ADV Parashat Miketz מקץ

The מדרש brings from איוב the phrase קץ שם לחשך, which means an end to the darkness. Yosef comes out of prison, the dungeon he was in for ten years. As we saw before, חשך stands for the Greek empire, which also came to an end with the נס of חנוכה. This is always the פרשה of שבת חנוכה =קץ חשך-518= להדליק נר חנוכה.
Theארי says that the קץ of גאולה is hinted in ויהי מקץ שנתיים ימים, when the אור הגנוז will be revealed-את האור כי טוב=660=עת קץ which Rashi says is the light that is גנוז לעתיד לבא. On חנוכה we enter into the world of קץ, the end of גלות – לעתיד לבוא=553=קץ המשיחIn שה”ש ב:ז it’s written- ואם תעוררו את האהבה עד שתחפץ The “awakening” of the קץ is when Hashem wants -שתחפץ. Chanuka is a time of awakening. Miketz has 146 פסוקים in it. The only other פרשה with 146 פסוקים is בראשית, hinting to us that חנוכה, where in it we always read Parshas מקץ, is a new and fresh beginning. Also, both ותיפרש have the same מןיס of יחקיהו and אמציה, intimating that this is a time to be ואמץ חזק.

The פסוק in טו:צב תהילם – – יהיו ורעננים דשנים בשיבה ינובון עוד means that when we get old in years, and it’s very easy and justified to Kvech, יהיו ורעננים יםדשנ, we must stay young and enthusiastic, as is said in נחמן רבי ספרי – “ה בעבודת זקן להיות אסור. On חנוכה we are rejuvenated and renewed יהיו ורעננים דשנים =861= מתתיהו. The word קץ is also a לשון of awakening- – =שתחפץ878 הדלקת נר חנוכה=. Also, משיח comes when Hashem wants, =שתחפץ878= ממ שין יוד חית. When we light חנוכה candles we find ourselves in the time that Hashem wants to reveal the קץ. In גלות, it’s as if Hashem is sleeping. The בני יששכר says that Chanuka is a י”ט from above as opposed to Purim which came through our efforts. The dreidel is spun from the top, and the grogger (Purim) from the bottom.

The ספר יצירה says that the mode of חודש כסלו is שינה, sleeping, which doesn’t mean that we should sleep a lot, but that it’s the month that we have lots of בטחון. Someone who has בטחון can sleep, like the story of חזקיהו who went to sleep, even when he was surrounded by hundreds of thousands of soldiers of סנחרב. The ב”ך says that גלות יון came about due to the התרשלות, the lack of enthusiasm of the yidden. On ר”ה we are awakened by the שופר, and חנוכה is another י”ט of awakening, beside the fact that חנוכה is the גמר חתימה, to the כתיבה of Rosh Hashana ראש השנה= 861 מתתיהו = In א:קכו תהילם it says שיר המעלות…. את שיבת ציון היינו כחלמים – when שיבת ציון takes place, שיבת is תשבי, when אליהו comes – eight x חנוכה=eight x 89=712=שיבת we will realize that all our life in גלות was a dream, an illusion. ויהי מקץ, when the end of life takes place, שנתים ימים all the years pass like days, that is life passed by fast, ופרעה חלם, it’ll be revealed that it was all a dream ( פרעה is a לשון of revelation). Galus is a dream that could only be interpreted in the זמן of קץ. After יוסף was released from prison, he was ינק in שמירת הפה and thus was able to interpret dreams. We see all throughout the פרשה that יוסף is trying to unite with Binyamin – ממ יוד נון נר חנכה משמאל =744=בית נון יוד. The י”ט of חנוכה is both יוסף and בנימין. When they are united, the yidden are not afraid of anybody. In וישב, because יוסף was not together with בנימין, the ישמעאלים were able to sell יוסף. The only time in חומש that the word חנוכה is hinted, is when יוסף sees בנימין for the first time, in
פסוק מג:טז where יוסף tells his servants to prepare a meal for his brothers – וטבח טבח והכן spelling חנוכה. Amalek could only have a downfall through the descendants of Rachel –שאול המלך ,יהושע בן נון משיח בן יוסף ,מרדכי. When יוסף joins with בנימין, we have חנוכה and פורים. After they sold יוסף, and the brothers saw that their father Yaakov couldn’t be consoled, ‘להתנחם וימאן’, they took an oath not to drink wine. But in פסוק מג:לד we see that they did get drunk on wine ישתו וישכרו עמו The שפת אמת says that here פורים was revealed. On חנוכה and פורים, we are experiencing the future world, where there are no restrictions. It says that the brothers were shown that the meat was shechted kosher. They were shown the קנה and the ושט. The בני יששכר says that the קנה is חנוכה, where the ענין is to להודות ולהלל which is done with our windpipe קנה=155=סליובכ בכה. Also חנוכה is a גלוי of תורה שבעל פה – Chanuka is the 85th day of the year = פה 85. The ושט is פורים, the י”ט where we feast and drink wine (since we were threatened with physical annihilation) using the foodpipe- = קנה+ושט 470= עת as it says לעשות ה” הפירו תורתך עת. The שבטים were shown Chanuka and Purim, when the ג שבועות of Galus, at least in a spiritual sense, do not apply -הפירו תורתך.

