ויצא         בס” ד
  There is no פתוחות or סתומות in Parshas ויצא which is a רמז that Yaakov is going into Galus. At the end of the Parsha, Yaakov is coming back, and in the middle of the Parsha, Yaakov is dealing with Lavan. This is the place in the Torah that לשון ארמית entered the Torah, of course with רצון ה”. Lavan calls the place of their covenant יגר שהדותא, while Yaakov calls it גלעד. The חתם סופר says that this happened on ז אב, the date that the goyim entered the בהמ”ק with the intention to destroy it two days later. Because the two words of Lavan entered into the תורה this led to the unlawful פרצה of the goyim in the בהמ”ק. It says ארמי עובד אבי – through inserting the תרגום into the Torah, which is the opposite of לשון הקדוש, later in the time of Chanuka, the Torah was translated into לשון יונית, leading to the Greeks entering into the בהמ”ק. The purpose of the יונים, was to contaminate the Torah, the לשון הקדוש. Yaakov made the tikun by translating this Targum back into לשון הקדוש by calling יגר שהדותא the place גלעד.

The Mittle Rebbi of Chabad says that גלעד is where לג בעומר is hinted in the פרשת ויצא. Also the שם ושמואל says that Yaakov leaving is like the yidden leaving מצרים, and in between Pesach and Shavuos is לג בעומר. Both לג בעומר and Chanuka are a blast of the future light. The Zohar represents the hidden light, where   רב שמעון בר יוחאי revealed the פנימיות of Torah, and חנוכה was when the פך שמן that was hidden under the ground, was revealed-  משיח בן דויד=434=לג בעומר חנכה.  

The word גל means revelation, and עד is דע, representing the פנימיות התורה  – מלא הארץ דעה את הויה. Chanuka is 74- עד days after יה”כ. The משנה says in שקלים – מי שאבד חותמו ממתינים לו עד הערב, talking about tickets bought for the bird offering, which were lost and they had to wait until the night for the קופה to be checked if he was to be reimbursed. The inner meaning is that someone who lost out on the חתימה of יה”כ, who did not do the proper תשובה, he has עד, another seventy four- עד days till חנוכה (יה”כ עד חנוכה is seventy four days).    

Chanuka is the time of ערב, when the nights are the longest, and the time a yid lights נר חנוכה. The מאור עינים brings a pasuk by the עקידה, and makes a similar point אני והנער נלכה עד כה ונשתחוה ונשובה אליכם, where כה refers to Chanuka. Most opinions say that the עקידה was on יה”כ and so seventy four -עד days after יה”כ is Chanuka-

לו נרות חנכה=775=ונשתחוה, and the חשמונאים instituted thirteen השתחויות. There is going to be a revelation 74- עד days after יה”כ, and that is גל-עד. The first pasuk of שמע has twenty five letters, referring to חנוכה. In this first pasuk, there is a large ע and ד.

Parshas ויצא is a continuation from the end of Toldos –  וילך עשו אל ישמעאל ויקח את מחלת .. One peshat in Rashi was that Esav was looking for a מחילת עונות. Then comes ויצא יעקב, Yaakov is also going out to look for his soulmate, and this search results in Yehuda and Yosef being born (משיח בן דוד משיח בן יוסף), to combat the union of עשו –left and ישמעאל –right. Yaakov is a combination of Avraham- right and Yitzhak- left. Because of the trick of לבן Yaakov is delayed coming back to א”י. Yaakov was punished with his mourning for Yosef for twenty two years, for the lack of כבוד אב ואם that he hadn’t fulfilled for twenty two years. Instead Esav fulfilled the mitzva of כבוד אב ואם, and thus had the power to destroy the בהמ”ק in the month of אב. All in all, it was Lavan who brought the restraints of Galus- the left ויצא יעקב וילך חרנה. The mitzva of Chanuka is unique in that it lights up the left and the outside.  חרן is נר ח Yaakov is lighting the נרות חנוכה, and וישכב במקום, where the מנורה is placed below ten tefachim. The חידוש of Chanuka is that the בהמ”ק comes to every yid that lights the מנורה.

