Your Kodesh Kodashim

Why did the only jug of oil found have to be sealed by the Kohan Gadol? The Maharal explains out that the numerical value of the word היכל is 65 and יון is 66 because יון was able to win against the power of kedusha.  However, in the word היכל there is a צירי which is like a hidden י.  That represents the hidden kedusha found deeper than the היכל and that is the kodesh kadashim.  The Kohan Gadol is able to tap into the power of the kodesh kadoshim as he can enter there.  That is why the numerical value of כהן is 75, 10 more than 65 because the כהן has the kedusha of the hidden י, a number that represents kedusha and that hidden level is inaccessible to the Greeks.  That is why what was found was a jug of oil with the Kohan Gadol's seal for that was the power that the Greeks could not defeat.  

What does it mean that the Greeks were able to win over the level of היכל but not over the kodesh kadoshim?  Although the היכל is kodesh, it is an outer layer of kedusha.  It represents the kedusha that a person acquires through learning Torah, doing mitzvot etc.  In Kabbalistic jargon, it is the לבושין of a person.  On this level יון is able to win.  The counter to such kedusha is the external beauty of the Greeks.  The Greeks appreciated aesthetics, they also agreed that לבושין are very important.  However, they replaced the לבושין of kedusha with that of tumah.  However, the innate kedusha that exists within a person, the kodesh kedoshim, the חכמה שבנפש is not something the Greeks could match up against.  They have no counter for this level of kedeusha.  The kodesh kodashim of the soul cannot be blackened out by the tumah of יון.  The Sfas Emes shtelztzu the Gemorah in Pesachim (7b) חיפוש מחיפוש וחיפוש מנרות ונרות מנר that the ner Chanukah can seek out the depths of the soul and bring it forth.  The ner Chanukah has a magnetic pull to bring out the kodesh kodashim of the person.  With this idea we can understand why Hashem made a miracle that the menorah should last.  Why the need for the miracle?  The numerical value of the name of אדנות is also 65.  The name of אדנות is used outside the Mikdash, where there is a covering up of  kedusha.  On that level יון was able to win.  However, when one taps into the kodesh kodashim, מקום ארון אינו מן המדה, there are no boundaries and hence miracles happen.  The miracle came to signify that how the miracle happened by tapping into the power of the kodesh kodashim.  (That is why the miracle started on the 26th day of כסלו, for it is connected to the name of הויה  above nature.)   

 In Megillas Taanis it says ומה ראו לעשות חנוכה שמונה ימים, והלא חנוכה שעשה משה במדבר לא עשה אלא שבעה ימים, שנאמר (ויקרא ח, לג): "וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים וְגוֹ'", ואומר: (במדבר ז, יב): "וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ וְגוֹ'", ובשביעי הקריב אפרים. וכן מצינו בחנוכה שעשה שלמה, שלא עשה אלא שבעת ימים, שנאמר: (דה"ב ז, ט): "כִּי חֲנֻכַּת הַמִּזְבֵּחַ עָשׂוּ שִׁבְעַת יָמִים, וְהֶחָג שִׁבְעַת יָמִים". מה ראו לעשות חנוכה זו שמונה ימים? אלא – בימי מלכות יון נכנסו בני חשמונאי להיכל, ובנו את המזבח, ושׂדוהו בשׂיד ותקנו בו כלי שרת והיו מתעסקין בו שמונה ימים.  It says that the holiday is 8 days because that was the length of time it took to do the חנוכת הבית.  (This answers the question of the Beis Yosef.)  The היכל had to be repaired from the damage of יון.  We celebrate restoring the kedusha to its place, understanding what are proper לבושין (see more about this here.)  

וַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נׇס וַיֵּצֵ֥א הַחֽוּצָה.  Yosef was grabbed by his בגדים, his external garments.  Sunk into the tumah of Egypt, there was a chink in the armor.  However, when the need arose, he shed the external garments that had been infiltrated by Egyptian culture (see Divrei Yechezkal,) and was able to connect with his own kodesh kadoshim (see also Sichos HaRan #101.)