Chasidut for Nedarim 62:7
שאני נהנה למולים אסור בערלי ישראל ומותר במולי נוכרים שאין הערלה קרויה אלא לשם נוכרים שנאמר כי כל הגוים ערלים וכל בית ישראל ערלי לב (ירמיהו ט, כה) ואומר והיה הפלשתי הערל הזה (שמואל א יז, לו) ואומר פן תשמחנה בנות פלשתים פן תעלוזנה בנות הערלים (שמואל ב א, כ)
to sell, but could not sell it. On his way back it was accidentally injured, [whereupon] R. Nahman held him liable to make it good. Raba objected: 'if they were damaged on the outward journey, he is liable; if on their return journey. he is not!' — Sand he to him: The return journey of a middleman counts as an outward journey, for if he finds a purchaser even at his doorstep, will he not sell [it] to him?
Resisei Layla
3. ... The miracle of Purim was allowed to be written, for it was “the end of all miracles” (Yoma 29a) paralleling the attribute of Yesod-Malchut, which is “the end of the body” (Tikkunei Zohar 17a). And it was the preparatory step for the miracle of Chanukah, which is the only one of the miracles that were not allowed to be written that was [nonetheless] established for all generations. This is because the miracles that were not allowed to be written down have yet to be revealed in their full manifestation, and it is impossible to establish every one of them for all generations. But the miracle of Chanukah is the sum total of all the miracles throughout the period of exile, which cannot be written down, and it was established eternally. And it is only through the light of a candle, which is the light of revealing the holiness of the Yesod [foundation] in the outermost realms, in manifest reality, that also shines its light inward into all manners of confusion. And once this became clear through means other than [written] words of Torah, it continues to be revealed through the specifics of all the myriad forces throughout the entire duration of exile...
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