From the Torah ofRav Dovid Matisyohu Rabinowitz of Bialaרבי דוד מתתיהו רבינוביץ מביאלאProfile ›
The Akeidah's Self-Sacrifice: The Power Behind Chanukah
On the way to the Akeidah Avraham said, “I and the lad will go ad koh,” and the holy sefarim hear in koh the 25th of Kislev: the Chanukah miracle came by the Akeidah’s power. But what does the binding of Yitzchak have to do with Chanukah?
Bereishis 22:5
וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם
And Avraham said to his young men, “Stay here with the donkey, and I and the lad will go yonder; we will bow down and return to you.”
1“I and the lad will go yonder, ad koh.” Avraham Avinu said this as he went to the Akeidah, the binding of Yitzchak. The holy sefarim teach that koh hints at the 25th of Kislev, the day on which Chanukah falls, for its letters, kaf and hei, have the numerical value 25.1 They teach that the miracle of Chanukah was drawn down upon Israel in the merit and by the power of the Akeidah. But what connection does the Akeidah have with Chanukah?
וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה (בראשית כב, ה). פָּסוּק זֶה נֶאֱמַר בְּאַבְרָהָם אָבִינוּ בְּלֶכְתּוֹ לַעֲקֵידַת יִצְחָק, וְאִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים (מאור עיניים מקץ ד״ה הבעש״ט, ובבת עין בשמו וישב ד״ה ויהי בעת) דְּ׳כֹה׳ רוֹמֵז עַל כ״ה בְּכִסְלֵו שֶׁחָל בּוֹ חֲנוּכָּה, שֶׁבִּזְכוּת וּבְכֹחַ עֲקֵידַת יִצְחָק נִמְשַׁךְ נֵס חֲנוּכָּה עַל יִשְׂרָאֵל. וְיֵשׁ לְהָבִין מַה שַׁיָּיכוּת עִנְיַן עֲקֵידַת יִצְחָק לַחֲנוּכָּה.
- Me'or Einayim, Mikeitz, s.v. HaBaal Shem Tov; Bas Ayin, Vayeishev, s.v. Vayehi ba'eis, in his name. ↩
Sources here
In shortAvraham's “ad koh” on the way to the Akeidah hints at the 25th of Kislev; how did the Akeidah bring about the Chanukah miracle?
2We must also explain why the eighth day of Chanukah is called Zos Chanukah.2 We know, too, from the words of tzaddikim, that Zos Chanukah is the final sealing of the judgment. Among tzaddikim, the days of Chanukah were treated as a continuation of the Days of Awe, and until Zos Chanukah they would bless one another with “Gmar chasimah tovah,” “a good final sealing.” What is the meaning of this?
עוֹד יֵשׁ לְבָאֵר, מַדּוּעַ נִקְרָא יוֹם הַשְּׁמִינִי שֶׁל חֲנוּכָּה בְּשֵׁם ׳זֹאת חֲנוּכָּה׳. גַּם יָדוּעַ מִפִּי צַדִּיקִים, שֶׁזֹּאת חֲנוּכָּה הוּא גְּמַר הַחֲתִימָה, וְאֵצֶל צַדִּיקִים הָיוּ יְמֵי חֲנוּכָּה כְּהֶמְשֵׁךְ מִן הַיָּמִים הַנּוֹרָאִים, וְעַד זֹאת חֲנוּכָּה הָיוּ נוֹהֲגִים לְבָרֵךְ גְּמַר חֲתִימָה טוֹבָה, וְיֵשׁ לְהָבִין פֵּשֶׁר הַדָּבָר.
- The day's Torah reading begins “Zos, this, was the dedication of the altar” (Bamidbar 7:84). ↩
In shortWhy the name Zos Chanukah, and why did tzaddikim treat Chanukah as the Days of Awe continued, with Zos Chanukah the final sealing?
