Divine Light and Gratitude

בענין מ"ש קבעום בהלל והודאה.

“Regarding what was said: they established them with Hallel and thanksgiving.”

This introduces the Sefat Emet’s explanation of why the Sages instituted two forms of service for Chanuka: Hallel and thanksgiving.

וגם בכלל שתקנו ב' המצות הלל. ונרות.

“And this includes that they instituted two practices: Hallel and the lights.”

The Sefat Emet emphasizes that Chanuka has two distinct mitzvot, each reflecting a different spiritual dimension.

כי הלל ביום כדאיתא בגמ' דאיתא ולך עשית שם גדול כו' ואח"כ באו בניך כו'.

“For Hallel is by day, as the Gemara says: ‘You made a great name for Yourself… and afterward Your children came…’”

He cites the Gemara to show that the initial salvation took place above, in the supernal realms, before manifesting below.

פי' דעיקר הישועה הי' מקודם בשורש העליון ואח"כ גם נפשות בני ישראל למטה נושעו.

“Meaning: the essence of the salvation first occurred in the upper root, and afterward the souls of Israel below were saved.”

The Sefat Emet teaches that every redemption begins above, in the divine source, before it becomes visible in the earthly realm.

ועל שניהם נשאר לדורות.

“And for both of these the practice remains for generations.”

Both stages of redemption—above and below—continue to be commemorated.

וזהו הלל והודאה כאשר שמעתי מפי מו"ז ז"ל.

“And this is Hallel and thanksgiving, as I heard from my grandfather, may his memory be a blessing.”

His grandfather explained that these two practices correspond to the two stages of redemption.

כי המה בחי' יוסף ויהודה כי הלל הוא מלשון בהלו נרי שהוא התגלות האור.

“For they are the aspects of Joseph and Judah, for Hallel is from the expression ‘when my lamp shines,’ meaning the revelation of the light.”

Joseph represents supernal light and revelation; Judah represents earthly expression and acknowledgment.

ולבאר הענין כי הנה השבטים המה עמודים שכל העולם עומד עליהם והמה מקבלים השפע מלמעלה כמ"ש במ"א.

“To explain: the tribes are pillars upon which the world stands, and they receive the flow from above, as explained elsewhere.”

The tribes serve as channels for divine flow into the world.

אך יוסף הוא פתיחת המעין להוריד השפע דאיתא מחדש בטובו בכל יום תמיד מעשה בראשית.

“But Joseph is the opening of the spring to bring down the flow, for it is said: ‘He renews in His goodness the work of creation each day.’”

Joseph is the conduit through which divine renewal enters the world.

והכל נעשה ע"י כללות בנ"י ובמקדש הי' מתקיים בפועל ממש.

“And all is accomplished through the collective of Israel, and in the Temple this occurred in actual practice.”

The Temple was the physical site where heavenly renewal became earthly reality.

וכ' בבוקר בהיטיבו את הנרות ובהעלות כו' הנרות בין הערבים.

“And it is written: ‘In the morning, when he prepares the lamps,’ and ‘in raising the lamps toward evening.’”

The two daily lamp services reflect higher and lower spiritual motions.

דבוקר הוא בחי' יוסף והלל ביום והוא התגלות אור הגנוז שנקרא טוב.

“For morning is the aspect of Joseph, and Hallel is by day, and it is the revelation of the hidden light called ‘good.’”

Morning symbolizes the supernal light associated with Joseph and with Hallel.

ולכן אפילו למ"ד שגם ביום הי' מדליק המנורה מ"מ לא נזכר בתורה רק בהיטיבו דשרגא בטיהרא מה מהני.

“Therefore, even according to the view that the menorah was lit also by day, the Torah mentions only its preparation, for what use is a lamp in daylight?”

Daylight symbolizes self-sufficient divine illumination; lighting contributes nothing.

ובמקום שיש התגלות הטוב הפנימיות הדלקת הנרות לא סליק בשמא.

“Where the revelation of the inner good is present, the lighting of lamps does not ascend in name.”

Where divine light already shines, human actions do not add illumination.

רק בלילה הוא העלאת הנרות היינו מצד המקבלים השפע.

“Only at night is the lighting of the lamps an elevation, meaning from the side of the recipients of the flow.”

Night symbolizes human effort to raise divine light from below.

והנסים היו בב' המדריגות שנפתחו למעלה שערי הקדושה וכמו כן למטה בנפשות בני ישראל.

“And the miracles occurred in both levels: above, where the gates of holiness opened, and below, in the souls of Israel.”

Chanuka involved a two‑tiered miracle: heavenly and earthly.

وعל ב' אלו תקנו הלל והודאה.

“And for these two they instituted Hallel and thanksgiving.”

Each practice corresponds to one level of the miracle.

הלל על התגלות בשמים. והודאה על הנוגע לנפשות בני ישראל למטה.

“Hallel for the revelation above, and thanksgiving for what touched the souls of Israel below.”

Hallel expresses praise for the heavenly miracle; thanksgiving responds to the earthly one.

ועפי"ז יש לרמז בפ' וישב בחלומו של יוסף. קמה אלומתי וגם נצבה.

“According to this, one may allude to Joseph’s dream: ‘My sheaf rose and also stood upright.’”

Joseph’s dream reflects dual elevation—above and below.

לפי מ"ש כי מדריגת יוסף היא בחלק שלמעלה בשמים.

“For as said, Joseph’s level is in the upper realm above.”

Joseph’s role is the supernal channel of divine light.

לכן הוא עולה על כל השבטים שהם מצד חלק שלמטה.

“Therefore he rises above all the tribes, who are from the lower aspect.”

Joseph’s spiritual position surpasses the other tribes because he draws from above.

עכ"ז הכל תלוי בו וז"ש וגם נצבה כמו נצב מלך. שהוא למטה.

“Nevertheless everything depends on him, and thus it says ‘and it stood,’ like ‘the king stands,’ which is below.”

Joseph’s elevation above enables stability and blessing below.

והראה להם כי אדרבא ע"י שמעלה הכל אל השורש נמשך ממילא ברכה וקיום עד למטה.

“And he showed them that precisely by raising everything to the root, blessing and endurance flow downward.”

By elevating the lower world to its source, Joseph draws divine sustenance back down.

ובמ"א יבואר עוד.

“And elsewhere this will be further explained.”

The Sefat Emet concludes with a note that the idea continues in another passage.

Summary: The Sefat Emet teaches that Chanuka reflects a two‑level redemption—first in the supernal realms, then in the souls of Israel. These manifest as Hallel (Joseph, upper light) and thanksgiving (Judah, earthly elevation). The Temple services and Joseph’s dream both express this dynamic of light descending from above and being uplifted from below.