וישלח  בס”ד  

In וישלח which is the eighth Parsha, the end of the Parsha speaks of the eight kings of אדום.  After the reign of these eight kings,   כלל ישראל had their eight kings כשזה קם זה נופל from the prophesy to Rivka ולאם מלאם יאמץ. Yaakov is working on a diplomatic solution to abate Esav’s hatred, and so he sent 550 or 580 animals to appease Esav. The גמלים יניקת were either thirty or sixty.  The אור החיים says שעיר =580, and תקף =580 in that the power of טומאה was given to Esav, and Yaakov was trying to break the תקף of theדין  of Esav. The literal understanding was what the בעל הטורים said, that יעקב sent 550 animals, the תקון being that later on כלל ישראל had to מקריב 550 animals in the בהמ”ק – including all the additions of the חגים. Today we accomplish this with תפילה to rectify the 550 animals sent to Esav תקן =550. Yaakov also called Esav- אדנ-י eight times, and because of this, the eight kings of Esav were in power. The last king was called הדר. Since בנימין did not bow to Esav, as he was not yet born, he was זוכה that the בהמ”ק was in his portion. The main peshat of בבוקר יאכל עד ולערב יחלק שלל speaks of the מזבח and the בהמ”ק. The בהמ”ק was the place of השתחויה, bowing and humbling oneself to Hashem only, and only Binyamin didn’t humble himself to the טומאה of Esav. The ארבע גליות and the חורבן בהמ”ק were a result of כלל ישראל who descended from the שבטים, bowing down to Esav.

The שר of Esav later dislocated Yaakov’s left hip, however he was later healed. The ספרים say that because the body ofיעקב , which is a משל to all the ספירות and to the whole כלל ישראל, was affected, this caused the חורבן בהמ”ק. The left leg represents the ספירה of הוד, and the Gemorra in ברכות נח says הוד זו היא הבהמ”ק.  Because of the חורבן, we have four fasts all מרומז in גיד הנשה את – את is תשעה אב, the ג of גיד represents צום גדליה on ג תשרי, the גי represents תענית אסתר on  יג אדר,  the י represents עשרה בטבת, and גיד =17 representing יז בתמוז.  There are 365 לאוים in the Torah כנגד the 365 days of the year, and the לאו of גיד הנשה is כנגד ט באב –(חתם סופר). The ninth mitzvah given was גיד הנשה referring to the ninth of Av. Chanuka is a tikun for Yaakov humbling himself to Esav and saying אדנ-י eight times which led to the eight kings of Esav, the last being הדר. This was all rectified by the י”ט of מהדרין מן המהדרין which is Chanuka. חנוכה is an extension of  Sukkos. The Tur says Yaakov represents Sukkos-  ויעקב נסע סכתה, and Yosef being the extension of Yaakov, represents Chanuka. Chanuka, the extension of Sukkos, shares many similarities.The Parshios of Yosef are read Chanuka time. On Sukkos we take the esrog, the פרי עץ הדר, in the left hand, and this extends into the הידור of Chanuka. Many have the custom to use the מוך, the wrapping around the אתרוג, and make wicks for the Chanuka candles. On Chanuka, we’re not allowed to use the light, and on סוכות we’re not allowed to use the נוי סוכה. The Chanuka Menorah has to be below twenty amos, as the Sukka does, and by both, above this height is פסול. Yosef is the שטנה of Esav, and after he was born, Yaakov was no more afraid of Esav. On Chanuka we enter into the boundary of Esav. Chanuka extends from Kislev, which is ימין-  בן ימין, into טבת which is in the boundary of Esav משמאל=411=טבת. We do not humble ourselves to Esav on Chanuka. Also on Purim, a sister of Chanuka, מרדכי לא השתחוה, we don’t bow. The Mishne connects הבור רק אין בו מים – referring to Yosef being thrown into the pit, and המנורה למעלה מעשרים אמות –Chanuka. Yosef didn’t humble himself before Esav in the same manner that the others did. He blocked his mother from Esav’s view and thus was merited the בן פורת עלי עין-  בן פורת יוסף.

