Chanukah
1. The mitzvah of the Chanukah lamp is similar to the mitzvah of mezuzah1, in that both of them (mezuzah as well as the Chanukah lamp) must be (a) at the door2 (of a house or of a courtyard3), and (b) "מבחוץ" ("on the outside")3.
Even so, there is a great difference between them3*:
First, a mezuzah must be "מימין" ("on the right"), and the Chanukah lamp must be "משמאל" ("on the left")4.
Second, the reason a mezuzah must be on the outside is (not because of the outside as such, but) because that is the place where the house or courtyard begins5. The Chanukah lamp, on the other hand, must be on the outside because its whole purpose is to illuminate the outside, the public domain (reshus harabim)6.
And in light of what is known, that (the source of nurture of the level of) the public domain, Turei D'Pruda ("the mountains of separation"), is (from) the line of the left — it may be said that these two differences depend on one another7.
2. It is stated regarding the mitzvah of mezuzah that it is equal to all the mitzvos, because it includes all the mitzvos8. From this it is understood that the two points in the mitzvah of mezuzah mentioned above have their parallel in all the mitzvos, for the particulars are, after all, similar to the general principle.
And indeed we see this with the mitzvos, that the vast majority of the mitzvos:
a) must be done with the right hand9 (and with sacrifices this is indispensable even after the fact10);
b) are not connected with the "outside"11. There are mitzvos that must be fulfilled specifically inside. Even the mitzvos that can also be done outside, in the public domain, have no special connection to the outside when they are fulfilled in the public domain (and the proof is from the matter itself: they can also be done inside). And the possibility of doing them in the public domain just as in the house comes from the fact that these mitzvos are not connected with any particular place at all.
It follows from this that the mitzvah of the Chanukah lamp, which must be on the left and (specifically) on the outside, stands apart (not only from the mitzvah of mezuzah, but also) from the vast majority of the mitzvos.
3. The difference between the Chanukah lamp and the other mitzvos is like the distinction between the prohibitive commandments and the positive commandments:
Positive commandments can be fulfilled only with "מן המותר בפיך" ("what is permitted in your mouth")12, with permitted things (which receive their vitality from Kelipas Nogah13). Prohibitive commandments are carried out specifically through (not doing) forbidden things, which come from the three impure kelipos.
The reason for this is that the G‑dly light drawn down through fulfilling a positive commandment is one that "enrobes itself in a vessel" (this itself — that the act of the mitzvah can be a vessel for the light that enrobes itself in it — is proof that this light is one that can be received within the limits of a vessel14). And therefore it cannot be drawn down so low, all the way to the forbidden things of the three impure kelipos15.
The light drawn down by fulfilling a prohibitive commandment, by contrast, is utterly unbounded (and therefore it is drawn down not through a positive act (a vessel), but through the effect of a negation — the person rejects the prohibition and does not do it16). And since this light has no limits within it, it can therefore be drawn down, without any restriction, very low indeed, and have its effect there as well16.
And similarly with the special quality of the mitzvah of the Chanukah lamp16: through the fulfillment of this mitzvah a light is drawn down that has the power to illuminate even the line of the left and the public domain17.
4. In truth, the mitzvah of the Chanukah lamp has an advantage even over the prohibitive commandments, because it also has the advantage of the positive commandments18: through a prohibitive commandment one rejects the forbidden things, but one does not refine them. Through the Chanukah lamp, however, one illuminates the "left" and the "public domain"; one brings about (after "מסרת . . רבים ביד מעטים" — "You delivered . . the many into the hands of the few") that "ברבים היו עמדי" ("the many were with me"), that even the (public domain of the) "many" comes to be (luminous and) "with me"19 — like a positive commandment, through which the physical thing with which the mitzvah is done is refined20.
This is also the connection between the Chanukah lamp and "ותורה אור" ("and Torah is light")21: for Torah, too, enrobes itself and descends to rule even about forbidden and impure things, and through the light of Torah that one draws down there, one refines22 the sparks of holiness found there and elevates them into holiness23.
5. It is known that the seven Rabbinic mitzvos (among them the Chanukah lamp) are drawn from and come from the mitzvos of the Torah24. It is understood from this that among the Torah's mitzvos there is a mitzvah that illuminates the "left" and the public domain, like the mitzvah of the Chanukah lamp.
The mitzvah connected with the "left" is the mitzvah of tefillin25 — the hand-tefillin, which must be placed on the "weaker hand". And especially according to what is explained in the Zohar26, that tefillin are placed on the left hand in order to "bind" the yetzer hara in the heart, so that it too should become subservient to G‑dliness. It follows, then, that tefillin accomplish what the Chanukah lamp does: illuminating even the side of the left.
