The Kedushas Levi (Vayigash, d’h Vehinei Eineichem), quoting his teacher, the great Maggid of Mezeritch, explains: “My teacher, the righteous Rav Dov Ber, said that just as there is ‘light and darkness’ in the world, so too there is ‘light and darkness’ in the human mind.”
These holy words teach us that “darkness” does not merely refer to the absence of physical light but also to the state of obscurity within a person’s intellect and mind.
When one’s mind is clouded, he cannot find a spark of clarity to illuminate his way. Such a person is like a blind individual groping in the darkness. Even if the sunlight brightens the streets, all remains shrouded in darkness within the heart and mind. As the verse in the tochachah section of Devarim (28:29) attests: You shall grope at noonday as a blind person gropes in the darkness. (See Mesilas Yesharim chapter 3 for further insight.)
To counteract this darkened state, the Chashmona’im arose, purified the Beis HaMikdash, and “lit candles in Your holy courtyards” to illuminate the eyes and hearts of Yisrael.
For this reason, the primary establishment of Chanukah was not centered on the victories, battles, or deliverances but rather on the lighting of the pure olive oil in the Menorah by the holy kohanim in the Beis HaMikdash. This is explicitly stated in the Gemara’s discussion of “What is Chanukah?” (Shabbos 21b). The essence of the chag is reflected in its central mitzvah: “to light the Chanukah candles” and bring light to the eyes and hearts of Yisrael.