On חנוכה ופורים we have to מבטל תורה in order to light candles and read the מגילה. Yosef showed his brothers the הנשה גיד. There are 365 negative commandments לוים, parallel to the 365 days in the year. The מצוה of הנשה גיד corresponds to באב “ט. The שטן wished to prevent the building of the ק”מבה by maiming the left thigh of יעקב. The left thigh represents הוד, which is the ק”בהמ as it say in Gemorra נח ברכות. The ספיר of הוד is the fifth, representing חנוכה which is the fifth ט”י. Others say the שטן affected both the left and right גיד, which by doing so he was trying to prevent חנוכה and פורים. When it says that the שטן tried to injure the left thigh of Yaakov, one פשט is he was trying to prevent future children from being born. The nations, all under the banner of ועמלק ישמעאל עשו desire that בנימין not be born. לעאישמ is the חמור, the שור is עשו, and the כלב is עמלק. The birth of בנימין was extremely difficult- בהקשתה =812= חמור שור כלב.
Yosef, in showing theה הנש גיד to his brothers, were also hinting to חנוכה and פורים. In pasuk כו:לב it says inוישלח – ירכו בכף ויגע ויגע =89= חנוכה and כף ירכו =336=פורים and- יעקב ירך כף =512= נכהח נר להדליק. The ט”י of חנוכה is not complete, not שלם w/o בנימין. By יעקב, he had a שלמה מיטה- twelve שבטים. Yosef and בנימין were ותשלמ together in that they also had twelve children between them, two from Yosef and ten from Binyamin.

There is an opinion, the שלמה בנין that says that in the future there will be no איסור of the הנשה גיד, since the ק”בהמ will be built. Maybe, when יוסף showed the הנשה גיד, he was saying to take the גיד and eat it, since it was now המשיח ימות. Chanuka is a תיקון for the ק”בהמ חורבן, as it says דוה היום כל where דוה is הוד . We lost the הוד, the ק”בהמ and on חנוכה we have the תיקון. The ןמשכ was completed on כהחנו but not dedicated until the next Nisan. In the actual time of חנוכה which took place 214 years after the second ק”בהמ was built, this was the ק”המב חנוכת since before this, they were still under פרס and יון rule – המקדש בת =861=תתיהומ. The הקדוש ארי says the קץ of גלות is hinted here in the first Pasuk- ימים שנתים ץמק ויהי =1167= נימיןשמנה של כנור. The first Rashi of מקץ ויהי is – כתרגומו מסוף=861= מתתיהו. In the time of מתתיהו, we experience the קץ of the darkness- לחשך שם קץ.

