For תרמ”ח 12
ענין קריאה דחנוכה בנשיאים.
The matter of reading about Chanukah in the section of the tribal princes.
The Sefat Emet begins by asking why the Chanukah reading comes from the offerings of the princes in the wilderness.
דכתיב קח מאתם ואיתא במדרש מאתם הי’ שכוונו מעצמם לרצונו ית’ ויששכר נתן להם העצה ע”ש דכ’ ומבני יששכר יודעי בינה לעתים.
As it is written: “Take from them,” and the Midrash teaches that “from them” means they themselves aligned their intention with the will of God, and Issachar gave them the advice, as it says: “And from the sons of Issachar—knowers of understanding for the times.”
The princes initiated their offerings of their own accord, guided by Issachar’s spiritual insight. Their act was a spontaneous alignment with the divine will.
וכמו כן במצות חנוכה שחדשו החכמים כמ”ש בני בינה ימי שמונה קבעו.
And so too with the mitzvah of Chanukah, which the sages instituted, as it says: “Men of understanding established the eight days.”
The sages, like Issachar, used their spiritual discernment to establish the mitzvah of Chanukah’s eight days.
וחינוך הנשיאים הי’ הכנה לכל הקרבנות אח”כ דאיתא עושי דברו לשמוע בקול דברו וכן הוא לעולם הנהגת בנ”י שצריכין מקודם לפתוח הדרך וזהו נק’ חינוך.
And the dedication-offerings of the princes were the preparation for all later sacrifices, for it is written: “Those who perform His word, to listen to the voice of His word.” So it is always with Israel: they must first open the path—this is called ‘dedication.’
The princes’ offerings served as an initiating act that opened the spiritual channel for all future offerings. Israel always must first act, and only afterward can they hear the divine response.
אח”כ זוכין לשמוע בקול דברו שאחר מעשה הנשיאים כתיב ובבוא משה כו’ וישמע את הקול.
Afterward they merit to hear the voice of His word, for following the acts of the princes it is written: “And when Moses came… he heard the voice.”
The Torah shows that after Israel’s initiating action, divine communication becomes revealed.
וכמו כן הבינו החכמים שימים אלו מתוקנים לדורות למצות נר חנוכה כמ”ש לשנה קבעום כו’.
And similarly the sages understood that these days were perfected for generations for the mitzvah of the Chanukah light, as it says: “They established them for future years.”
The sages recognized Chanukah as an enduring spiritual opportunity, suited for its unique mitzvah.
וח’ ימים הוא סימן שהוא הכנה לגאולה העתידה כדאיתא לימות המשיח כנור של שמונה נימין ומצוה זו הוא חינוך והקדמה להגאולה שע”ז אמרו דברי חכמים כדרבונות כו’ שמלמדין דיעה ומחנכין אותנו להיות מוכן לקבל הישועה שתבוא אלינו במהרה:
And the eight days are a sign that they are a preparation for the future redemption, for it is taught that in the days of the Messiah there will be a harp of eight strings. And this mitzvah is a dedication and a prelude to redemption, as the sages said: “The words of the sages are like goads,” teaching understanding and educating us to be ready to receive the salvation that will come to us speedily.
The eight-day structure hints to the messianic future, symbolized by the eight-stringed harp. Lighting the menorah trains and prepares Israel spiritually for redemption.
Summary: The Sefat Emet links the princes’ offerings and the sages’ institution of Chanukah, showing both as acts of spiritual initiation that open pathways for divine revelation and future redemption.
