Meditation on the Chanukah Candle
abridged and translated
This following outline is of the Chassidic discourse of Rabbi Sholom Dovber of Lubavitch which he delivered on Shabbat Chanukah 5643/1882. The section-paragraph format of the original was maintained in order to allow easy interaction with the full Hebrew original.
b. This is when the door of the house opens onto a public thoroughfare. But if it opens onto a private yard, the candle is to be placed by the front gate of the yard. Tosafot
c. The reason why the candle should be outside is to publicize the miracle of Chanukah. Rashi
d. Unlike Tosafot, Rashi deems it sufficient to set it by the door of the house even when the door opens on to a yard. Beit Yosef ch. 671
The Gemorra continues:
b. If for some reason the doorway does not have a mezuzah, the Chanukah candle should then be placed on the right side. Tur ch. 671
3) We must try to understand:
b. What is the significance of placing the Chanukah candle on the left side?
c. Since the Gemorra states that the reason the Chanukah candle is placed at the left side of the doorway is in order to be opposite the mezuzah on the right, this indicates that there is a relationship between the two objects (and only when there is a mezuzah is the candle placed at the left; otherwise it is put on the right). What is this relationship?
2) Briefly, the explanation of this is as follows: Mitzvot can be performed only with physical substance. For example: tsitsit [tallit fringes] are made of physical wool, the Four Species waved on Succot are physical plants, and a mezuzah is written on physical parchment.
Though doing mitzvot with physical objects we can transcend the separateness of the physical that we perceive with our senses and realize our true nothingness in relation to G-d: that the created existence is nothing and the Creator is the true existence. Then G-dliness can be revealed through us and to us.
When we meditate upon the verse "I, G-d have not changed" [Malachi 3:6], we understand that the apparent change (during Creation from spiritual into physical through the concealment of the spiritual) is only from our perspective; from G-d's perspective there is no darkness or concealment of His Infinite Light.
We contemplate further and we intellectually realize that even from our perspective there is no darkness and no concealment - only G-d's Infinite Light.
Thinking about this truth evokes within us an intense desire to actually experience it. How can we accomplish this? Through learning Torah, the embodiment of G-d's wisdom and will in this physical world, and through fulfilling the mitzvot, G-d's inner will (especially when we do so with joy).
2) The Greeks defiled all the oil in the Temple chambers. Wisdom is compared to oil. The Greeks wanted to contaminate the wisdom of the Torah (Divine wisdom) with their intellectual wisdom. The positive wisdom of the Torah brings about a level of self-nullification in the one who learns it that enables him to fulfill Torah and mitzvot and generally to be a good person. The negative wisdom of the Greeks brings the one who learns it to feel himself to be a separate existence. He does whatever he wants to do, rather than what G-d expects of him. The Greeks wanted to neutralize the positive wisdom, the True Reality, with the negative wisdom, the perceived reality. They wanted to make the Jews forget that the Torah is G-d's Torah, and to deny G-d's existence by not allowing the Jews to do the chukim [statutes], those mitzvot decreed by the Torah which cannot be understood (and rationally justified) by human intelligence.
3) The Chashmonaim [Maccabees] overpowered and defeated the Greeks through their complete devotion to G-d, to the extent that they gave up their lives (their existence) to reveal G-d's existence (the idea of the mitzvah candle, see B). Afterwards, they instituted the lighting of the Chanukah candles, which is the same idea as the Torah light.
The Chanukah candle is a revelation of the light of the future redemption, the light of the essence of G-d, the light which automatically dispels and transforms the darkness.
4) This is why the Chanukah candle must be placed outside the door facing a public area. The outside, the domain of the public, reflects the idea of plurality, of separate existence. The Chanukah candle contains the capacity to light up even the realm that represents a denial of G-d's existence and a rebellion against Him. This darkness is automatically nullified by the light of Chanukah.
5) The source of the negative forces is the left side. The Chanukah candle is placed on the left and shines towards the left; it lights up the negativity (darkness) of the left side.
6) Rashi (according to the Beit Yosef, see A) rules that it is permissible to put the Chanukah candle outside a front door that opens to a yard. The numerical value of the Hebrew word for yard, çöø, is equivalent to that of áéðä-âáåøä-äåã, Binah-Gevurah-Hod [Understanding, Severity, Splendor], the three divine attributes of the left "line" [when they are schmatically configured]. Therefore, whether the Chanukah candle faces the public domain or the yard, it still accomplishes the same thing.
7) This [effect of the Chanukah candle being placed on the left] is operative only if there is a mezuzah affixed on the right. Mezuzah is considered equivalent to all the mitzvot combined. The mezuzah on the door of a house shows that everything in the house is nullified before G-d (that everything in it is for the sake of G-d). It is on the right side, the side of holiness,the right that attracts. It brings the physical close to the Divine and enables it to be nullified before G-d.
Thus, we see that the mezuzah expresses perfectly the idea of the mitzvah candle. First we need to have the mitzvah light of the mezuzah on the right, and then we can have the Torah light of the Chanukah candle on the left.
If there is no mezuzah on the right we put the Chanukah candle on the right, because
it is also a mitzvah. In such circumstances, placing the Chanukah candle
outside on the right is enough to reveal the light of Torah.