3We can explain this through a well-known principle. When Bnei Yisrael need to draw down a good quality from Heaven, they must first begin to act with that same quality themselves. Through this they have the power to awaken that quality above, so that Heaven bestows it upon them in turn. As we know from the holy Zohar, an awakening from below stirs and brings an awakening from above.3
וְאֶפְשָׁר לְפָרֵשׁ, עַל פִּי הַיָּדוּעַ, שֶׁבְּאִם צְרִיכִים בְּנֵי יִשְׂרָאֵל לְהַמְשִׁיךְ מִידָּה טוֹבָה מִן הַשָּׁמַיִם, אֲזַי תְּחִילָּה צְרִיכִים בְּנֵי יִשְׂרָאֵל לְהַתְחִיל לְהִתְנַהֵג בְּאוֹתָהּ הַמִּידָּה, וְעַל יְדֵי זֶה יֵשׁ בְּכוֹחָם לְעוֹרֵר מִידָּה זוֹ מִלְמַעְלָה שֶׁיַּשְׁפִּיעוּ עֲלֵיהֶם כְּמוֹ כֵן מִן הַשָּׁמַיִם, וְכַנּוֹדָע מִזּוֹהַר הַקָּדוֹשׁ (ח״ג צב, א. ועוד) שֶׁעַל יְדֵי אִתְעָרוּתָא דִּלְתַתָּא מִתְעוֹרֵר וּבָא אִתְעָרוּתָא דִּלְעֵילָּא.
- Zohar III 92a, and elsewhere. ↩
In shortTo draw a quality down from Heaven, we must first act with it ourselves, for an awakening from below brings one from above.
4aThis explains a teaching of the Midrash Rabbah: “‘And he said, Do not stretch out your hand.’ Avraham said to Him, ‘Shall I strangle him?’ He said to him, ‘Do not stretch out your hand against the lad.’ Avraham said, ‘Shall I draw a drop of blood from him?’ He said to him, ‘Do not do me'umah, anything, to him’: do not make a mumah, a blemish, in him.”4 But this is difficult. The whole aim of tzaddikim is to do the will of our Father in Heaven. Once Avraham Avinu saw that Hashem's will was that he not slaughter his son Yitzchak, he should not have pressed and asked to make a blemish in him.
וּבָזֶה מְבוֹאָר מַה דְּאִיתָא בְּמִדְרַשׁ רַבָּה (בראשית נו, ז) ״וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ״ (בראשית כב, יב), אָמַר לוֹ אַחֲנָקֵנוּ, אָמַר לוֹ ״אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר״, אָמַר לוֹ אוֹצִיא מִמֶּנּוּ טִיפַּת דָּם, אָמַר לוֹ ״אַל תַּעַשׂ לוֹ מְאוּמָה״ אַל תַּעַשׂ לוֹ מוּמָה. וְקָשֶׁה, הֲרֵי צַדִּיקִים כָּל תַּכְלִית רְצוֹנָם הוּא לַעֲשׂוֹת רְצוֹן אָבִינוּ שֶׁבַּשָּׁמַיִם, וְכֵיוָן שֶׁכֵּן כַּאֲשֶׁר רָאָה אַבְרָהָם אָבִינוּ ע״ה שֶׁרְצוֹן ה׳ הוּא שֶׁלֹּא יִשְׁחוֹט אֶת יִצְחָק בְּנוֹ, לֹא הָיָה לוֹ לְהַפְצִיר וּלְבַקֵּשׁ לַעֲשׂוֹת בּוֹ מוּם.
- Bereishis Rabbah 56:7; Bereishis 22:12. ↩
4bThe explanation is that through the Akeidah Avraham Avinu wanted to pass on to the generations the power of mesirus nefesh, the readiness to give one's life. So when he was told, “Do not stretch out your hand,” he was deeply worried: how, then, would he pass this power on to the generations? He believed that the thought he had had of slaughtering his son was not enough to bestow mesirus nefesh on the generations, since something must be done in actual deed to bequeath the power to them. That is why Avraham asked to make at least a blemish in his son Yitzchak, so that his mesirus nefesh would be expressed in a real deed, and through it he could bequeath its power to the generations to come. But the Holy One, blessed be He, told him, “Do not do anything to him.” In this He revealed to Avraham that his thought, his intent and wish to slaughter Yitzchak, counted before Him as a deed. That was enough to bestow the power of mesirus nefesh on the generations to come.
