Vayeshev - Kislev, 5772 - VOLUME 112

Candle Power
Revised and translated from the lessons of Rabbi Nissan Dovid Kivak shlita

Everyone in the neighborhood knew Mottele, he was labeled with many titles, his mother called him the delinquent with no hope, the children called him the wild one, even the teacher in cheder defined him a creature the like of which Ive never seen. Without a doubt it could be said that these titles and the many others were suitable to him, it is as if they were created specifically for him. He was the paradigm of his hand against everyone (Beraishis 16,12). If one heard the sound of fighting and screaming he could be sure that Mottele was at it again. He also had a very good mind, although not too involved in what they taught him in cheder. In the hour that his classmates where involved in sugya (Talmudic topic) Mottele was hard at work conjuring up ingenious new ways to cause mischief, the likes of which one couldnt even imagine. His mothers Tehillim book was already completely soaked in tears. They had tried everything with him, endless efforts, promises, punishments, what else was there. The best mechanchim (educators) had tried to get through to him, hoping to implant in him some seriousness and responsibility, some sense. Mottele made them understand very quickly that they where wasting their time, no educational tactics where going to work on him. With time Mottele became a figure that no one wanted to get too close to. People tried to keep their distance from him as much as possible, their glances of disdain and wonder were the only things that accompanied him. This is how things continued until that one day when a new figure appeared in the neighborhood, an avreich with a ray of light

in his eyes. No one could explain what Mottele found in that refined young man that made him cling to him like a student to his Rebbe. When Mottele was in his presence it was as if he had been possessed by something, his eyes that were so dim began to shine, and in place of the arrogance and brazenness an aura of humility enveloped him. There was no hidden secret to the success of that avreich, no patented or unique method. He was simply the first person who related to Mottele as a person. It was from him that he heard for the first time in years, a word of praise, that he felt any pride of holiness, he was the first person that allowed him to feel like he had any true value. And so it was that Mottele started to make his journey back to the light and began to climb the ladder of meaningful growth.

with bad habits. The chains of the imagination entrap the weak souls, luring them to the depths of fantasy; their blinded eyes leave them groping in the dark, unable to differentiate between good and evil. That was and still is the the evil kingdom Yaavan (Greece), quicksand of evil. The Greeks exerted themselves to destroy and eradicate every trace of Judaism from the world and when there was only one way left to draw Emes (truth) and Rachamim (mercy) into the world, they strengthened themselves to nullify that too. The one remaining point of truth fell into their filthy and impure hands. They managed to implant confusion, doubt and bewilderment everywhere; they made sure that no path of finding true eitzah (guidance) remained.

The question of all questions that bewilders the mind of every person is, how is it possible to change? How is possible to begin to educate ourselves, to change our bad habits and to acquire proper and good middos (character traits)? The answer to this is provided by the Chanukah candles. A little This is the nature of the long Gallus (exile) spark of light, the small flicker of a candle, is in which we still remain - a cloudy and able to consume and destroy all evil. tangible darkness. Do we have a chance Is this really true, does this really apply to to escape such a concealment of each and every person in whatever Hashems presence and to rise up from circumstance he may be, even to one who such a great downfall? has fallen tremendously low and has The Eternal One of Israel does not drowned in the darkness of chochmah lie (Shmuel 15,29). There surely is a way Yevanis (Greek philosophy)? To one who has to arise from every downfall, to throw off managed to forget the sweetness of a daf the burdensome weight of the kingdom Gemarah (page of Talmud), to one who has of evil. For even in our gallus Hashem has lost all connection to Emunah and daas not abandoned us. At the very time that (holy awareness) and into whose heart have the chochmos chitzoniyos (external foreign values and outlooks taken root? wisdoms) began to spread through the Greek philosophy is similar to quicksand; it world, those same chochmos that deceives a person into thinking that it is strengthen themselves anew in every permissible but when one sets in one foot it generation, that fill the chambers of the sucks in ones entire being, swallowing the heart and mind with empty illusions and mind and the heart together, hurling on a try to deter us from thoughts of Emunah person heaviness and toil, consuming ones and daas; at that very time of such a every limb with the pursuit of money and tremendous downfall and such terrible

