Paths of Spiritual Growth

בשם אמו"ז ז"ל שביאר מחלוקת ב"ש וב"ה אי מוסיף והולך או פוחת.

In the name of my grandfather of blessed memory, who explained the dispute between Beit Shammai and Beit Hillel—whether one increases or decreases.

The Sefat Emet cites his grandfather’s teaching that the famous debate about Hanukkah lights reflects two spiritual paths: increasing light or diminishing it.

ואמר דיש בנר ענין המאיר והשורף והוא לשרוף הפסולת ולהבעיר הפנימיות אש התשוקה אליו ית'.

And he said that the candle has an aspect that illuminates and an aspect that burns: it burns away the waste and ignites the inner fire of longing for God.

The candle symbolizes both purification and elevation—removing impurity while awakening inner yearning.

וב"ש ס"ל כי מקודם צריכין להיות סור מרע וזה פוחת והולך.

And Beit Shammai hold that first one must turn away from evil, and this is the decreasing pattern.

Beit Shammai’s approach begins with self‑restraint and reduction—removing negativity before adding holiness.

וב"ה ס"ל העיקר להיות מוסיף והולך ובזה ההתלהבות המאיר בו מטהר גופו ומבער ממילא הפסולת.

And Beit Hillel hold that the main thing is to increase, and through this the illuminating enthusiasm purifies the body and automatically burns away the waste.

Beit Hillel emphasize positive growth: adding light itself cleanses and transforms.

ואמר שזה ג"כ מה שכתוב שיוסף הקדים למנשה ויעקב הקדים לאפרים כי שם מנשה על כי נשני אלקים כו' עמלי כמו שכחי עמך ובית אביך.

And he said that this is also the meaning of Joseph placing Manasseh first and Jacob placing Ephraim first, for Joseph named Manasseh because “God has made me forget my toil,” like “forget your people and your father’s house.”

Joseph prioritized the aspect of detachment from past hardship—similar to Beit Shammai’s path of first pushing away.

וחשב זה לעיקר.

And he considered this primary.

Joseph viewed separation from the past as the essential starting point.

ויעקב אע"ה ראה כי אין הכל מוכנים לזה.

But Jacob, peace be upon him, saw that not everyone is prepared for this.

Jacob realized that not all souls can begin with negation or withdrawal.

והקדים אפרים כדעת ב"ה עכ"ד ז"ל.

And so he placed Ephraim first, according to the view of Beit Hillel—thus are his blessed words.

Jacob chose the path of increasing light, aligning with Beit Hillel’s approach.

ולפי"ז א"ש לשון מוסיף והולך פוחת והולך כי המה באמת ב' דרכים יש מי שהולך בכח הפחיתות של הכנעת הגוף.

According to this, the expressions “increasing” and “decreasing” are fitting, for they are truly two paths: one proceeds through lessening—subduing the body.

The Sefat Emet concludes that some grow spiritually by diminishing physicality and practicing restraint.

ויש מי שהולך ע"י תוספות אור הנפש והפנימיות וזה אחד המרבה ואחד הממעיט.

And there is one who proceeds by increasing the light of the soul and inner being; thus one who adds and one who reduces are both valid.

Others ascend by expanding inner light, and both modes are legitimate spiritual paths.

והם ב' בחי' הלל והודאה כמ"ש במ"א מזה:

And these are the two aspects of praise and thanksgiving, as explained elsewhere.

The two approaches correspond to two modalities of divine service: praise (expansion) and thanksgiving (humble acknowledgment).

The Sefat Emet presents two genuine spiritual routes reflected in the Hanukkah debate: diminishing to purify or increasing to illuminate. Both lead toward divine connection, each suited to different souls.