Yosef was showing pride in not humbling himself completely to Esav. Yosef is Chanuka, and Esav was killed onחנוכה . After יעקב returns to א”י, the pasukלג:יח  says ויבא יעקב שלם עיר שכם. This is a hint that after Galus כלל ישראל will return to א”י complete-  ובא לציון גאל ולשבי פשע ביעקב=1211=ויבא יעקב שלם עיר שכם.

Rashi says he was שלם in three ways שלם בגופו- he was completely healed,  שלם בממונו–even though Yaakov had to give away 550 animals, miraculously when he came back, he had all the animals. This was similar to the פך שמן that was not used up when poured into the receptacle. The third way Yaakov came back שלם was  שלם בתורתו- Yaakov did not forget his learning by בית לבן. The goal of the Greeks was that the yidden forget their Torah learning- T.B.P., whereas Chanuka is the י”ט of memory- שמן זית is a סגולה for memory- אין שכחה לפני כסא כבדך=692=לו נרות.  

Yosef and Binyamin are much intertwined. The name Yosef was given to him because ofיוסף לי בן אחר , and Binyamin called all of his children after Yosef. Through these two צדיקים we have the great Yomim Tovim of Purim and Chanuka. From Binyamin comes Mordechai and אסתר and the ברכה given to Binyamin ולערב יחלק שלל Rashi says refers to Purim, but also refers to Chanuka where in the ערב the spoils were divided שדה אדום=360=שלל. Before Binyamin was born, פסוק לה:יד says ויסך עליה נסך ויצק עליה שמן –Yaakov poured on the מצבה wine and oil- הפורים=341=ויסך עליה נסך and   =712=ויצק עליה שמן8 x חנוכה. Yaakov is preparing Purim and Chanuka for all future generations, all because Binyamin was about to be born. The Ari Tzal says that חודש כסלו represents בנימין. Chanuka is the fifth י”ט representing the ספיר of הוד which is the   left leg-  להדליק נר חנכה=512=כף ירך יעקבand כף is פך (שמן). From Binyamin comes Mordechai and Esther, the י”ט of Purim –פרים=330=כף ירך. In pasuk לב:לב it says  והוא צולע על ירכו

which the Zohar says that יעקב was מתאבל for the future generations where the yidden will leave the Torah והוא צולע על ירכו =550. This injury came about because Yaakov sent the 550 animals to Esav. Chanuka and Purim are a tikun for this, and on these two Yomim Tovim, the yidden are not afraid of עשו.

In the last line of the הפטרה, which we read in פסוקי דזמרה every day, עובדיה who comes from עשו prophesizes his downfall-  ועלו מושעים בהר ציון לשפט את הר עשו  We have a taste of this on Chanuka and Purim. Rashi says that Esav, who is straw- קש is burned by the אש of Yaakov together with the להבה of Yosef. Chanuka is the י”ט of the downfall of the אומות העולם and the מתיונים. The battle with the שר של עשו took place at ויזרח לו השמש, where the sun shone prematurely in the middle of the night – לו is the  לו נרות חנוכה. Chanuka is the light in the middle of this dark גלות. Chanuka is the only י”ט with a complete unit of eight days. The Gemora says that רפואה בשמינית since the Bracha of רפאנו is the eighth ברכה in שמונה עשרה-   כי נגע בכף ירך יעקב=667=רוח מלך המשיח=667=רפואה שלמה.

The משיח will bring a רפואה to all sicknesses. Yaakov is completely healed, like everyone will be in the future.

