those days at the time of Chanukah. און דער רבי, when we talk about what happened, lighting the candle because of the nisim that happened then, so we go in the order of the way that things happened then. א שטייגער ביים סיום פון הנרות הללו, אבער at the end of הנרות הללו, דארט איז וועגן די דריי זאכן וואס זיי רופן זיך ארויס ביי אונז, that talks about the three things that we have, that brings out within us the הרגש להודות ולהלל לשמך הגדול, how this brings out that we get a feeling of thanking Hashem. און ביי דעם איז זייער סדר אנדערש. When it comes to us, the feeling that we have thanking Hashem, so the order here in what we thank Hashem for is different. דער סדר, נסים איז דער ערשטער וואס רופט זיך ביי א מענטשן ארויס צו דאנקען דעם אויבערשטן. Nisim is the first thing that makes a person bring out his thanking of Hashem. און נאך, then comes the niflaot, then נפלאות, און נאך דאס קומט תשועות, after that teshuot. In other words, when we're talking about what took place in the time of Chanukah, what took place the order was first things of teshuot happened, then things of nisim, then things of niflaot. But then, when we thank the Eibershter, what do we thank Him for? We thank Him first for nisim, then for niflaot, and then for teshuot. But this is not explaining it yet. It just tells us the fact. Now we have to see what's teshuot, what's nisim, what's niflaot, and then we'll see what happened then, and to see the order of how each thing fits, that then teshuot came first, nisim came later, niflaot came after that, and by us when we thank Hashem, it's not in the order of what happened, we thank Hashem in the order of how we feel. Normally a person feels to thank Hashem first for nisim, then for niflaot, and then for teshuot. Now let's see what it is. והביאור, now the Rebbe explains. דער חילוק אין תוכן צווישן תשועות, נסים און נפלאות. Let's understand the תוכן, the meaning of what is teshuot, what is nisim, what is niflaot. פאר דעם איז דער explanation, a very balebatish, as we say, very simple, easy to understand, פשוט בגשמיות. ווען איינער פירט א מלחמה קעגן א צווייטן, if someone has a war, fights against somebody else, ווען ס'כחות זענען בערך, ווי סך הכל פון כמות און איכות צוזאמען צו זיין גלייך, and if that person is equally strong as you are, equal strong, not stronger, equally in כמות and in איכות, equally in quantity, in quality, basically means he's not stronger than you, he doesn't have more weapons than you, and he's equal to you. So then, דארף ער אויך אנקומען צו ישועת השם אז ער זאל מנצח זיין. You still need Hashem should help you to win. It's not a nes. If a one of the two wins, well, obviously one of the two is going to win. Whoever wins, it's a miracle? It's not a miracle. But you still Hashem has to help you, ווארעם על פי טבע איז אמאל איין צד גיבער, אמאל דער צווייטער. Because if it's not going to be, if it's going to look natural, Hashem, you say, \"Well, naturally, naturally, not sure you're going to win because they're both equal, so one time sometimes this guy wins, sometimes the other guy wins.\" And even if there is nothing special, no reason why the other guy should win me, because the guy's not stronger than me, but if we're equal, he might win. So, Hashem has to help and that we should that I should win. So to win, in a case like that, you don't need a nes, but you need a yeshuah. אבער דען, נצחון והישועה איז אין אן אופן וואס ס'איז אן ענין טבעי. But when one guy does win, Hashem helped him. But you can't see specifically that Hashem helped him. It looks like it's natural. Naturally, one guy could win, and the other guy could win. So if one guy wins, you can't see that it comes from Hashem. So you can't It looks like an ענין טבעי, like a natural thing, און נישט קיין נס וואס איז העכער פון טבע. It doesn't look like a miracle higher than טבע, weil על פי טבע קען ער מנצח זיין אזוי ווי דער צווייטער. The fact that he won is not by a miracle, cuz naturally, he could win as much as the other guy could win. But it's still Hashem helped you. If you win, it means Hashem helped you. That's teshuah, a yeshuah. Yeshuah means לשון ישועה, helping, Hashem helped you. נס איז א ישועה והצלה וואס איז העכער פון טבע. When we say there a miracle happened, that's already beyond טבע. And you see the Rebbe has the word העכער פון טבע underlined. Why? Because actually that's the teitch of the word nes. What is the teitch of the word nes in פשט'דיגע טייטש? We teitch it miracle. What else is there? Nes is like a pole that you pick up. There's a pasuk that says ארים נסי על ההרים. We're going to pick up a pole which is going to stick out, I'm going to pick it up on top of the mountain. That's לשון הפסוק. Huh? Well, there it takeh means That's yeah, that's one peshat, and but you could teitch it, \"So, nes, make a miracle that we should...