one of our group and is neither in order nor well-edited. This is what could be gathered from it:351From the context, it appears that this lesson was delivered on a Shabbat when VaYeshev was read during the week of Chanukah. This is a rather rare occurrence, and happened only five times during the Rebbe's career – in 5554/1793, 5561/1800, 5564/1803, 5567/1806 and 5568/1808. In the latter three years, Chanukah contained two Shabbats, the first being VaYeshev and the second, Miketz. In 5564 and 5567, respectively, Lessons #14 and #30 in Likutey Moharan I were delivered – in both cases on the second Shabbat, namely that of Miketz (see end of Lesson #30 where Miketz is mentioned). Lesson #14 was also delivered on the Shabbat of Miketz, as discussed earlier in note 316. (Additional evidence that the second Shabbat was always kept can be derived from Alim LeTerufah #32, where we find that Reb Noson also kept the second Shabbat in 5591/1830, another year which had two Shabbats fall during Chanukah.) The year 5568 found the Rebbe in Lemberg during Chanukah, and there is no record of his having given any lesson at all. In the years 5554 and 5561, however, VaYeshev was the only Shabbat to fall during Chanukah. Therefore, this lesson was most probably said in one of these years, either in Medvedevka or Zlatipolia. This might explain why this lesson was discovered only after the Rebbe's passing, and why Reb Noson never edited it under his supervision. It is written, “Jacob dwelt in the land of his father’s sojournings, in the Land of Canaan. These are Jacob’s offspring: Joseph …” (Genesis 37:1-2).
Thus, the Talmud teaches that the Prophet Habakkuk included all the commandments of the Torah in one principle: “The righteous man shall live by his faith” (Habakkuk 2:4; Makkot 24a).
Faith must be clear and pure, without admixture (EiRuV). It must not be in the category of evening (EReV).352Faith is an aspect of morning (cf. Lamentations 3:23). See “His Wisdom” #106, that faith is called light. It is written, “A man of faith abounds in blessings” (Proverbs 28:20). Faith is the channel for every benefit and blessing.
Skepticism causes these benefits and blessings to be taken by the evil husks. It is written, “The wicked walk round about” (Psalms 12:9). This is the husk of skepticism that surrounds the holy fruit of faith. When this skepticism enters the mind, faith is blemished. These husks then take the blessings and benefits.
The Talmud teaches that God says to the proud man, “You and I cannot abide together” (Sotah 5a). When pride causes a departure of God’s [Presence], skepticism has a place to enter. The doubts are an eclipse of God’s presence.
ShaBbaT is Shin BaT. The Hebrew letter Shin has three heads – the three colors of the eye.353Tikkuney Zohar #70, 128a; Likutey Moharan II, 67. Also see Tikkuney Zohar #4, 18b; ibid., 37, 78a; Likutey Moharan I, 13:4, 38:7, 59:6.BaT means daughter – the BaT ayin (pupil of the eye).354Cf. Zechariah 2:12; Targum, Rashi, Rashbam on Deuteronomy 32:10; Rashi, Metzudot on Psalms 17:8. Through the eye of Shabbat, you can see your own lowliness (Likutey Moharan I, 79).
Thus, we are taught, “He who keeps Shabbat according to its laws, though he may worship idols like the generation of Enosh, his sins are forgiven” (Shabbat 118b).
Idolatrous skepticism is a blemish of faith, causing harsh decrees to descend upon the world. For when idolatry exists in the world, there is anger in the world.355Sifri 96; Rashi on Deuteronomy 13:18; Likutey Moharan I, 18:2. Cf. Sanhedrin 111b.
18
וְזֶה בְּחִינַת "אֱלֹקִים" פְגִימַת הַלְּבָנָה.
This is the concept of God’s Name, Elokim (the Name expressing harsh judgment).
It is written, “For a sun and shield is God the Lord (YHVH Elokim)” (Psalms 84:12). The Name Elokim is the moon, a shield that eclipses the sun. The Talmud teaches that God says, “In this world, My Name is not read as it is written.
It is written YHVH (the Tetragrammaton) and read Adonoy. But in the World to Come, it will be both written and read YHVH” (Pesachim 50a). This is because the moon is incomplete, resulting from a blemish of faith. The written Name and the spoken Name cannot be the same, for, “The sun has never seen the blemish of the moon” (Rosh HaShanah 23b).