Reuven found the דודאים (Jasmin), and gave them to his mother Leah. She made a deal that Rachel would take these flowers, a סגולה for birth, in exchange to be together with Yaakov that night. יששכר was conceived that night, which the בני יששכר says was Shavuos וילך ראובן בימי קציר חטים. The Gemorra brings a pasuk in שה”ש –  הדודאים נתנו ריח which is ראובן שהציל את יוסף מן הבור, then   ועל פתחנו כל מגדים which is נר חנוכה. The connection, says the   בני יששכר is that Chanuka is Yosef, as we see that we always read the Parshios וישב and מקץ on Chanuka. The טור ש”ע says that Pesach is Avraham, Shavuos is Itzhak and Sukkos is Yaakov. Chanuka which is the extention of Sukkos, refers to Yosef. Yissacher was conceived on Shavuos and born on Chanuka, both falling in the third month from Nisan and Tishrei respectively, both being times of revelation of Torah, and both being times that we eat dairy. This is hinted in the pasuk ל: טז –  כי שכר שכרתיך בדודאי בני where חנוכה=89=בדודאי בני, and in the same pasuk -וישכב עמה בלילה הוא  where חנוכה=89=בלילה הוא. Yissacher is born on Chanuka and according to the Ari Tzal, he represents חודש אייר the month of   לג בעומר. The month of כסלו represents בנימין זאב. A wolf grabs and goes into other’s boundaries, like Chanuka which goes into the boundary of Esav- טבת. The miracle of חנוכה was in the בהמ”ק –   הר המוריה=471=בנימין זאב יטרף.  The פסוק in ויחי מט:כז –   בבקר יאכל עד ולערב יחלק שלל where both  שלל and עד are two words for booty – לג בעומר חנכה=434=שלל עד.

The י”ט of חנוכה is a המשך of יה”כ לערב יחלק שלל=816=לפני ה” תטהרו   Chanuka is the 620^th mitzva 613- T. and 7-R. כתר=620=תטהרו. The טהרה comes to its completion on Chanuka. Lavan wanted to מטמא the Torah with יגר שהדותא and the יונים also wanted to מטמא the   עם הקדוש. Chanuka is the טהרה. Chanuka, on the twenty fifth of Kislev is remedy for their twenty fifth of December, the רפואה before the מכה. The הפטרה of Parshas ויצא which falls during the grace period till Chanuka, is partly the הפטרה of שבת שובה, the Shabbos before יה”כ. Chanuka goes into the boundary of Esav, into Teves, which the Ari Tzal says represents דן, whose son חשים killed Esav. חשים is the acronym for חודש שבת מילה the גזירות of the יונים, who attempted to nullify the פנימיות of the yidden. חשים are the letters of משיח, the acronym of – מדליק שמונה ימי חנוכה and   מזוזה ימין חנוכיה שמאל. Mashiach will break all barriers, and rectify the breach of the Greeks to the בהמ”ק,- מה פרצת is what we read on שבת חנוכה.

When Yaakov woke up after the first night with Leah, he was shocked. The Midrash says that Leah said to him that he had also tricked his father Yitzhak. Yaakov said אנכי בכורתך עשו, now Yaakov is Esav, and so Leah did marry Esav. If anything Rachel is worried that she has to marry Esav. Lavan was really bringing משיח in the world, by giving Leah to Yaakov. Leah and Rachel unite in the Parsha, and Yehuda and Yosef are born, from whom the future משיחים come. Lavan was trying to help Esav by delaying Yaakov המלך המשיח=458=לבן עשו. When משיח comes Lavan and Esav will be cleansed. Lavan and Esav are both fakers. The Gemorra says that ויצא יעקב, the ויצא is to bring the גלעד, the גלוי of חנוכה, the 74 days from יה”כ till Chanuka גלעד=107=ויצא. Naomi and Avimelech

also went out, to bring Ruth back- משיח. This took place דוקה in   חוץ לארץ, outside, below ten, and on the left side. The whole ענין of משיח comes from a hidden place- the story of Lot and his two daughters where it says לא ידע, then with Yehuda and Tamar where it says לא ידע כי כלתה היא, then by Boaz and רות where it also says  לא ידע, and then here in Parshas ויצא when Yaakov doesn’t know that he is with Leah, where the two משיחים comes from two sisters. The unity of Leah and Rachel, and Yehuda and Yosef is what is needed to combat Esav and Yishmael. On Chanuka, left and right come together, the מנורה being on the left, but we light from right, Kislev- ימין בן runs intoמשמאל=411=טבת , and the position of ב”ה against ב”ש – להדליק נר חנוכה=518=פדיון שבויים.