decrees one after the other to the extent that it seemed as if God forbid the Torah would be forgotten from the Jews, just then was revealed the awesome way in which we too can exit 2 gallus and engender in ourselves the true change for the better. Within the very depth of the gallus burst forth a spark of light to uplift our souls. The Greeks breached the Walls of the Beis Hamikdash and defiled the Holy of Holies; they defiled the holiness of daas and prevented all ways of drawing Rachamim (mercy) into the world. Just then when it seemed as if all hope was lost, Hashem, in His great mercy, did wonders and forged for us a completely new path, a wondrous way that draws awesome levels of mercy down to the very place in which we are. If we only connect ourselves to the holiness of the Tzaddikim - the Chashmonaim, a spark of the light of truth will be drawn down and shone upon us, a spark that can remove and eradicate all the forces of evil and impurity.

this, we will find the gateway to a form of fear of Heaven that should bring us only to joy and liveliness, to reinitiate ourselves and to always remember Hashem through finding our good points and knowing that the main pleasure in Heaven is generated by us, even when we are truly below. There always exists an illumination of the light of the Tzaddikim who shine upon us Emunah and daas. All that we have to do is arouse ourselves to light the Chanukah candles with hischadshus (renewal) and with connection to the Tzaddikim that shine truth into the world, until we too are ignited with its light. For this reason the days of Chanukah always fall out at the time that we read about Yosef Hatzaddik, for the concept of the Tzaddik has become hidden and we must search for it like the hidden light of the Chanukah candles that were hidden.

STORIES TO INSPIRE
By Rabbi Micha Golshevsky shlita

For What Do the Shekalim Atone? According to one opinion, the half shekel atones for the sin of the golden calf. The Shem MiShmuel ztl explains that the Jewish people sinned because they were unable to properly harness their intelligence. As soon as they saw what appeared to be the body of Moshe Rabbeinu, their minds became clouded, and the Soton was then able to entrap them. How, then, should they have responded to such a frightening vision? By transcending their rational minds and strengthening their emunah instead. This is the deeper meaning of using an amount that is made up of six garmesin[1]: shechatu bsheshthey sinned with the six lower emotional attributes that make up every person. The second opinion is that the shekalim come to atone for selling Yosef HaTzaddik. The brothers failed their challenge to use their minds and clear thinking to transcend their personal, ulterior motives. Their jealousy obscured the truth from their eyes and clouded their judgment regarding their brothers fate. A coin atones for the sale of Yosef, because each of the brothers walked away with a coin. The fact that it is half a shekel symbolizes their need to have admitted their ulterior motives, and to have accepted that their minds were only working half as well as they should have. The shekalim atone for both the sin of the sale of Yosef and the sin of the golden calf, because the roots of both sins were the same. These and those are the words of the living G-d. A man from London came to Israel for a visit, and while he was in the country he decided to take the opportunity to visit the Chazon Ish ztl. When he was about to leave, he asked the Chazon Ish for a message to bring back to the Jews of London. The Chazon Ish answered, The verse says that Noach was a pure Tzaddik in his generation. This teaches that people are judged according to the challenges of their time. And in ours, the main test is strengthening our emunah!
[1] This is a measure of silver.