[The written Name is the Written Torah and the spoken Name is the Oral Torah. These are the names YHVH and Elokim, the sun and the moon. This is the meaning of, “For a sun and a shield is YHVH Elokim.”
[Faith is the moon. When faith is lacking, the moon is blemished. The written and spoken Names of God cannot be the same, for the sun cannot see the moon’s blemish.
[Regarding the World to Come, it is written, “God will be One and His Name One” (Zechariah 14:9). The moon’s blemish will be remedied and God’s spoken Name will be YHVH, the same as His written Name.]
It is written, “Jacob dwelt in the land of his father’s sojournings.” The aspect of Jacob is unified and dwells with the aspect of Isaac. YHVH is unified with Elokim, the sun with the moon. This is the aspect of, “YHVH Hu HaElokim – God is the Lord” (I Kings 18:39).
[“Jacob dwelt in the land of his father’s sojournings, in the land of Canaan”: CaNaAn has the same root as haChNaAh – submission and lowliness. Lowliness results in faith, which in turn leads to the above unification.]
28
וְזֶהוּ "אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף".
“These are Jacob’s offspring: Joseph ….” Joseph is Yosef (addition).
This is Tosefet Shabbat – the minutes and hours we add to Shabbat. Shabbat is what makes us worthy of humility. We then can attain perfect faith – the correction of the moon’s blemish – the unification of Jacob and Isaac, YHVH and Elokim.
“My foot stands on a sound place; in congregations I will bless God”: The foot of faith must stand on a sound foundation. It must be perfect, without impurity. Then, “In congregations I will bless God (YHVH).” I will then be able to speak out and bless with the Tetragrammaton, the Ineffable Name of God. The blemish of the moon will be filled and “God will be One and His Name One.”
The written and spoken Names will be the same and we will be worthy of blessing with the Name YHVH in congregations. “My foot stands on a sound place; in congregations I will bless YHVH.”
Oil is wisdom.356Berakhot 57a; Bava Batra 25a; Likutey Moharan I, 177. It is written, “The eyes of both of them were opened, and they knew” (Genesis 3:7). Rashi explains that the opening of the eyes is wisdom. Wisdom is in the eyes.
The Talmud teaches that the measure of oil needed for the Chanukah lamp is enough to last until “feet no longer walk outside” (Shabbat 21b). The feet are the feet of faith. You must look carefully with the eye of wisdom until your faith is purified. Then “feet no longer walk outside.” The feet of faith no longer will walk in the place of the Outside Forces of skepticism. This is the required measure of oil – the wisdom needed to realize your lowliness and to be worthy of perfect faith.
(מַה שֶּׁמָּצָאתִי מִכְּתַב יַד אִישׁ וְלֹא נִכְתַּב כְּסֵדֶר וּכְתִקּוּנוֹ, וּמַה שֶּׁהוֹצֵאתִי מִשָּׁם הֶעְתַּקְתִּי. וְזֶהוּ): וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן. אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף (בְּרֵאשִׁית לז).
The following was found in one of our manuscripts. It was written by one of our group and is neither in order nor well-edited. This is what could be gathered from it:351From the context, it appears that this lesson was delivered on a Shabbat when VaYeshev was read during the week of Chanukah. This is a rather rare occurrence, and happened only five times during the Rebbe's career – in 5554/1793, 5561/1800, 5564/1803, 5567/1806 and 5568/1808. In the latter three years, Chanukah contained two Shabbats, the first being VaYeshev and the second, Miketz. In 5564 and 5567, respectively, Lessons #14 and #30 in Likutey Moharan I were delivered – in both cases on the second Shabbat, namely that of Miketz (see end of Lesson #30 where Miketz is mentioned). Lesson #14 was also delivered on the Shabbat of Miketz, as discussed earlier in note 316. (Additional evidence that the second Shabbat was always kept can be derived from Alim LeTerufah #32, where we find that Reb Noson also kept the second Shabbat in 5591/1830, another year which had two Shabbats fall during Chanukah.) The year 5568 found the Rebbe in Lemberg during Chanukah, and there is no record of his having given any lesson at all. In the years 5554 and 5561, however, VaYeshev was the only Shabbat to fall during Chanukah. Therefore, this lesson was most probably said in one of these years, either in Medvedevka or Zlatipolia. This might explain why this lesson was discovered only after the Rebbe's passing, and why Reb Noson never edited it under his supervision. It is written, “Jacob dwelt in the land of his father’s sojournings, in the Land of Canaan. These are Jacob’s offspring: Joseph …” (Genesis 37:1-2).