The אנשי שכם wanted to do what the יונים wanted, to mix and be one with the yidden- עם אחד, however שמעון and לוי put an end to their plans. We use olive oil to light the Chanuka candles, where one message is that oil doesn’t mix with other liquids, but it rises to the top when mixed להדליק נר חנכה=512=שמעון לוי. What Shimon and Levi did was like the נס of Chanuka. They were two boys just  בר מצוה, who wiped out the entire שכם.  This was literally-   רבים ביד מעטים טמאים ביד טהורים and רשעים ביד צדיקים. Only a yid is a נמול, and the אנשי שכם just preformed an operation. Rashi says on the word להמל – להיות נמול that is to remain a circumcised person, which is only a yid. What makes us unique among the nations is  ר”ח שבת and ברית מילה.  Dina represents כלל ישראל being raped and abused by the nations, and Shimon and Levi rescued Dina like the חשמונאים rescued the yidden. After this, Yaakov tells his household to purify themselves, like on Chanuka which is a י”ט of טהרה. Then Yaakov pours oil and the נס of Chanuka is about to be revealed. Binyamin is about to be born.

Rav Baruch of Medgibush and also the Klausenberg Rebbi both say that the father of מתתיהו, Yochanan was the כהן גדול for eighty years and at the end of his life he became a צדוקי, who doesn’t believe in T.B.P. One of the main מחלוקת of the צדוקים was concerning the קטורת, which they held should be prepared outside the ק”ק and then brought in, since it was not “kavodik” to prepare food in front of the king, but the food should be brought in, already prepared. This is against the T.B.P. which says that the כהן has to be מקריב קטורת inside. To rectify this קטורת בחוץ, the son of יוחנן- מתתיהו brought about the נס חנוכה where we light the candles בחוץ. Chanuka is so powerful that it is a tikun even for the צדוקים, even for the מורדים, the ones who stray. This is why we mention יוחנן. There is a Mishne that speaks of a storeowner, a חנוני who lit a candle outside, and a donkey full of straw was walking by, and the straw caught on fire. The Mishne says that the חנוני is חייב-  -הניח חנוני אש בחוץ חייב   Rav Yehuda says that on חנוכה, he would be פטור. The word חנוני are the same letters as יוחנן implying that the power of Chanuka exempts even יוחנן כהן גדול who became a צדוקי. Matisyahu wanted to have a tikun for his father by inserting him in the על הנסים.

From the Torah we could use the שמן טמא, but Chanuka being T.B.P. we must give tremendous respect to the רבנן, who say to use שמן זית זך. In the מצוה ofחנוכה , we say וצונו. What is the source in the Torah? The source is לא תסור מן הדבר ימין או שמאל אשר יגידו לך – not to deviate to what the רבנן say- חנכה=83=יגידו לך. Also the mitzva of ברית מילה was on  Chanuka  מילה ופריעה ומציצה=697=ברית מילה=697=לא תסור Chanuka lights up the darkness –   וחשך על פני תהום=1025=ויקחו אליך שמן זית זך.

Yaakov was not afraid of Esav, since he has Yosef, who is the שטנה of עשו, however when עשו joins with ישמעאל, thenוירא יעקב מאד מאד . There is a לאו of אל תחרוש שור וחמור יחדיו where the שור is Esav and the חמור is ישמעאל. It’s written from a pasuk in שה”ש- הדודאים נתנו ריח … refers to נר חנוכה. What is the connection? Whenרחל  took the דודאים from Leah in exchange for Leah being with Yaakov that night, יששכר was born. The בני יששכר says that the conception of יששכר was on Shavuos בימי קציר חטים, and he was born on Chanuka חנוכה=89=בלילה הוא. The only one of the שבטים that it says which number this child was born, was by יששכר where it says בן חמישי. Yissacher was born on the י”ט חמישי which is Chanuka (after פסח שבועות סוכות ופורים). In ירמיהו Hashem says to Rachel  בכי תמרורים. She let out a bitter cry when she sees the bitterness of גלות ישמעאל, the גלות חמישי. When Binyamin was born, the pasuk says בצאת נפשה, when Rachel passed away בצאת נפשה=928=בכי תמרורים. Hashem said to Rachel that as a result of what she did, יששכר was born   יש שכר לפעולתך. Yissacher excelled in עיבור חודש ושנה, one of the mitzvos the Greeks fought against. The Greeks didn’t like that the yidden control time. When Esav gets together with ישמעאל, Amelek is born- אשר קרך בדרך. To battle this coldkeit, we have the  יששכר חמור גרם where the חמור is always cold.