When we too arouse ourselves to recognize the importance and the greatness of the When we stand before the Chanukah candles, Tzaddikim, we will become incorporated in the which shine upon us the light of chein (grace) aspect of Chashmonayim. of Kedusha, at that moment we draw upon The recognition of the importance of truth is a ourselves an influx of tremendous mercy powerful point and a beginning that has the which has the power to rectify everything. This strength to change nature, to shine Rachamim is the spark that brings Mottele closer and to a place which they could never have draws him the loving-kindness to begin again reached. This is the power of Chanukah, to and reinitiate himself into Kedusha. (In change the natural order and create for us a Hebrew the word for initiation is chinuch way to be healed. which comes from the same root as Chanukah). This spark is what ignites our souls The light of Chanukah is drawn from a very afresh with love for Hashem, warms our hearts lofty place, from the very root of the attributes with the memory of how dear we are to Him of mercy, down to our lowly place to enlighten and how valued and special we are to Him. our path to return to Hashem from every This was the entire purpose of the miracle of downfall and distance. Chanukah, for in truth the miracle was not Each day we light an additional candle - we necessary since it became permissible to use take it step by step and become accustomed oil even if it was impure (Chiddushei haPnei to initiating ourselves into avodas Hashem at Yehoshua Shabbos 21). The miracle took place the right pace. And so, slowly, slowly, we will only to show us how dear we are to Hashem. abandon that past, become pure, and in our This was Hashems will - to shine upon us a hearts we will begin to burn a fire of true spark of His desire for us - from the very yearning and desire for holiness. We will learn source of truth and from the attributes of to wait, to anticipate and yearn for Hashems mercy - so that we should see with our own salvation until the point where even if the light eyes what true chein and Kedusha are, so that is extinguished we will just light it anew. We a ruach chayim (spirit of life) be renewed will learn to always look at the good points within us - one that has the power to destroy and little by little to build up our daas all illusion and uplift us from the quicksand of another holy thought, another good deed. Yaavan in which we are sunk until the neck. And so we will progress from day to day with This is a power that radiates and arouses the yearning and desire until we merit the full fear of Heaven within our hearts and reveals illumination of daas and begin to thank and the glory of Hashem to all, so that every praise Hashem with all our heart and soul. person can see how Hashems name is uplifted and made precious by him too. From within

MESHIVAS NEFESH
Revised and translated from the lessons of Rabbi Nissan Dovid Kivak shlita

Summary of Part I: Chanukah is the most auspicious time for transforming the days of suffering into days of joy and thanksgiving, to be close to Hashem as it will be in the world to come. This is achieved in two ways: A) through thanking Hashem and finding the aspects of relief that exist within the difficulties, and B) by learning halacha with contemplation that every law is a revelation of Hashems will. This enables us to be close to Him through all aspects of the world. Part II: through this comes giving birth with ease. The main form of sweetening all the judgments and distress, as is known, is to give birth to the holy intellect - to know and perceive Hashem. The way in which this takes place is that the recognition of Hashems greatness appears specifically when one emerges from distress, lack of enthusiasm and difficulty. For it is imperative that there be a lack of light in the lowly places in order that through this one can come to a new perception of Hashem when he is saved. However, the Rebbe revealed a segulah for giving birth with ease to say the chapter of Tehillim beginning Mizmor Letodah (Tehillim 100) [unlike the prevalent custom to thank Hashem after the birth], for when a person thanks Hashem and learns Halacha even before the salvation, without falling in his spirit because of the distress, with this he causes the birth to take place easily. Then, the knowledge that he is close to Hashem is born even before the physical salvation. This is the secret of the mystical intentions of Chanukah, to shine the light down to the feet to the lowest facets of the soul. Halacha too, is an aspect of giving birth The revelation of the law into the world takes place much in the same way as the process of giving birth. For the supporters of Torah scholars give away their money, which is an aspect of lack, and through this the halachos are innovated and born [See inside the Lesson for a fuller explanation of the connection between Halacha and birth]. Since the halachos are an aspect of Hashems kindness, automatically the bounty is returned and their lack is filled. Just like the kindness that is revealed has the power to bestow monetary bounty in return, so too is it able to bestow a revelation of kindness in the form of closeness to Hashem from any place of deficiency. This also provides us with a simple piece of advice, to support those learning Torah, for through this one merits to the light of kindness contained within the halachos and will thus be able to strengthen himself in every