אֶלָּא הַבֵּיאוּר בָּזֶה הוּא, שֶׁאַבְרָהָם אָבִינוּ ע״ה עַל יְדֵי עֲקֵידַת יִצְחָק רָצָה לִמְסוֹר לְדוֹרוֹת הַכֹּחַ שֶׁל הַמְּסִירוּת נֶפֶשׁ, וּמִמֵּילָא כַּאֲשֶׁר נֶאֱמַר לוֹ ״אַל תִּשְׁלַח יָדְךָ״, הוּדְאַג לְנַפְשׁוֹ אִם כֵּן אֵיךְ יִמְסוֹר אֶת הַכֹּחַ שֶׁל מְסִירוּת נֶפֶשׁ לְדוֹרוֹת, כִּי הָיָה סָבוּר שֶׁאֵין דַּי בְּזֹאת הַמַּחֲשָׁבָה שֶׁחָשַׁב לִשְׁחוֹט אֶת בְּנוֹ, בִּכְדֵי לְהַשְׁפִּיעַ מְסִירוּת נֶפֶשׁ לְדוֹרוֹת, כֵּיוָן שֶׁצָּרִיךְ לַעֲשׂוֹת דָּבָר מַה בְּפוֹעַל בִּשְׁבִיל לְהַנְחִיל הַכֹּחַ לְדוֹרוֹת, וְעַל כֵּן בִּיקֵּשׁ אַבְרָהָם לַעֲשׂוֹת עַל כָּל פָּנִים מוּם בְּיִצְחָק בְּנוֹ, בִּכְדֵי שֶׁיִּתְבַּטֵּא הַמְּסִירוּת נֶפֶשׁ בְּמַעֲשֶׂה מַמָּשׁ, וְעַל יְדֵי כֵּן יוּכַל לְהַנְחִיל כֹּחַ הַמְּסִירוּת נֶפֶשׁ לַדּוֹרוֹת הַבָּאִים. אַךְ הקב״ה אָמַר לוֹ ״אַל תַּעַשׂ לוֹ מְאוּמָה״, וְגִילָּה לוֹ בָּזֶה שֶׁהַמַּחֲשָׁבָה שֶׁלּוֹ שֶׁחָשַׁב וְרָצָה לִשְׁחוֹט אֶת יִצְחָק חֲשׁוּבָה לְפָנָיו כְּמוֹ מַעֲשֶׂה, וְדַי בָּזֶה בִּכְדֵי לְהַשְׁפִּיעַ כֹּחַ הַמְּסִירוּת נֶפֶשׁ לַדּוֹרוֹת הַבָּאִים.
In shortAvraham pleaded to make at least a blemish, so his mesirus nefesh would pass on through a deed; Hashem said his intent counted as one.
5At the time of the Chanukah miracle, the attribute of gevurah, Divine might, had to be awakened to overcome the Greeks, who were mighty and many. So Bnei Yisrael of that generation first had to act with strength and mesirus nefesh of their own in keeping the Torah and the mitzvos. That would move Heaven, in return, to bestow the attribute of gevurah on them. And indeed we find that they gave their lives to keep the mitzvos. As Chazal said: “‘Why are you going out to be stoned?’ ‘Because I kept Shabbos.’ ‘Why are you going out to be burned?’ ‘Because I circumcised my son.’”5
וְהִנֵּה בִּזְמַן הַנֵּס שֶׁל חֲנוּכָּה, הָיוּ צְרִיכִים לְעוֹרֵר אֶת מִידַּת הַגְּבוּרָה כְּדֵי לְהִתְגַּבֵּר עַל יָדָהּ עַל הַיְוָונִים שֶׁהָיוּ גִּבּוֹרִים וְרַבִּים, וְכֵיוָן שֶׁכֵּן הָיוּ בְּנֵי יִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר צְרִיכִים תְּחִילָּה לְהִתְנַהֵג גַּם הֵם בְּמִידַּת הִתְגַּבְּרוּת וּמְסִירוּת נֶפֶשׁ בְּקִיּוּם הַתּוֹרָה וְהַמִּצְוֹות, בִּכְדֵי לְעוֹרֵר כְּנֶגֶד זֶה שֶׁיַּשְׁפִּיעוּ לָהֶם מִידַּת הַגְּבוּרָה מִן הַשָּׁמַיִם. וּבֶאֱמֶת מָצִינוּ כֵּן שֶׁמָּסְרוּ נַפְשָׁם עַל קִיּוּם הַמִּצְוֹות, וּכְמוֹ שֶׁאָמְרוּ חז״ל (ויקרא רבה לב, א ועוד) עַל מָה אַתָּה יוֹצֵא לִיסָּקֵל עַל שֶׁשָּׁמַרְתִּי אֶת הַשַּׁבָּת, עַל מָה אַתָּה יוֹצֵא לִישָּׂרֵף עַל שֶׁמַּלְתִּי אֶת בְּנִי.