At the beginning of creation the Torah says והארץ היתה תהו ובהו וחשך על פני תהום, which חז”ל say represent the exiles ישמעאל=451=תהום and עמלק=240=על פני.  To endure this חשך which the פרי צדיק says is the acronym of חמור שור כלב, representing ישמעאל עשו and עמלק respectively, we have the great light of חנוכה. The מגלה עמוקות says a חידוש that the שטנה, the rival to ישמעאל is Binyamin. The Ari Tzal says that Binyamin travelled ninth in the desert, was the ninth שבט to bring their sacrifices in the inauguration of the Mishkan, and represents the ninth month of Kislev. The מזל of כסלו is קשת which also corresponds to ישמעאל- רובה קשת, and to the Greeks. By the birth ofבנימין , in pasuk לה:יז it says ויהי בהקשתה בלדתה, only this birth was so difficult – גלות החמישי=812=חמור שור כלב=812=בהקשתה.

The בני יששכר says that the month of טבת which Chanuka enters into, is the month that 944 dogs rule. Chanuka illuminates Teves and removes the טומאה of the כלב, the dog- Amelek. In מצרים the קדושה was so high, that לא יחרץ כלב- נר חנוכה=339=לא יחרץ.

The night is divided into three parts, where each part has a different השפעה. In the first part of the night, the donkey brays, in the second, the dog barks and in the third, the baby nurses. We light the candles when the donkey brays which stays lit until the dog barks.

Both Binyamin and Yosef, the sons of רחל, fight all three קליפות of חמור שור וכלב – חשךwhich represent Yishmael, Esav and Amelek. Rachel calls her son בן אוני- she sees the צרות of גלות ישמעאל who will trample on the מקום המקדש, in the portion ofבנימין . The משיח will come and take care of this difficult Galus of the חמור –

712=את האור כי טוב ויבדל=712=עני רוכב על חמור=8 x 8 =חנוכה x 89 = 712.   On Chanuka, we get a taste of the-   סתר=660=את האור כי טוב=660=אור מלך המשיח.

On Chanuka, we read the twelve נשיאים, who together sacrificed the twelve rams, כנגד the twelve tribes of ישמעאל, and the twelve sheep כנגד the twelve leaders of פרס, the twelve Imam. The first one to sacrifice is the מלך השבטים- Yehuda, and the second one to sacrifice, is יששכר since it was Yissacher who gave the advice to donate and sacrifice these קרבנות. Yissacher is called חמור גרם – strong boned to break the חמור of טומאה –Yishmael. רובץ בן המשפתים  means lies between the boundaries since Chanuka lies in between Kislev, the boundary (right) of Yaakov, and Teves the boundary (left) of Esav. Yaakov says in pasuk ו – ויהי לי שור וחמור I have the שור – Yosef and the חמור- Yissacher, or משיח בן יוסף and משיח בן דוד to battle the   שור and חמור of טומאה – Esav andישמעאל . In the previous pasuk Yaakov says- כה תאמרון לאדנ-י לעשו. Tell Esav I have Chanuka, the day on which Esav was killed.

The מלאך של עשו affected the left foot of Yaakov- הוד. The מלאך wanted to affect the descendants of Yaakov whose sons were already born. The מאלך wanted to prevent Binyamin from being born, resulting in stopping Chanuka-

