The principle is that the word חָּשְכִי meaning my darkness alludes to the state and situation that the B’nei Yisroel were in themselves, and as mentioned earlier, that in the era of 'Chanukah' the B’nei Yisroel were on a very low spiritual level, that they were missing the aspect of 'Battle' with the ‘Le’umas Zeh’ and therefore they needed Hashem to fight their battle ‘Ravtoh Es Rivom’, which is the aspect of וַה׳ יַגִיהַ חָּשְכִי that HaShem illuminates my darkness.
And this generally means that the lights of 'Chanukah' are to illuminate the darkness which explains 'Ravtoh Es Rivom’ that Hashem fights their battle, which is [also] the battle with the 'Le’umas Zeh'. And in order to illuminate the darkness there needs to be a ‘Hamshocha’ of the exalted supernal Divine light from above the 'Seder Hishtalshelus’, which is alluded to (with the addition of the letter ‘Vov’ of the words) in the Possuk וַה׳ יַגִיהַ חָּשְכִי. This is also the underlying aspect of עָּמַדְתָּ לָּהֶם “You stood by them”— specifically 'standing' as previously mentioned.
Placement of the Chanukah Menorah
That which is brought down in the 'Talmud’ will bring clarity to what has just been said for it states there: “The optimum place for the 'Chanukah' Menorah is on the left-hand side of the doorway, and the place of the Mezuzah is on the right-hand side of the doorway”. The reason for this is that is because the objective of the Chanukah light is to refine the 'left vector'.
The 'Mezuzah’ represents all Mitzvos as our sages of blessed memory have stated: "That the value of the Mezuzah equates to all Mitzvos for it includes all Mitzvos, and in general Mitzvos are in the 'right vector', just as we find that all Mitzvos are sometimes referred to as the Mitzvah of Tzedokkah as the Possuk states: וּצְדָּקָּה תִהְיֶה לָּנוּ כִי נִשְמֹר לַעֲשוֹת אֶת כָּל הַמִצְוָּה הַזֹאת 'It is a merit for us that we are careful to observe all these commandments' and Tzedokah is sometimes simply called by the title 'Mitzvah' and Tzedokoh is in the 'right vector' of ‘Chessed’.
And this is because Mitzvos can only be performed with items which are permissible as the maxim of our sages of blessed memory in the 'Talmud' states: "Only that of a kosher animal or that which the law of HaShem allows to be in your mouth is suitable for heavenly service and through doing so a refinement is effected in ‘Kelipas Nogah' from which Divine vitality is extended to all permissible things. Whereas, the three Klipos of impurity cannot be refined through bringing close but can only be elevated through distance and through being pushed away. This type of refinement and elevation is the achievement of adhering to the prohibitive commandments, the Mitzvos ‘Lo Saaseh’.
Refinement through Torah Study
However, through Torah study, one can even refine and elevate the three Klipos of impurity in a manner of closeness. (In the same way as Klipas Nogah (the lighter impurity) is refined through the performance of Mitzvos utilizing permitted items), since the Torah pervades and descends deep into this world also to judge and establish rules regarding forbidden items and non-kosher items, to clarify the ‘Halochoh’ whether this item is kosher and permitted, and whether this item is not kosher and prohibited, as in "These are Treifos (non-kosher), These are Kosher", in other words the study of Torah is engaging, toiling and debating even with the ‘These are Treifos’ in the same manner as ‘These are Kosher’ etc.
And all this is just in study of Torah, through which, refinement is even achieved with forbidden items that are from the three Klipos of impurity as well. However, regarding the practical application only permitted items which are from Klipas Nogah can be refined.
The Light of Chanukah and Its Unique Refinement
The light of Chanukah is similar to the Torah, as is known that the light of Chanukah is affiliated to the 'Light of Torah' this is because through the kindling of the Chanukah light a refinement is also achieved within the three Klipos of impurity which are in the left ‘vector', and this is the concept of the light of Chanukah on the left.
And as the Friediker Rebbe explains in a Maamor with the opening words "Mai Mevoreich", in discussing the virtues of the rabbinic commandments, one of which is the Mitzvah of the lighting of the Chanukah Menorah: “They have the advantage of being a positive commandment as well as the advantage of a ‘negative’ prohibition.
In other words, through their performance a refinement is achieved within the three Klipos of impurity, just as it achieved through a prohibitive commandment but not through distance and pushing it away, but through closeness, just as a positive commandment.
This is similar to the refinement which will be achieved in the era of Moshiach, as is expounded in the 'Talmud.' What will the gentiles be doing there in the future world? In the future yet to come, (when as the Possuk assures states: הָּאָּרֶץ וְאֶת רוּחַ הַטֻמְאָּה אַעֲבִיר מִן I will remove the spirit of impurity from the land), because the verse states: וְעָּמְדוּ זָּרִים וְרָּעוּ צֹאנְכֶם וּבְנֵׂי נֵׂכָּר אִכָּרֵׂיכֶם וְכֹרְמֵׂיכֶם “And strangers shall stand and tend to your flocks, and the sons of the alien shall be your ploughmen and your vineyard workers.”
This means that the nations of the world will also exist, and yet then, as the Possuk states: אָּז אֶהְפֹךְ אֶל עַמִים שָּפָּה בְרוּרָּה גוֹ׳ לְעָּבְדוֹ שְכֶם אֶחָּד ” I will convert the peoples to a pure language that all of them call in the name of HaShem, to worship Him of one accord.”
Drawing Down the Divine Light
However, in order to refine also the 'left vector' a Hamshocha is required from the Divine light from a state that is spiritually higher than the 'Seder Hishtalshelus' which is the concept וַה׳ יַגִיהַ חָּשְכִי the upper level of Havayeh as mentioned above. And as is explained in the aforementioned Maamor with the opening words 'Mai Mevoreich', that as a result of performing positive commandments, the external dimension of Divine light which pervades the vessels is extended from above to below. Whereas, through abstaining from transgressing a negative prohibition, the inner dimension of light (both the inner dimension of the outer dimension as well as the inner dimension of the essence which is spiritually higher than being able to pervade vessels) is extended from above to below and is extended in an encompassing manner of 'Makif'.
However, through the performance of commandments ordained by the sages, including the Mitzvah of the lighting the Chanukah lights the light of the inner dimension of the Divine light is drawn down in a manner of pervading vessels. This is because the root of this Hamshocha is from the very essence of the light of the infinite 'Ein Sof', which is even higher than the light of the inner dimension.
The Eight Lights of Chanukah
This is also the internal reason why there are eight Chanukah lights, unlike the lights on the ‘Menorah’ in the 'Beis HaMikdosh’, which only had seven lights. This is because that the unique quality of the Chanukah lights is akin to the harp of the future, in which there will be eight strings, (this will also include the ten string instrument that is discussed in Psalms (92:4) Alei Osor). It is explained elsewhere that this is the concept of eight times the name 'Haveyeh’ which is greater than seven times the name ‘Havayeh’ which is the Divine light from above the 'Seder Hishtalshelus' which will radiate in the future.
Mesiras Nefesh and Refinement of the Three Klipos
The concept in ones 'Avodah' is the concept of Mesiras Nefesh' which is the receptacle into which to draw down the Divine light from above the ‘Hishtalshelus’ that only in this way can there be a refinement of the Three Klipohs of impurity. [This is consistent with the explanation from the Tzemach Tzedek that the refinement of the three Klipohs of impurity is achieved through trials and tribulations] whereas, through an 'Avodah' according...