- Vayikra Rabbah 32:1, and elsewhere. ↩
In shortTo receive Heaven's might against the Greeks, Bnei Yisrael first showed their own, giving their lives for Shabbos and for circumcision.
6This strength and power to keep Hashem's mitzvos came to the Chashmona'im, the Hasmoneans, from the power of Avraham and Yitzchak, who gave themselves over at the Akeidah. As is well known, “the deeds of the fathers are a sign for the children.”6 All the service of the Avos was in the spirit of “Go out and pave the way before your children.”7 They bestowed and bequeathed this power of mesirus nefesh to the generations after them, to the end of all generations.
וְהִנֵּה זֶה הַכֹּחַ שֶׁל הַהִתְגַּבְּרוּת בְּעוֹז וְתַעֲצוּמוֹת לְקַיֵּים מִצְוֹות הַשֵּׁם יִתְבָּרֵךְ, בָּא לַחַשְׁמוֹנָאִים מִכֹּחַ אַבְרָהָם וְיִצְחָק שֶׁמָּסְרוּ נַפְשָׁם בְּעֵת עֲקֵידַת יִצְחָק. כַּיָּדוּעַ (רמב״ן בראשית יב, ו. ובכמה מקומות) שֶׁמַּעֲשֵׂה אָבוֹת סִימָן לְבָנִים (עיין סוטה לד, א) וְכָל עֲבוֹדַת הָאָבוֹת הָיָה בִּבְחִינַת ׳צֵא וּכְבוֹשׁ אֶת הַדֶּרֶךְ לִפְנֵי בָּנֶיךָ׳ (בראשית רבה מ, ו, ועיין בבא בתרא ק, א), וְהִשְׁפִּיעוּ וְהִנְחִילוּ זֶה הַכֹּחַ שֶׁל מְסִירוּת נֶפֶשׁ לְדוֹרוֹת אַחֲרֵיהֶם עַד סוֹף כָּל הַדּוֹרוֹת.
- Ramban on Bereishis 12:6, and in several places (the sefer has 14:6); see Sotah 34a. ↩
- Bereishis Rabbah 40:6 (the sefer has 40:8); see Bava Basra 100a. ↩
In shortThe Chashmona'im's strength to give their lives came from Avraham and Yitzchak at the Akeidah, whose deeds paved the way for all generations.
7This shows how the verse “we will go ad koh” is connected to Chanukah. The miracle of Chanukah came through the mesirus nefesh of the Chashmona'im, who poured out their souls for the honor of Hashem's Name. And their mesirus nefesh came from the power that Avraham Avinu rooted in the generations at the Akeidah.
וּבָזֶה מִתְבָּאֵר שַׁיָּיכוּת פָּסוּק ״נֵלְכָה עַד כֹּה״ לַחֲנוּכָּה, כִּי נֵס חֲנוּכָּה שֶׁהָיָה עַל יְדֵי מְסִירוּת נֶפֶשׁ שֶׁל הַחַשְׁמוֹנָאִים שֶׁהֶעֱרוּ נַפְשָׁם בִּשְׁבִיל כְּבוֹד שְׁמוֹ יִתְבָּרַךְ, הָיָה מִכֹּחַ הַמְּסִירוּת נֶפֶשׁ אֲשֶׁר הִשְׁרִישׁ אַבְרָהָם אָבִינוּ לְדוֹרוֹת בַּעֲקֵידַת יִצְחָק.
In shortAd koh points to Chanukah because the Chashmona'im's mesirus nefesh, which brought the miracle, was rooted in Avraham's at the Akeidah.
