Miracles Beyond Time For תרל”ב 7
(ליל ז) בס’ קדושת לוי פי’ בזמן הזה שגם עתה מתעורר הנס ע”ש.
“In the book Kedushat Levi it is explained: ‘In these days,’ meaning that even now the miracle awakens.”
The Sefat Emet cites the Kedushat Levi, who teaches that the Chanuka miracle is not merely historical but re‑awakens each year in the present.
וי”ל כי הנס למעלה מן הזמן והטבע.
“And one may say that the miracle is above time and nature.”
Miracles originate beyond the constraints of temporal and natural order.
כי הזמן תוך הטבע שנסתר חיות השי”ת הפנימיות וכשנתגלה חיות הפנימי נקרא זמן הזה.
“For time exists within nature, where the inner Divine vitality is hidden; and when the inner vitality is revealed, this is called ‘this time.’”
Ordinary time conceals divine life‑force, but when divine vitality breaks through into time, that moment is called ‘this time’—a time of revelation.
וז”ש בזמן הזה שהי’ הנס תוך הזמן שהרי כמה נסים נעשו ולא נעשה יו”ט מהם רק כי חז”ל הרגישו בנס זה שהיה תוך הזמן שההארה נשאר בזמן והוא זמן בירור ונק’ זמן הזה כנ”ל.
“Thus ‘in this time’ means that the miracle occurred within time itself. Many miracles occurred, yet no festival was made from them; but the Sages sensed that this miracle remained as light within time, a time of clarification, and therefore it is called ‘this time.’”
Chanuka became a festival because its miracle entered and transformed time itself, leaving an enduring spiritual illumination that remains accessible.
וז”ש בימים ההם שהוא הארות הנסים שלמעלה מההשגה ונק’ ההם לשון נסתר ומ”מ נעשו בזמן הזה כנ”ל.
“And this is ‘in those days,’ referring to illuminations of miracles beyond human comprehension—called ‘those,’ a term of hiddenness—yet they were enacted within this time.”
‘Those days’ points to transcendent revelation, while ‘this time’ emphasizes its manifestation within accessible human experience.
גם מ”ש נר חנוכה משמאל הוא ג”כ כנ”ל שיש בכח נרות חנוכה להאיר גם לשמאל לעשותו גם כן ימין כמ”ש ז”ל ימינך ימינך כשעושין רצונו של מקום השמאל ג”כ ימין.
“Also what is said, that the Chanuka lamp is placed on the left, relates to this—its power is to illuminate even the left side and make it also right, as the Sages said: ‘Your right hand, Your right hand’—when Israel performs God’s will, even the left becomes right.”
The Chanuka lights transform darkness (left) into holiness (right), symbolizing the miracle’s power to elevate difficult or resistant aspects of life.
וכ”כ בסה”ק כי ימי חנוכה נותנים הארה לימים הקשים שהם טבת כו’ ע”ש.
“And so it is written in the holy books that the days of Chanuka give illumination to the difficult days, which are Tevet, etc.”
The spiritual light of Chanuka extends forward to shine into the harsh winter days of Tevet, strengthening them with holiness.
פי’ טבת נראה ג”כ שצריכין לעשות אותם טוב ברש”י ז”ל טבת כ’ חסר כשמטיבין אותם ע”ש פ’ בראשית.
“The explanation of Tevet also appears so—that these days must be made good. Rashi writes that ‘Tevet’ is spelled with a missing vav, meaning that they become good only through human action.”
Tevet is incomplete by design; it requires human effort to reveal its hidden goodness.
משמע כי טבת חסר וא”ו הפירוש שנעשין טוב על ידי פעולה כנ”ל.
“Thus Tevet is lacking a vav, meaning that it becomes good through human effort, as explained.”
The missing letter signifies a spiritual task: to transform Tevet’s heaviness through the light awakened by Chanuka.
Summary: The Chanuka miracle is unique because it illuminated time itself, making ‘this time’ a moment of accessible divine revelation. The lights transform darkness, empower the challenging days of Tevet, and show that human action completes the hidden good within time.