להדליק נר חנכה=512=כף ירך יעקב and חנוכה=89=ויגע. Once there is a Chanuka, there is a tikun for every yid. Hashem said to Rachel-   יש תקוה לאחריתך. Never give up hope. The yidden have a future-   נר של חנוכה=669=לאחריתך. The מעוז צור speaks of the downfall of all the nations which the yidden were exiled under, including דחה אדמון בצל צלמון meaning that Esav will be under the shadow of Yishmael. It says קומה ה” five times in Tehillim. Chanuka is the fifth  and last י”ט which we said is כנגד the fifth and final גלות- the גלות ישמעאל.   By the עקידה, it also has the expression of קום, when it says  ויקם וילך אל המקום אשר אמר לו האלה-ים. The word קום is a לשון of זריזות, which was Avraham’s outstanding quality. After the story of Shimon and Levi wiping out חמור ושכם and all the males, the Torah says that Hashem said to Yaakov in pasuk לה:א קום עלה בית- קל, and again in pasuk ג ונקומה ונעלה בית- קל. When the yidden fall to their lowest, below ten tefachim, then Hashem will help them – מקוה=151=כה כסליו=151=קומה. Chanuka is the גמר חתימה, where the חתימה is on יה”כ which is forty days after ר”ח אלול, the בח” of mikve- לפני הויה תטהרו, and Chanuka is also a י”ט of טהרה.

The יונים didn’t want us to have the שם ישראל. They wanted that  בזמן הבהמ”ק there is גלות, whereas Chanuka demonstrates that  בזמן הגלות there is גאולה, even inחו”ל  – חרנה , on the left, below  ten tefachim, in the רה”ר, at night עד שתכלה רגל מן השוק. One of the main differences between the שם יעקב and the שם ישראל is that Yaakov is still connected to Esav – וידו אחזת בעקב עשו. The שם ישראל denotes separation from the nations. When Yaakov came down to מצרים, the first thing he did was recite the שמע ישראל as a protection to not mingle with the Egyptions. In the second pasuk of וישלח, when Yaakov was about to meet Esav, it says the word כה twice. The מגלה עמוקות says Yaakov was warning Esav that he recites שמע which has twenty five letters –כה, twice a day which will protect him. The כתב סופר says that at the end of the previous Parsha ויצא, Yaakov named the place גלעד, which means שמע ישראל.. What’s the connection? There are the twenty five letters of שמע together with the eight letters of אדנ-י which we say twice for the קריאה of יה-וה, which equals thirty three -לג. The ע and the ד inשמע  are large letters, which means they are doubled. This makes up the word גלעד, which Yaakov was also inferring that he doesn’t mix with Lavan.  

In pasuk לב:יב Yaakov is praying to Hashem and says –   הצילני מיד אחי מיד עשו ..Hashem does not know that Esav is Yaakov’s brother. Yaakov was praying that Hashem save him from when Esav “acts like his brother” which is more dangerous spiritually than when Esav is his enemy. The name ישראל or לי ראש infers that we do not mingle with the goyim. In the על הנסים of Chanuka we say the name עם ישראל twice. As oil does not mix with other liquids, neither do the yidden mix with the nations.

The tikun for all fast days is חנוכה, which represents זכרון as opposed to the שכחה caused by יז בתמוז, and also by the   התרשלות בעבודה, being lax in serving Hashem. The נס of חנוכה was ignited by the כהנים, who are זריזים, enthusiastic. Because Yaakov was late in fulfilling his נדר, he was punished with what happened to Dina. The בעל התניה says the חידוש of the עקידה was the זריזות of Avraham  –   אני והנער נלכה עד כה where כה is כה כסלו and עד are the seventy four days from יה”כ, the חתימה until Chanuka, the גמר חתימה. The last Parsha we read on Chanuka is the זריזות the enthusiasm that Aharon had in lighting the מנורה as it says in the third pasuk of Parshas בהעלותך – ויעש כן אהרן. Rashi says  להגיד שבחו שלא שנה  –  712=את האור כי טוב ויבדל=712=תשבי=712=ויעש כן אהרן=8 x חנוכה.

Aharon was to ממשיך the קדושה of the אור הגנוז – כן is the אור הגנוז. Chanuka extends into the month of טבת which represents דן, the lowest of the שבטים –רשי. Even the lowest and the weakest have a tikun on Chanuka ויזנב בך כל הנחשלים ..- להדליק נר של חנוכה

is the acronym of נחלש.

