A Theft in Heaven a Berditchever Tale

From the upcoming MeOros Kedushas Levi on Moadim

 

Story: A Theft in Heaven

Two thieves were once brought to be judged before the Heavenly Court. The first one was a young man named Nachume'l the thief. All year long he hid deep in the forest robbing all passerby, young and old alike stealing from the rich and the travelling merchants. Only on the Erev Yom Kippur he would go to town and there he would begin to distribute all the money he had stolen to the poor and the indigent. Then he would enter the Beis Midrash and the entire day of Yom Kippur. For the entire day he stood immersed in prayer and supplication from the depths of his hearty and soul; with such fervor and sweetness that the very stones beneath his feet almost melted with joy. The day after Yom Kippur he would distribute what remained of his loot among the poor to cover their upcoming Yom Tov expenses and then once again he would vanish into the recesses of the dark woods where he would continue his disdainful practice of robbery and thievery.

The second thief brought to trial was named Yaakov Yoel, and he was an older Jew with a shining countenance sporting a fine long white beard. A merchant and businessman now retired in his old age he had turned over his business to his sons while he himself sat in the house of study learning Torah day and night. He sat in the Beis Midrash every day and almost never did he step foot outside it except once a year. When the day of the trade fair arrived in town and his sons hands were so busy that they could not do so they asked their father to please come into the store and man the register while they tended to the many details that took up their time. And it goes without question that no one harbored even a suspicion nor even a shadow of a doubt against such a pious Jew! Nonetheless when no one was looking and when all watchful eyes were turned away Yaakov Yoel would simply reach his hand into the register and pluck coin after coin out and drop them into his pocket! With this stolen cash he would purchase brandy and other spirits along with cakes and cookies that he would later set before the Chassidim in shul. After the daily davening, he mamash chalished – he simply famished for a shot of strong  liquor and a tasty morsel to savor in the company of his fellow Chassidim or any other group pf Jews.

First the Heavenly Court listened to Yaakov Yoel's plea, the old man began to argue on his own behalf explaining that "After all all I took was from own children, I took what I took from my very own store, from my own business that was once under my charge, I simply handed it over to them and further. . ."
However the Accuser Satan himself representing the case for the prosecution delayed no further and pounced upon the hapless Jew with a sneer dripping with venom and malice, "Nu So what then about the red handkerchief?!"

And now Yaakov Yoel hung his head in shame because Satan, the Accuser had indeed brought up a shameful memory! Almost every Rosh Chodesh, and every other occasion such as Mondays and Thursdays Yaakov Yoel would make his rounds after the morning prayers holding a red handkerchief. He would walk back and forth asking for a donation for a "very important matter and a pressing need!" Now it goes without saying that no one had even the merest suspicion against Yaakov Yoel with the long white beard!
And so he would collect copper coins, jingling gleefully in his red handerkerchief into which once in a while even a silver coin might be thrown to join the others while Yaakov Yoel smiled into the corner of his beard saying to himself, "Isn't a Le'Chaim toasted by Chassidim an important matter after all?!" And now he stood there before the Heavenly Court accused of his crimes and misdeeds, dumbfounded and unable to utter even a single word in his own defense.

Next the court turned its attention to Nachume"l the thief and he spoke simply saying: "Master of the World what can I say? All of my actions are revealed before You. All year long I rob and steal and not one word of holiness passes my lips. On Erev Yom Kippur I distribute my money to the poor and afterwards all Yom Kippur long I engage in prayer and supplication my mouth lips do not close for Your sake and the sake of Your holy name! I have nothing more to say. Master of the World, do with me as You wish?!"

On the spot, Satan the Accuser opened his wicked mouth to prosecute before the Heavenly Court and he began to indict: "These are no simple thieves! Yaakov Yoel has grown his beard and peyos, has used his learning and his prayers as a way to people's pockets! And Nachume"l keeps one Kosher Yom Kippur day the entire year in order to return afterwards to his thieving ways robbing others wholeheartedly and passionately! Simple thievery isn't even good enough for them! Their thievery rides on false piety and false faith. They use holiness like a key to open foreign door. There acts are nothing short of a desecration of Your hallowed Name! Not even the wicked would have the heart to do as they do…"

Nonetheless the advocate for the defense, the goodly angel Michael was not disheartened. Rather than give up hope, he began to advocate and defend the sinners for their crimes.