The date ד כסלו in זכריה ז is where it says all the fasts will turn into Yomim Tovim. It wasn’t until the חשמונאים that they stopped fasting. The first two hundred and fourteen years of the בית שני (thirty four years- פרס and one hundred and eighty years- Greek) was before חנוכה, and so Chanuka was also the י”ט we stopped fasting, where כלל ישראל was free until the Romans. The only other time that כסלו is mentioned in תנ”ך, but w/o a date, is in נחמיה. The birth of  כלל ישראל was דוקה outside א”י.

The root of the word כסלו in Tehillim is כסלם which means- their faith- בטחון. The מזל of Kislev is the קשת. Yaakov blessed Yosef  ותשב באיתן קשתו meaning that Hashem’s brow was firmly placed, and Rashi says that Yosef had strong faith in Hashem. It says that Yaakov conquered שכם with בחרבי ובקשתי. Bitachon and tefilla goes hand in hand and depend on one another. קשת is also the acronym of  שמע קול תחנוני. The קשת also represents ישמעאל, who is also big on tefilla. They kidnapped the five tefillos from our יה”כ. In order to counter the קשת of טומאה, we have to intensify our tefilla and בטחון. Chanuka is the י”ט of תפילה and בטחון – נכון לבו בטח בהויה סמוך is  ס”ת חנוכה. The חשמונאים had to have great בטחון in fighting the Greek army. Moshe blessed Levi, of whom the חשמונאים come from with מחץ מתנים קמיו where רשי says thatיב חשמונאי ואלעזר  fought with tremendous בטחון against tens of thousands in the Greek army –   

אות ס בשינה=834=שמן זית זך=834=מחץ מתנים קמיו. Inתהילם נה:כג  it says to throw all problems on Hashem השלך על הויה יהבך והוא יכלכלך where   להדליק נר חנוכה=518=השלך על הויה יהבך Chanuka, the fifth and final י”ט which has to last until משיח, is the source of בטחון. The last part of Galus is כנגד יעקב and so מעריב became a חוב. To counter the great חשך which is strongest at the end of Galus, we have the י”ט of Chanuka to light up the darkness and give us חיזוק. The light of בראשית is the אור הגנוז which shines on Chanuka-   אור מלך המשיח=660=את האור כי טוב=660=סתר.  Chanuka extends into the month of Teves, the month of Dan, to light up the lowest נשמות. The פנימיות of the חשך is really the greatest light.

הדלקת נר חנוכה=878=ממ שין יוד חית=878=חית שין כך.

Yaakov goes out to חרנה. There is חרון אף in the world when the yidden  fall into sin and decadence. A yid has to put an end to the חרון אף, and transform it to קדושה –  מתתיהו=861=בית המקדש=861=חרון אף של מקום. On Chanuka, the בהמ”ק comes to us whenever and wherever we light the מנורה-  וילך חרנה—ויפגע במקום where המקום is the בהמ”ק, which was uprooted and came to Yaakov. כי בא השמש – -Rashi says  ששקעה לו חמה פתאם כדי שילין שם and then וישכב במקום ההוא after sunset  וישכבbelow ten tefachim, all a clear רמז to Chanuka. In pasuk טז it says Yaakov felt like he was in the בהמ”ק – אכן יש הויה במקום הזה.