\" But the word nes means picking up. Why is a miracle called nes? Because a miracle is beyond, it's picked up, it's higher than טבע. It's not natural, היפך פון גדרי העולם, against the gedarim, the limitations of the world. L'dugma, for instance, א נצחון המלחמה in an ofen, that means מנצח דעם צד וואס איז א סך אדער שלא בערך שוואכער פונם צווייטן. If the person who wins the war is much weaker than the one that won the war, that means that one that lost the war, he is much weaker, אזוי אז אין דרך הטבע קען ער די מלחמה נישט געווינען. Naturally, he couldn't win the war. So if he wins the war, אזא נצחון איז א נס למעלה מן הטבע. Winning the war when the other guy is stronger, the other guy is more has more more in kamut, in quant quantity, more people, a war that the other guy has a bigger army, and then has better ammunition, better weapons, so derech hateva, he'll win. If you win, it's a nes l'maaleh m'derech hateva. It's a nes, it can't be in derech hateva. That's exact what we what we get Chanukah. What happened Chanukah? מסרת גבורים ביד חלשים ורבים ביד מעטים. That's the nes. The nes is that they were stronger and we won. They were more and we won, and that's a nes. That's what's called a nes l'maaleh m'derech hateva.

That's why we all know, this is getting off the topic a second, when it was the Six-Day War in Israel and in six days Israel won the war, I mean the Rebbe kept on saying, and everyone saying that it was a nes, it was a nes l'maaleh m'derech hateva. Cuz naturally, it's impossible. When you have whatever that then they had at that time they had 3 million Yidden in Israel against the 100 million Arabs or whatever, and this the army was from all sides five, 10 times as strong, so that's that's called a nes, if it's l'maaleh m'derech hateva. That's why it was strange when someone came out that Zionists can't make miracles, the reshaim. He made up a מאמר חז\"ל אין הקדוש ברוך הוא עושה נס על ידי רשעים. Hashem doesn't make miracles through reshaim. Well, he didn't say, I mean that's a lashon Chazal, but he said he has reayot, Hashem doesn't make miracles through reshaim. So just derech agav, I mean, this is not, you know, I'm not going to say it in public, this someone wrote and asked the Rebbe that sheilah, and he brought reayot, whatever he brings, and אין הקדוש ברוך הוא עושה נס. And the Rebbe answered like this, a very sharp answer, \"והרי,\" I remember more or less the lashon, the guy showed me the letter, \"והרי\" Doctor Kastner היה וכולו, והציל וכולו, ועושים מזה יום משתה ושמחה עד היום הזה. Who is this guy, Doctor Kastner? The guy was a Zionist, the guy was a freier guy, he was what the Satmarer would call an עוכר ישראל. He actually was the one that saved the Satmarer Rebbe during the war. And this already comes with a lot of baggage here. People claim this, whatever, it's not noge'a, but he saved the Satmarer Rebbe. The day he was saved was כ״א כסלו. Every year כ״א כסלו they make a Yom Tov, Satmar makes a big Yom Tov. So the Rebbe just asked asked this question: the Satmarer Rebbe tane'ht that אין הקדוש ברוך הוא עושה נס על ידי רשעים, so how did the Eibershter make a nes through Doctor Kastner to save him and you make into a Yom Tov? This is the לשון, והרי דוקטור קסטנר היה, the Rebbe didn't want to say what, but he meant to say you guys call him היה וכולו, etc., was a רשע, והציל, and he saved, didn't write who, whoever he saved, וכולו, etc., ועושים מזה יום משתה ושמחה, they make it for a יום טוב, עד היום הזה. So that's the, ah? The Satmarer Rebbe, yeah. Even now the Satmarer Rebbe, he's the old Satmarer Rebbe, Rav Yoelish, but at the by them in Satmar it's a Yom Tov, כ״א כסלו is a big Yom Tov. Why? The day was saved by the rasha Doctor Kastner. But anyway, but that's besides the point. But he tane'ht that there was no nes, the Six-Day War there was no nes, and this that. He gave out a sefer called, right after the Six-Day War, Al Hageulah VeAl Hatemurah. And there he attacks Mivtza Tefillin that the Rebbe started at the time of the Six-Day War. The Rebbe spoke about it very strongly by farbrengen, שבת בראשית תשכ״ח. The war was תשכ״ז before