situation. On a deeper level, this relates to the Pidyon (monetary redemption) that is given to the Tzaddik, for the main miracle that is brought about through this is not only the physical salvation, but rather redemption of the holy intellect from exile, that one should be able to always be close to Hashem. The nature of the moon is cold, and in the future it will be filled like the light of the sun, an aspect of the filling of deficiency. Until now we have spoken about the advice of giving thanks in order to take a person out of suffering. However, in truth, this is advice for all times when a person feels a coldness and lack in his service of Hashem. Through strengthening oneself in giving thanks and learning Halacha one can fill the lack of the moon that it should shine like the light of the sun. On a deeper level this is the secret of the unification of Hashem and his Divine Presence, the unification of the aspects of the sun and moon, which is the purpose of all the mitzvos, to become one with Hashem through performing the mitzvos. This is achieved by giving thanks and learning Halacha. originally, when the blood floods the heart, this is an aspect of a deficiency in truth, an aspect of men of blood will hate one who is complete(Mishlei 29) When a person is in distress and the blood doesnt flow properly, then one despises hearing words of truth, that there is surely always a point of good and things arent all bad. When one is in the moment he desires only a manifest and complete salvation, he is not willing to understand that his main salvation is that he should receive the intellect to know that he is close to Hashem. This is the meaning of the verse: men of blood will hate one who is complete when the blood and troubles take hold one hates the truth. When one emerges from the distress, then the truth shines forth and brings completion to speech. The weekdays, with all their obligations and responsibilities, jumble the mind and prevent a person from feeling close to Hashem. This forgetfulness is mainly caused by ones faculty of speech, for speech is that which connects a person with the light of truth, to emerge from distress through giving thanks and learning Halacha. Through this the faculty of speech is perfected in complete holiness and ones faith can no longer be disturbed. The faculty of speech is divided into four categories, two of a physical nature and two of a spiritual nature. [This is a very deep concept that contains much mystical depth; we have only explained that which practically emerges

from it.] One type of speech is that which that connects people - like pleasant words with the members of ones household or with one relatives and friends. This is called speech of charity. With an abundance of speech in relation to physical needs one can forget Hashem and become cooled off from the light of emunah. However, when one remembers the truth, even in the darkness, then these words do not distance him from Hashem and he can constantly remember that he is close to Hashem. The second type of speech is that of confession, when one speaks words in order to rectify the past, this is known as speech of repentance, as the verse stated: take words with you and return to Hashem [This form of speech is the main rectification for the speech of charity, to arouse oneself to remember Hashem]. However, if one does not constantly involve himself in connecting to the truth by remembering Hashems infinite mercy, then when he sees how immensely far from Hashem he is, he can be drawn further away from Hashem and despair specifically because of this improper repentance. Yet with the light of truth one will remember Hashems mercy and believe that the words of repentance have the power to overturn everything from evil to good. The third type of speech is that which is used for control and forceful commands and is called the speech of the affluent. This type of speech is used mostly for giving instructions in order to get things done as one desires. These words often contain a great deal of anger and can be the cause of much anguish which can distance a person from Hashem. Yet with the light of truth one will not be distanced by such words since he will remember that Hashems providence is in these words too. The fourth type of speech is that which is used in serving Hashem through Torah and tefillah and is called the speech of malchus (kingdom [of holiness]) because the main revelation of Hashems Kingship is brought about by words of holiness, as the Zohar teaches malchus is the mouth. However, these words are only capable of bringing us close to Hashem in as much as we connect to the light of truth that Hashem hears every single word. When the light of truth shines forth and speech is perfected, then one can be in this world without becoming bewildered and forgetting about the delights of the world to come. He will thus be truly close to Hashem, always.

