One of the basic ideas of Chanukah, I think Ezra mentioned it before, is the idea that the menorah teaches that the distinction that we draw between natural and supernatural, between teva and neis, is an artificial distinction. It's all a neis. What does that mean? So I think generally we understand it to mean a neis expresses ratzon Hashem, a neis is a reflection of Hashem being kol yachol. Teva does the same. Teva is also a reflection of ratzon Hashem, and is also a reflection of the fact that Hakadosh Baruch Hu is kol yachol. And that's correct, but I think the omek hapshat, and here we're talking very briefly and very superficially about devarim amukim me'od, which I can only talk about very superficially. The amitis of what it means when we say that Chanukah reveals that teva is also a neis, doesn't just mean that for vinegar to burn is a neis, for oil to burn is also a neis. True, but it means more than that also. In the English sefer which came out a few years ago on tefilla, the Rav discusses based on the Rambam in Moreh Nevuchim how the Rambam explains when Moshe Rabbeinu asks for Hashem's name and Hashem tells him, that the pshat is like this: that be'emes Hakadosh Baruch Hu exists infinitely. Now, the same way mashal l'davar domeh, although obviously the mashal is going to be in physical terms and we're talking in spiritual terms. But in physical terms, if I'm sitting on this chair, I'm sitting in this space, I occupy this space, so no one else can sit in that space. It's my space. Again, the mashal is in a physical sense, the nimshal is as removed as that as is possible to imagine. Be'emes Hakadosh Baruch Hu's infinite existence be'emes should be exclusive. The very fact, the pshat in Chanukah is not just that oil burns is a neis. The very fact, what that points to is something even deeper: the very fact that anything exists, the very fact that the world exists, that anything exists, is the greatest neis of all. That Hakadosh Baruch Hu created, creates a world which on the one hand as a substance is obviously distinct from Him, but in terms of its existence only exists through Hashem, that's the biggest neis. And that's the omek hapshat of when the sefarim say that Chanukah teaches that teva is also a neis, just a neis which we're more accustomed to seeing, but the ultimate neis is that anything exists at all. That's the ultimate neis. And that awareness is one which Chanukah seeks to instill. One ha'ara, the other ha'ara also very brief that I wanted to share. We spoke last week on Sunday in yeshiva about the pshat in Beis Shammai poicheis v'holech, that Beis Shammai says that the Ner Chanukah should culminate with one because Chanukah is a Yom Tov of Mikdash, and Mikdash is consecrated to showing us, teaching us that ה׳ אחד ושמו אחד, that ein od milvado. And that's the significance of converging on one, and that's why Beis Shammai holds poicheis v'holech. So the question is, so what's pshat in Beis Hillel's maalin bekodesh? What's pshat? So mokum onum minichim, this is half a pshat, if that much. The emes is, and we spoke a little bit about this over שמיני עצרת שמחת תורה. The famous explanation of the Vilna Gaon of the Gemara in Sotah that one de'ah maintains that a talmid chacham should have a shminis shebishminis avgaveh. So what does that mean? So the Gaon says because in the eighth parsha, the eighth pasuk, Yaakov Avinu says katonti. That's the gaiveh that a person should have, katonti. So what do you see from this vort of the Gaon? That shmini represents the idea of bittul, of hisbatlus. That's what shmini represents. Similarly, the Chiddushei HaRim says the significance of the fact that מעיקר הדין נר חנוכה is supposed to be על פתח ביתו מבחוץ is the same way the Gemara in Shabbos compares yiras shamayim to the mafteichos, to the shaar hachitzon, it's the entryway into the otzar of Torah. So that's what the significance of the ner Chanukah bachutz is, that ner Chanukah also represents this idea of yira. Now yira, many sefarim explain, the Maharal, the Avnei Nezer amongst others explain that the essence of yira is also when a person has this sense of hisbatlus. So the emes is that when Beis Hillel say, when Beis Hillel counter Beis Shammai's pocheis v'holech with מעלין בקודש ואין מורידין, it's not stam a maalin bekodesh, it's a maalin bekodesh to shmini. It's a maalin bekodesh to shmini. So the same way Shmini Atzeres by virtue of being shmini represents the culmination of the whole avoda of chodesh Tishrei because it represents a hisbatlus, so too, that's the maalin bekodesh of Chanukah. It represents a hisbatlus, especially in light of the fact that the pshat on the eight candles on Chanukah is that it breaks down into seven and one, right? The one is the ikkar ner, ner ish ubeiso, one is the ikkar ner and the other seven are l'shem mehadrin. So it even, the one is also accentuated within the eight, and that's the idea again of hisbatlus, and that ner Chanukah culminates with eight. Now these two, these two ideas, d'hainu that Chanukah teaching the message that teva is also a nes, the omek hapshat being that existence is a nes, that we exist is the biggest nes of all, and that the eighth day of Chanukah represents again the culmination, culminates in shmini, because shmini represents hisbatlus, so clearly these two, these two ideas are shnayim sheheim echad. So maybe just one last niggun then we'll daven Maariv for those who haven't davened.