The Light Of Chanukah

By the Grace of G d

On the eve of Chanukah, 5741 [1980]
Brooklyn, N.Y.

To all Participants in the Public
Lighting of the Chanukah Menorah
in the U.S.A.

Greeting and Blessing!

Chanukah, the Festival of Lights, recalls the victory—more than 2100 years ago—of a militarily weak but spiritually strong Jewish people over the mighty forces of a ruthless enemy that had overrun the Holy Land and threatened to engulf the land and its people in darkness.
The miraculous victory—culminating with the rededication of the Sanctuary in Jerusalemand the rekindling of the Menorah which had been desecrated and extinguished by the enemy—has been celebrated annually ever since during these eight days of Chanukah, especially by lighting the Chanukah Menorah, also as a symbol and message of the triumph of freedom over oppression, of spirit over matter, of light over darkness.
It is a timely and reassuring message, for the forces of darkness are ever present. Moreover, the danger does not come exclusively from outside; it often lurks close to home, in the form of insidious erosion of time-honored values and principles that are at the foundation of any decent human society. Needless to say, darkness is not chased away by brooms and sticks, but by illumination. Our Sages said, “A little light expels a lot of darkness.”
The Chanukah Lights remind us in a most obvious way that illumination begins at home, within oneself and one’s family, by increasing and intensifying the light of the Torah and Mitzvos in the everyday experience, even as the Chanukah Lights are kindled in growing numbers from day to day. But though it begins at home, it does not stop there. Such is the nature of light that when one kindles a light for one’s own benefit, it benefits also all who are in the vicinity. Indeed, the Chanukah Lights are expressly meant to illuminate the “outside,” symbolically alluding to the duty to bring light also to those who, for one reason or another, still walk in darkness.
What is true of the individual is true of a nation, especially this great United States, united under G d, and generously blessed by G d with material as well as spiritual riches. It is surely the duty and privilege of this Nation to promote all the forces of light both at home and abroad, and in a steadily growing measure.
Let us pray that the message of the Chanukah Lights will illuminate the everyday life of everyone personally, and of the society at large, for a brighter life in every respect, both materially and spiritually.
With esteem and blessing in the spirit of Chanukah,
[Signed] M. Schneerson

I have seen many Rabbis and laymen discuss the halachik ramifications of a public lighting and should the blessings be recited.  Now while there zealousness for protecting the name of Hashem being uttered in vain is appreciated, I can't stop thinking that they lose the forests for the trees.  The Gerrer Rebbeim down the line all say that the word שכם is an acronym for the words שם כבוד מלכותו.  Yaakov told Yosef to see his brothers in Shechem, to increase כבוד שמים.  The response of Yosef is recorded as ויאמר לו הנני.  Normally when the response is הנני the Torah doesn't say the extra word לו, so why does it say it over here?  The Ohav Yisroel says that לו is referring to the missing words, לעולם ועד.  Its very nice to say ברוך שם, that the glory of Hashem should be increased in the heavens but it must be drawn down into this world, לעולם ועד.  These Rabbis and laymen are very worried about the שם כבוד מלכותו but what is there input when it comes to  לעולם ועד?  Are they worried about the light of mitzvot and Torah to be spread through the world?  Are they worried if their non-religious neighbor is lighting a menorah?  According to the Meire the war with the Greeks ended on the 24th.  There are 24 letters in the line of ברוך שם.  The remez is that ברוך שם is the level of יחודא תתאה, where the world's presence is subjugated to the will of God but still is acknowledged as a separate presence.  Once the world can be acknowledged as a מציאות separated from God, then there is room for rebellion against God.  On the 24th there is a presence of the world so strong to the point that there was an opposing force to the will of Hashem that had to be crushed and demolished.   The Pnei Menachem says that Yaakov said at the time of his death  ברוך שם כבוד מלכותו לעולם ועד.  The parsha of Vayechi is closed, there are times when there is darkness, when the כבוד מלכותו is covered over because the world can't see its Creator, but we have the power to fight through it via Torah and prayer.  Some people are stuck in the  כבוד מלכותו of the heavens but are forgetting that it can't be seen on this earth!  How do you expect this to happen?