כְּתִיב (תְּהִלִּים כו): "רַגְלִי עָמְדָה בְמִישׁוֹר בְּמַקְהֵלִים אֲבָרֵךְ ה".
It is also written, “My foot stands on a sound place; in congregations I will bless God” (Psalms 26:12).
רֶגֶל הוּא בְּחִינַת אֱמוּנָה, שֶׁעָלֶיהָ עוֹמְדִים כָּל הַמִּדּוֹת וְכָל הַתּוֹרָה כֻּלָּהּ )כְּמוֹ שֶׁמּוּבָא בְּמָקוֹם אַחֵר).
The foot is faith (cf. Likutey Moharan II, 80). It supports the Torah and all good traits.
וּכְמוֹ שֶׁאָמְרוּ (מַכּוֹת כד.) "בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה" (חֲבַקּוּק ב).
Thus, the Talmud teaches that the Prophet Habakkuk included all the commandments of the Torah in one principle: “The righteous man shall live by his faith” (Habakkuk 2:4; Makkot 24a).
כִּי הָאֱמוּנָה יְסוֹד וְשֹׁרֶשׁ כָּל הַתּוֹרָה וְהָעֲבוֹדָה.
Faith is the foundation and root of all Torah and devotion.
וְצָרִיךְ שֶׁיִּהְיֶה הָאֱמוּנָה בְּרוּרָה וְזַכָּה בְּלִי שׁוּם עִרְבּוּב. שֶׁלֹּא תִּהְיֶה בִּבְחִינַת עֶרֶב. וֶאֱמוּנָה הִוא צִנּוֹר כָּל הַהַשְׁפָּעוֹת וְכָל הַבְּרָכוֹת כְּמוֹ שֶׁכָּתוּב (מִשְׁלֵי כח): "אִישׁ אֱמוּנוֹת רַב בְּרָכוֹת".
Faith must be clear and pure, without admixture (EiRuV). It must not be in the category of evening (EReV).352Faith is an aspect of morning (cf. Lamentations 3:23). See “His Wisdom” #106, that faith is called light. It is written, “A man of faith abounds in blessings” (Proverbs 28:20). Faith is the channel for every benefit and blessing.
וְעַל יְדֵי הַכְּפִירוֹת, אֲזַי הַקְּלִפּוֹת הֵם נוֹטְלִין ח"ו הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת כִּי (תְּהִלִּים יב): "סָבִיב רְשָׁעִים יִתְהַלָּכוּן" שֶׁהֵם הַכְּפִירוֹת שֶׁמְּסַבְּבִין אֶת הַקְּדֻשָּׁה, דְּהַיְנוּ הָאֱמוּנָה. וְעַל כֵּן כְּשֶׁמַּנִּיחִין ח"ו הַכְּפִירוֹת לִכְנֹס בַּמֹּחַ אֲזַי נִפְגָּם הָאֱמוּנָה ח"ו וַאֲזַי הֵם נוֹטְלִין הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת ח"ו.
Skepticism causes these benefits and blessings to be taken by the evil husks. It is written, “The wicked walk round about” (Psalms 12:9). This is the husk of skepticism that surrounds the holy fruit of faith. When this skepticism enters the mind, faith is blemished. These husks then take the blessings and benefits.
וְעִקַּר הַכְּפִירוֹת שֶׁבָּאִין לְהָאָדָם וּמְבַלְבְּלִין אֶת הָאֱמוּנָה הֵם בָּאִים מִגַּדְלוּת.
Doubts can engulf a man and confuse his faith. The root of this skepticism is pride.