Shavuos, and he gave out this sefer Elul time, and Simchas Torah the Rebbe spoke about it very b'arichus. Spoke against what he writes against Mivtza Tefillin. Actually, the Rebbe told someone on yechidus that this על הגאולה ועל התמורה האט מיר מבלבל געווען ראש השנה פון דאווענען. It ruined my davenen because of this sefer that he gave out. And there in that he tries to go against, bichlal everything is against Israel, so mimeila against the fact that there was a war, they shouldn't have gone to war, and they killed so many Arabs, and he tane's, and he says it wasn't a nes. First of all the Eibershter can't do nissim, doesn't do nissim through resha'im. And besides that he said, what was the nes? So they had much more! They had more Arabs they had more they were stronger, that's not a nes. Derech hateva it could happen. Then he says, Oy, in Chanukah we say מסרת גיבורים ביד חלשים ורבים ביד מעטים, that the Aibershter that we we bring out the nes that there was the the the one that were less won, and the ones that were weaker won. He says that's not the nes. No, that's not a nes. The עיקר נס is the second part that we say: טמאים ביד טהורים, רשעים ביד צדיקים. The fact that the רשעים lost, that's the nes. Because באמת the רשעים should win. Because the ס״מ, the שטן, the קליפה is so strong that if you have קדושה against קליפה, קליפה should win, and that was a nes. But גיבורים ביד חלשים, the fact that they were stronger and this, that's not a nes. I mean, you don't have to bring out any questions on this, because just quoting it already you could see how strange that sounds. Remember we were bachurim then, you know, a bachur, קנאים, this תשכ״ז, this was in the middle of the So I remember a whole bunch of us, we were בקי in this ספר על הגאולה ועל התמורה from cover to cover. And we had a plan to write article, articles against it, but not, but we decided you don't have to write any articles, just take out points as quote it, just as it is, and let someone look at it and see it, and see what kind of funny, strange things it writes. To write such a thing that מסרת גיבורים ביד חלשים is not a nes, fine. Oy Chanukah? That's not the nes. The nes is that when the Aibershter fights with the קליפות, קליפות really have to win, and there was a nes that קליפה didn't win. I mean, something like that. I mean, this this this type of לשונות. But we know it's not like that, it's a nes. And even the goyim recognized that the Six-Day War was a nes. Someone told me that he had a cousin or someone, a brother who went to to the to who went to the army, so he went to what's it called, academy, the the Air Force? Not the Air Force, no, it's it's It's has a name, the word academy is in the name, military academy, that's what, military academy he went. So he says one of the who were giving lectures there was speaking, and they said that the way we learn warfare is to take previous wars and learn from what happened, learn from the good the way they won, and the good things they did, And learn from the failures to see what not to do, and that's, so he spoke, and he gave example of the First World War and the Second World War and this, what did. So one student gets up and say, \"Why don't you tell us anything that we learn from the Six-Day War in Israel that they won the war to learn from there?\" So he said, \"That's a different thing. We're not, I can't talk about that now.\" So at first glance he thought the guy was anti-Semitic and didn't want, you know, say anything. So after the class he walks over to him and he says, \"Now can you tell me why we don't, you didn't say anything of the site of the, of the Six-Day War?\" So he say, \"I'll tell you the truth. There is nothing that we can learn from the Six-Day War because it made no sense whatsoever.\" He says, \"Logically, naturally it made no sense. There's no way they could have won the war. There must have been miracles. And therefore what will we, we have nothing to say, we have nothing to learn from that because\" So even the goyim understood, and not the גוים סתם המון עם, the goyim in in in in that study, study warfare, realized that this is a nes. And what's the nes mainly? רבים ביד מעטים and גבורים ביד חלשים. And גבורים like the Rebbe said, גבורים doesn't mean pashut physical. Nowadays, amol physical you have to fight physical with your hands. Now גבורים means you have more ammunition, what kind of ammunition you have, and what you get. So, and this was a nes.