The same applies to the head-tefillin27: the head-tefillin must be uncovered so that "וראו כל עמי הארץ כי שם ה׳ נקרא עליך ויראו ממך" ("all the peoples of the earth shall see that the Name of G‑d is called upon you, and they shall fear you")28. It follows that their function is to show G‑dliness (also) to the peoples of the earth and to bring about in them "and they shall fear".
With this we will understand the expression of our Sages, "הוקשה כל התורה כולה לתפילין" ("the entire Torah was compared to tefillin")29 — although the comparison to tefillin there refers to mitzvos: since the mitzvah of tefillin affects even the "left" and the "peoples of the earth", it also has within it the advantage of Torah, which brings about refinement even in the three impure kelipos.
6. It is stated that throughout the days of Chanukah one must increase in giving tzedakah30, "בממון וגוף" ("with money and with the body")31 — tzedakah in the material sense and, of course, spiritual tzedakah as well. Since the mitzvah of tefillin has, as was said, a special connection with the mitzvah of the Chanukah lamp
(and tefillin have a further advantage over the Chanukah lamp in this matter: the Chanukah lamp is on the left only when there is a mezuzah on the right32, whereas tefillin must always be on the weaker hand and — the head-tefillin — uncovered) —
one must therefore make special use of the days of Chanukah, with the utmost possible effort, also to strengthen the "Tefillin Campaign" (Mivtza Tefillin).
And when one brings a Jew to fulfill the mitzvah of tefillin, then through this there will be, as our Sages ruled in the Mishnah33 (where "טעה בדבר משנה חוזר" — "one who erred in a matter of Mishnah reverses the ruling"34 — because no error at all is possible in the plain sense of the matter35), "מצוה גוררת מצוה" ("one mitzvah brings another mitzvah"). And this ruling applies to every mitzvah; how much more so with regard to the mitzvah of tefillin, to which all the mitzvos are compared36 (and especially according to what is explained in the Zohar, that through fulfilling the mitzvah of tefillin one makes the yetzer hara subservient, as mentioned above). It is therefore certain that this will ultimately bring him to the fulfillment of the rest of the mitzvos.
And just as the miracle of Chanukah was expressed not only in "לעמך ישראל עשית תשועה גדולה ופורקן כהיום הזה" ("for Your people Israel You effected a great deliverance and redemption as on this day") — that they were helped and redeemed from the "impure", the "wicked" and the "insolent", although these were "mighty" and "many" — but it also led to "ואח״כ באו בניך לדביר ביתך ופינו את היכלך וטהרו את מקדשך והדליקו נרות בחצרות קדשך" ("and afterward Your children came into the Sanctuary of Your House, cleansed Your Palace, purified Your Holy Temple, and kindled lights in Your holy courtyards");
so too will the mitzvah of tefillin bring not only the "deliverance" and "redemption" from the "peoples of the earth" — for there will be the "and they shall fear you"; they will become nullified before the Jewish people, to the point of "וימס לבבנו ולא קמה עוד רוח באיש מפניכם" ("our hearts melted, and no spirit remained in any man because of you")37 —
but even more: "afterward" it will bring about "Your children came into the Sanctuary of Your House" — in the Third Beis HaMikdash, which will descend and be revealed below38, very soon indeed.
(From the maamar and sicha of Shabbos Chanukah 5728)
Notes
1) In the maamar Ner Chanukah 5704, at its beginning: "On the doorpost of the entrance there are two mitzvos: one from the Torah . . this is the mitzvah of mezuzah . . and the second is a Rabbinic mitzvah modeled on the Torah's, namely the mitzvah of placing the Chanukah lamp." This somewhat implies that the Torah mitzvah from which the mitzvah of the Chanukah lamp issues and is drawn (see Iggeres HaKodesh, sec. 29 — 150a) is the mitzvah of mezuzah. On the face of it, one could say that it is drawn from the lights of the Beis HaMikdash, as is the plain sense of the matter. See below, section 5 and note 25.
2) Shabbos 21b. Menachos 33b.
3) See Rashi (s.v. mibachutz) and Tosafos (s.v. mitzvah), Shabbos there.
3*) That is, in a place where both apply. But there is a place (and a time) where one is obligated in the Chanukah lamp and the mitzvah of mezuzah does not apply there (see Shulchan Aruch, Yoreh De'ah, secs. 286–287), and likewise the reverse (inner doorways, and more; a time outside the time set out in Shulchan Aruch, Orach Chayim, sec. 672). See also below, note 5.
4) Shabbos 22a.