"I would like to know," he began, "just what did these two Jews do with the stolen money? Has anyone ever seen Yaakov Yoel sitting and eating a sumptuous meal? Has Yaakov Yoel ever lay himself down on soft comfortable cushions instead of the hard wood benches of the Beis Midrash? And with those few coins he gathered to buy le'chaim liquor, did he drink it alone or rather in the company of fellow Chassidim, where a tale of the righteous or words of Torah were shared and the hearts and souls of our brethren are warmed to serve You Hashem? His sons and fellow worshippers in the Beis Midrash, would they not have derived great pleasure and satisfaction from the good use their few coins were put to had they been told the truth?"

"And what did Nachum did with his money? Did he buy estates and property? Did he leave a fat inheritance behind him? He was but a young man, yet did Nachum spend his money on how own pleasures and delights? Rather every Erev Yom Kippur he gave out his money to the poor while he poured out his entire heart in prayer! Now if those poor souls who were robbed would know the good their money was being used for would they not have complained about the mistreatment of these souls?!"

"Nachum and Yaakov Yoel have somehow transformed robbery and thievery into an act of kindness. They found a way to draw out holiness from the depths of impurity and darkness itself! Not many tzadikim could have even succeeded in doing such a thing!"

Before passing judgment, having heard both sides of the argument, the Heavenly Court ordered Nachume"l and Yaakov Yoel to each in turn place their good deeds and weigh them against their demerits and misdeeds on the Heavenly Scales of Justice. And here is where the terrible incident occurred!

Nachum stood up and on the black side of the scale he placed all the years of his life, year after year. His eyes dimmed because there was not a year that was filled with misdeeds of robbery and theft and each act was as heavy as iron. The only counterweight he had to balance this out were the scant few days of Yom Kippur. These he placed on the other, white side of the scale and he began to breathe more easily as the scale began to tip towards the positive side. Each day of Yom Kippur was just one day but its weight was great for each day was soaked with tears and each teardrop heavier than iron. And as he placed the last day of Yom Kippur of his life on the scale he saw that – unbelievably his scale was still tipped towards guilty! For the difference of a hair's breadth his soul felt like it would expire!

Yaakov Yoel also approached and trembling and sweating with trepidation he placed all the days of his manning the register during the fair alongside with his infamous red handkerchiefs on the black side of the scale. Each day of each fair and each handkerchief bore down the weight of the scale tipping the balance against him more and more. They were heavy laden the copper and silver coins, each coin heavy as lead. However once he began to place his learning, his prayers and his good deeds and acts of piety on the white side of the scale, their counterweight balanced out and began to tip the scales in his favor. Especially heavy were his inspirational songs and dances which he did on holidays, festivals and joyous occasions. He almost breathed a sigh of relief – almost, except that just like what happened to Nachume'l, the same thing happened to Yaakov Yoel as well! The indicator pointed to guilty, and as his nervous eyes watched the pointer, it trembled ever so slightly almost moving to the side of merit, yet no, it remained a hairs breadth away. What a heart ache!

They stood there each man next to his fellow despondently until Nachum'l turned to Yaakov Yoel with a wink. Unable to contain themselves and hold back they simply stretched out their right hands with a sideways glance to make sure no one was watching while they simply lightened the load a bit and removed just a bit from the black side of the scale! Obviously they didn't realize that whoever steals from the scales of heavenly justice only increases his own guilt!

Just as their hands grazed the scale the entire scales and balance toppled over causing such a din, that the loud disturbance shook and rattled the entire heavens! A great commotion took place, this was the first robbery ever done in heaven! And now Satan leaped with glee to point his accusing finger at the two trembling forms and his accusations were dark as a raven:

"See for Yourself, Master of the World, Your own attributes of Mercy which You extend to these pathetic creatures are all for naught. They dare to rob the very Heaven itself and even in such close proximity to Your Heavenly throne of glory!?" The dark black sin rose up higher and higher ascending its way to the heights of Heaven, as all the souls left their heavenly chambers, and all the angles left their abodes and heavenly palaces in commotion. Even the goodly angel, Michael the defender and advocate had for once been silenced. He grew weak and he prostrated himself before the Heavenly Court begging for mercy and asked:

"All the seven heavens are crying out! Is there no angel or advocate who can plead on behalf of these two Jews? Please call forth Rav Levi Yitzchak of Berditchev, for surely he alone has the power and the strength to find some merit to defend these two Jews!"

Seeing this Nachum'l and Yaakov Yoel stood together in despair desperately clutching one another in fear weeping and crying copiously.