8This lets us explain why the final sealing lasts until Zos Chanukah. The service of the Days of Awe draws on the power of the Akeidah. As the Gemara says, “Why do we blow with a ram's horn? The Holy One, blessed be He, said: Blow before Me with a ram's horn, so that I will remember for you the binding of Yitzchak son of Avraham.”8 In the prayers of the Days of Awe, too, we recall the merit of the Akeidah again and again. We have seen that the miracle of Chanukah also came from the power of the Akeidah. So the tzaddikim saw and grasped that the Days of Awe continue all the way to Zos Chanukah. That is, they continue by the power of the service of mesirus nefesh that is awakened in these days, like the service of the Chashmona'im “in those days.” That is why people bless one another on Zos Chanukah with “Gmar chasimah tovah.”
וּבָזֶה יֵשׁ לְבָאֵר עִנְיָן מַה שֶׁנִּמְשַׁךְ גְּמַר הַחִיתּוּם עַד זֹאת חֲנוּכָּה, דְּהִנֵּה עֲבוֹדַת הַיָּמִים הַנּוֹרָאִים הוּא בְּכֹחַ עֲקֵידַת יִצְחָק, וְכִדְאִיתָא (ראש השנה טז, א) לָמָּה תּוֹקְעִין בְּשׁוֹפָר שֶׁל אַיִל, אָמַר הקב״ה תִּקְעוּ לְפָנַי בְּשׁוֹפָר שֶׁל אַיִל, כְּדֵי שֶׁאֶזְכּוֹר לָכֶם עֲקֵידַת יִצְחָק בֶּן אַבְרָהָם, וְגַם בִּתְפִילּוֹת הַיָּמִים הַנּוֹרָאִים מַזְכִּירִים הַרְבֵּה אֶת זְכוּת הָעֲקֵידָה. וְכֵיוָן שֶׁנִּתְבָּאֵר דְּנֵס חֲנוּכָּה בָּא גַּם כֵּן מִכֹּחַ עֲקֵידַת יִצְחָק, רָאוּ הַצַּדִּיקִים וְהִשִּׂיגוּ בְּדַעְתָּם, שֶׁבְּחִינַת הַיָּמִים הַנּוֹרָאִים הוֹלֵךְ וְנִמְשָׁךְ עַד זֹאת חֲנוּכָּה, וְהַיְינוּ מִכֹּחַ עֲבוֹדַת מְסִירוּת נֶפֶשׁ הַמִּתְעוֹרֵר בְּיָמִים אֵלּוּ, כַּעֲבוֹדַת הַחַשְׁמוֹנָאִים בַּיָּמִים הַהֵם, וְלָזֶה מְבָרְכִים זֶה לָזֶה בְּיוֹם זֹאת חֲנוּכָּה ׳גְּמַר חֲתִימָה טוֹבָה׳.
- Rosh Hashanah 16a. ↩
In shortThe Days of Awe and Chanukah both draw on the Akeidah, so the sealing reaches to Zos Chanukah, when the Chashmona'im's mesirus nefesh reawakens.
9In light of this we may suggest a fine reason for the name Zos Chanukah. The name echoes the verse “With this shall Aharon come into the holy place,”9 whose word bezos, “with this,” is said of the Kohen Gadol entering the Holy of Holies on Yom Kippur. As is well known, when the Kohen Gadol summoned the courage to enter the holy place, the innermost chamber, he did it with tremendous mesirus nefesh, to atone for the sins of Bnei Yisrael. According to what we have explained, this is also what the days of Chanukah are about, and the last day most of all. On that day the power of the service of mesirus nefesh is awakened, drawn from the Chashmona'im's service in those days, for the miracle came through their great mesirus nefesh. That is the reason this day is called Zos Chanukah.
