For תרס”ה 3
איתא בספרים רמז לחנוכה טבח והכן אותיות חנוכה.
It is written in the books that there is a hint to Chanuka in the phrase “slaughter and prepare,” whose letters also form the word “Chanuka.”
The Sefat Emet begins by noting a linguistic allusion: the phrase used regarding preparation of offerings hints to Chanuka, suggesting a deep connection between preparation and dedication.
דאיתא במדרש שבכ”ה בכסליו נגמר מלאכת המשכן ולפי שנתעכב הקמתו עד ניסן נתן הקב”ה לכסליו זו החנוכה.
For it is taught in the Midrash that on the 25th of Kislev the work of the Mishkan was completed, and since its erection was delayed until Nisan, the Holy One gave to Kislev this Chanuka.
The completion of the Mishkan occurred in Kislev, but its inauguration was postponed; therefore, Kislev was “repaid” with the future festival of Chanuka.
דזה הי’ דבר גדול שהכינו בני ישראל מקום להשראת השכינה כמ”ש ועשו לי מקדש ושכנתי בתוכם.
For this was a great matter—that the Children of Israel prepared a place for the indwelling of the Divine Presence, as it is written, “Make for Me a sanctuary, and I shall dwell among them.”
The greatness of their act was in creating a space fit for Divine presence, fulfilling the core command of establishing a sanctuary.
וגם משה רע”ה נתפעל בזה וירא והנה עשו אותה כאשר צוה ה’ כו’ ויברך אותם משה ויהי נועם כו’ יה”ר שתשרה שכינה במעשה ידיכם ע”ש.
And even Moses our teacher was moved by this, for he saw that they had done it as God commanded, and Moses blessed them: “May the pleasantness… May it be His will that the Divine Presence dwell in the work of your hands.”
Moses, witnessing their faithful craftsmanship, blesses them that the Shechinah should indeed rest upon their work—a blessing later invoked in Psalms.
והכל הי’ בכ”ה בכסליו.
And all this occurred on the 25th of Kislev.
The day itself gains significance as the moment in which the sanctified labor of Israel came to completion.
וגם חנוכת הנשיאים וקרבנם נראה שהי’ מוכן להם ביום גמר המלאכה לכן קורין בנשיאים בחנוכה.
And also the dedication of the tribal leaders and their offerings appears to have been prepared for them on the day the work was completed; therefore, we read the section of the Nesi’im on Chanuka.
The reading of the Nesi’im during Chanuka reflects the original alignment between the Mishkan’s completion and the leaders’ offerings.
והנה מצוה זו ועשו לי מקדש הוא לעולם שצריכין בני ישראל במעשיהם להכין מקום מקדש.
And behold, this command “Make for Me a sanctuary” applies always, for the Children of Israel must, through their deeds, prepare a place for the sanctuary.
The mitzvah is not limited to the physical Mishkan; every generation must create spiritual space for holiness through its actions.
ובגלות הוא רק הכנה כמ”ש הכן בחוץ מלאכתך כו’ אחר ובנית ביתך.
And in exile this is only preparation, as it is written, “Prepare your work outside… then you shall build your house.”
Exile is a time of groundwork—external labor that precedes the ultimate rebuilding of God’s house.
כי לפי עבודת בנ”י בגלות כך יזכו לבסוף לבנין בית המקדש וכ”כ הכון לקראת אלקיך ישראל.
For according to the labor of Israel in exile, so will they ultimately merit the rebuilding of the Temple, as it is also written, “Prepare to meet your God, O Israel.”
The final redemption and the Temple’s rebuilding depend on the spiritual exertion carried out during exile.
וזה כל התפלות שמשתוקקין להכין מקום להשראת השכינה.
And this is the meaning of all the prayers, in which we yearn to prepare a place for the Divine Presence.
Our prayers themselves are acts of preparation, expressions of longing for the Shechinah’s return.
ולכן ימים הללו שנגמר מלאכת המשכן מסייע לבנ”י להכנה זו.
Therefore these days, on which the work of the Mishkan was completed, assist Israel in this preparation.
Chanuka carries a spiritual energy that supports and strengthens our ongoing work of preparing for holiness.
ולכן המצוה על הפתח שממתינין ומשתוקקין לפתוח לנו שערי צדק בבנין המקדש במהרה בימינו אמן.
Therefore the mitzvah at the doorway (the Chanuka lights) expresses our waiting and longing that the gates of righteousness be opened for us with the rebuilding of the Temple, speedily in our days, amen.
The placement of the lights at the entrance symbolizes our anticipation for the opening of the Temple gates, echoing our desire for redemption.
Summary: The Sefat Emet teaches that Chanuka is rooted in the completion of the Mishkan on the 25th of Kislev, and that both historically and spiritually, Chanuka empowers Israel’s eternal task of preparing a dwelling place for the Divine—especially in exile—until the rebuilding of the Temple.