So anyway to get back to the sichah, so yeshuah the Rebbe says is when it's natural, but you still needed the yeshuah, even you could win naturally, you need the yeshuah. A nes is when naturally you can't win and still you win, because the other guy is stronger and you win, that's a nes. What's נפלאות? נפלאות זענען אזעלכע ענינים וואס רופן ארויס א וואונדער ביי דעם וואס זעט זיי. The word peleh means wonder. נפלאות are when things happen that when you see it, it makes you wonder. ס'איז ניט קיין קלארע ניסים. They're not outright ניסים. ווארום מען קען זיי ערקלערן אלס פאסירונגען בדרך הטבע. These are things that if you want you could find somehow some kind of natural explanation. אבער דאך איז אזא פאסירונג אפגעטיילט און אויסגעטיילט פון דער הנהגה רגילה, but nevertheless this is a kind of thing that happened that's different than regular, און דעריבער רופט ער ארויס א וואונדער, therefore makes you wonder. ס'איז אן ענין נפלא. When you say it's a peleh, when you say something is wonderous, it's not a miracle, but that's not a regular teva. If something is goes normal order, דרך הטבע, it's not a wonder, this is normal. Something that is completely out of teva, that's a nes. This is something in between. It's not a outright nes, but it's also not normal teva. And that makes you wonder. So now we understand the הגדרה, the translation of these three things. און ווי מיר זעט, when we, find by the גאולה פון אלטע רבי'ן, י\"ט כסלו, oh, we have to, י\"ט כסלו, how could you not learn about י\"ט כסלו? ס'איז ערב י\"ט כסלו. We find by י\"ט כסלו, אז ער האט געשריבן, the Alter Rebbe י\"ט כסלו wrote in this famous letter, אויף דעם הפליא כולי לעשות בארץ, that Hashem' הפליא made a peleh in the world when he was freed from jail. די גאולה פון י\"ט כסלו איז געקומען דורך די שרים. How did Hashem', how did the Alter Rebbe get released from prison? Through the officers, through the government, און געווען פארבונדן מיט כמה וכמה השתדלות וכולי. And people tried and people worked on it. In other words, they did things in דרך הטבע. אבער צוזאמען דערמיט איז עס געווען כלל וכלל נישט קיין הנהגה רגילה. But certainly not normal! נאר א פלא'דיקע זאך. It was a wondrous thing. That's why he used לשון הפליא. הפליא ה', but even they said the goyim realized that there is a peleh. So, it doesn't say it was a nes outright. If all of a sudden the building would fall off, fall down, and the Alter Rebbe be able to walk out, that would be a nes. That's not what happened. It happened through the normal court systems, through the regular legal system and the Alter Rebbe they tried and they had a trial and they had all kinds of things. But as I said yesterday, that if you read the book you see how really it was almost impossible to win, but he won. Okay, so l'foel he won the trial. So it's not a derech hateva, but it's also not a nes, it's a derech called peleh. These are the three things.

In ha'arah 16, the Rebbe has a whole thing here that sometimes the word peleh is not as we're taitshing now. Now we're saying that the word peleh is higher than nes or lower than nes? Lower than nes. Now we're saying it's not such a big miracle. It's more than teva, but it's not such a big miracle. And sometimes we find that the word peleh is higher than nes. Lemashal, where do we find it? In the famous pasuk when it speaks about the geulah, it says the lashon is: כימי צאתך מארץ מצרים אראנו נפלאות. Like the day you went out of Mitzrayim, I will show wonders. And Chasidus taitsh't, what does that mean? That the nisim that are going to take place by Mashiach will be such great nisim that even compared to the nisim of Yetziat Mitzrayim, they will be wonderous. They will be greater nisim than the nisim of Yetziat Mitzrayim. That's why it says כימי צאתך מארץ אראנו נפלאות, I will show you pela'im, they will be much higher nisim than then. And by Yetziat Mitzrayim there were mamash great nisim out out of out of teva, that you had מכת בכורות and the all the makot, and then Yetzias Mitzrayim, and then קריעת ים סוף, they all, and here it'll be more. So sometimes we say the word peleh it means that, and sometimes peleh means like in between. I think that in Rebbe doesn't bring it, but in a lot of times in davenen, the three things that the Rebbe says here, we have we use those leshonot. Lemashal, I'm just thinking Shemoneh Esrei, when we thank in Modim, Modim we thank Hashem. What do we thank Hashem for? מודים אנחנו לך שאתה הוא השם אלוקינו, אתה לדור ודור נספר תהילתך, we're going to speak about Your praise for giving us life, על חיינו המסורים בידך ועל נשמותינו הפקודות לך. Then