The first time the חומש speaks of שמן is here in Parshas ויצא. The Gemorra says that oil is a peaceful oil, that doesn’t mix with other liquids and rises to the top. This denotes the mida of בטחון where a yid that has בטחון can sleep peacefully. The mode of Kislev is   שינה – בטחון. Even in the worst times, a yid has to have בטחון. When Yaakov went intoגלות , he lay down and went to sleep. Similarly, חזקיהו went to sleep when י”ם was surrounded by Sancheriv, showing his tremendous level of בטחון. The יונים wanted that the yidden forget להשכיחם תורתך, and the antidote for this שכחך –חשך is שמן זית. The miracle of חנוכה is rooted in בראשית –  כי לא תשכח מפי זרעו=1202=בראשית ברא אלה-ים=1202=ויצק שמן על ראשה.  Chanuka is the only י”ט that happened in א”י and more so in the בהמ”ק. The twenty fifth word of the Torah is אור hinting to כה כסלו.   וישכב במקום represents the Jews of our generation that are downtrodden.

The מנורה in the בהמ”ק was on the south, the right and had seven candles. Chanuka, which represents the future light, is on the left and has eight candles, in order to influence those yidden that find themselves on the left side and below ten. Yaakov goes out of the world of seven ויצא יעקב מבאר שבע- in order to elevate the world into שמיני – וילך חרנה where חרן is נר ח and שמן is שמיני. The יונים breached the סורג, the boundary between yidden and goyim, and made thirteen פרצות. The חשמונאים repaired the breaches and decreed that a yid had to bow when passing any one of these thirteen places. The גל of אבנים was to keep Lavan out- separate.

The Greeks didn’t plan on killing the yidden, but they wanted to mix with the yidden and push their philosophy in them. The נס of Chanuka separated the yidden from the Greeks את האור כי טוב ויבדל. On Chanuka, the five parts of the נשמה are lit up, including the pintele, the יחידה the level that the משיח will reveal. The true י”ט to witness the fall of ישמעאל is Chanuka. Yishmael holds that they are the יחידה – קח נא את בנך את יחידך ..To battle ישמעאל we need to light up our יחידה, which is אמונה, the level needed to deal with the thick darkness. The ספרים say that the pintele of the yid is מרומז in the first Bracha of שמונה עשרה-   מפלת ישמעאל=1001=ברוך אתה יה-וה מגן אברהם=1001=ואמונתך בלילות.

In the time of חשך, we have to intensify our אמונה in order for ישמעאל to have a מפלה. The only י”ט that occurs when the moon is completely hidden, isחנוכה  – כט כסלו. On ר”ה, the first of Tishrei, there is a little sliver of light of the מולד.

The עשרת הדברות has 620 letters, כנגד the 613 mitvos Torah and the 7 mitzvos מדרבנן. The last of the 620 mitzvos is חנוכה, where the last letter in the עשרת הדברות is the ך, representing חנוכה which descends below ten tefachim-ך. Chanuka is a revelation of T.B.P. –   תורה שבעל פה as it says מאי חנוכה תנא רבנן. Chanuka is the eighty fifth day of the year- פה. The T.B.P. begins מאימתי קורין את שמע בערבין 

נר חנכה משמאל=744=שמע בערבין. The שמע ישראל has twenty five letters, and the תנ”ך has twenty four books, the twenty fifth being T.B.P.  The 148 pesukim of Parshas ויצא are one פרשת סתומה

of which the בעל הטורים says represents the yid in Galus. The פך שמן was supposed to stay hidden until the coming of משיח. This שמן according to the קב הישר is the שמן המשחה, the אור משיח. There are many questions to this, but at least this שמן that the חשמונאים found was rooted in the שמן המשחה. In Parshas כי תשא it says that one of the ingredients of the שמן המשחה was שמן זית הין –

הדלקת נר חנכה=872=שמן זית הין.