וְעַל פִּי זֶה יֵשׁ לוֹמַר טַעַם לְשֶׁבַח בִּקְרִיאַת הַשֵּׁם ׳זֹאת חֲנוּכָּה׳, שֶׁהוּא עַל דֶּרֶךְ הַכָּתוּב (ויקרא טז, ג) ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקּוֹדֶשׁ״, דְּהִנֵּה מַה שֶׁהַכֹּהֵן גָּדוֹל הָיָה מַרְהִיב בְּנַפְשׁוֹ עוֹז לָבֹא אֶל הַקּוֹדֶשׁ לִפְנַי וְלִפְנִים, הָיָה כַּיָּדוּעַ מִתּוֹךְ מְסִירוּת נֶפֶשׁ עֲצוּמָה עַל מְנָת לְכַפֵּר עֲוֹונוֹת בְּנֵי יִשְׂרָאֵל. וּלְהַמְּבוֹאָר, זֶהוּ גַּם הָעִנְיָן בִּימֵי חֲנוּכָּה, וּבְיוֹתֵר בְּיוֹם הָאַחֲרוֹן, שֶׁמִּתְעוֹרֵר בּוֹ כֹּחַ עֲבוֹדַת הַמְּסִירוּת נֶפֶשׁ, מִכֹּחַ עֲבוֹדַת הַחַשְׁמוֹנָאִים בַּיָּמִים הַהֵם, שֶׁעַל יְדֵי גּוֹדֶל מְסִירוּת נַפְשָׁם הָיָה הַנֵּס, וְזֶה טַעַם קְרִיאַת שֵׁם זֶה הַיּוֹם ׳זֹאת חֲנוּכָּה׳.
- Vayikra 16:3. ↩
In shortZos echoes the Kohen Gadol's entry “with this” on Yom Kippur, done with mesirus nefesh; Chanukah's last day awakens the Chashmona'im's mesirus nefesh.
10[We may also explain the connection between Zos Chanukah and the verses “With this shall Aharon come into the holy place” and “With this shall the iniquity of Yaakov be atoned.”10 Even if until now we have not been privileged to rectify our thoughts and what our eyes look at, we can still rectify them on the day of Zos Chanukah.]
*[עוֹד יֵשׁ לוֹמַר הַשַּׁיָּיכוּת שֶׁל זֹאת חֲנוּכָּה עִם הַכָּתוּב (ויקרא טז, ג) ״בְּזֹאת יָבוֹא אַהֲרֹן אֶל הַקּוֹדֶשׁ״, וְכֵן פָּסוּק ״בְּזֹאת יְכוּפַּר עֲוֹן יַעֲקֹב״ (ישעיהו כז, ט), דְּגַם אִם לֹא זָכִינוּ לְתַקֵּן הַמַּחֲשָׁבָה וְהָרְאִיָּה עַד עַתָּה, אֶפְשָׁר עֲדַיִין לְתַקֵּן זֹאת בְּיוֹם זֹאת חֲנוּכָּה].
- The sefer's note: An addition from another place. Vayikra 16:3; Yeshayahu 27:9. ↩
In shortWhatever we have not yet rectified in our thoughts and our sight can still be rectified on Zos Chanukah.
11May Hashem grant that we always be privileged to serve Him with mesirus nefesh, and to see the hidden light and the coming of the Redeemer. Amen, may it be His will.
יִתֵּן ה׳, שֶׁתָּמִיד נִזְכֶּה לַעֲבוֹד אוֹתוֹ יִתְבָּרֵךְ בִּמְסִירוּת נֶפֶשׁ, וְנִזְכֶּה לְאוֹר הַגָּנוּז, וּלְבִיאַת גּוֹאֵל, אָמֵן כֵּן יְהִי רָצוֹן:
In shortMay we always serve Hashem with mesirus nefesh, and see the hidden light and the coming of the Redeemer.
He asks what ties the Akeidah to Chanukah, why the eighth day is called Zos Chanukah, and why tzaddikim treated it as the final sealing. To draw a quality down from Heaven we must first act with it below. Avraham, told not to harm Yitzchak, asked at least to make a blemish, fearing that a thought alone could not pass mesirus nefesh on to his children; Hashem showed him that his intent counted as a deed. The Chashmona’im, needing Heaven’s might against the Greeks, first gave their lives for the mitzvos, by the power Avraham rooted in the generations. Since the Days of Awe also draw on the Akeidah, they reach to Zos Chanukah, when that mesirus nefesh reawakens; and zos recalls the Kohen Gadol entering “with this,” with mesirus nefesh, to atone.
Takeaway
Avraham feared that a readiness of the heart alone could not be passed on, and Hashem told him that such readiness counts as a deed. That inheritance of mesirus nefesh carried the Chashmona'im to their miracle, and it is awakened again in us on Zos Chanukah. Heaven's strength comes down when we first show strength below, so this last day of the season of sealing is the time to serve Hashem with devotion and to rectify what we have not yet rectified.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz of Biala. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.