Now all of this took place on Yom Kippur and at that very moment the Berditchever Rav stood before the amud, leading the congregation in Mussaf in his Beis Midrash in Berditchev. Even before Mussaf began, he could feel that there was a great disturbance going on in Heaven, and that horrific judgments had been forecast, like black storm clouds spread out across the heavens. He was at the words of Mussaf, "Man's origin is dust . . ." and just then he was summoned as a defense attorney before the Heavenly Court itself. When the Berditchever Rav saw these two poor Jews huddled there crying in despair he outsretched his two arms heavenward and called out brokenheartedly: "Helige Derbarmdige Tatte! Holy Merciful Father!"

As soon as these words were uttered a great wave of pure refined love and compassion was awakened and silence spread itself across the Heavens. The only sound heard on High, was the weeping of the two thieves who felt they were lost. The Berditchever felt his heart contract in pain and he raised his face heavenwards and opened his lips with words of prayer. He sang the prayers as was his holy custom with heartache and sweetness:

"Man's origin is dust," . . .son of Adam, such a lowly creature who is created from the very dust of the earth itself; "And his end is dust," . . .he returns at the end back to the dust itself, "With his soul he obtains his bread," . . .sometimes he has no choice but to sin to feed himself, and if that is not enough "He is compared to fragile shard of clay pottery" if he sins he is cast like broken potsherds!

"Heilige Derbarmdige Tatte! – Holy Merciful Father! First You hide from our eyes both Gan Eden and Your Presence the Shechinah, and You placed it in the next world. Then You placed the evil inclination into man which inflames the passions and desires in our hearts in this world. Is it any wonder that we are burned by this raging fire which You Yorself placed within us?! Let the heavens tremble and quake! For what is heaven itself compared to the tears of these broken hearted souls?!"

Once again the Berditchever raised his hands heavenward and his voice rose in a plea for mercy. With great love and a broken heart he said:

"Heilige Derbarmdige Tatte! – Holy Merciful Father!"

"Heilige Derbarmdige Tatte! – Holy Merciful Father!"

All the gates of mercy swung open immediately and Yaakov Yoel and Nachum'l were uplifted by Divine mercy. Seeing that it was an Es Ratzon – an auspicious moment of grace Rav levi Yitzchak seized the opportunity to plead on behalf of the entire world!

"How long shall the world be battered by pain and suffering?! All the calculated dates and projected times have passed! May the Holy and Merciful One send us the righteous redeemer, the Moshiach who shall redeem us and end the sins and sufferings of our world!"

Seeking to interrupt the Berditchever's pleas, Satan called out red with rage:

"Is it not enough that the Berditchever is trying to bring thieves into Gan Eden?! He now has the audacity on the heels of their thievery and robbery of Heaven itself, to attempt to bring about the redemption and bring Moshiach to this world?!"

Even before the Berditchever Rav had a chance to open his mouth and attempt to answer the proceedings of the Heavenly Court were interrupted by a disturbance coming from the Beis Midrash down below. The source of the tumult was a weak older Jew who could no longer hold out. The Yom Kippur fast had taken its toll on his weak constitution and he began to faint. All those around him were trying to revive to no avail.

 

The Berditchever immediately interrupted his prayers before the amud, and he approached the aged Jew. He hugged and caressed him, caringly he whispered to him until the man regained his strength and opened his eyes.

Meanwhile . . .the Divine moment of grace, the Es Ratzon passed. . .And who knows, perhaps had there been no tumult down there in the Beis Midrash, perhaps, just maybe the Berditchever Rav would have succeeded? Who knows?

 

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
www.chassidusonline.com
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Channukah from Keser Torah by Rav Meir of Berditchev

From the upcoming MeOros Kedushas Levi on Moadim

 

Children in their Father the King's Palace

The Turei Zahav in Orach Chaim Siman 670:3 asks why is the commemoration on Channukah for the miracle of the Menorah [by lighting candles] whereas there is no commemoration established for their physical salvation (that they achieved military victory) as there is on Purim?

It seems to me with the aid of heaven that this is no difficulty at all. In the Chovos HaLevavos in the Shaar HaBitachon he writes that surely a son who is always in his father's palace chambers and someone tried to murder him, that son has no fear at all since he is in his own father the king's palace.

 

When does he fear? Only if when someone attemots to harm him, he is standing outside his father the king's palace.

Based on this it makes sense, since during the time when Purim historically took place the bais hamikdash had already been destroyed and we were as children outside our Father the King's palace, then it makes sense why we commemorate their physical salvation. Even though the children were outside their father's palace nonetheless they were saved from death.

However historically during the time that Channukah took place the bais hamikdash was still standing, therefore there was no commemoration established for any physical salvation since they were as children standing in their father the king's palace since the holy temple was standing.