The end of the Parsha speaks of גלעד which as we said hints to   לג בעומר, the hidden light. In pasuk כט:י, Yaakov reveals this by  ויגל את האבן מעל פי הבאר which is also the revelation of the באר which is hidden. The בעל הטורים brings another- ויגל in Tehillim- ויגל כבודי the glory of Hashem will be revealed. On Chanuka we taste this hidden light from the future.  In Parshas ויצא we find the word אבן written many times. Yaakov was considered an אבן as he was unwavering in his devotion (steady as a rock). The word אבן also represents the יצר הרע as it says that Hashem will remove our hearts of stone in the future. The job of yidden today is to remove their hearts of stone עיקבתא דמשיחא=946=ויגל את האבן מעל פי הבאר

Parsha being called ויצא hints to Chanuka which is the only י”ט that we bring the light outside, to counter the יונים that brought the טומאה into the the בהמ”ק. Most mitzvos are preformed inside, in the רה”י. In the future there will be no difference between outside and inside, left and right, below ten or above ten, or the first part of the month and the second. Gemorra תענית brings a סתירה in pesukim. In Mishle it says  ויפוצו מעניך החוצהand חכמות בחוץ תרונה, that one has to spread wisdom out- – and the pasuk לך לבדך לזרע איתך which means to learn for oneself. The Gemorra answers that for a תלמיד הגון one can spread the hidden wisdom, but generally no. After Yaakov woke up, he said אכן יש הויה במקום הזה – אכן is the acronym אריה כרוב נשר images in the מרכבה. When Hashem gave the Torah- אנכי, all saw the images of אריה נשר כרוב יעקב. The image was originally an ox, but then it changed to יעקב. Yaakov saw the מעשה מרכבה in his dream, and was shocked when he saw that he was the fourth image   אנכי לא ידעתי.  Yaakov experienced this great level of Torah in חרן and on the floor, which is a metaphor to the דוד אחרון when all yidden are רחוק and down in the dumps. Chanuka is so powerful that the בהמ”ק comes to us. Chanuka was brought about by מתתיהו –   בית המקדש=861=מתתיהו. A yid could encounter such levels anywhere. The Greeks were פורץ גדרים in the בהמ”ק, and on Chanuka we break the barriers of Galus, and enter into the boundary of Esav to bring light also there.

The Torah is compared to various liquids, and the highest of all, is שמן which represents the פנימיות of Torah. The olive oil fights the שכחה that the Greeks wanted to instill in the yidden. The Chumash begins- והארץ היתה תהו ובהו וחשך על פני תהום all terms that represent the גליות, where חשך is the Greek empire- החשך are the letters שכחה.   שמעון בר יוחאי רבי was the first that said that the Torah will not be forgotten. The Gemorra says that שמן זית is a segula for memory-  כי לא תשכח מפי זרעו=1202=ויצק שמן על ראשה.

Yaakov already prepared us for Chanuka, the י”ט that occurs at a time of concealment, at night and on the left. Yaakov is preparing that the Torah will not be forgotten, which we see on Chanuka. We take פך שמן that was concealed under the ground, and Hashem gives us light of לעתיד לבא for eight days-

ויאמר אלה-ים יהי אור ויהי אור=813=ושמן זית.  Rav Shimon’s whole life was לעתיד לבא – –שמעון בן יוחאי=553=לעתיד לבוא.  

When lighting the Chanuka candles do we look at how many days already passed, or do we look at how many days are coming? According to ב”ש, Rashi says we follow days לעתידים לבא –   (לעתיד לבא). The Halacha will be like ב”ש in the future. During the eight days of Chanuka, we are permitted to taste the future, the secrets of Torah which are concealed today except for choice צדיקים, but which משיח will reveal. We went out of Galus ביד רמה, which Rashi says is בריש גלי. The word בריש is the acronym of the צדיקים that revealed to the world the פנימיות התורה, for example  רבי שמעון בר יוחאי, and רבי ישראל בעל שם- (בעל שם טוב), and  רב יצחק בן שלמה –(Ari Tzal). Chanuka is the י”ט that ushered into the world a taste of לעתיד לבא, and the secrets of the Torah that usually stay inside, but on these eight days go outside for all to see   להדליק נר חנכה=512=בריש. The whole world can see the light of the future בריש גלי, the גלי means גלוי –revealed.

