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From Sefer Maamarim Melukat, vol. 6; adapted by Yehoshua Metzinger
It is well known that the Chanukah lights commemorate
the miracle that occurred in the Holy Temple, but isn't it interesting to note
the variation in the number of candles, the time they are lit and the
positioning of the menorah in our homes compared to the Menorah that was in the
Temple?
The Menorah in the Holy Temple contained seven lights,
was located inside on the South wall, and was lit an hour and a quarter before
sunset. In honor of Chanukah, we light eight candles outside the home on the
left side after sunset.
How do we account for these differences? Why, for
example, do we light Chanukah candles outside, in the public domain? The common
reason given is that we are obligated to publicize the miracle of Chanukah. But
then why are we not required also to read the Scroll of Esther in public to
publicize the miracle of Purim?  | | " Concealment is represented by the left side and the aspect of gevura..." | | |
The mitzva of lighting Chanukah candles is unique
because its purpose is to publicize the miraculous victory over the Greeks, akin
to creating light within the darkness. This is the reason we don't kindle the
candles until after sunset, the nighttime.
The Greeks' plan was to alienate the Jewish people
from Torah and mitzvot. Their purpose was expressed in the defilement of the oil
in the Holy Temple, an action which intensified the darkness and gave vitality
to the forces of evil. The reason we light candles on the left side is to
represent this time when
G-dliness was concealed; concealment is represented by
the left side and the aspect of gevura.
We light eight candles because the number eight is
above the natural chain of levels, and the self-sacrifice associated with the
miracle of Chanukah, draws down light from above these levels. On Chanukah,
vitality emerges from below to above because of self-sacrifice, and this light
brings vitality from above to below, replacing the darkness with light. | " Chanukah...
brings light down from above the chain of levels through self-sacrifice..." | | |
This is another difference between the light in the
Holy Temple and the Chanukah lights. The light descended into the Holy Temple
according to the chain of levels, unlike the light of Chanukah, which brings
light down from above the chain of levels through self-sacrifice. The purpose of
the light of the Holy Temple is not to dispel the darkness, because the darkness
opposes the light, and therefore, the Menorah was placed inside the Holy of
Holies and not outside. The Chanukah light, having as its source a place higher
than the natural chain of levels, dispels the darkness, because the darkness is
not able to compete with it, and the candles are placed outside for this
purpose.
Self-sacrifice is also associated with the miracle of
Purim when the entire Jewish People maintained their Judaism at supreme risk to
their lives. How can Chanukah bring down a light beyond levels through
self-sacrifice when only a few people, primarily Matthias and his sons
sacrificed their lives? The explanation is that the light of Chanukah is
connected with the Holy Temple, which brought down light from a level that
transcended darkness. Compared to the light in the world, the light of the Holy
Temple was unlimited. King Solomon was able to rule as a king of peace,
unopposed by any nation, because he brought G-dly energy from a place above
levels through the Holy Temple, which, through revealed light, elevated material
things to their sources in the spiritual world. How can we say that the light of
Chanukah and the light of the Holy Temple are both unlimited? Compared to the
light in the world, the light of the Holy Temple was unlimited, and compared to
the light of the Holy Temple, the light of Chanukah is beyond levels.
But if the light of Chanukah comes from an unlimited
place and has such power, why do we specifically need to light them in the dark?
Isn't their function greater than merely to replace the darkness? | | " A chasid is able to bring the blessing from a level beyond comprehension..." | | |
We can understand the source of the Chanukah light by
analyzing the verse from Psalms: "All Your works will give thanks to You, and
Your pious will bless You". The essence of this verse is that a blessing is
drawn from a level that is higher than comprehension, and since the one who is
giving the blessing is in awe and cannot explain what he perceives, he can only
thank G-d. A chasid is able to bring the blessing from a level
beyond comprehension.
A blessing is distinct from prayer, because the person
giving the blessing is on a higher level than the blessing itself, since it is
like a command and deals with material things that already exist. The blessing
brings holy energy from above to below. Prayer is on the level that is above the
person who is praying, and reaches from below to above to bring a new will from
the Infinite Light Blessed be He. In the service of a chasid, a righteous
disciple, there is the advantage of both blessing and prayer. Like the person
who is praying, the chasid is able to bring holy energy from a level that
is higher than himself. Like one giving a blessing, a chasid can reach a
place beyond understanding and influence what already exists. Rabbi Shimon Bar
Yochai, for instance, could bring down rain through his prayers even at times
when G-d decreed that there would be no rain. The prayers of a chasid not
only bring down a new will from G-d, but have the power to transform this will.
The Zohar discusses the differences between the
tzadik and the chasid and states that the i is on a higher level than
the tzadik. In what way is a chasid higher than a tzadik?
Both influence Divine Will through their prayers. The tzadik is able to
request that G-d nullify decrees. The chasid, however, whose prayer is
from a higher level than thought, on the level of blessing and thanks, can
actually demand an alteration in Divine Will, rather than merely requesting the
removal of a negative decree. | | " The inner aspect of Atik is represented by righteousness that is above wealth, above the material world..." | | |
How does the chasid acquire this influence? The
chasid does chesed (kindnesses) for G-d; all of his service is for
the sake of Heaven. This service draws vitality from the inner levels of Atik,
levels which transcend Creation. The service of the tzadik comes from
Arich Anpin in the external aspect of keter. The word "tzadik"
is related to "tzedaka", providing the needy with material things.
Similarly, the level of "Arich Anpin" is the source of material things
and living creatures. Arich Anpin is represented by wealth above
malchut drawn through malchut. The inner aspect of Atik is
represented by righteousness that is above wealth, above the material world.
This is the reason we can say rightly that the chasid performs chesed
for
G-d; his chesed, unlike tzedaka, has nothing to do with wealth
or poverty, but is a selfless service for G-d, existing beyond his level of
comprehension, and, as a result, he can offer only thanks. | | " That the candles do not merely replace the darkness, but transform the darkness into light..." | | |
The level of Arich Anpin and the service of a
tzadik affects the will of G-d. The level of Atik and the service
of a chasid affects the pleasure of G-d. The will is more external and
less a part of something than pleasure. For example, a patient's limbs can be
moved by a doctor even if the movement is not pleasant for him. The limbs are
moved according to the will of the doctor, and this will is external to the
limbs. But if someone wants to move his limbs and gets pleasure from doing so,
this movement is initiated from within the limb itself. The chasid can
effect a change in nature because his service is associated with Divine
Pleasure, which is the source for the vitality of the world. The service of the
chasid can go beyond the service of a tzadik; the tzadik is
able to influence G-d to eliminate a negative decree because he is connected to
the external level of keter, associated with Divine Will. But since the
chasid's source is from the internal level of Atik, associated
with Divine Pleasure and vitality, he can change a negative decree into a
blessing.
The miracle of Chanukah is connected with the service
of the chasid. The miracle was not merely that a negative decree was
erased, but that a negative event (i.e. that there was only one cruse of oil
that was not defiled) was transformed into a blessing (i.e. that the oil burned
for eight days).The reason we light the candles in the dark in the public domain
is to show that the candles do not merely replace the darkness, but transform
the darkness into light. The light of Chanukah is from a source beyond all
levels, where darkness cannot compete with it. Even though the self-sacrifice of
Chanukah was shown by only a few people, Matthias and his sons, the apparent
disadvantage of their limited numbers was transformed into a blessing and a
miracle beyond nature, in that they were able to defeat a mighty nation. The
Chanukah lights remind us that devoted service to G-d can bring miracles and
light which transform the world.
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