 

Therefore they had no fear of dying and so they made no commemoration at all except for the miracle of the Menorah to praise and offer thanksgiving to Hashem since they witnessed His miracle where He demonstrated His great affection for their mitzvos and their service which is the primary source of life for this world and the next, and this gladdens the Creator as my master, teacher and father (Rav Levi Yitzchak of Berditchev) explained in his sefer Kedushas Levi (Purim third Kedushah) study it there at length. This is easy to understand.

(Channukah Vol I of Kesser Torah)

 

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
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The Berditchever's Candles

The Berditchever's Candles

Rav Shlomo Chaim of Koydinov once related that one Channukah the Berditchever said, "I am jealous of all those who live in the country, their custom is to light Channukah candles by sticking the wax candles on the wall. When the candles burn they leave a mark, and this mark lasts on their wall all year long! When the wax melts and the candles burn down to the wall this leaves a mark from the burning candles." And as the holy Berditchever said these words tongues of flame from the candles of his own oil menorah reached out to lick the walls of his home!

(Pri Yesha Aharon Karlin p 266 cited in Yalkut Kedushas Levi p187)

Another traditional tale; this version is found in

36 Candles Chassidic Tales for Chanukah by Libi Astaire http://www.amazon.com/36-Candles-Chassidic-Chanukah-ebook/dp/B0047DW77U 

It was Chanukah in Berditchev, and the shul of Rabbi Levi Yitzchak was packed.

But even though the hour had come, the menorah was ready, and Rabbi Levi Yitzchak was

present, nothing happened. The Rebbe just stood by the menorah and waited. And waited.

No one dared to speak, but everyone was wondering the same thing: Why didn't the

Rebbe begin? What was causing the delay?

The answer came in the form of a simple Jew named Chatzkel, who flung open the

door to the shul and rushed inside, in a vain attempt to disappear into the crowd. Vain,

because Rabbi Levi Yitzchak had other plans for the chassid

"Chatzkel, please come here," said the Rebbe.

It wasn't like Rabbi Levi Yitzchak to chastise or embarrass a person. His way, when

he had to reprimand someone, was to emphasize a person's good points so that the person

became embarrassed, on his own, to do wrong. Still, Chatzkel knew that he was late. And

when he saw that the menorah was still unlit, his cheeks turned red. Is the Rebbe waiting

for me? he wondered, as he walked to the front of the room.

"Don't be embarrassed, Chatzkel," said the Rebbe, smiling. "I'm sure it wasn't your

fault that you were late. But would you please tell us what caused the delay."

"I work on the estate of the poritz, Rebbe," said Chatzkel. "I'm one of his personal

attendants. One of my jobs is to serve him his supper. Tonight he dined a little later than

usual. That's why I was late."

"Is the poritz well?"

"He should be, considering all the food he eats. His dinner never consists of less than

three courses. He's even hired a cook from France, who prepares all sorts of fancy dishes.

I don't think the poritz has ever gone to bed hungry in his life."

"Ah, but good health isn't just a matter of good and plentiful food. A person also

needs his rest. Does the poritz sleep well at night?"

Before he answered, the chassid glanced around room, wondering if he was the only

one who found the Rebbe's questions to be a little odd. After all, what did the health of

the poritz have to do with Chanukah?

The puzzled expressions all around him, confirmed Chatzkel's doubts. But the Rebbe

was still smiling and waiting for him to answer, and so he said, "Of course, the poritz

sleeps well. His mattress is stuffed with the softest goose feathers that money can buy.

And he has plenty of thick blankets to keep him warm on a cold winter's night. I don't

think he's ever had to make due with a mattress stuffed with twigs and straw, or a blanket

that has more holes than cloth. Life is good for the poritz, Rebbe. Life is very, very

good."

"Does the poritz light Chanukah candles?"

"Of course not, Rebbe!"

"Then why do you say that the poritz has a good life?" asked Rabbi Levi Yitzchak,

whose expression had become very serious. "Is that all there is to life? Eating and

sleeping? Should we envy such a person, just because he has a three-course dinner and a

feather bed and we don't?

"I say, Chatzkel, it is the Jews who have it good. Mitzvos are the only source of true

joy in this world. Those who busy themselves with performing the commandments and

doing good deeds are the only ones who have a truly good life."

With that, Rabbi Levi Yitzchak began to chant the blessings for lighting the

menorah. After each blessing, the chassidim called out, with great joy, "Amen!"