Lavan לבן is נבל, the greatest קליפה, who wishes to uproot everything. Lavan has עזות דסטרא אחר as it says ושלחתי אש בקומה עזה-עזה=82=לבן  On the outside he’s white, however inside he’s the darkest black. Chanuka on the other hand, is the י”ט ofעזות דקדושה – חנכה=83=עוז.  Chanuka is the י”ט of the אחדות of כלל ישראל. The מנורה is made of one piece of gold, one unit. The problem we have today is a lack of אחדות. Lavan and Yishmael don’t care what type of Chassid one is  ידו בכל ויד כל בו and בקש לבן לעקור את הכל- they want to destroy it all.

Chanuka is the חינוך of the בית שני. During the בית שני, the first  thirty four years were under Persian rule, then one hundred and eighty years under Greek rule, then one hundred and three years under the חשמונאים and then another one hundred and three years under the Romans. So for one hundred and three years the yidden had total freedom. The Greeks contaminated the בהמ”ק, and so the חשמונאים purified the מקדש and inaugurated a new חינוך, a new  בית המקדש which we could call the third בהמ”ק, a preparation for the future and final בהמ”ק. If the yidden would have been זוכה, this would have been the real third and final בהמ”ק. Amalek also tried to make yidden forget יד על כס י-ה. Hashem’s name is not complete, for it is missing the א in כסא, and the וה in the שם הויה. On Chanuka, Hashem’s complete name is reinstated –   אנכי הויה=107=גלעד=107=כסא הויה=107=ויצא. The Greeks wanted to awaken the חטא העגל-כתבו לכם על קרן השור , and מתתיהו was the tikun  קרן השור=861=מתתיהו. On Chanuka, we experience the   כסא הויה on the outside and below ten tefachim. Just as the sun set suddenly with Yaakov, the Geula will come suddenly. Yishmael attacks the yidden unexpectedly and suddenly- בהיסח הדעת   (they are the עקרב).

Parshas Toldos ends with Yaakov escaping to פדם ארם from the wrath of Esav. Why does ויצא begin with that יעקב left באר שבע- א”י as we know this already. Maybe we could say that this is where יעקב learned for fourteen years- מבאר שבע are the letters בא שם עבר. There is a Midrash that says that מבאר שבע is מבארות של שבועה. The גמורה learns from ויפגע במקום that Yaakov established תפילת מעריב. Yaakov entered Galus, and when the darkness enters, physically and spiritually, then we must turn on the mode of אמונה. This is why after שמע in מעריב, we say ואמונה כל זאת,  הדלקת נר חנוכה=878=ואמונה כל זאת וקים עלנו, the tefilla when we don’t see clearly. When Yaakov leaves א”י, he is leaving the boundary of קדושה, where he has to deal with the חשך. First Yaakov had to get charged with holiness at the ב”מ of עבר. Shem passed away when Yaakov was fifty year old. At the beginning of Parshas תולדות when it said that ויעקב איש תם ישב אהלים, this referred to the אוהל של שם והאוהל של עבר. Now Yaakov, having to deal with the ערב, the darkness, the רה”ר, the left, and below ten, went to learn by עבר the same letters as ערב. For sixty three years Yaakov didn’t have to deal with the outside. The עבודה of Yaakov enables  כלל ישראלto be able to endure the long Galus. For these fourteen years, Yaakov learnt the Torah of משיח, the Torah of חנוכה, in order to be able to deal with this level of חשך, the union of Esav and Yishmael. This required the Torah that’s compared to שמן.

The oil found by the חשמונאים was oil that was hidden and then revealed by the רשבי and the Ari Tzal and the בעל שם טוב. Nowadays it’s a mitzva to learn these areas in Torah, since the generation is so dark and we need a high level of light to survive. Every yid has to be enlightened. The Mishne says that the candles and wicks that are not permitted to use on Shabbos since there is a fear that some yid might come to adjust them since they are of inferior quality, may be used on Chanuka. A deeper meaning is that the נשמות, the נפש the acronym of  נר פתיל שמן that are not turned on by Shabbos, are affected by Chanuka- (מאור עינים). Shabbos is connected to this world of seven, being the seventh day, whereas Chanuka is connected to the future world of eight- למעלה מן הטבע. The יונים battled mostly against ברית מילה, the eighth mitzva given, and on the eighth day. Chanuka is the only י”ט that is a total unit of eight, and so Chanuka is a י”ט that goes farther than any other י”ט. This is like משיח who is called the פורץ, as he will breach all the גדרים, all the barriers of Galus.