כִּי מִי שֶׁיֵּשׁ בּוֹ גַסּוּת – הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר 'אֵין אֲנִי וְהוּא יְכוֹלִין לָדוּר' (סוֹטָה ה.) נִמְצָא שֶׁעַל יְדֵי גַּדְלוּת נִסְתַּלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא מִמֶּנּוּ וַאֲזַי בָּאִין כְּפִירוֹת שֶׁזֶּהוּ בְּחִינַת הִסְתַּלְּקוּת הַשֵּׁם יִתְבָּרַךְ וְהַסְתָּרַת פָּנָיו מִמֶּנּוּ.
The Talmud teaches that God says to the proud man, “You and I cannot abide together” (Sotah 5a). When pride causes a departure of God’s [Presence], skepticism has a place to enter. The doubts are an eclipse of God’s presence.
וְצָרִיךְ כָּל אָדָם לְהַשְׁגִּיחַ בְּעֵינָא פְּקִיחָא, לִרְאוֹת שִׁפְלוּתוֹ וְרוֹמְמוּת הַשֵּׁם יִתְבָּרַךְ וּבְוַדַּאי לֹא יָבוֹא לְגַדְלוּת וּכְפִירוּת.
To avoid pride, you must open your eyes. If you compare your own lowly state to God’s lofty greatness, you will never be proud or skeptical.
וְזֶהוּ עַל יְדֵי שַׁבָּת, עַל יְדֵי שֶׁמְּקַבְּלִין שַׁבָּת בְּכָבוֹד גָּדוֹל וּבִקְדֻשָּׁה כָּרָאוּי.
The door to this [comprehension] is Shabbat. You must greet Shabbat with great honor and proper sanctity.
כִּי שַׁבָּת הוּא בְּחִינַת עַיִן, שֶׁעַל יְדֵי זֶה זוֹכִין לִרְאוֹת שִׁפְלוּתוֹ וְרוֹמְמוּת הַשֵּׁם יִתְבָּרַךְ.
Shabbat is an eye. Through it, you can see your own lowliness and God’s loftiness.
כִּי שִׁין שֶׁל שַׁבָּת הִוא: תְּלַת גְּוָנִין דְּעֵינָא. וּבֵית הִוא: בְּחִינַת בַּת עַיִן. וְעַל יְדֵי זֶה זוֹכִין לִרְאוֹת שִׁפְלוּתוֹ. עַיֵּן בְּמָקוֹם אַחֵר שָׁם מְבֹאָר יוֹתֵר מִזֶּה (לִקּוּטֵּי מוֹהֲרַ"ן חֵלֶק רִאשׁוֹן ע"ט).
ShaBbaT is Shin BaT. The Hebrew letter Shin has three heads – the three colors of the eye.353Tikkuney Zohar #70, 128a; Likutey Moharan II, 67. Also see Tikkuney Zohar #4, 18b; ibid., 37, 78a; Likutey Moharan I, 13:4, 38:7, 59:6. BaT means daughter – the BaT ayin (pupil of the eye).354Cf. Zechariah 2:12; Targum, Rashi, Rashbam on Deuteronomy 32:10; Rashi, Metzudot on Psalms 17:8. Through the eye of Shabbat, you can see your own lowliness (Likutey Moharan I, 79).
נִמְצָא שֶׁעַל יְדֵי שְׁמִירַת שַׁבָּת נִצּוֹלִין מִגַּדְלוּת וַאֲזַי זוֹכִין לֶאֱמוּנָה כַּנַּ"ל.
When you keep Shabbat, you are rescued from pride and are worthy of faith.
וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז"ל (שַׁבָּת קיח:): 'כָּל הַשּׁוֹמֵר שַׁבָּת כְּהִלְכָתוֹ אֲפִלּוּ עוֹבֵד עֲבוֹדָה זָרָה כְּדוֹר אֱנוֹשׁ מוֹחֲלִין לוֹ'.
Thus, we are taught, “He who keeps Shabbat according to its laws, though he may worship idols like the generation of Enosh, his sins are forgiven” (Shabbat 118b).
כִּי עַל יְדֵי שַׁבָּת מְשַׁבְּרִין וּמְבַטְּלִין הַכְּפִירוֹת שֶׁהֵם עֲבוֹדָה זָרָה וְזוֹכִין לֶאֱמוּנָה כַּנַּ"ל.