Parshas ויצא is a Parsha of גלות since Yaakov is leaving ארץ ישראל. This is evident by the Parsha being a פרשה סתומה ie. no spaces.   In contrast Parshas וישלח is a Parsha of גאולה as Yaakov is returning to א”י and Binyamin is born completing the twelve שבטים —   ובא לציון גואל ולשבי פשע ביעקב נאם יה-וה=1334=פרשת וישלח . Parshas  וישלחis the eight Parsha where there are no restrictions. In pasuk לה:ז it says כי שם נגלו אליו האלקים- חנוכה=89=נגלו. Chanuka is the revelation of the נסתר. Tosfos in יומה says that פרס will be destroyed right before the גאולה and עם ישראל will rise. In Parshas Noach פרס is referred to a  וצונו להדליק נר חנכה=670=תירס .

According to ב”ש, the Chanuka candles are lit in decreasing order פוחת והולך which he learns from the פרי החג which were sacrificed in decreasing number each day. The more we humble the טומאה, the fire of the יצה”ר, the more we are מעלין בקודש like מוסיף והולך -ב”ה  In pasuk לד: כה it says ויהי ביום השלישי which refers to the בית השלישי (Rashi in הושע) – מהדרין מן המהדרין=713=ביום השלישי. Shimon and Levi were preparing for חנוכה. They used their חכמה in wiping out all the males  כאבים= 73= חכמה referring to pain the בני שכם felt on the third day after their circumcision. כאבים is the acronym of  אור מתתיהו בן יוחנן כהן. Avraham prayed in שכם and prepared for the miracle of Chanuka –  חת נון כף הא=620=עד מקום שכם=620=כתר. The טומאה of חמימות הלב, the יצה”ר originates with חם and his descendants, the כנענים. On Chanuka, this טומאה is humbled-  להדליק נר חנכה=512=והכנעני אז בארץ.   After Yaakov chastised שמעון ולוי, they answered back, and this was the last word-

את רוח הטומאה אעביר מן הארץ=1350=הכזונה יעשה את אחותנו – – יון=66=הטומאה. חנוכה  is י”ט when we humble the טומאה of the כנעני.

The חתם ספר says the seven mitzvos Rabanim are rooted in the last seven letters of the עשרת הדברות -אשר לרעך. There are 620 letters in the עשרת הדברות. The last letter is a ך referring to the last mitzvah given – חנוכה where the candles are lit below ten tefachim, like the ך which descends down (below ten). Avraham was preparing us for the י”ט when every yid has a tikun and could מתקן their sins- חנוכה.  

In the eighth פסוק of the eighth Parsha- וישלח, it’s written –   קטנתי מכל החסדים … כי במקלי עברתי את הירדן… . The “שלה הקדוש” says כי במקלי is a combination of  two names of Hashem כי במ- קלי The first כי במ is מי כמכה באלם יה-וה, which are the ר”ת מכבי  – Chanuka, and the קלי which are the acronym of  לישועתך קויתי יה-וה, the Bracha יעקב gave to דן  who represents טבת. These two names enabled יעקב to cross the ירדן, which is in the portion of Dan ירד דן. In order to enter א”י, one has to cross the ירדן, which is very difficult ברוחניות, or pass through the dark month of טבת, which corresponds to שבט דן. But Hashem said to יעקב not to worry, hinting to that all yidden not to be afraid of טבת since we have the light and power of Chanuka  וצונו להדליק נר חנוכה=670=את הירדן. In the next פסוק לב:יב in וישלח, Yaakov prays that Hashem save him from Esav –  חודש טבת =729=  כי ירא אנכי אתו – The yidden crossed over the ירדן on י ניסן, the day that דן sacrificed his קרבן when the משכן was put up  מקלי=180=י ניסן.