The יששכר בני says גביע is composed of עב יג, the 13 מדות of רחמים עב =72 =סדח. The number 13 refers to both חנוכה and פורים. The שבט of Levi is considered the 13th tribe, since Efraim and Menashe are considered two of the twelve tribes. Purim was on the 13th of אדר and המן cast lots on the 13th of ניסן. Sometimes there is a 13th month – ב אדר. When lighting חנוכה candles, some have the מנהג to recite the 13 מדות of רחמים. The יונים made 13 breaches in the סורג around the ק”בהמ, aiming to bring a כפירה in the עיקרים עשר שלשה of אמונה. The חשמונאים restored them and instituted 13 השתחויות. The גביע was placed in the sack of בנימין who according to the הקדוש הארי represents כסלו חודש and in whose portion the ק”בהמ is found. Binyamin was נקי in הפה שמירת. His stone on the חשן was ישפה which stands for (ושותק) פה יש. Binyamin could have told his father יעקב that the bothers sold יוסף, but he remained quiet- גביע =85= פה.

The יששכר בני says גביע is 13-יג x 72עב- =936. As we stated previously this number represents both חנוכה and Purim. A פסוק in מיכה that says לי אור יהוה בחשך אשב כי. This refers to חנוכה exactly, that when we find ourselves in the darkness of רוכותא לילות of טבת or the חשך of the יונים or the thick חשך of גלות that we find ourselves in, – Hashem is with us. Even when a yid finds himself below ten טפחים or on the left or in the חוץ, he’s still זוכה to the אור of Chanuka – לי אור ה-והי שךבח אשב כי 93=6= הודיםהי ישלטו אשר=936=אשר על כף הירך
On חנוכה and פורים, the yidden rule even in גלות. The left and right thigh of the הנשה גיד are נוכהח and פורים – ירךה כף על אשר =936. Yosef tells מנשה- (מנהש) to put the גביע in the sack of בנימין. This is where it belongs. The 13 מיםרח של מדות are revealed on ופורים חנוכה. The word גביע is written five times at the end of מקץ, and כוס is written five times at the end of וישב and אור is written five times at the beginning of חומש. This is all a connection to the five parts of the השמנ which are revealed on ופורים חנוכה – מתתיהו בן יוחנן בימי =1099 = יחידה חיה נשמה רוח נפש. Chanuka is the גמר חתימה of the חתימה that was on יה”כ, when we daven five tefillos, there are five ענויים, and the כהן גדול changed his clothes five times and was טובל five times. Yosef has the גביע, the שמן פח, the הגנוז אור, put in the portion of Binyamin-
עיןדוי תיב למיג יה =660=חנכה נר להדלק וצונו. In ג:מב קרפ it says רהעש יוסף אחי וירדו the brothers went down below ten טפחים and now are looking for ףוסי. The תיקון of יון גלות, which is the תיקון of יוסף מכירת is אחדות. Now the brothers are joined together as one, יוסף אחי, in order to redeem יוסף at any cost- פדה =89=הנוכה and שבויים ןפדיו =518=חנוכה נר להדליק

Why is יוסף giving his brothers such a hard time? The אלשיך says that if this was revenge, Yosef would have revealed himself before the revenge- “This is payment for what you did to me !!!” Here יוסף is giving his brothers a כפרה. Putting the גביע in the sack of בנימין was giving the brothers a chance to display נפש מסירת for a son of רחל, which would result in their tikun. The last גביע is written, is in the last פסוק, which begins- זאת מעשות לי חלילה ויאמר. This last and fifth time, represents the fifth and hidden גלות of ישמעאל גלות, and the fifth level of the נשמה or the יחידה the level the משיח will reveal. Rashi says on the words לעבדיךחלילה in ז:מד פסוק that זאת מעשות עלינו יהי ה”הקב מאת חס. These words of the last pasuk חלילה לי מעשות זאת, are hinting to the great mercy that Hashem shows all yidden on חנוכה זאת. The word חלילה is ח לילה and חלילה =83= חנכה.