5) For this reason, even when there is a mezuzah in the doorway of one's courtyard, this does not exempt one's house. On this basis one can explain the other differences in note 3*.
6) As explained at length in the maamar Ner Chanukah (5643 and 5704), at its beginning. See also Or HaTorah, beginning of Mikeitz (quoted above, p. 201, note 31).
7) Torah Or 42c, end, ff. Hemshech Matzah Zu 5640, ch. 59. The maamar Ner Chanukah 5643 (there and at its end) and 5704 (at its end).
8) Siddur 275a.
9) See Shulchan Aruch, Orach Chayim, sec. 2 (in the Alter Rebbe's Shulchan Aruch, par. 4). See also the places cited in note 32.
10) Rambam, Hilchos Bi'as HaMikdash 5:18.
11) Even the mitzvos of Purim (reading the Megillah, etc.), although they publicize the miracle of Purim, need not be in the public domain (on the contrary, the reading of the Megillah is in the synagogue). From this it is understood that the requirement that the Chanukah lamp be specifically on the outside is (not only because of publicizing the miracle, but) because its function is to illuminate the level of Turei D'Pruda, as below in the text (the maamar Ner Chanukah 5704, there).
12) Shabbos 28b, and the sources noted there.
13) See Tanya, beginning of ch. 37, and elsewhere.
14) Torah Or 52d. Likkutei Torah, Pekudei 6d. Hemshech Matzah Zu, there, ch. 40 ff. The maamar Mai Mevarech (in Sefer HaMaamarim 5700, and also in Sefer HaMaamarim Kuntreisim, vol. 3).
15) See Derech Mitzvosecha 191a.
16) It is explained in several places [Likkutei Torah, there. Hemshech Matzah Zu, there (ch. 41 ff.). The end of the maamar Mai Mevarech mentioned above. See also Torah Or, there] that all Rabbinic mitzvos, since their purpose is to reject and distance evil (for even Rabbinic positive "mitzvos" are akin to "fences and safeguards"), have the advantage of the prohibitive commandments.
Even so, the mitzvah of the Chanukah lamp has a unique advantage: in all the Rabbinic mitzvos, the prohibitive aspect lies only in their intent and purpose [generally, that they are fences and safeguards for the words of Torah, as mentioned; and likewise in the particulars of their subjects, such as the mitzvah of washing the hands, where the act of the mitzvah is the drawing down of the light of Chochmah, and only the intent of this drawing down is to reject the external forces]. In the mitzvah of the Chanukah lamp, however, the function of the very act of the mitzvah is to illuminate, from the outside, the line of the left and the level of the public domain. This requires further study.
17) See Siddur 275c. Matzah Zu, there, ch. 60. The maamar VaYomer Moshe 5704, ch. 20.
18) In general, since all Rabbinic mitzvos are performed by an active deed, they have (also) the advantage of the positive commandments (in addition to the advantage of the prohibitive commandments that they have, since their purpose is to reject evil) (the places cited in note 16). However, in all the Rabbinic mitzvos, the "positive commandment" aspect relates to the mitzvah as the drawing down of the light: being performed by an active deed, the light is drawn into vessels. As for their prohibitive advantage (that they reject evil), it is by way of rejection, not by way of refinement. In the mitzvah of the Chanukah lamp, however, the "positive" and the "prohibitive" are in one and the same matter: its prohibitive aspect — that it relates to the line of the left and the public domain — is by way of refinement (see the maamar VaYomer Moshe, there), for it illuminates them.
19) Tehillim 55:19. Yerushalmi Sotah, ch. 1, [OCR unclear]. See also Bamidbar Rabbah 9:24.
It should be noted that the first day of Chanukah [of which "the main miracle was on the first day . . and it includes seven days" — Sha'arei Orah, the maamar BeChaf-Hei BeKislev, ch. 42] falls within the seven days of 19 Kislev* — and the theme of 19 Kislev is "He redeemed my soul in peace, etc., for the many were with me." It may be said that this is why the conclusion and seal of the Iggeres HaKodesh (sec. 2), "after his return from Petersburg," is "May G‑d put into the heart of their brethren, as water [reflects] the face, etc."
*) The connection of the numbers 19 and 25 is understood from what is written in Torah Or, Bereishis (6, beginning of column d), and Likkutei Torah, Nitzavim (47b, end), and the Tzemach Tzedek's glosses there.
20) However, the refinement of positive commandments is only in things that come from Kelipas Nogah, whereas the Chanukah lamp illuminates even the line of the left and the public domain, as mentioned (and similar to what is explained in Derech Mitzvosecha, there, regarding teshuvah).