Kol Tuv,
R' Tal Moshe Zwecker
Director Machon Be'er Mayim Chaim
Chassidic Classics in the English Language
www.chassidusonline.com
chassidusonline@gmail.com
Phone: 972-2-992-1218 / Cell: 972-54-842-4725
VoIP: 516-320-6022 / eFax: 1-832-213-3135
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Kedushas Levi on Hannuka

enjoy

 

From the upcoming ME'OROS KEDUSHAS LEVI on Moadim

Some Historical Background: The Sefer Kedushas Levi originally appeared in its first edition in Slavita as a book containing discourses and teachings on the holidays of Channukah and Purim and regarding miracles, as well as a few samplings of novel chiddushim on Halachah and Aggadata from Rav Levi Yitzchak, his father Rav Meir of Huskav and his sons Rav Meir of Berditchev author of Keser Torah and Rav Yisroel of Pikov author of Likkutei Maharin / Toldos Yitzchak ben Levi.

The discussion of the Kedushos or sanctity of Channukah and Purim and the different facets of these holidays including the unique mitzvos that we perform on these holy days are divided into chapters called Kedushos, Kedushah Rishona, Shneiyah and so on. This is why the sefer was named Kedushas Levi. It was only in the later posthumous editions printed by the Berditchever's sons that Divrei Torah on the Parasha and Moadim, Likkutim on TaNach, Pirkei Avos and other collections appeared. In these later subsequent editions precedence was given to these new editions, until the Kedushos were relegated by all later printers to the back of the sefer. The collection of Divrei Torah on the parasha and Moadim gained such popularity that many have forgotten that actually the original sefer named Kedushas Levi and printed by Rav Levi Yitzchak himself during his own lifetime is in fact the Kedushos on Channukah and Purim.

Fourth Kedusha of Channukah

And now I shall explain the Gemarra (Shabbos 21b) [that to fulfill the mitzvah of lighting the menorah on Channukah according to] the Mehadrin min HaMehadrin [there are two opinions:] Beis Shamai say that on the first day we light eight candles and from then on we lights one less each day. Beis Hillel say that on the first day we light one candle and we add one candle each day.

And our sages say that the reason for Beis Shammai's opinion (that we light one less candle each day) is corresponding to the bullocks offered during the festival of Succos (which were progressively less each day). And Beis Hillel's reason (for lighting an additional candle each day) is that we [we have a general rule, we] progressively add to sanctity and holiness increasing it and we do not detract or lower our level of holiness.

It seems that they are in conflict. Now it is known that if a person lacks one of his basic needs such as food, drink or clothing then he greatly yearns that his lack should be filled and he has great anguish that he lacks this thing which his heart desires, additionally he also is pained by the feeling of the hunger or thirst itself.

Now if someone would bring bread and water from somewhere far away, as soon as he sees this food, even before he has partaken of it, even though he has not yet eaten nor drunk he is already happy and pleased since now he knows that he has something which will fill his lack. Now he is still hungry and thirsty. After he actually eats and drinks then he is even happier now that he is satiated and Hashem has slaked his thirst.

This is all discussing one who lacks and does not know how to fill this lack. For example a traveler in the desert; his weary soul is parched with thirst and he lacks the very basics of bread and water and clothing. Such a person suffers from two forms of pain and anguish: first his soul yearns that his lack should be filled and that his hunger, thirst and lack of clothes are filled and sated. And after Hashem sends him someone from afar to bring him what he needs such as bread, water and clothes then once he sees that whatever he needs is here before him, and he has bread in his basket, he is immediately satisfied and happy because he sees that he has with what to fill his needs, sate his hunger and slake his thirst.

Even though he has not yet eaten nor drunk nor dressed in these clothes, still immediately he is obligated to praise and thank G-d the Creator of heaven and earth Who has fulfilled his needs and placed bread in his basket.

Nonetheless he is still somewhat pained by his actual feelings of hunger and thirst (this is the second pain). Now after he actually eats and drinks and gets dressed then he also feels pleasure and delights since he is full, sated and his heart is satisfied. Then he needs to bless the Creator over this satisfaction and satiation as the verse says (Devarim 8:10) "and you ate and you were satisfied and you blessed Hashem your G-d." However is at home in civilization where everything is ready and set before him, then before he eats and drinks his heart is only desirous to eat or drink. And after he eats and drinks then he is satiated and satisfied and he blesses Hashem. However those wanderers who travel in the desert have two types of yearning and desire as we just explained and two forms of happiness, one form of happiness is the fact that they now have found a way to fill their lack, and the second is the actual fulfillment of that lack itself.

Regarding these desert wanderers King David said (Tehillim 107:8-9) "They thank Hashem for His kindness, . . .because he sated the yearning soul and a hungry soul He has filled with all manner of goodness," and it seems at first glance that the wording here is needlessly repetitive. However based on what I wrote that the desert wanderers "their souls faint," (ibid) over two things: First over the fact that they do not know how and from where they shall be able to fill their lacks and procure their basics needs, how will they sate their hunger and slake their thirst? And secondly they faint due to their actual hunger and thirst.