On Chanuka, there is a הארה of the thirteen מדת הרחמים including  נצר חסד לאלפים which have the same ר”ת as להדליק נר חנוכה-   13 x חסד = 13 x 72=936.

There is a pasuk in Micha, which describes Chanuka perfectly –   כי אשב בחשך הויה אור לי, meaning that in the long and dark days of Teves, and spiritually when a yid finds himself in the dark, on the verge of despair, he must know Hashem is his light out of the darkness. When שמעון ולוי went to wipe out the city of שכם it says in פסוק -לה:כה ויבאו על העיר בטח …where Rashi says that they were confident- בטח in the כחו של זקן, in the prayers of אברהם in –שכם   כי אשב בחשך הויה אור לי=936=ויבאו על העיר בטח ויהרגו כל זכר.   This is Chanuka which lights up the darkness. Even when a yid is a slave to his יצה”ר, he sees the light יצר הרע=575=ויאמר אלה-ים יהי אור. When it says בכל לבבך in the שמע, it refers to both the יצה”ר and the יצ”ט וחם=54=לבבך -.

The Ari Tzal says that when Dina was raped by שכם, there was a נצוץ קודש that came out of חמור בן שכם. This נצוץ was the תנא –  חנינה בן תרדיון  רבי, who was מוסר נפש for תורה, and the Romans burnt him wrapped around with the ספר תורה. He was one of the   עשרת הרוגי מלכות. Pasuk לד:כא says  ארץ הנה רחבת ידיםwhere רחבת is the acronym of רבי חנינה בן תרדיון. Chanuka is the י”ט of הרחבה-   מוסיף והולך.  Chanuka affects even the נשמות that fell into יון –   תרד יון  – (תרדיון) and Hashem has חנינה compassion even on them. On חנוכה the קליפה of יון fell –  תרד יון- –  הנה רחבת=670=וצונו להדליק נר חנכה=670=תרדיון Also when we begin to learn the Halchas of Chanuka, we begin with chapter תרע = 670.

The whole story of Dina being redeemed by שמעון ולוי paved the way for the חשמונאים being successful in the war against the Greeks. Right after this story, Hashem tells Yaakov to go to בית א-ל and make an altar- חנכת המזבח, after which Yaakov tells his family to purify themselves, the same as what the חשמונאים did-

וטהרו את מקדשך, to purify what the Greeks defiled. The שמן זית זך was revealed.  ויבא יעקב שלם עיר שכםis a פועל דמיוני of כלל ישראל being redeemed –

ובא לציון גאל ולשבי פשע ביעקב=1211=ויבא יעקב שלם עיר שכם.

שלח is the acronym of שם לשון מלבוש. In this Parsha, the danger of Esav and Yishmael are בולט in that we read of the descendants of this union. The problem originated when Yaakov humbled himself before Esav calling him אדנ-י eight times. The world of eight is only for the yidden, where we bow only to Hashem. In the world of eight, there are no boundaries, and we have a taste of this on Chanuka which is a taste of the אור מלך המשיח. On Chanuka, we have no fear of Esav, the left or below ten, and on the contrary, we light up these places.

We mentioned that בנימין merited to have the בהמ”ק built in his portion because he was the only one who didn’t bow down to Esav. There is another reason. Binyamin kept quiet in not revealing to his father Yaakov that Yosef had been sold. Because of this he was זוכה that the twelfth stone on the חשן was ישפה meaning that יש פה ושותק, that he had what to say, but kept quiet. Due to his שמירת הלשון, the בהמ”ק was built in Binyamin’s portion. In the בהמ”ק there is total אחדות and no לשון הרע – ישפה=395=חפץ עלו כל היום. The מנורה was  מקשה אחד, one piece, all בזכות the silence of Binyamin. He also merited that from him would come מרדכי ואסתר where Esther didn’t reveal her birth place and שאול המלך who didn’t speak of his becoming king. When Yaakov poured the oil and the wine, the Targum Yonasan says he poured also water, a רמז to the נסך המים, preparing for the future בהמ”ק that will have all the נסכים. Both Purim and Chanuka are rooted in ולערב יחלק שלל. Esther and Mordechai divide the spoils of Haman. The נס of חנוכה occurred in the בהמ”ק which was in the portion of בנימין, unlike all the other Yomim Tovim that all took place in חו”ל. Binyamin is the fusion of פורים and Chanuka, where we enter into the world of the ס”א -Esav and Yishmael.