Keeping Shabbat annihilates the idolatry of skepticism and makes one worthy of true faith.
וְעַל יְדֵי פְּגַם אֱמוּנָה דְּהַיְנוּ כְּפִירוֹת – עֲבוֹדָה זָרָה, עַל יְדֵי זֶה דִּינָא שַׁרְיָא ח"ו. כִּי 'כָּל זְמַן שֶׁיֵּשׁ עֲבוֹדָה זָרָה בָּעוֹלָם חֲרוֹן אַף בָּעוֹלָם'.
Idolatrous skepticism is a blemish of faith, causing harsh decrees to descend upon the world. For when idolatry exists in the world, there is anger in the world.355Sifri 96; Rashi on Deuteronomy 13:18; Likutey Moharan I, 18:2. Cf. Sanhedrin 111b.
וְזֶה בְּחִינַת "אֱלֹקִים" פְגִימַת הַלְּבָנָה.
This is the concept of God’s Name, Elokim (the Name expressing harsh judgment).
כִּי "אֱלֹקִים" בְּחִינַת לְבָנָה כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים פד־יב): "שֶׁמֶשׁ וּמָגֵן ה' אֱלֹקִים" וְהִנֵּה אָמְרוּ רַבּוֹתֵינוּ ז"ל (פְּסָחִים נ.): 'בָּעוֹלָם הַזֶּה לֹא כְּשֶׁאֲנִי נִכְתָּב אֲנִי נִקְרָא.
It is written, “For a sun and shield is God the Lord (YHVH Elokim)” (Psalms 84:12). The Name Elokim is the moon, a shield that eclipses the sun. The Talmud teaches that God says, “In this world, My Name is not read as it is written.
כִּי נִכְתָּב בְּיו"ד ק"א וְנִקְרָא בְּאָלֶ"ף דָּלֶ"ת, וְלָעוֹלָם הַבָּא נִכְתָּב וְנִקְרָא בְּיו"ד ה"א'. וְזֶהוּ מֵחֲמַת פְּגִימַת הַלְּבָנָה שֶׁנִּמְשָׁךְ עַל יְדֵי פְּגַם הָאֱמוּנָה כַּנַּ"ל. עַל כֵּן אִי אֶפְשָׁר שֶׁיִּהְיֶה הַקְּרִיאָה וְהַכְּתִיבָה אַחַת, כִּי מֵעוֹלָם לֹא רָאֲתָה חַמָּה פְּגִימָתָהּ שֶׁל לְבָנָה (רֹאשׁ הַשָּׁנָה כג:).
It is written YHVH (the Tetragrammaton) and read Adonoy. But in the World to Come, it will be both written and read YHVH” (Pesachim 50a). This is because the moon is incomplete, resulting from a blemish of faith. The written Name and the spoken Name cannot be the same, for, “The sun has never seen the blemish of the moon” (Rosh HaShanah 23b).
(פֵּרוּשׁ כִּי הַקְּרִיאָה וְהַכְּתִיבָה הֵם בְּחִינַת תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה שֶׁהוּא בְּחִינַת ה' אֱלֹקִים בְּחִינַת חַמָּה וּלְבָנָה. בְּחִינַת שֶׁמֶשׁ וּמָגֵן ה' אֱלֹקִים.
[The written Name is the Written Torah and the spoken Name is the Oral Torah. These are the names YHVH and Elokim, the sun and the moon. This is the meaning of, “For a sun and a shield is YHVH Elokim.”
וּמֵחֲמַת שֶׁהַלְּבָנָה נִפְגֶּמֶת כָּעֵת עַל יְדֵיפְּגַם אֱמוּנָה שֶׁהוּא בְּחִינַת לְבָנָה כַּנַּ"ל, עַל כֵּן אִי אֶפְשָׁר שֶׁתִּהְיֶה הַקְּרִיאָה וְהַכְּתִיבָה כְּאֶחָד, כְּדֵי שֶׁלֹּא תִּרְאֶה חַמָּה פְּגִימָתָהּ שֶׁל לְבָנָה.