Even the lowest yidden will merit באה עולםל לקח הםל שי ( ישראל כל), whose acronym make up the word לילהח or לילה ח. In ז: צב תהילם it says זאת את יבין לא וכסיל, implying that a fool doesn’t understand the great power of חנוכה זאת. When they took יוסף out of the הסהר בת, it says he was given a haircut- ויגלח where רשי says המלכות כבוד מפני. We wouldn’t know that he needed a haircut after twelve years, w/o רשי? Yosef went free on ר”ה, the day of מלכות ה”. The first Rashi, on the words ויהי מקץ is מסוף כתרגומו =861= השנה ראש. For the תוכלמה כבוד a haircut is permitted even from a goy. In the תפילה of the יששכר בני on ה”ר is- –
משלהבכל מלכותו מלך ישראל אלוהיהויה =1638= חשמונאיגדול כוהן ןיוחנ בן מתתיהובימי The Ari Tzal says that the מילוי of the “ה שם for חנוכה is סג or 63. Chanuka is the letters כו חנה where חנה is 63, the name סג, the מילוי of –הויה that the הקדוש ארי says is connected to חנוכה, and כו is the pashut name הויה. Multipying 63 x 26 = 1638. Chanuka is the חתימה גמר of the כתיבה of ראש השנה- השנה ראש =861= מתתיהו. Rosh Hashana is known as the הזכרון יום and Chanuka is the ט” יof זית שמן which the Gemorra says is a גולהס for memory. Chanuka is the י”טthat the יונים attempted תורתך להשכיחם and on חנוכה we were remembered and were זוכה to a ריבוי of תורה. At the end of וישב the המשקים רש forgot- וישכחהו, and in מקץ, Yosef is remembered- לחשך שם קץ. When a yid forgets, his mind is darkened- שכח is חשך.

What’s missing הגלות בזמן is מלכות. The world doesn’t recognize that Hashem is king. On ה”ר we say ten פסוקים of מלכות, the tenth being אלשרי שמע. The זוהר תקוני says the 25th of כסלו represents the 25 letters in the first pasuk of שמע, that is on חנוכה the מלכות of Hashem is revealed. After 214 years into the second ק”בהמ, the חשמונאים brought the מלכות back to the yidden. The רמב”ם considers this a very positive act, however the ן”רמב says that theחשמונאים all died out because they took the מלכות, which only belongs in the hands of דוד בית- לא יסור שבט מיהודה .

In ישעיה there is a סתירה in פסוקים. One פסוק says that the מלאכים have six wings and another פסוק says they have four wings. The Gemorra says – – ויהה רצון עושים שישראל בזמן ןכא is when there are six wings, and when the yidden are not doing Hashem’s will, the מלאכים have only four wings. The ספרים say that the six wings represent the six words of ועד לעולם מלכותו כבוד שם ברוך. The רב אפטער, the ישראל אוהב says the two words missing from the שם ברוך when the yidden are not doing ויהה רצון are כבוד מלכותו – לכותומ כבוד =534=דויד בן המשיח המלך. When משיח is not here, the מלכות כבוד is missing. On Chanuka there is a revelation of מלכותו כבוד.