When the yidden fall so low and the חשך is so thick, we need a stronger force, a new revelation to get us on top again. Chanuka which falls in the second part of the month, is lit on the left, and on the outside, and at night all in order to affect the נשמות that fell into these places. As we mentioned already Kislev is the month that represents בנימין, who is compared to the wolf –   בבקר יאכל עד ולערב יחלק שלל. In כסלו the עבודה is that of משיח –   משיח בן דויד=434=חודש כסלו=434=שלל עד. The מעלה of שמיני is that it could reach much lower and breach boundaries. חנוכה is the last י”ט, but is rooted in the אור הגנוז- שמונת ימי חנוכה=945=מה פרצת עליך.  

ויצא יעקב מבאר שבע וילך חרנה Yaakov left the world of seven- שבע,   as יעקב =7 x 26, שם הויה, and Yaakov works seven years for Rachel. He now entered into הרנה -הנר ח, the world of eight, which he was proficient after learning the תורת הנסתר for fourteen years (נטמן).  The מדרש says that באר שבע is the בארות של שבועה. Before a yid is born, he swears that יהיה צדיק ועל תהיה רשע. It’s simple that if one will become a צדיק, then he won’t be a רשע. The Midrash says that there are מעשים של צדיקים which are light, and מעשים של רשעים which are darkness. Hashem wants the actions to be of צדיקים, as it says ויאמר אלה-ים יהי אור. The שם ושמואל and the שפת אמת say that   מעשים של צדיקים are the צדיקים גמורים and of רשעים are the רשעים that did תשובה. Rashi says בבקר יאכל עד refers to שאול המלך from Binyamin, and Rashi quotes from שמואל א that King Saul grabbed the kingdom וכל אשר יפנה ירשיעה. Could we say שאול המלך was a רשע? He was very pure לא טעם חטא. The answer is that the עבודה of King Saul was to elevate the רשעים. The Mittle Rebbi said that Yosef was the צדיק עליון and Binyamin was the צדיק תחתון, the צדיק that had to deal with the רשעים. There are generations that have to deal with the רשעים. This is the הוה אמינה of תהיה צדיק ועל תהיה רשע. We should be the צדיק and not have to deal with people who sin. Yaakov went out of this שבועה, out of the realm of קדושה, in order to deal with Lavan and Esav and Galus and חרון אף. This is where Yaakov encounters the בהמ”ק.

In the beginning of perek כט, it says וישא יעקב רגליו hinting to that even the נשמות that are low, the  עקבof the yidden, Yaakov picks them up. The פני מנחם, the son of the אמרי אמת says that every Parsha has a פשט רמז דרש וסוד, however Parshas ויצא has mostly סוד –  עקודים ברודים … גלעד hinting to לג בעומר, the hidden Torah. ויצא is the Parsha of אמונה – זאת חנוכה=497=אמונת where even when the sun sets and we don’t see clearly, we have אמונה. It’s in this Parsha that it says ויצא יעקב מבאר שבע, since now Yaakov has the כלים to deal with the ערב, after learning the Torah of משיח. Yaakov can leave the בארות של שבועה and deal with the lower נשמות, which is set aside for only great צדיקים like Yaakov.

Chanuka was a controversial י”ט a few hundred years ago. However as the generations fell deeper and deeper into darkness, we need the חיזוק of Chanuka more and more. Wherever a yid lives, he could encounter the שכינה as it says חרנה ויפגע במקום. In חרון אף של מקום in America or Australia, Hashem will be with him –  סמוך הויה לכל הנופלים=453=ויפגע במקום וילן.  Chanuka, as we said is the 620^th mitzva חת נון כף הא=620=חרנה ויפגע במקום. Every yid that lights the Chanuka candles, is like Aharon lighting the מנורה in the בהמ”ק. Rashi says by Aharon להגיד שבחו שלא שינה – לא שינה it doesn’t matter what brand of Yiddishkeit one practices, all the yidden are מקשה אחד, one unit