SPIRIT OF THE LAW

By Rabbi Micha Golshevsky shlita

Kitzur Shulchan Aruch, Laws of Chanukah 139:4-7 4 4) "All oils are kosher for the Chanuka lights. However, olive oil is the preferred way to do this mitsva since that is the oil with which the miracle occurred in the Beis Hamikdash." Why was the miracle specifically with oil? The Likutey Halachos, zt"l, writes that just as oil is the splendor of the olive so too the Jewish people are the splendor of creation. Hashem takes pleasure in the Jewish people above all His creatures. The Yavanim felt that they were the chosen people. For this reason they wanted to obscure our special status as the Chosen People through polluting us with all sorts of spiritual blemishes. Through the righteous Tzaddik Matisyahu and his followers who are similar to the flask of oil which remained protected from being polluted by the evil influences of the Greeks, the splendor which Hashem takes from every Jew was revealed and the Greeks were defeated. This is one way to understand why the miracle occurred specifically with oil. This represents the fact that the small flask of those who are faithful to Torah and mitzvos will miraculously endure forever as the Chosen People. Although Hashem is proud (as it were) of the Jewish people no matter what. Generally this pride only lasts as long as we are at least connected to those who remain unpolluted with false beliefs. This prevents one from falling away from Torah true beliefs. One who is exposed to false beliefs and won over to them, forfeits his status as a part of the Chosen People. The reason for this that Hashem is proud of each and every Jew only as long as he or she feels proud to be Jewish (Rebbi Nachman, zt"l, in Likutey Moharan). This is not some sort of ethnic or cultural pride in Jewish cooking or the like. One must be proud to be a member of the Chosen Nation. One who doesn't feel this pride is very disconnected from the essence of the Jewish people. As we say in Birchas Hatorah, "asher bochor banu mikol haamim!" Let us take pride in our Jewish identity so Hashem will take pride in us! 5) If one lights in an earthen vessel, it becomes old [after a single use]. Since it is blackened and disgusting, it may not be used for another night. Therefore, one must have a menorah of metal [since less porous substances like glass or metal can be cleaned if they get full of soot and oil]. The Shulchan Aruch explains that one has two options if an earthen vessel is the only one available. One can either use a new one each day of Chanukah, or put the blackened vessel into the oven and reconstitute it into a new vessel through the agency of high heat which will burn away the accumulated filth.

The Mekor Chaim, ztl, defines a vessel as an object that is designed to hold something else. Our limbs are the vessels that hold the nefesh, our souls. An earthen vessel represents a limb that is imperfect. Pottery cannot be koshered and it porosity makes it absorb more of what cooks in it than other vessels. This represents the part of a person that still requires a lot of refinement. This might be the tongue of the slanderer, the heart of the cruel person, or the hand of the one who strikes his friend. This can also refer to a particular organ that serves as the abode of a negative character trait. For example, anger is said to be seated in the liver and depression in the spleen. The present halachah regarding the use of an earthen vessel parallels the situation of a person who tries to correct a fault by paying attention to how damaging the trait is and praying for help to uproot it. We illuminate the limb by working on the particular problem which is aroused by that limb or which that limb enables. However, this only works for a whilewhich parallels the fact that the earthen vessel can only be used once. After a while, this form of spiritual work tends to get stale. It is somewhat discouraging to work on a particular area for a time and to still feel as though one is getting nowhere which parallels the blackened and repulsive state of the earthen vessel after having been lit for a night. In such a case, one has two choices. The first is to work on a different area that requires attention. Since my realization of the damage this other trait does is fresh for me I dont feel discouraged working on this new trait for a new period of time. Such switching is represented by the use of a fresh vessel for the next nights lighting. The other choice is to place the new trait in the oven. That means firing oneself up about how important it is to change and receiving a new injection of energy by realizing every effort made to change a bad trait is very precious to Hashem. In this way, one reconstitutes the vessel and renews it, so that it is possible to continue the spiritual work without feeling blackened and disgusted with oneself. The Vilna Gaon, ztl, said about the hardest traits to overcome: One who is stubborn will succeed! 6) The custom in our country is to do as the mehadrin lmehadrinin the most scrupulous way. Everyone lights. On the first night, we light one candle, and on the second night two and we add each night until we have all lit eight candles. Reb Nosson of Breslov writes in his Likutei Halachos that the flame of the Chanukah candles represent the fire of yiras shomayimfear of heaven. Although fear normally diminishes