In הפרק of שקלים the משנה says הערב עד לו ממתיניןחותמו שאבד מי. The ones collecting money for bird offerings gave a ticket or חותם with which to receive the birds. If one lost this ticket, at night they would check the cash register, and see if he had really lost the ticket, and then give him another. The פנימיות of this Mishne is חותמו שאבד מי, one who didn’t get a טובה חתימה on כ”יה, that is, he didn’t do the properתשובה , then לו ממתינין we wait till the ט”י of וכהחנ, that is הערב עד (the ט”י that is performed in the ערב and dispells the darkness (ערב ) of Galus) with נרות לו. There are עד=74 days between כ”יה and חנוכה. In שמע the letters ע and ד are larger than the rest. עד is also עוד – there is always hope.
The word ויגלח is ח גלוי, the revelation of the שמיני, the eight days of חנוכה. Yosef is now זוכה to הקודש רוח. Just like the שמן פך was hidden underground and then revealed, יוסף was underground in the הסהר בת, and then revealed. What רשי says מלכותו כבוד, is the גלוי of Chanuka – המלכות כבוד מפני =713= המהדרין מן מהדרין. Yidden, in the last generations, or yidden that didn’t have the time or the ability, to rectify the המלכות כבוד of ה”ר and כ”יה and סוכות are given a chance to do so on Chanuka – ךתמלכ ודכב גלי =586=םרושלי

Yosef said to his brothers in pasukמד:טו – יכמונ אשר איש ינחש נחש כי. This is a לאו in the Torah. How could Yosef say about himself something that is a sin, even if he had a different agenda? Yosef was preparing the ט”י ofחנוכה . נחש is the acronym and hints to נוכהח לש רנ. When יוסף put the גביע in the sack of בנימין, he was putting the שמן פח, the הגנוז אור into the portion of נימיןב, the future ק”מבה, and so Yosef did see into the future (שינח).

In דניאל ספר, Nebuchanetzer had a dream, but forgot what the dream was. Daniel had to recall the dream and then interpret it. There was a golden head, silver hands, and copper torso and thighs, and brass toes. Daniel interpreted the dream as the different empires, where copper נחשת was יון .The נחשת is associated with פנים עזי, arrogance. Rashi says the מזבח was covered in נחשת to מצח עזות על מכפר. In the צור מעוז it says המזבח תוכחנ. Chanuka is the י”ט of the מנורה and not the מזבח, but we mention the מזבח since the כהנים took fire from the מזבח to light the מנורה. When the יונים entered the ק”בהמ, they destroyed the מזבח. Since their מדה was פנים עזי, their intention was to eradicate the object of תיקון, the מזבח. The משנה says כנמר עז יהי. The ספרים say that the נמר is a רממז, a mixture of two animal, theאריה and the הבר חזיר. One of the סימנים of a ממזר is its יםפנ עזי. It says they knew האיש אותו was a ממזר, due to his arrogance. Daniel saw in a הנבוא that the יונים were compared to the נמר. It’s written that the םשתיפל were ממזרים, and this is why המלך דוד killed Goliath, who was completely covered in armor of נחשת, with a stone to the middle of the forehead -הנחש מצח. This humbled the הטומא of the פלשתים – arrogance. The Plishtim lived in ‘עזה’. Daniel saw that there would be an arrogant king – אנטיוכס.

The ט”י of חנוכה displays the exact opposite trait- דקדושה זותע, by pushing its way into טבת, the left side, under ten tefachim, and in the ר”הר, all in order to מתקן the פנים עזי of יון. An arrogant person does not thank and praise Hashem, whereas Chanuka is the י”ט of להודות ולהלל. Chanuka enters into טבת, which is connected to דן שבט according to the הקדוש ארי. In ויחי פרשת, Yaacov says נחש דן יהי. The הנוכח לש רנ extends into טבת -דן and is תקןמ the נחש. When יוסף said ינחש נחש he
meant that he was able to affect the yidden who were most affected by the הקדמוני נחש. The משיח will complete the task משיח=358=נחש
The עמוקות מגלה says that יון גלות was a direct result of יוסף מכירת, which was rooted in קנא, the brothers having jealousy of סףיו. The הטורים בעל many times connects various places in חומש where the same word is used. The word מקץ is also found in the Parsha of והבל ןקי, where קין displayed a קנא toward הבל, in that Hevel was born as a triplet, one more sister than ןקי had. Also Hevel’s קרבן was accepted, where Kain’s wasn’t. The very root of this מדה of קנא was the moon toward the sun, resulting in הירח מיעוט. The צדיק פרי says the three גזירות of the יונים represent the three major character flaws that the משנה says- take a person out of this world- חודש is קנא, and שבת is כבוד, and מילה is תאוה. The צדיק פרי says these three are the נזיקים אבות. He says the מורח- ישמעאל is תאוה, the ורש- עשו is קנא, and the לבכ- עמלק is כבוד. Chanuka, with the new revelation of תורה, the הגנוז אור, helps us rid ourselves of these character flaws – – וכבוד תאוה הקנא =606= בקדש מעלין. When we are מתקן these character traits, we elevate the קודש.