21) See Torah Or 42c. The Siddur, there. Hemshech Matzah Zu, there. The maamar Ner Chanukah 5643, ch. 4.
22) See also Likkutei Torah, Re'eh 30b. And there (31b), that this is the meaning of "the words of the Scribes are dearer to me."
23) See also Hemshech Matzah Zu, there, and the maamar VaYomer Moshe, there, that this is the similarity between the Chanukah lamp and Torah. And in Hemshech Matzah Zu, there (see also Torah Or 42c, end), that the Chanukah lamp has an advantage over Torah; see there.
It can be explained that this is also why the Chanukah lamp brings about the light of Torah (see Shabbos 23b, and Rashi there, s.v. banim) — for a thing that causes something has an advantage over what is drawn through it (Hemshech Uvacha 5637, ch. 96).
24) Iggeres HaKodesh, sec. 29 (150a).
25) This does not contradict what is written above in note 1 — for the mitzvah of the Chanukah lamp (and likewise other (Rabbinic) mitzvos) contains several aspects. Its connection to the doorpost of the house is drawn from the mitzvah of mezuzah; its connection to the line of the left is drawn from the mitzvah of tefillin; and its being a matter of lamp and light — from the lights of the Beis HaMikdash.
26) Zohar III 283a.
27) Also, the "completeness" of the head-tefillin depends on the hand-tefillin (see Tzafnas Pane'ach on Rambam, Hilchos Tefillin 4:4 — quoted in Likkutei Sichos, vol. 9, p. 56, note 34* (and see there in the text that this relates to "and they shall fear you")).
*) See Likkutei Sichos, vol. 19, p. 49 ff.
28) Ki Savo 28:10. Berachos 6a, and the sources noted there.
29) Kiddushin 35a. See also the words of our Sages (Midrash Tehillim, at its beginning — 1:2): "Fulfill the mitzvah of tefillin, and I will account it to you as though you toil in Torah day and night" — cited and explained in the maamar Isa BeMidrash Tillim (printed in Sefer HaMaamarim 5708).
30) Magen Avraham, beginning of the laws of Chanukah, quoted in Divrei Nechemiah — the supplement to the Alter Rebbe's Shulchan Aruch, end of sec. 670. See the sicha of Shabbos Chanukah 5725, note 14 (printed below, p. 443).
31) Pri Megadim, Orach Chayim, there. See the sicha mentioned above, note 15.
32) When there is no mezuzah in the doorway, one places it on the right (Hagahos Maimoniyos, cited below; Tur, Orach Chayim, end of sec. 671) — like all the mitzvos that must be on the right (Hagahos Maimoniyos, Hilchos Chanukah 4:7 (cited in the Bach on Orach Chayim, there); Ran, Shabbos 22a).
33) Avos 4:2.
34) Sanhedrin 33a, and the sources noted there. Tur and Shulchan Aruch, Choshen Mishpat, beginning of sec. 25.
[OCR unclear: opening words missing] after the sealing of the Talmud, etc., this law applies also to the words of the Amoraim, etc. (there; see also the Alter Rebbe's Hilchos Talmud Torah 2:1), nevertheless they are not as plainly settled as a "Mishnah" (literally) (see Likkutei Sichos, vol. 6, p. 52, note 27).
35) See Tur, Choshen Mishpat, there: "since the error is in a plain matter." And in the Beis Yosef, there (in the name of the Rashba): "for anyone who errs in a matter of Mishnah, a clear matter . . he should not have relied on it."
36) In keeping with the plain sense of the discussion in Kiddushin, there, that the intent is the mitzvos of the Torah; see there.
And although regarding several mitzvos it was said that they are equal to all the mitzvos — (a) "equal" is not like "compared." (b) From this comparison (that all the mitzvos were compared to tefillin), practical laws and rulings are derived for several mitzvos.
37) The wording of the verse (Yehoshua 2:11) regarding Yericho, the lock of the land of the seven nations, which include all seventy nations.
38) See Rashi, s.v. ee nami (Rosh Hashanah 30a, end; Sukkah 41a, end). Tosafos, s.v. ein binyan (Shevuos 15b, beginning — from Tanchuma). Zohar I 28a. Also there, in [OCR unclear], 114a, end. And elsewhere.
Key Lesson
The Chanukah lamp stands at the door, on the left and facing outward, because its light is meant to reach and refine even what seems furthest from holiness. Tefillin, which also touch the "left" and show G‑dliness to the world, carry the same power, so the days of Chanukah call for special effort to bring a fellow Jew to put on tefillin. One mitzvah brings another, and this leads to the Third Beis HaMikdash, very soon.