they go like this, three things we say: ועל נסיך שבכל יום עמנו, that's ניסים, ועל נפלאותיך, what's vayter? וטובותיך שבכל עת. So we have nissim, niflaot, and tovot, which seem to be exactly like the same three things here. Tovot is what the Eibershter does us tovot, that's like a yeshuah. It's not a nes, it's not even a peleh, but whatever good things we have we have that's the Eibershter. It's possible you get it, it's possible you don't get it. Guy goes to work, guy invests money in a business. No nes if he if he makes money, but it's possible to lose. Like the two guys who fight, they're equal. You could win, you could lose. So the Eibershter does us a tovah, He does us good, He makes and makes us get it, that's yeshuah. Then you have niflaotecha, that He not only the Eibershter did the tovot for us, but He also did peleh, things which are wondrous. And then we have also ve'al nissecha. So here also we have the three גדרים בכלל. I think in Nishmas we have the same, you go through the davenen and you think פירוש המילות, what do we say here? Okay, here, we say that even if we'd have אילו פינו מלא שירה כים, we'd be able to sing and our eyes would be so strong and our hands would be spread out, what would be? אין אנו מספיקים להודות לך השם אלוקינו, it's not enough for us to thank You, for what? ולברך את שמך על אחת מאלף אלפי אלפים וריבי רבבות פעמים for 1,000 tens of thousands times that You did what? So what are next three words? For what? הטובות, ניסים, ונפלאות שעשית עמנו ועם אבותינו מלפנים. So we're thanking Hashem for all the thousand, what did He do to us? He did us tovot and nissim veniflaot, which seems to be, I'm not trying to explain the order why they're the order is like that over there, that's something else, but we see the three things. We thank Hashem for the tovot because everything in דרך הטבע He gives us is some is a tovah He is doing us, that's similar to the yeshuah. And then we have we thank Hashem for the nisim, then we thank Hashem for the niflaot. Now maybe here you could taich the word niflaot even more than nisim, it's not muchrach, but bifshitut according to the way the Rebbe taiches the word niflaot here, we would taich them here also, טובות, ניסים, ונפלאות. So these are the the three things, and based on these three things, we're going to start looking to see what was the order in the time of Chanukah. What came first, yeshuot or ניסים ונפלאות? So we're going to the Rebbe is going to show us in the next seif that the order then was first yeshuot, then nisim, then niflaot, and that's why we say it על הישועות ועל הניסים ועל הנפלאות, and later on when we now thank the Eibershter, we thank Him in the in opposite way. So just to learn the haarah in two seconds, just for a few lines, haarah 16: עוד סוג יש לומר בנפלאות, there's another sug, another kind, not like we're saying now that it's in between, שהוא מופרש ומובדל גם מניסים, it's even higher than נס, על דרך מה שנתבאר like it says in Chassidut in תורת חיים, בפירוש כימי צאתך מארץ מצרים אראנו נפלאות, שגם בערך ניסים דיציאת מצרים הן נפלאות, that even compared to nisim of Yetzias Mitzrayim it's a pele, that's like an ענין נס בתוך נס. Where do we find the inyan of נס בתוך נס? Where do we find in Chumash נס בתוך נס? Where do we find in this parshah? What I remember offhand is two places in Chumash. Doesn't say that lashon, but Rashi, or that thing what happened. What happened? What's נס בתוך נס? Why is it נס בתוך נס, I mean? Why is it נס בתוך נס? It's a nes gadol. נס בתוך נס means it's like a double nes. No, so where do we have like more than one nes together at the same time? Two nissim. If I remember correctly, I think it says by, why is far, it says מרחוק השם נראה לי. I think by ברד, one nes was the מכת ברד was a nes, then it says, what happened there? Fire and water together. So, it's a נס בתוך נס. Then I remember another place when this when Aharon's stick became a snake, then it became back a stick, and then it swallowed the other ones. So, one nes was that it swallowed the other snakes, and the second nes was that it swallowed not while it was a snake, swallowed it while it became a stick again. So, there is such a thing as נס בתוך נס. So, he says that sometimes we takeh say that, and he explains why you could taytsh it here a little bit also, but that's not the tochen of what the Rebbe says in the sichah, in the pnim. Here he taytsh'es niflaot as the lower madregah, and you have the three things: the teva, which is yeshuot, the lemalah min hateva, the other side, which is nes, and in between, that's niflaot.