In נח פרשת, there’s another מקץ – אשר עשה ויהי מקץ ארבעים יום ויפתח נח את חלון התיבה. Rav פנחס ברוך, the Skoyer Rav, says that this פסוק is מרומז to Chanuka. When the 40 days from ר”ח אלול to יה”כ are over and a yid feels he hasn’t really done תשובה, there’s still another פתח- – the נח- נר חנוכה, and he still has the נרות חנוכה לו- חלון where he saysאשר קדשנו במצותיו and שעשה נסים.
There’s also a מקץ by הקהל where the yidden were united with no קנה, and by שמיטה where there are no debts, שמיטת כספים, and therefore no קנה. All the references of מקץ are connected to חנוכה.

Chanuka destroys the מדות רעות and the אומות that these evil traits are rooted in. The only Rosh Chodesh that we say הלל שלם is ר”ח טבת which is on Chanuka, as all other Rosh Chadashim are not complete, since there is still חטא in the world. The month of Teves is the lowest month of the year, when the beginning of the חורבן בהמ”ק took place on י טבת, the Torah was translated into Greek on ח טבת, and prophesy ended with the death of עזרה on ט טבת. Also on this date, according to the historians, is the day when נצרות began (Dec. 25), the sign being the שתי וערב, the day of their false משיח was killed – שתי וערב=988=שתכלה רגל=988=עשרה בטבת.

The only הלכה of חנוכה in all the משנה סדרי ששה is in ק”ב – if a חנוני puts a candle or fire outside, and a donkey filled with flax passes by, and the flax catches on fire the חנוני, store owner, is חייב. Rav Yehuda says פטור חנוכה רנ. Chanuka affects all, even those we would think have no תיקון, even ירםואב ןדת. The שלמה תפארת argues with the החיים אור, and says that there is a תיקון even for ואבירם דתן. At the end of ז פרק of שה”ש it says מגדים כל פתחינו ועל וריח נתנו הדודאים. The מדרש says ריח נתנו הדודאים this refers to ראובן trying to save יוסף from the בור, and מגדים כל פתחינו ועל refers to חנוכה נר. What’s the connection? The simple connection is that Yosef represents Chanuka. Reuven tried to save יוסף, even though the בכורה was taken away from him and given to יוסף (who is חנוכה). This was a tremendous display of no קנא.
On Chanuka, if a yid lit the candles, but the candles went out after a few minutes, if he didn’t put the Menorah in a windy place to begin with, he would be פטור and doesn’t have to light them again- אם כבתה קודם שעבר זמנה אינו זקוק לה. This is similar to Reuven, who placed Yosef in the pit with the intention of coming back later to take him out and bring him to his father Yaakov. Reuven did what was necessary to save Yosef’s life, and if after this, his plan to bring him back to his father could not be fulfilled, he still gets the credit for saving him. We have to do our part, and whether we succeed is in the hands of Hashem.