ones life, the fear of Hashem is different. As the verse says: The fear of G-d adds to ones days. (Mishlei 10:27) This echoes the Vilna Gaons commentary on the verse. For this reason, if ones fear of Hashem leads to worry and despair, it is a clear sign that this is not true fear of G-d. True yiras Hashem is called yirah lchaimawe that enhances ones life and spiritual vitality. This means that it brings one to feel joy. We can obtain this type by focusing on the good and not the bad. If one learns the importance of not talking slander, he can worry about it all day or he can thank Hashem for each time he didnt speak slander and realize that the main purpose for the warnings against the habit is to encourage us to refrain. This is by our realizing that if doing it is so bad, refraining from it is that much more important and worthy of joy. We light a new candle every day to teach that we must increase our devotion and longing every day. This is true yirah lchaim. Through this, one is full of life and vitality. The fear of G-d adds to ones days! 7) The mitzvah of Chanukah is to light the menorah in the doorway closest to the public domain in order to publicize the miracle. This was the custom during the time of the sages. Nowadays, since we dwell among the nonJews, we light inside. One should light at their window if they have one. [In Israel, the custom of most is to light outside]. This halachah can be understood in the light of the Likutei Halachos. The Greeks and Hellenists tried to overcome us with tremendous brazenness. The Chashmonaim had to have even more chutzpah to challenge the strongest army of ancient times with a miniscule fraction of their strength. This is always how it is. The inner and outer forces of evil try to overcome the good with incredible brazenness and we need even stronger chutzpah to overcome them. This is what the miracle of the Chanukah lights represent. And this is why it is best to light it in the most visible place available. We are not ashamed before anyone. Unless there is an actual danger, we should light in the most publicly visible manner. Rebbe Nachman, ztl, writes that one achieves holy chutzpah through happiness. Happiness is not only inside. If one is truly happy, it will show on the outside. Someone who seems gloomy really is in a bad frame of mindthe inner and outer states are connected. Our happiness and joy should overflow into the lives of our families, friends, and everyone with whom we come into contact. This is also something we learn from placing the Chanukah lights in the most noticeable place. The light of our holy joy which enables us to have true

chutzpah when it comes to opposing our evil inclination should uplift everyone who come into contact with us!
8) It is a mitzvah to place the lights above three tefachim and below ten. If one placed them above ten tefachim, he nevertheless fulfills his obligation. Reb Nosson writes in his Likutei Halachos that Chanukah draws down an illumination from the future times of Moshiach every year to encourage even the most distant Jew. This light is to be discovered in the teachings of the Tzaddikim, and by learning their works, even the most distant Jew is encouraged to trust in Hashem, start fresh, and keep trying until he merits true holiness and joy. This explains why it is a mitzvah to arrange his lights at a height between three and ten tefachim. The truth is that anyone who wishes can draw incredible encouragement from the miracle of Chanukah itself. At the time of the miracle, we were not in the healthiest spiritual condition as a people. Even so, Hashem delivered us from our enemies and made the Menorah burn for eight days to demonstrate that, no matter what our spiritual state may be, if we only wish to we can begin again and achieve closeness with Hashem. Since the candles represent Hashem helping even those who are spiritually weak, they should be set up below ten tefachim. Our Rabbis teach that the Shechinah never descended to the final ten tefachim of airspace above the earth. Those ten tefachim represent all of the places to which people fall, where they feel exiled from the nourishing and illuminating influence of the Divine presence. When the candles are lit there, those places receive an infusion of Hashems light. Even so, the lights must be at least three tefachim off the ground. This symbolizes a fresh start. This represents a commitment to not lying down and giving up completely. At the very least, one must have the minimal three tefachim of motivation to make a fresh start. When we do what we can, Hashem draws the light of Chanukah upon us and we bask in His warmth. 9) One should separate the candles so that they not melt down from their own heat. If one filled a bowl with oil and placed wicks in it, and if he covered it with a vessel, each wick counts like one candle. If one did not cover it with a vessel, it cannot count as even a single candle since this will surely become a conflagration. The Zohar Hakadosh writes that a raging fire represents evil. This is because one who does evil often cannot contend with his evil urge, which is similar to a blazing fire. This is why we cannot use a hearth fire or the like for Chanukah. Rebbe Nachman, ztl, taught that there are two types of light. One is called meorei eish, which means illuminating bodies of fire, or the raging fire associated with evil. The other is called meorei ohr, or illuminating bodies of lighta balanced and holy illumination. We must yearn to achieve the holy and reject the unholy. All our troubles are caused by our lack of true understanding. We can achieve understanding through having a connection to someone who does possess true un-