[Faith is the moon. When faith is lacking, the moon is blemished. The written and spoken Names of God cannot be the same, for the sun cannot see the moon’s blemish.
אֲבָל לֶעָתִיד יִתְמַלֵּא פְּגִימַת הַלְּבָנָה. וְאָז יִהְיֶה "ה' אֶחָד וּשְׁמוֹ אֶחָד" (זְכַרְיָה יד), וְיִהְיֶה הַכְּתִיבָה וְהַקְּרִיאָה אֶחָד בְּשֵׁם יו"ד ה"א כַּנַּ"ל).
[Regarding the World to Come, it is written, “God will be One and His Name One” (Zechariah 14:9). The moon’s blemish will be remedied and God’s spoken Name will be YHVH, the same as His written Name.]
נִמְצָא, שֶׁכָּל מַה שֶּׁהָאָדָם זוֹכֶה לֶאֱמוּנָה יְתֵרָה נִתְקָרֵב וְנִתְיַחֵד יִחוּד יוֹתֵר בְּחִינַת הוי"ה לְשֵׁם אֱלֹקִים, וְנִכְלָלִים יַחַד, כְּמוֹ שֶׁיִּהְיֶה לֶעָתִיד.
The greater a man’s faith, the more the names YHVH and Elokim are brought together and unified. They become included in each other as in the future.
וְיַעֲקֹב הוּא בְּחִינַת שֶׁמֶשׁ (תמט) שֶׁהוּא בְּחִינַת הוי"ה, וְיִצְחָק הוּא בְּחִינַת אֱלֹקִים בְּחִינַת לְבָנָה.
Jacob is an aspect of the sun (Likutey Moharan I, 1). This is the Name YHVH. Isaac is the moon, the Name Elokim.
וְזֶהוּ "וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו" דְּהַיְנוּ שֶׁנִּתְיַשֵּׁב וְנִתְיַחֵד בְּחִינַת יַעֲקֹב בִּבְחִינַת יִצְחָק בְּחִינַת "ה' הוּא הָאֱלֹֹקִים" (מְלָכִים א יח־לט) שֶׁנִּתְיַחֵד ה' עִם אֱלֹקִים חַמָּה וּלְבָנָה.
It is written, “Jacob dwelt in the land of his father’s sojournings.” The aspect of Jacob is unified and dwells with the aspect of Isaac. YHVH is unified with Elokim, the sun with the moon. This is the aspect of, “YHVH Hu HaElokim – God is the Lord” (I Kings 18:39).
(וְזֶהוּ "בְּאֶרֶץ כְּנָעַן" לְשׁוֹן הַכְנָעָה וְשִׁפְלוּת כִּי זֶה זוֹכִין עַל יְדֵי שִׁפְלוּת שֶׁעַל יְדֵי זֶה זוֹכִין לֶאֱמוּנָה וְכוּ' כַּנַּ"ל. נִרְאֶה לִי).
[“Jacob dwelt in the land of his father’s sojournings, in the land of Canaan”: CaNaAn has the same root as haChNaAh – submission and lowliness. Lowliness results in faith, which in turn leads to the above unification.]
וְזֶהוּ "אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף".
“These are Jacob’s offspring: Joseph ….” Joseph is Yosef (addition).
יוֹסֵף זֶה בְּחִינַת תּוֹסֶפֶת שַׁבָּת כִּי עַל יְדֵי שַׁבָּת זוֹכִין לְשִׁפְלוּת, וְעַל יְדֵי זֶה זוֹכִין לֶאֱמוּנָה שְׁלֵמָה שֶׁעַל יְדֵי זֶה נִתְמַלֵּא פְּגִימַת הַלְּבָנָה וְנִתְיַחֵד הוי"ה עִם אֱלֹקִים בְּחִינַת יַעֲקֹב וְיִצְחָק כַּנַּ"ל.
This is Tosefet Shabbat – the minutes and hours we add to Shabbat. Shabbat is what makes us worthy of humility. We then can attain perfect faith – the correction of the moon’s blemish – the unification of Jacob and Isaac, YHVH and Elokim.
