554 —נר השישי ונר השביעי של המנורה בתורת אדמו"ר הזקן

B"H, the sixth candle, eve of the seventh candle, 5710.

Haraha"g veHaraha"ch vavac"h iy"a nu"m etc. Mehoriy"y.

Shalom u'Vrachah!

In response to your letter—regarding your inquiry to clarify the Alter Rebbe’s position in Torah Or, discourse beginning on the twenty-fifth of Kislev, where he writes that at night all seven lamps were lit, "whereas during the day it sufficed to light the sixth lamp." From this it is evident that he holds like those authorities who say that the Menorah was placed east-west. Yet it is difficult that the Alter Rebbe refers to the western lamp as the sixth lamp, even though Rashi (Shabbat 22b) calls it the second lamp. See Shut Chatam Sofer Orach Chaim section 186.

Furthermore, there is another point needing clarification in this discourse: In the paragraph beginning "Vehinei acharei," the Alter Rebbe writes that during the day "the sixth lamp is lit after its preparation and then he lights the seventh lamp"—not just only the sixth lamp. In response to all this:

a) Elsewhere I have elaborated on explaining how the Menorah was arranged, how its lamps were prepared and lit—especially according to Rambam in his commentary on Mishnah and Yad HaChazakah—and why he changed his rulings between these works. Regarding this discourse: he explains according to those who hold: a) Only at night did they light all lamps (unlike Rambam); b) The Menorah was placed east-west (as ruled by Raavad; see also Raavad on Tamid—printed in Vilna Shas); c) During daytime they would light two eastern lamps (see Shut Rashba section 79; Ramban on Shabbat 22b; Ohr HaTorah Shemot 27:20; Tosafot s.v. VeLehatav Yoma 71a; Tosafot s.v. Mimena Menachot 86b—it can be explained as only according to Rashi’s interpretation there; Rashi himself holds in Shabbat 22b and Menachot there and Daf 88b that only one lamp had a miracle. This is not for now); d) The western lamp is counted as second from east to west, which is also sixth from west to east (unlike Rambam’s commentary and Rashi’s opinion in Menachot 98b that it is adjacent to Kodesh HaKodashim. Commentators have already noted that Rashi contradicts himself between Shabbat and there).

b) Rashi precisely emphasizes regarding the western lamp that it is second because he wants to explain why specifically this one is lit—that it is because it is encountered first upon entry, i.e., because it is second from entry. The Alter Rebbe wants to explain why lighting only this one suffices—because Yesod (the sixth attribute) is primary for influence; therefore he emphasizes it as being the sixth lamp. Since Seder HaMiddot from above downward is Chesed-Gevurah-Tiferet-Netzach-Hod-Yesod-Malchut (Chagat Nehim), and holy levels in Mishkan/Mikdash are also arranged from west to east, Yesod corresponds to sixth from west to east—which equals second from east to west.

c) At the start of his discourse he writes "lighting of Ner Vav," even though both sixth and seventh were lit as written later. He uses here language found in Torah sources—Torat Kohanim, Sifrei, Shas etc.—where usually only one lamp is mentioned; but Tanna d’Bei Tamid chapter three reveals that one must also light its eastern neighbor so that "the name of western applies," as explained by Ramban and Rashba—not an independent obligation for lighting.

d) Still needing explanation: Why at first does he mention only lighting Ner Vav but later also mentions lighting Ner Zayin? It can be said: At first he explains drawing down Chochmah into Middot; for this purpose during daytime drawing into Yesod suffices—which automatically extends into Chagat etc. (This can be further explained per what’s written in additions to Torah Or end of Vayechi about "Yosef comes to you and Yisrael strengthens himself..."). For this reason lighting Ner Zayin isn’t relevant here so isn’t mentioned. But in paragraph "Vehinei acharei," he explains drawing down even lower—to Malchut/gilui—which corresponds with Ner Zayin (see Ohr HaTorah by tzt"z referencing Biyur HaZohar end of Balak)—therefore he writes that afterwards Ner Zayin too is lit. He specifies "afterwards," since both according to revealed law and inner meaning, lighting Ner Zayin follows automatically from lighting Ner Vav.

e) Regarding Chanukah days matching Seder HaMiddot: In discourse "Baruch She’asah Nissim" (printed in Hosafot LeDerech Emunah), end of section four, it says seven first days correspond with seven lower attributes before Atik; eighth day called Zot Chanukah/Malchut—thus sixth candle = Yesod. This matches Sefirat HaOmer days which are similar in many ways to Chanukah as explained in Chassidus on Chanukah discourses. However at end of summaries for discourse "Ki Ata Neri" (printed in Ohr HaTorah by tzt"z), it says "they lit from it eight days—from Binah until Malchut/Zot Chanukah," implying seventh day = Yesod. This requires further study.

Summary

The Rebbe explores nuanced differences between commentators regarding which lamps were lit during daytime in the Beit HaMikdash and their spiritual symbolism according to Chassidus—highlighting how each detail reflects deeper mystical concepts about Divine influence.