based on the teachings of The Lubavitcher Rebbe, ZT"L

On Chanukah, Rabbi Yosef Yitzchak Schneerson, zt’l, the previous Lubavitcher Rebbe, would tell his chassidim, “We must listen carefully to what the candles are saying.” The message of the Chanukah lights pertains to the scope of our service of G-d throughout the year, for “a mitzvah is a lamp and Torah is light” (Proverbs 6:23). Yet while each mitzvah is a lamp that illuminates the darkness of our material world, this illumination is more manifest in mitzvos that are directly associated with material light.

The spiritual implications of the Chanukah lights are reflected in the halachic details that regulate the performance of the mitzvah. For a start, the Chanukah lights should be kindled after sunset and must burn into the night. Furthermore, ideally they are placed at the outside of the entrance to the home. This indicates that the menorah is primarily intended to illuminate the public domain, rather than one’s own dwelling.

The public domain and the darkness of night represent the aspects of our material existence that obscure G-dly light and prevent us from appreciating G-d’s all-pervasive unity. By kindling Chanukah candles, we generate light that elevates the material realm and reveals its G-dly nature.

No other mitzvah so directly elevates the aspects of material existence that conceal G-dliness. The positive commandments of the Torah affect only things that by nature are fit to be elevated. For this reason, positive commandments cannot be fulfilled with materials that are not kosher (Talmud, Shabbos 28b). The negative commandments, those concerned with material elements that cannot be refined (such as the prohibition to eat non-kosher), do not elevate these negative forces. The prohibitions merely negate the influence of these forces. The Chanukah candles, however, have the ability to refine and elevate the darkness of the public domain — the negative — causing it to shine with G-dly light.

This unique ability is linked to the nature of the miracle that Chanukah commemorates. The miracle took place in a time of darkness, when the Greeks, who had conquered the Land of Israel, sought to impose their culture upon the Jews. The Maccabees were able to instill in the Jewish people a spirit of mesiras nefesh (self-sacrifice) and teshuvah (return to G-d). This inspired them to fight the Greeks, defeat them, and rededicate the Holy Temple. Since the Jewish victory involved the transformation of darkness into light, the Chanukah lights, although the fulfillment of a positive commandment, also have this power.

The menorah teaches us that when confronted with darkness, we must not resign ourselves to it. Neither may we remain content with lighting up our own homes. Rather, we must reach out and spread light as far as we possibly can, until the public domain — the world beyond us —is also illuminated.

In the hymn HaNeiros Hallalu, we declare: “These lights are holy, and we are not permitted to make use of them, only to look at them.” The Chanukah lights must burn into the night, a time when their illumination would be utile, yet we cannot derive benefit from them.

These laws reflect the unique nature of this mitzvah. Though every mitzvah earns a reward, in certain cases the reward is spiritual, while in others it is also manifest in the material world. The visible light of the Chanukah candles indicates that the positive effects generated by this mitzvah are apparent both in the material and spiritual realms.

Nevertheless, just as we do not make use of the light of the Chanukah lights for mundane purposes, our goal in performing the mitzvah is not material reward. We fulfill it only because we are so commanded, without thought of reward or any other ulterior motive. This superior level of performance is called avodah lishmah (“Divine service for its own sake”). The Chanukah lights teach us to transcend our tendencies toward self-interest and dedicate ourselves to serving G-d for His sake alone. Moreover, we can reach this advanced level of Divine service not only during daylight (which symbolizes manifest G-dliness), but also in “darkness” — difficult spiritual circumstances.

Heights of Divine Service
Another halachic consideration: The custom in all Jewish homes is to add one candle every night to the number of candles lit the previous night. This custom is universal, even though the minimum requirement is satisfied with one candle per night. This custom follows the style of the mehadrin (“those who are meticulous”).

There is an even higher level of performance, called mehadrin min hamehadrin (“the most meticulous of all”). This involves adding a new candle every night for each member of the household. It is common practice today in all homes to kindle the Chanukah lights in this fashion. Throughout the Jewish world, even in circles where the observance of many other mitzvos leaves room for improvement, this mitzvah is commonly observed at the level of mehadrin min hamehadrin.

Our ability to fulfill this mitzvah in this manner was bequeathed to us by the Maccabees. When they rededicated the Bais HaMikdash, Torah law would have permitted them to light the Temple menorah with ritually impure oil. The obligation to kindle the menorah in a state of ritual purity is waived when there is no alternative. The Maccabees refused to be satisfied with the minimum fulfillment of the mitzvah. Determined to kindle the menorah as perfectly as possible, as befits mehadrin min hamehadrin, they decided to use only pure oil.

Since preparing fresh oil took eight days, G-d intervened in the natural order and performed the Chanukah miracle: oil that should have lasted only one day burned for eight days. We follow the Maccabean example and light the menorah in the manner of mehadrin min hamehadrin.

Adding a new Chanukah candle every night teaches us that every day we must increase our endeavors to spread light throughout the world. Though we lit up our environment on the previous night, even at the level of mehadrin min hamehadrin, we cannot rest content. As our Sages explain (Talmud, Shabbos 21b), lighting the Chanukah candles exemplifies the principle: “Always advance higher in holy matters.”

Adding a light each successive evening demonstrates a commitment to growth. The lessons we learn from the Chanukah lights should be applied in every aspect of our lives. Every day should lead us to further growth and create new opportunities for spreading G-dly light in our homes and in the world at large.

Thus understood, the kindling of the Chanukah lights will serve as a catalyst to bring about the ultimate light that will illuminate the world in the Era of the Redemption. Chanukah is bound to the Era of Redemption by the number eight, which is both the number of nights on which we light Chanukah candles and a number intimately associated with that ultimate age (see Arachin 13b).

Our kindling of Chanukah candles both anticipates and precipitates the era when a priest will appear in Zion and light the menorah in the Bais HaMikdash. May this take place in the immediate future.

(This article is adapted from Likkutei Sichos, Vol. I, Chanukah; Likkutei Sichos, Vol. V, Chanukah; the Sichos of Shabbos Chanukah, 5739.)