derstanding. This is why having a connection to someone without fear of heaven is so detrimentalhe is a detour from arriving at true understanding! The Gemara writes that for one with daas or holy awareness, it is as though the Beis Hamikdash has already been rebuilt. One who has the true balance of holy illumination acts in a deliberate and considered way. Even if he makes a mistake, he will immediately repent and start again. He knows that we are here for a limited time only and that we have a purpose. One who lacks this balanced perspective is always falling and rarely repents; he is far from embarking on the path to change. For this same reason we may not place the candles too close together. If they melt down in a blaze we have not discharged our obligation. If our Chanukah lights converge into meorei eish by becoming a conflagrationthey represent the unholy burning for materialism or honor without any higher goal. We light individual candles to represent the balanced illumination of a light which does not damage but illuminatesthe light of true understanding. (Based on Mekor Chaim and Likutey Halachos) 10) One lights the menorah at nightfall and not later. Reb Nosson of Breslov writes in his Likutei Halachos that the time when the meorei eish (see Spirit of the Law: Chanukah #9) dominate is the night. This is because the night represents lack of clarity and confusion. How we feel and behave at times of uncertainly tell us a lot about where we are really holding. One who is truly internalizing and deepening his connection to Hashem will find that what used to be an insurmountable test will stop being a challenge. This is a sure sign that we are increasing our connection to holy illumination and moving away from unholiness. This is a balance; the more understanding we have, the more we slowly are distanced from unholy thoughts and deeds. Since the meorei eish are associated with dark times, we do not light before the sun sets. (This is only if we have a choice. On erev Shabbos we light early since we have no choice, but we must place enough oil in the vessel to last until half an hour after dark. This is symbolic of the fact that the great descending light of erev Shabbos affords us an opportunity to light the darkness ahead of time and perform the proper rectification for the night that is to come.) 11) The custom of lighting is as follows: on the first night, one lights the candle which is furthest to the right. On the second night, one adds a second candle and lights the new candle and moving towards the right, lights the candle at the far right. On each night one adds a candle more to the left and lights that first. He then proceeds from left to right. Rav Nachman of Tcherin wrote in his Nachas Hashulchan, ztl, that this halachah relates to the first lesson in Likutei Moharan, where Rebbe Nachman of Breslov teaches that one must search for the intellect within everything in order to come closer to Hashem. We must contemplate deeply into every situation and realize in a deep

SPIRIT OF THE LAW

place that this situation was tailor made for me by the Creator. For this reason, I can come close to Hashem through anything. If one merits this understanding, he will feel incredible illumination and be able to elevate anything to Hashem. However, since the light of true understanding is very great, one can only receive it through constriction. This means that the light of true understanding comes to one slowly, level by level. I may know that I must overcome a certain weakness but that alone will not help me do it. I have to progress slowly, step by step, until I have achieved my goal. Sometimes this can take many years. It is well known that Rav Yisrael Salanter, ztl, said that it is easier to learn through the entire Talmud than to truly master a bad character trait. Many people feel discouraged when they hear this. However, the truth is that one who thinks about it will be very encouraged by this statement. We all know that it is impossible to finish Shas in a few months, or even a few years, of hard effort (at least for the first time)and that such accelerated study usually means that the material hasnt been learned in depth. So too, we must realize that it is impossible to overcome our negative character traits overnight with some sort of quickfix solution. Reb Nosson, ztl, said that one who breaks a bad character trait is left with two! Rav Yisroel of Ruzhin also made a similar statement and explained that the two are the original, in addition to a new dose of arrogance, since the person mistakenly believes that he has overcome the bad inside of him. The way one overcomes a bad character trait is by yearning to change and praying about it and searching for advice about how to change it. This way, one slowly takes in the understanding necessary for lasting change. This is the concept of constricting ones understanding. One has a lot of patience and does his best, realizing that any real change comes only from the Almighty. We must do our part but we must remember that Hashem is not a tyrant. Improving our character takes time because that is the Creators will. In the meantime, we keep starting over until the correct time for the change comes. This is the reason why one orders the candles from right to left in the menorah, but lights from left to right. We start with whatever understanding we can take in (from the right) and slowly overcome the bad (which is represented by the left side) with our ever increasing understanding. The truth is that there are two other opinions brought in the Mishnah Berurah regarding which candle to start with and what the meaning of all of your turnings should be to the right. The common denominator is that all agree that you start with the right which represents the light of understanding. As the verse says, The heart of the wise one is to his right. Then one overcomes the challenges that were originally generated by acting without the light of understanding. Slowly we increase the light, adding one candle a night, as we steadily rectify our bad tendencies a little at a time.