And after Hashem has "guided them on the straight path towards an inhabited city," those hungry and thirsty wanderers, even before they have eaten and drunk their fill still "they thank Hashem for His kindness," because "He sated the yearning soul," once they are in town and have bread in the baskets, then their yearning for food has dissipated since now in front of him is what he needs to fill his needs even though he has not yet satisfied himself his yearnings have gone. This is because a person yearns more for what is not in front of him as our sages said (Yoma 67a) "One cannot compare he who has bread in his basket to he who does not." Now he still lacks since he is till actually hungry and thirsty. And then after he eats and drinks he needs to bless the Creator over his satiation and this is the end of the verse "and a hungry soul He has filled with all manner of goodness."

Now when a person is missing whatever he needs to fill a lack, like someone who is a wanderer in the desert, he has great yearning since his [figurative] basket is empty of bread, and he has no idea how he will fill this lack.

After Hashem sends him someone, or sends him somewhere were his needs can be met, the moment he sees this he is overbound with joy! As time passes, a moment later once he is accustomed to this his feelings of joy diminish. And as more time passes his feelings of joy continue to decrease more and more. This is why it is proper to recite a blessing as soon as a person hears good news (See Shulchan Aruch Orach Chaim Siman 223 & commentaries). Then he is truly capable of blessing Hashem with happiness and joyful heart.

Now [the opposite is the case] regarding the feelings of actual hunger and thirst themselves, the moment one begins to eat and he is still hungry his joy is small. As soon as he eats more his joy increases. Once he has eaten his fill and he is satiated and satisfied then his joy is complete, and that is the time when he is required to bless his Maker as the verse says (Devarim 8:10) "and you ate and were satisfied and you blessed Hashem your G-d." However regarding yearnings for that which is not present before him, the first moment when he receives what he is yearning for the joy is the greatest and later it decreases.

It seems to me that this is the reasoning behind why the bull offerings decrease in number each day of Sukkos (which is the reason given for Beis Shammai's opinion on lighting Channukah candles in decreasing number each day.)

The principle joy of the festival of Sukkos and the reason why we call it "the time of our joy," (in the Nusach of YomTov Amidah) is because on Yom Kippur our sins were forgiven and Sukkos they are transformed into merits as we explained elsewhere (See KL HafTorah for Shabbos Teshuva, KL on Sukkos). Therefore on the first day of Sukkos when the destructive force of the evil inclination is transformed into merits then we feel the greatest joy for our sins being forgiven. On the second day we have already gotten used to this and become accustomed to the idea and so our joy diminishes, on the third day it has diminished even more and so on.

[On Channukah] they discovered a flask of oil sealed with the seal of the Kohen Gadol which had enough oil for one day and there was a miracle that the oil lasted for eight days. Now when they first found this flask and they saw that the amount of oil was only enough for one day, they did not initially know that there would be a miracle performed. They knew they needed enough oil for eights days as is explained by the Maharsha in the Ayn Yaakov study it inside. [The Maharsha Shabbos 21a? says s.v. "Timu Kol HaShemanim," it was not possible to get more pure oil in less than eight days because they were all impure with the tumah of death from the war as the Beis Yosef and Re'em wrote in his commentary to the Sema"g. And the Ran wrote in his commentary that it took four days journey to reach where the oil was made and bringing it back would take another four days.]

They therefore experienced two types of pain and anguish which we described above with the example of desert travelers. First they their souls yearned to perform the mitzvah of Hashem to light the menorah and they had no idea how they would be able to fulfill this mitzvah, to light the candles of the menorah since they did not know there would be a miracle. Now something which a person's soul yearns for and desires and he does not know how to fulfill his needs and desire this lack alone causes him pain and anguish. And further they were pained by the actual inability to light the menorah and fulfill the mitzvah.