וְזֶהוּ: "רַגְלִי עָמְדָה בְמִישׁוֹר", כְּשֶׁזּוֹכִין לֶאֱמוּנָה יְשָׁרָה בִּשְׁלֵמוּת בְּלִי שׁוּם עִרְבּוּב, גַּם "בְּמַקְהֵלִים אֲבָרֵךְ ה" כִּי אָז אוּכַל לְבָרֵךְ וּלְהַזְכִּיר שֵׁם הוי"ה, כִּי אָז יִתְמַלֵּא פְּגִימַת הַלְּבָנָה וְיִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד.
“My foot stands on a sound place; in congregations I will bless God”: The foot of faith must stand on a sound foundation. It must be perfect, without impurity. Then, “In congregations I will bless God (YHVH).” I will then be able to speak out and bless with the Tetragrammaton, the Ineffable Name of God. The blemish of the moon will be filled and “God will be One and His Name One.”
וְיִהְיֶה הַכְּתִיבָה וְהַקְּרִיאָה אַחַת, וְנִזְכֶּה לְבָרְכוֹ בְּמַקְהֵלִים בְּשֵׁם הוי"ה בָּרוּךְ הוּא בְּחִינַת "בְּמַקְהֵלִים אֲבָרֵךְ ה'" כַּנַּ"ל.
The written and spoken Names will be the same and we will be worthy of blessing with the Name YHVH in congregations. “My foot stands on a sound place; in congregations I will bless YHVH.”
וְעַל יְדֵי זֶה נִמְשָׁךְ שֶׁפַע טוֹבָה וּבְרָכָה כַּנַּ"ל:
As a result, good bounty and blessing are then drawn from on high.
וְזֶהוּ בְּחִינַת נֵר חֲנֻכָּה.
This is the Chanukah lamp.
כִּי שֶׁמֶן הוּא בְּחִינַת חָכְמָה, בְּחִינַת עֵינַיִם כְּמוֹ שֶׁכָּתוּב (בְּרֵאשִׁית ג): "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם", וּפֵרֵשׁ רַשִׁ"י: עַל שֵׁם הַחָכְמָה נֶאֱמַר.
Oil is wisdom.356Berakhot 57a; Bava Batra 25a; Likutey Moharan I, 177. It is written, “The eyes of both of them were opened, and they knew” (Genesis 3:7). Rashi explains that the opening of the eyes is wisdom. Wisdom is in the eyes.
וְעַל יְדֵי עֵינֵי הַחָכְמָה זוֹכִין לִרְאוֹת שִׁפְלוּתוֹ. וְעַל יְדֵי זֶה זוֹכִין לֶאֱמוּנָה שְׁלֵמָה כַּנַּ"ל.
When you look through the eyes of wisdom, you are worthy of perceiving your lowliness. You can then attain perfect faith.
וְזֶהוּ שֶׁשִּׁעוּר נֵר חֲנֻכָּה עַד שֶׁתִּכְלֶה רֶגֶל מִן הַשּׁוּק (שַׁבָּת כא:) רֶגֶל זֶה בְּחִינַת אֱמוּנָה כַּנַּ"ל וְצָרִיךְ לְהַשְׁגִּיחַ בְּעֵינֵי שִׂכְלוֹ עַד שֶׁיְּבָרֵר הָאֱמוּנָה שֶׁהוּא בְּחִינַת רֶגֶל מִן הַשּׁוּק שֶׁהוּא מְקוֹמוֹת הַחִיצוֹנִים בְּחִינַת כְּפִירוֹת, כִּי עַל יְדֵי בְּחִינַת שֶׁמֶן שֶׁל נֵר חֲנֻכָּה בְּחִינַת שֵׂכֶל זוֹכֶה לִרְאוֹת שִׁפְלוּתוֹ וְעַל יְדֵי זֶה זוֹכִין לֶאֱמוּנָה שְׁלֵמָה כַּנַּ"ל.
The Talmud teaches that the measure of oil needed for the Chanukah lamp is enough to last until “feet no longer walk outside” (Shabbat 21b). The feet are the feet of faith. You must look carefully with the eye of wisdom until your faith is purified. Then “feet no longer walk outside.” The feet of faith no longer will walk in the place of the Outside Forces of skepticism. This is the required measure of oil – the wisdom needed to realize your lowliness and to be worthy of perfect faith.