The first ט באב was caused by the חטא המרגלים who spoke לשון הרע on א”י. They didn’t learn a lesson from מרים, written at the end of בהעלותך the Parsha before שלח. Parshas בהעלותך, which we read from on זאת חנוכה, is the 36^th Parsha, a hint to the לו נרות חנוכה. Hashem said to מרים that he speaks to Moshe פה אל פה. Chanuka is on כה כסלו the 85^th– פה day of the year, and is a י”ט of תורה שבעל פה. The בני יששכר says Purim is כנגד the ושט (the mitzva is to feast and drink wine), and Chanuka is כנגד the קנה, the י”ט being להודות ולהלל. When we use our mouths to thank and praise Hashem, then we rectify the sin of the מרגלים, the sin of wrong speech. In the Sefardish סידורים in the Bracha of אהבה רבה when saying  להודות ולהלל, it’s written that they should have in mind the זכירה of Miriam. The expression given to when we should light Chanuka candles, is עד שתכלה רגלא דתרמודא. The תרמודאים were a people of rebellious ideals, and similarly we find the לשון of מרידה by the מרגלים. One of the three שבועות of גלות is that we are not allowed to antagonize the nations עד מדרך כף רגל. On חנוכה, at least in a spiritual sense, we don’t have these restrictions נר חנכה=333=כף רגל. The  כף רגל is the bottom of the foot, symbolizing the last י”ט of Chanuka. Parshas וישלח is the remedy before the wound caused in פרשת שלח.

In Parshas וישב, we see that ישמעאל had the power to sell Yosef. This is because Yosef was somewhat נכשל in שמירת הלשון, with the   דבתם רעה he spoke against his brothers. This caused him to be incarcerated ten years, one year for each brother that he spoke against. The way to battle ישמעאל, beside תפילה ישמע -קל – is through אחדות, which stems from not speaking against a fellow yid.  The על פני תהום written at the beginning of Chumash, is the combination of עשו and Yishmael- על פני=240=עמלק and ישמעאל=451=תהום. The לו נרות חנוכה is a tikun for  ט באב  –   לו נרות חנכה=775=תשעה. After the story of פלגש בגבעה, Binyamin almost lost their entire שבט, and were left with six hundred men, which is a מעוט שבמעוט which even Rebbi Meir is not חושש for. There is a נצחיות to בנימין, because of his שתיקה, his שמירת הלשון. The first of the eight kings of Esav was בלע, and the first of Binyamin’s sons was also בלע. The first king of כלל ישראל was שאול המלך who descended from בנימין, to counter the first king of אדום. There is another בלע considering the future, written in the Navi where  לעתיד לבאו=553=בלע המות. In איוב there is a בלע concerning the ס”א, whose ר”ת is one of theחבו –שם עב .  On Chanuka the sparks of קדושה that were captured by the טומאה, are spit out –  נר חנכה=333=חיל בלע ויקאינו.

The Greeks wanted to eradicate the שם ישראל, which Yaakov received after battling the מלאך. Yaakov asked the מלאך what his name was, but to no avail- יעקב (182)+שטן(359)=ישראל(351). Chanuka, is testimony that the yidden are called ישראל even  בזמן הגלות. By Purim it says שושנה יעקב, however we can see in the על הנסים the name עמך ישראל is used a few times. Chanuka is a י”ט of למעלה מן הטבע, connected to the עולם השמיני. On Chanuka, even the yidden that fell into the slavery of physical desires, into טבע, can be pulled out – נר חנכה משמאל=744 =הרגל נעשה טבע  ×