Now when they saw how a miracle was done for them on the first night when they looked at the flask of oil and they saw that there was some oil still left in it as the Taz writes (Orach Chaim Siman 670) that the flask was not left completely empty so that a blessing could rest itself there. [The Taz writes that the Beis Yosef asked why do the sages establish Channukah for eight days since the flask of oil had enough for oil for at least one day it seems that the miracle was only actually seven days long?! It seems to me to answer this that retroactively we can see that even on the first night there was a miracle as well. We find in the holy Zohar (I 88a; II 87b: III 34a) where the story of Elisha who created a miracle with oil (Melachim II 4:1-6) that Hashem only does miracles by adding blessings to increase what there already is even if there is just a little then Hashem's blessings increase it, however something empty does not have blessings increase it since Hashem does not do such miracles which require creating something out of nothing (since Creation). Therefore it makes sense that on the first night not all the oil was used to light the candles of the menorah since if the flask would have been empty and all the oil used up there would be nothing left for the blessing to rest upon and increase. Rather surely they saw the miracle even on the first night when some oil was still somehow left over miraculously and on that small amount the blessings miraculously increased it. Therefore even on the first night they had witnessed the miracle.]

Then they say how Hashem loves His people, Beis Yisroel and does miracles for them, they were able to rely on this miracle and their joy was very great when they saw the gates of blessing opening up for them. They now saw that here was something to fill their lack and enable them to fulfill the mitzvos the blessed Creator by lighting the candles. They were overjoyed by seeing the gates of blessing open up and seeing that here was something that would fill their need and they felt just as those desert wanderers who have finally arrived and come to an inhabited town feel.

Now they had not yet seen with their flesh and blood eyes enough oil for eight full days and so it is as if there still was some doubt and they had a lack as one who is hungry lacks even when the bread is sitting in front of him before he has actually eaten it.

However after the miracle Hashem did for them actually took place and for eight actual days they light the candles then they were sated with the actual fulfillment of the mitzvah itself as one who was hungry and has now eaten and drunk his fill.

We see that the type of happiness and joy they felt was from seeing that they would now be able to fulfill the mitzvah of Hashem and light the menorah. And after they saw this on the first day when they saw the gates of blessing open up for them their joy was at its peak and it diminished day by day just as when "he sated the yearning soul," as we explained above. This is similar to the bull offerings of Sukkos as we explained that the joy is at its peak on the first day more so than on the other days when the Jewish soul experiences the forgiveness of sin [and its transformation to merits]. This is the reason behind Beis Shammai's opinion that on the first night of Channukah we should light eight candles and progressively decrease the number lighting one less candle each day, because the peak of joy is one the first day corresponding to the bull offering of Sukkos.

The reason for Beis Hillel's opinion is based on the feeling of joy and delight that Bnei Yisroel in that generation had from fulfilling the mitzvah of the menorah, which is similar to "a hungry soul He has filled with goodness," and this type of joy increases progressively day by day as they did another mitzvah each day. This is because each mitzvah adds more sanctity to a person and each day that they lit the candles of the menorah their joy and sanctity increased. Therefore Beis Hillel hold the opinion that on the first day you light one candle and you progressively increase by adding an additional candle each day, this is why they hold we rise in sanctity. This is why we find that the Gemarra says that Beis Shamma's opinion corresponds to the bull offerings of Sukkos and the reason for Beis Hillel's opinion is that we increase in sanctity.

And it seems to me that the primary feeling of joy according to Beis Shammai was their ability to fulfill the Creator's mitzvos and that they saw that the gates of blessing had opened up, whereas according to Beis Hillel the primary joy is in the fulfillment of the actual mitzvah itself.

This is illustrated by the following [parable:] There was once a country whose inhabitants lived quite a distance away from the king who ruled them. They had many basic needs that they needed the king in his kindness to fulfill, yet the king lived so far away. Suddenly one day the king arrived for a visit to this country. The countrymen asked the king for their needs and because he was kind and merciful the king fulfilled them.

One group of citizens had previously given up all hope of having their needs met, since they lived so far from the king they never thought he would come to visit them from afar. Their primary joy was the very fact that the king actually came to visit their distant country.

The second group of citizens knew that the king always travels and visits each country in his kingdom in turn, because he ruled over his entire kingdom in such a way that he needed to constantly see to the needs of each country. So they were constantly waiting and anticipating the king's eminent arrival to visit them even though he was distant and far away. Their primary joy was when the king actually fulfilled their wish and granted their needs.

And so it is here, there are those for whom the miraculous opening of the gates of blessings is far from them, [it is hard and difficult for them to believe in miracles] and then there are those he trust and believe that "Hashem is close to all those who call to Him," (Tehillim 145:18) and that He takes pride in Bnei Yisroel, and surely He will open the gates of blessing for them when they fulfill His commandments and that He will work wonders and miracles for them because "His rule is over everything," as we wrote elsewhere (BeShalach sv O Yavuar Nora Tehilos) that "the one to whom a miracle happens does not recognize that a miracle has been done for him," (Niddah 31a) and their primary joy was the actual fulfillment of the mitzvah of the menorah (rather than the demonstration that Hashem will do a miracle).