Reuven was clean of jealousy קנא =151= כסליו כה. Reuven claims that in his זכות, his decendants should have aתיקון – ואבירם דתן. Chana which are the acronym of נוכהח רנ דלקתה, davened for those that were swallowed up קרח …Her תפילה was ויעל שאול מוריד. On חנוכה there is a תיקון for all- ויעל שאול מוריד =713=םואביר דתן =713=המהדרין מן מהדרין

Chanuka is the only ט”י that the מצוה starts off one way- וביתו איש, and then a little more- מהדרין, and then more- המהדרין מן מהדרין. Because the generations get lower and lower, more light is needed and more נשמות need a tikun- – ןהמהדרי מן והמהדרין =724= הימים אחרית. When the brothers were confessing that they shouldn’t have sold יוסף, Reuven said ‘I told you not to sell him’ – נדרש הנה דמו וגם =713= המהדרין מן מהדרין. We’re lacking מהדרין w/o Yosef. The גם is מרבה all the נשמות that could have a תיקון. Aharon’s stick sprouted קדיםש. The הטורים בעל says שקדים =454= חשמונים. The חשמונאים come out of אהרן. Korach’s חטא was rooted in קנא, and אהרן was chosen because he was free of jealousy- בלבו שמח and therefore he was זוכה to wear the חשן over his heart חשן is נוכהח לש רנ. At the beginning the eighth parsha of שמות -תצוה, it says ךז זית שמן אליך יקחוו refering to חנוכה (Rokeach). Then comes the בגדים שמנה of the כהונה בגדי symbolizing a lack of קנא. The נוכהח נס happened through the ג”כה because they lacked in קנא.

Korach claimed he was a נוכהח Jew, since his father was called יצהר (olive oil), but he had קנא which disqualified him from being the ג”כה. Hashem said to אהרן not to be distressed in not contributing to the משכןהנות ברק, since his בודהע would be greater- משלהם גדולה שלך חייך =861= יהומתת Hashem told אהרן that he has Chanuka, which through his עבודה he is going to מעלה all the נשמות, even the lowest. The קרבנות are brought during the day and
בזמן שהבהמ”ק קיים, whereas Chanuka is lit at night and will last forever.
Rashi says חלון is צהר or זית שמן. There is a question of how we could say במצותיו קדשנו אשר on חנוכה? One answer given is ואגדך אביך שאל and the second ךל יגידו אשר הדבר מן תסור לא. The word יגידו is a לשון of גילוי, and so חנוכה is a ט”י of revelation- לך יגידו =83= החנכ.

On the last day of Chanuka, the laining is זאת חנוכת המזבח and so this day is called זאת חנוכה. The בית שני never really had a חנוכת המזבח since for 34 years the yidden were still under Persian rule, where immediately after the Greeks took over for 180 years. Another reason we call the last day זאת is that on the last day we all see זאת that this is Chanuka in its fullest, with eight candles. The נס is now complete and connected to the world of eight. When there are two Shabbos Chanukas, then on the second we lain the הפטרה which speaks of חירם who finishes all the מלאכה for שלמה המלך- the water basins, the shovels and the pots etc. The נביא stresses that all these כלים were made from copper נחשת. The mother of חירם was from שבט דן and the father from נפתלי, the two lowest tribes. The משכן was constructed by בצלאל from יהודה, the greatest of the שבטים, together with אהליאב from Dan, the lowest tribe. Hashem wanted to show that all of כלל ישראלare one unified nation, with no difference between the greatest and the lowest among them.
In פסוק מב:כא, after יוסף asked his brothers to bring בנימין and he’ll keep שמעון as collateral, the bothers said ” על כן באה אלינו הצרה הזאת” The שבטים said this in reference to מכירת יוסף . This צרה was manifested on the tenth of Teves – עשרה בטבת=988=על כן באה אלינו הצרה הזאת, the rectification being on Chanuka- מהדרין מן המהדרין=713=הצרה הזאת. The צבי לצדיק says יושע – ועת צרה היא ליעקב וממנה that וממנה יושע=527=כסלו טבת Chanuka, which connects כסלו toטבת , is a תיקון for the עת צרה and enables us to endure גלות until משיח comes במהרה בימינו.
Parshas מקץ, which is always שבת חנוכה is the only Parsha that has the number of words written- 2025, a clear hint to Chanuka- 8 xנר =8 x 250=2000+כה =2025.