This was Hillel the elder's character trait, as is seen in the Gemarra Berachos (60a) where we read a story how Hillel the elder heard a scream as we he was passing through town, he remarked "I trust that this scream is not coming from my house," and the Gemarra ends with the remark that regarding [those like] Hillel the verse says (Tehillim 112:7) "From bad tidings he fears not, his heart is prepared, trusting in Hashem."

We see that Hillel's attribute was that he trusted in Hashem's kindness that He will always act positively and grant blessings. And that "Hashem is close to all who call to Him," and that he trusted in Him, as it says there that this verse can be reread backwards and forwards and forwards and backwards. So that it can be read as why was it that he fears not from any bad tidings? Because his heart is prepared and trusts in Hashem. And because Hillel was a man of chessed and loving kindness (Zohar III 245a) and he awakened supernal kindness and therefore he trusted in kindness from on High. We see that based on Hillel's attribute he always trusted in Hashem that the Holy One would not leave us and that he would open up for us the gates of mercy blessing in order that we will fulfill His commandments and then the primary joy would be the actual fulfillment of the commandment itself that we light the candles and each day the joy will progressively increase which is why Hillel's opinion is that we add a candle each day.

It also seems to me that Hillel's attribute is "his heart is ready and prepared trusting in Hashem," because of his humility (Shabbos 30b) and whoever is humble is attached to the attribute of Ayin – nothingness. And the whole world is always attached to Ayin seeing how the entirety of creation was created yeish me'ayin ex nihilo – something from nothing. This gives him complete trust, because the attribute of trust is based on this thought (regarding Creation) which we explained elsewhere at length. Therefore regarding Hillel it says "his heart was ready trusting in Hashem," it means that his heart was constantly pondering how the entire world and all of creation is ex nihilo, yeish me'ayin and therefore he trusted in Hashem as we explained elsewhere at length.

It also seems to me that it is possible that for because Hillel was always attached to the attribute of Ayin therefore when the gates of blessing were opened this was nothing novel for him. Because anyone attached to the attribute of Ayin has the gates of blessing opened for him as our sages say (Taanis 8b) "blessing is only found in something that is hidden from sight," something hidden from sight refers to the attribute of Ayin which is above all sight and this too we have explained at length elsewhere. Therefore the very fact that these gates of blessing opened up was nothing new or novel to Hillel. And therefore his primary joy was the actual fulfilling of the mitzvah [of the menorah] and this joy increased day by day.

Therefore Bais Hillel is of the opinion that each day we add additional candles as we go on, and may the merciful G-d open up for us the gates of blessing and mercy continuously Amen Selah!

Based on this we can understand the entire concept of Mehadrin min HaMehadrin. Why is it that specifically here [in the case of lighting the Channukah candles] we find the concept that we can have Mehadrin min HaMehadrin [as opposed to other mitzvos]?

Based on what we wrote this makes sense, because as we described there are those who perform the mitzvos even without delight however the righteous perform mitzvos with delight. The delight of each thing is known as "Daka min HaDaka – the finest of the fine," (See also Ohev Yisroel Chukkas sv VeHinei Osan Shnei Bechinos). This is why the incense offering on Yom Kippur was made off spices ground down to the "finest of the fine," (Yoma 43b) because Yom Kippur corresponds to the world of Binah (which is known as the world of delight Zohar III 94b; ibid 257a; Tikkunei Zohar Tikkun 24) and therefore it was Daka min HaDaka – from the finest of the fine.

We explained elsewhere how the spirituality found in everything is Daka – fine, and the delight and pleasure one receives from spirituality is Daka min HaDaka – the finest of the fine. Therefore because the disagreement of opinion we have here between Beis Shamai and Beis Hillel is whether we add candles each day or detract candles each day they are actually arguing over which form of pleasure and delight is greater? Is the delight experienced from the act of actually fulfilling the mitzvah greater? Or is the delight experienced from knowing that you have the ability to fulfill the mitzvah greater? As we explained above.

We find therefore that whether you add candles each day or detract candles each day corresponds to [an argument over] delight, and therefore we can say that the concept of Mehadrin min HaMehadrin is similar to Daka min HaDaka which corresponds to the world of delight.1 May the merciful G-d bless us with a bounty of shefa, delight, joy, happiness, blessings and life, Amen!

Notes:

1. It should be pointed out that Rav Menachem Mendel of Lubavitch Zat'zal asked (Likkutei Sichos Inyanei Channukah) based on this that on Yom Kippur we should also find the concept of Mehadrin Min HaMehadrin. And this needs further study and clarification.